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TEUTONIC MYTHOLOGY 
 
 BY 
 
 JACOB GRIMM. 
 
 THAN SLATED FEOM THE FOUKTH EDITION, 
 
 WITH 
 
 NOTES AND APPENDIX 
 
 JAMES STEVEN STALLYBRASS. 
 
 VOL. III. 
 
 LONDON : GEORGE BELL & SONS, YORK STREET, 
 
 CO VENT GABDEN. 
 1883. 
 
Butler & Tanner, 
 The Selwood Printing Works, 
 Frome, and London, 
 
V/, 3 
 
 PREFACE 
 
 TO THE SECOND EDITION (1844). 
 
 Now that I am able to put my germinated sprout of German 
 Mythology into its second leafing, I do it with a firmer confidence 
 in the unimpeded progress of its growth. When the first shy- 
 ness was once overcome, seeking and finding came more quickly 
 together ; and facts, that rebuked any effeminate doubt of the 
 reality of scientific discoveries on a field till then considered 
 barren, started up on every side, till now there is a glut of them. 
 Well, I have got my joists and rafters, drawn some lines, laid 
 some courses, aud yet guarded against pretending to finality; 
 for who would do that, so long as in one place the materials are 
 wanting, and in another the hands are still full with fetching ? 
 I wish to explain all I can, but I am far from being able to 
 explain all I wish. 
 
 Criticism, often brilliantly successful on foreign fields, had 
 sinned against our native antiquities, and misused most of the 
 means it had. The immortal work of a Eoman writer had shed 
 a light of dawn on the history of Germany, which other nations 
 may well envy us : not content with suspecting the book's 
 genuineness (as though the united Middle Ages had been capable 
 of such a product), its statements, sprung from honest love of 
 truth, were cried down, and the gods it attributes to our ancestors 
 were traced to the intrusion of Roman ideas. Instead of dili- 
 gently comparing the contents of so precious a testimony with 
 the remnants of our heathenism scattered elsewhere, people made 
 a point of minimizing the value of these few fragments also, 
 and declaring them forged, borrowed, absurd. Such few gods as 
 remained unassailed, it was the fashion to make short work of, 
 by treating them as Gallic or Slavic, just as vagrants are shunted 
 off to the next parish — let our neighbours dispose of the rubbish 
 as they can. The Norse Edda, whose plan, style and substance 
 
 V 
 
PKEFACE. 
 
 breathe the remotest antiquity, whose songs lay hold of the heart 
 in a far different way from the extravagantly admired poems of 
 Ossian, they traced to christian and Anglo- Saxon influence, 
 blindly or wilfully overlooking its connexion with the relics of 
 eld in Germany proper, and thinking to set it all down to nurses 
 and spinning- wives (p. 1230), whose very name seemed, to those 
 unacquainted with the essence of folk-lore, to sound the lowest 
 note of contempt. They have had their revenge now, those 
 norns and spindle-bearers. 
 
 One may fairly say, that to deny the reality of this mythology 
 is as much as to impugn the high antiquity and the continuity of 
 our language : to every nation a belief in gods was as necessary 
 as language. No one will argue from the absence or poverty of 
 memorials, that our forefathers at any given time did not practise 
 their tongue, did not hand it down; yet the lack or scantiness 
 of information is thoughtlessly alleged as a reason for despoiling 
 our heathenism, antecedent to the conversion, of all its contents, 
 so to speak. History teaches us to recognise in language, the 
 farther we are able to follow it up, a higher perfection of form, 
 which declines as culture advances ; as the forms of the thirteenth 
 century are superior to our present ones, and those of the ninth 
 and the fifth stand higher still, it may be presumed that German 
 populations of the first three centuries of our era, whose very 
 names have never reached us, must have spoken a more perfect 
 language than the Gothic itself. Now if such inferences as to 
 what is non-extant are valid in language, if its present condition 
 carries us far back to an older and oldest; a like proceeding 
 must be justifiable in mythology too, and from its dry water- 
 courses we may guess the copious spring, from its stagnant 
 swamps the ancient river. Nations hold fast by prescription: 
 we shall never comprehend their tradition, their superstition, 
 unless we spread under it a bed on still heathen soil. 
 
 And these views are confirmed by what we know to be true of 
 poetry and legend. If the heathens already possessed a finely 
 articulated language, and if we concede to them an abundant 
 stock of religious myths, then song and story could not fail to 
 
PREFACE. 
 
 Vll 
 
 lay hold of these, and to interweave themselves with the rites and 
 customs. That such was the case we are assured by Tacitus ; 
 and the testimony of Jornandes and Eginhart leaves not the 
 smallest room for doubt respecting later ages. Those primitive 
 songs on Tuisco, on Mannus and the three races that branched 
 out of him, are echoed long after in the genealogies of Ingo, 
 Iscio, Hermino; so the Hygelac of the Beowulf-song, whom a 
 tenth century legend that has just emerged from oblivion names 
 Huglacus Magnus (Haupt 5, 10), is found yet again — as a proof 
 that even poetry may agree with history — in the c Chochilaichus 3 
 of Gregory of Tours. If in the 12th and 13th centuries our 
 country's hero-legend gleamed up for the last time, poets must 
 have kept on singing it for a long time before, as is plain from 
 the saved fragment of Hildebrand and the Latin versions of 
 Rudlieb and Waltharius ; while not a tone survives of those Low 
 German lays and legends, out of which nevertheless proceeded 
 the Vilkinasaga that mirrors them back. The rise of our Court- 
 poetry has without the slightest ground or necessity been ascribed 
 to the Crusades ; if we are to assume any importations from 
 the Bast, these can more conveniently be traced to the earlier 
 and quieter intercourse of Goths and Northmen with the Greek 
 empire, unless indeed we can make up our minds to place nearly 
 all the coincidences that startle us to the account of a funda- 
 mental unity of the European nations, a mighty influence which 
 is seen working through long ages, alike in language, legend 
 and religion. 
 
 I am met by the arrogant notion, that the life of whole cen- 
 turies was pervaded by a soulless cheerless barbarism ; this would 
 at once contradict the loving kindness of God, who has made 
 His sun give light to all times, and while endowing men with 
 gifts of body and soul, has instilled into them the consciousness 
 of a higher guidance : on all ages of the world, even those of 
 worst repute, there surely fell a foison of health and wealth, 
 which preserved in nations of a nobler strain their sense of right 
 and law. One has only to recognise the mild and manly spirit 
 of our higher antiquity in the purity and power of the national 
 
Vlll 
 
 PBEFACE. 
 
 laws, or the talent inherited by the thirteenth century in its 
 eloquent, inspired poems, in order justly to appreciate legend 
 and myth, which in them had merely struck root once more. 
 
 But our inquiry ought to Have the benefit of this justice both 
 in great things and in small. Natural science bears witness, 
 that the smallest may be an index to the greatest ; and the reason 
 is discoverable, why in our antiquities, while the main features 
 were effaced, petty and apparently accidental ones have been 
 preserved. I am loth to let even slight analogies escape me, 
 such as that between Bregowine, Freawine, and Gotes friunt 
 (p. 93). 
 
 True to my original purpose, I have this time also taken the 
 Norse mythology merely as woof, not as warp. It lies near to 
 us, like the Norse tongue, which, having stood longer undisturbed 
 in its integrity, gives us a deeper insight into the nature of our 
 own, yet not so that either loses itself wholly in the other, or 
 that we can deny to the German language excellences of its own, 
 and to the Gothic a strength superior to both of them together. 
 So the Norse view of the gods may in many ways clear up and 
 complete the German, yet not serve as the sole standard for it, 
 since here, as in the language, there appear sundry divergences 
 of the German type from the Norse, giving the advantage now to 
 the one and now to the other. Had I taken the rich exuberance 
 of the North as the basis of my inquiry, it would have perilously 
 overshadowed and choked the distinctively German, which ought 
 rather to be developed out of itself, and, while often agreeing 
 with the other, yet in some things stands opposed. The case 
 appears therefore to stand thus, that, as we push on, we shall 
 approach the Norse boundary, and at length reach the point 
 where the wall of separation can be pierced, and the two mytho- 
 logies run together into one greater whole. If at present some 
 new points of connexion have been established, more important 
 diversities have revealed themselves too. To the Norse anti- 
 quarians in particular, I hope my procedure will be acceptable : 
 as we gladly give to them in return for what we have received, 
 they ought no less to receive than to give. Our memorials are 
 
PEE FACE . 
 
 ix 
 
 scantier, but older ; theirs are younger and purer ; two things it 
 was important here to hold fast : first, that the Norse mythology 
 is genuine, and so must the German be ; then, that the German 
 is old, and so must the Norse be. 
 
 We have never had an Edda come down to us, nor did any one 
 of our early writers attempt to collect the remains of the heathen 
 faith. Such of the christians as had sucked Grerman milk were 
 soon weaned under Roman training from memories of home, and 
 endeavoured not to preserve, but to efface the last impressions of 
 detested paganism. Jornandes and Paulus Diaconus, who must 
 have had plenty of heathen stories still within their reach, made 
 but slight use of the mythical ones. Other ecclesiastics now and 
 then, for a particular purpose, dole out scraps of information 
 which are of great value to us: Jonas (pp. 56. 109), Beda 
 (p. 289), Alcuin (p. 229), Widukind (p. 253), Adam of Bremen 
 (p. 230). As I have said on p. 9, some monk at St. Gall, Fulda, 
 Merseburg or Corvei might have conceived the happy idea of 
 putting pen to the antiquities of his country, gathering up things 
 of which the footprints were still fresh, and achieving for the 
 foreground of our history, just where it begins to disengage itself 
 from legend, a lasting work, such as Saxo Grammaticus accom- 
 plished. Even if German tradition was more blurred and colour- 
 less from the seventh century to the eleventh, than was Danish 
 in the twelfth, if estrangement from native legend had advanced 
 more slowly in the far North ; yet Waltharius and Eudlieb, or 
 the rhyme of the boar in Notker, may shew us that in the very 
 cloisters there was much still unforgotten of the ancient songs. 
 It is likely that scribes continued for some time to add to the 
 collection set on foot by Charles the Great, the destruction of 
 which has proved an incalculable loss, and from which we might 
 have obtained an abundance of materials and pictures of the 
 remotest eld. The Middle High-German poets found themselves 
 already much farther away from all this ; anything they might 
 still unconsciously borrow from it must have been preserved 
 accidentally in traditional forms of poetry or the living idiom 
 of the people. The very book in which heathen names and cha- 
 
X 
 
 PREFACE. 
 
 racters might the most innocently have found a place, Albrecht 
 of Halberstadt's translation of the Metamorphoses, is lost to us 
 in its original form ; when Eudolf in his Barlaam from a christian 
 point of view refutes the Grecian gods after the fashion of 
 Chrothilde (see p. 107), he sticks too closely to his text to let 
 any native characteristics come into his head : the age was too 
 entirely absorbed in its immediate present to feel the slightest 
 inclination to look back into its own or other people's distant 
 past. It is not till the 14th or 15th century that sundry writers 
 begin to shew a propensity to this. Gobelinus Persona bestows 
 a mite (p. 254) ; if Bohmer would but soon give us an edition of 
 the Magdeburg Schoppenchronick and the Chronicon Picturatum, 
 both sadly wanted ! Conf. Bohmer's Eeg. ed. 1849, p. xxi, 
 pag. 62 ad ann. 1213 ; Zeuss p. 38. The statements of Botho, 
 uncritical as they are, claim attention, for in his day there may 
 have been accounts still afloat, which have vanished since. A 
 curious one is contained in Joh. Craemer's Chronica sancti Petri 
 in monte crucis ad ann. 1468 : 'Matthaeus Huntler in cella Sancti 
 Martini ad Werram vidit librum Johannis Yanderi, ord. S. Bene- 
 dict monachi in Eeynertsborn, de omnibus gentilium deastris 
 in provincia nostra, quern magna cura conscripsit, et quemlibet 
 deastrum in habitu suo eleganter depinxit cum multis antiquita- 
 tibus, in quibus bene versatus esse dicitur/ Botho drew his de- 
 scriptions from figures of idols that were before his eyes ; and at 
 Reinhartsbrunn in Thuringia there might be similar things 
 extant, or the very same that found their way to Brunswick, if 
 only Paullini, whose Syntagma p. 315 furnishes that passage 
 from the chronicle, were not himself suspicious. The like un- 
 certainty hangs over Joh. Berger (p. 96), over a Conradus 
 Fontanus quoted by Letzner (p. 190), and the Frisian Cappidus 
 whose work Hamconius professes to have used (see my chap. 
 XXI, Lotus). Any one that cared to read straight through 
 Berthold of Regensburg's works, dating from the end of the 13th 
 century, would very likely, where the preacher gets to speak 
 of sorcery and devilry, come upon cursory notices of the super- 
 stitions of his time, as even the later sermons of Johannes 
 
PREFACE. 
 
 xi 
 
 Herolt (my ch. XXXI, Berchta, Holda), Johannes Nider (d. cir. 
 1440), and Geiler von Kaisersberg offer some details. And even 
 historians in the 16th and 17th centuries, who rummaged many 
 a dusty archive, such as Aventin, Oeltes, Freher, Spangenberger, 
 Letzner (d. after 1612), Nicolaus Gryse (d. 1614), must have had 
 all sorts of available facts within their reach, though to pick the 
 grain out of the chaff would no doubt come easier to us than to 
 them. 
 
 Much then is irrecoverably lost to our mythology ; I turn to 
 the sources that remain to it, which are partly Written Memorials, 
 partly the never resting stream of living Manners and Story. 
 The former may reach far back, but they present themselves 
 piecemeal and disconnected, while the popular tradition of to- 
 day hangs by threads which ultimately link it without a break 
 to ancient times. Of the priceless records of the Eomans, who 
 let the first ray of history fall on their defeated but unsubdued 
 enemy, I have spoken in the fourth and sixth chapters. If 
 among gods and heroes only Tuisco, Mannus and Alx are named 
 in German, and the rest given in ' Romana interpretatio ; 3 on 
 the other hand, the female names Nerthus, Veleda, Tanfana, 
 Huldana (for Hludana), Aliruna, have kept their original form ; 
 and so have names of peoples and places that lead back to gods, 
 Ingaevones, Iscaevones, Herminones, Asciburgium. Christian 
 authors also, writing in Latin, prefer the Roman names, yet, when 
 occasion calls, Wodan, Thunar, Frea, Sahsnot cannot be avoided. 
 The refined language of the Goths, and the framework of their 
 hero-legend, lead us to imagine a very full development of their 
 faith, then just giving way to Christianity, though to us it has 
 sunk into such utter darkness : such expressions as frauja, halja, 
 sibja, unhul)?o, skohsl, anz, fairguni, sauil (as well as sunna), 
 vaihts, alhs, gudja, hunsl, dul]?s, jiuleis, midjun-gards, auhns, 
 a)m, blotan, inveitan, must have heathen notions lying at their 
 base, and these would offer themselves far more abundantly if 
 portions of the Gothic Old Testament had reached us. After 
 the lapse of a few centuries we find the other dialects all more 
 or less corrupted when compared with the Gothic, and as a long 
 
Xll 
 
 PEEFACE. 
 
 interval had then passed since the conversion of most of the 
 races, heathenism must have retreated farther from the language 
 also and the poetry. Nevertheless the fragment of Muspilli, 
 the Abrenuntiatio, the Merseburg Lay and a few others, still 
 allow our glances to rove back beyond our expectation ; isolated 
 words occur in glosses, and proper names of men, places, herbs, 
 point to other vestiges ; not only do gods and heroes step out 
 of the mist, as Wuotan, Donar, Zio, Phol, Paltar, Froho, Sin- 
 tarfizilo, Orentil, and goddesses or wise women, as Frouwa, Folia, 
 Sindgund, Wurt; but a host of other words, itis, wiht,- urlac, 
 fuld, haruc, hliodar, paro, sigil, zunkal, etc. are found uneradi- 
 cated. Of course, among the Saxons, who remained heathen 
 longer, especially among the Anglo-Saxons, whose language 
 preserved its warmth better by poetry, such relics are trebly 
 numerous, for beside Woden, Thunor, Frea, Bealdor, Helle, 
 Eastre, Hre^e, and the rich store of names in the genealogies, 
 there add themselves Forneot, Woma, Geofon, Gersunia, Wusc- 
 frea, Bregowine, Earendel, ides, wyrd, wselcyrge, J?yrs, eoten, 
 geola, hleodor, bearo, neorxenawong, hsele^helm, Brosingamene, 
 and many more. What the Middle High German poetry inevi- 
 tably loses by comparison with the older, is compensated by 
 its greater quantity : together with hero-names like Nibelunc, 
 Schiltunc, Schilbunc, Alberich, Wielant, Horant, which fall at 
 once within the province of mythology, it has treasured up for 
 us the words tarnkappe, albleich, heilwac, turse, windesbrut, 
 goltwine and the like, while in oft-recurring phrases about des 
 sunnen haz, des arn winde, des tiuvels muoter, we catch the 
 clear echo of ancient fables. Most vividly, in never-tiring play 
 of colours, the minne-songs paint the triumphal entry of May 
 and Summer : the pining heart missed in the stately march its 
 former god. The personifications of Sselde and Aventiure spring 
 from a deep-hidden root; how significant are the mere names 
 of Wunsch and valant, which are not found in all the poets 
 even, let alone in O.H.German! Yet we cannot imagine other- 
 wise than that these words, although their reference to Wuotan 
 and Phol was through long ages latent, were drawn directly 
 
PEE FACE . 
 
 xin 
 
 and without a break from heathenism. They are a proof of the 
 possibility of traditions lingering only in certain spots, and thus 
 finding their way after all to here and there a poet; totally 
 silenced in places and periods, they suddenly strike up some- 
 where else, though any district, any dialect, can boast but few 
 or comparatively few of these; it is not many arch-mythical 
 terms, like frau, holle, wicht, that our language has constant 
 need of, and has never to this day cast off. 
 
 If these numerous written memorials have only left us sundry 
 bones and joints, as it were, of our old mythology, its living 
 breath still falls upon us from a vast number of Stories and 
 Customs, handed down through lengthened periods from father 
 to son. With what fidelity they propagate themselves, how 
 exactly they seize and transmit to posterity the essential features 
 of the fable, has never been noticed till now that people have 
 become aware of their great value, and begun to set them down 
 in collections simple and copious. Oral legend is to written 
 records as the folk-song is to poetic art, or the rulings recited 
 by schoffen (scabini) to written codes. 
 
 But the folk-tale wants to be gleaned or plucked with a 
 delicate hand. Grasp it rudely, it will curl up its leaves, and 
 deny its dearest fragrance. There lies in it such a store of rich 
 development and blossom, that, even when presented incomplete, 
 it contents us in its native adornment, and would be deranged 
 and damaged by any foreign addition. Whoever should venture 
 on that, ought, if he would shew no gap in his harness, to be 
 initiated into all the innocence of popular poetry; as he who 
 would coin a word, into all the mysteries of language. Out of 
 elben (elves) to make elfen, was doing violence to our language ; 
 with still less of forbearance have violent hands been laid on 
 the colouring and contents even of myths. They thought to 
 improve upon the folk-tale, and have always fallen short of it : 
 not even where it shews gaps, is any restoration to be dreamt 
 of, which sits upon it as new whitewash on old ruins, con- 
 triving with a couple of dabs to wipe out all the charm. 
 Astonishing are the various shapes its identity assumes, 
 
xiv 
 
 PEEFACE. 
 
 additional adornments spring up on ground where we least 
 expect it ; but it is not in every soil that it thrives luxuriantly, 
 here and there it shews scanty or shy ; it is sure to be vigorous 
 where rhymes and spells abound in it. The heaviest crops 
 seem to be realized by those collections which, starting from a 
 district rich in legend, glean cautiously from the surrounding 
 neighbourhoods, without straying far from its limits ; thus 
 Otmar's Harz-sagen found a favourable field, which is probably 
 worth going over a second time within the like modest bounds. 
 Among collections that have lately come to light, I name 
 Borner's Tales of the Orla-gau, which, grown up on rick 
 legendary soil, yield much that is valuable, though the accom- 
 panying discourses fail to realize the true nature of Folk-legend. 
 Bernhard Baader's Tales of Upper Germany afford a rich treasure, 
 in simple suitable language; but in Moneys Anzeiger they are 
 presented in so scattered and inconvenient a form, that they 
 ought to be re-digested in a new edition: the two different 
 versions of the story of Dold (quoted on p. 983), are a good 
 illustration of what I meant just now by f meagre 3 and ' luxuriant/ 
 Bechstein's Thuringian Legends seem to me only in the last 
 two volumes to attain the true point of view, and to offer 
 something worth having. The Legends of Samogitia and the 
 Mark, collected by Reusch and Kuhn, satisfy all requirements ; 
 they furnish most copious material, and put to shame the notion 
 that any district of Germany is poor in popular traditions, which 
 only elude those who know not the right way to approach them. 
 Soon perhaps we shall get collections laid out on the same 
 thoughtful plan from Holstein, Westphalia, Bavaria and Tyrol. 
 
 For Denmark too we have a model collection by Thiele, whose 
 last edition has only just reached me, and still remains unused. 
 Many of the finest Swedish legends have been given us in various 
 places, but a still greater number must be lying ungathered : 
 Afzelius's Sago-hafder, welcome as they are, go too much on 
 the plan of extracting the juice from whatever came to hand. 
 Norway can hardly be less stocked with legend than Sweden, 
 it has moreover its popular lays to shew, into which songs of 
 
PEEFACE. 
 
 the Edda have been transmuted, witness the lay of Thor's 
 hammer (p. 181) and the Solar-lay. In our own day, J. W. 
 Wolf is labouring on the popular traditions of Belgium, and Rob. 
 Chambers on those of Scotland, with zeal and visible success. 
 
 The Fairy-tale (marchen) is with good reason distinguished 
 from the Legend, though by turns they play into one another. 
 Looser, less fettered than legend, the Fairy-tale lacks that local 
 habitation, which hampers legend, but makes it the more home- 
 like. The Fairy-tale flies, the legend walks, knocks at your 
 door; the one can draw freely out of the fulness of poetry, the 
 other has almost the authority of history. As the Fairy-tale 
 stands related to legend, so does legend to history, and (we may 
 add) so does history to real life. In real existence all the out- 
 lines are sharp, clear and certain, which on history's canvas are 
 gradually shaded off and toned down. The ancient mythus, 
 however, combines to some extent the qualities of fairy-tale and 
 legend ; untrammelled in its flight, it can yet settle down in a 
 local home. 
 
 It was thought once, that after the Italian and French collec- 
 tions of Fairy-tales it was too late to attempt any in Germany, 
 but this is contradicted by fact ; and Molbech's collection, and 
 many specimens inserted in his book by Afzelius, testify also 
 how rich Denmark and Sweden are in fairy-tales not yet extinct. 
 But all collections have wellnigh been overtopt lately by the 
 Norwegian (still unfinished) of Moe and Asbiornsen, with its 
 fresh and full store; and treasures not a few must be lurking 
 in England, Scotland, and the Netherlands, from all of which 
 Mythology may look to receive manifold gain. 
 
 To indicate briefly the gain she has already derived from the 
 Folk-tale (legend) : it is plain that to this alone we owe our 
 knowledge of the goddesses Holda, Berhta and Fricka, as also 
 the myth of the Wild Hunt which leads us straight to Wodan. 
 The tale of the old beggar-wife is a reminiscence of Grimnir. 
 Of the wise-women, of swan- wives, of kings shut up in hills we 
 should have learnt little from written documents, did not Legend 
 spread her light over them ; even the myths of the Sin-flood and 
 
XY i PREFACE. 
 
 the World's Destruction she has not lost sight of to this day. 
 But what is most fondly cherished in her, and woven into the 
 gayest tissues, is the delightful narratives of giants, dwarfs, 
 elves, little wights, nixies, night-hags and home-sprites, these 
 last being related to the rest as the tame beasts of the fable 
 are to the wild and unsubjugated : in poetry the wild is always 
 superior to the tamed. The legend of the sun-blind dwarfs (pp. 
 466n., 1247) and that of the blood-vat (pp. 468n., 902) remind us 
 of the Edda. 
 
 In the Fairy-tale also, dwarfs and giants play their part: 
 Swan-witchen (Swan-white) and Dorn-roschen (Thorn-rose = 
 Sleeping Beauty), pp. 425, 1204 are a swan-wife and a valkyr ; 
 the three spinning-wives, p. 415, are norns ; the footstool hurled 
 down from^the heavenly seat (p. 136), Death as a godfather 
 (p. 853), the player's throw and Jack the gamester (pp. 818n., 887) 
 reach back to heathen times. Fairy-tales, not legends, have 
 in common with the god-myth a multitude of metamorphoses ; 
 and they often let animals come upon the stage, and so they 
 trespass on the old Animal-epos. 
 
 In addition to the fairy-tale and folk-tale, which to this day 
 supply healthy nourishment to youth and the common people, 
 and which they will not give up, whatever other pabulum you 
 may place before them, we must take account of Bites and 
 Customs, which, having sprung out of antiquity and continued 
 ever since, may yield any amount of revelations concerning it. 
 I have endeavoured to shew how ignition by friction, Easter 
 fires, healing fountains, rain-processions, sacred animals, the 
 conflict between summer and winter, the carrying-out of Death, 
 and the whole heap of superstitions, especially about path- 
 crossing and the healing of diseases, are distinctly traceable to 
 heathen origins. Of many things, however, the explanation 
 stands reserved for a minute inquiry devotiug itself to the 
 entire life of the people through the different seasons of the 
 year and times of life; and no less will the whole compass of 
 our law-antiquities shed a searching light on the old religion 
 
PEEFACE. 
 
 XVII 
 
 iand manners. In festivals and games comes out the bright 
 joyous side of the olden time; I have been anxious to point 
 out the manifold, though never developed, germs of dramatic 
 representation, which may be compared to the first attempts 
 of Greek or Eoman art. The Yule-play is still acted here and 
 there in the North; its mode of performance in Gothland (p. 43) 
 bears reference to Freyr. The little wights' play is mentioned 
 on p. 441 n. ; on the bear's play (p. 785) I intend to enlarge 
 more fully elsewhere. Sword-dance and giant's dance (p. 301), 
 Berchta's running (p. 279), Whitsun play (p. 785), Easter 
 play (p. 780), the induction of summer or May, the violet- 
 hunt and the swallow's welcome are founded on purely heathen 
 views ; even the custom of the kilt-gang, like that of watch- 
 men's songs (p. 749), can be traced up to the most antique 
 festivities. 
 
 Such are our sources, and so far do they still carry us : let us 
 examine what results the study of them hitherto has yielded. 
 
 Divinities form the core of all mythology : ours were buried 
 almost out of sight, and had to be dug out. Their footmarks 
 were to be traced, partly in Names that had stubbornly refused 
 to be rooted out, yet offered little more than their bare sound ; 
 partly, under some altered guise, in the more fluid but fuller 
 form of the Folk-tale. This last applies more to the goddesses, 
 the former to the gods. Gods and heroes are found in the very 
 names of runes, the first of which in Old Norse is Freyr, others 
 are Thor, Zio, Eor, Asc, Man, but nowhere goddesses. 
 
 The gods that have kept the firmest hold are the three marked 
 in the days of the week as Mercury, Jupiter, Mars ; and of these^ 
 Wuotan stands out the most distinct. Jonas, Fredegar, Paulus 
 Diaconus and the Abrenuntiatio name him, he towers at the head 
 of ancient lines of kings, many places bear the indelible impress 
 of his name. Woedenspanne signified a part of the human hand, 
 as the North named another part 'ulf-lrSr,' wolf-lith, after the 
 god Tfv. Unexpectedly our 13 th century has preserved for us 
 
 vol. in. i 
 
xvm 
 
 PREFACE. 
 
 one of his names [Wish], which lies in abeyance even in the 
 Norse system, yet is the one that stands in the closest contact 
 with the women that do the god's bidding, with the wand that 
 unlocks his hoard, with the mantle that carries him throngh the 
 air, nay, is the only one that puts all these in the trne light. 
 The Norse name Omi is not quite so clearly explained by the 
 AS. W&ma, though the word marks unmistakably the stormfnl 
 god whom we know more certainly through our legend of the 
 'furious host': the wide cloak and low hat are retained m the 
 name Hackelbernd, which I venture to trace back to a Gothic 
 Haknl-bairands (p. 146-7). As Longbeard, the god deep-sunk 
 in his mountain-sleep is reproduced in the royal heroes Charles 
 and Frederick : who better than Wuotan, on whose shoulder they 
 sit and bring him thoughts and tidings, was entitled to inquire 
 after the flying ravens ? Kavens and wolves scented his march 
 to victory, and they above all other animals have entered into 
 the proper names of the people. In the Norse sagas the ques- 
 tioner is a blind graybeard, who just as plainly is old OSin 
 again. Father of victory, he is likewise god of blessing and 
 bliss i.e. Wish over again, whose place is afterwards occupied 
 by Salida (well-being). Since he appears alike as god of poetry, 
 of measurement, of the span, of the boundary and of the dice- 
 throw, all gifts, treasures, arts may be regarded as having pro- 
 ceeded from him. 
 
 Though a son of Wuotan and yielding to him m power or 
 influence, Donar (Thunar, Thor) appears at times identical with 
 him, and to some extent as an older god worshipped before 
 Wuotan. For, like Jupiter, he is a father, he is grandfather of 
 many nations, and, as grandfather, is a god of the hills, a god of 
 the rocks, a hammer, sits in the forest, throned on the mountain 
 top, and hurls his old stone weapon, the lightning's bolt lo 
 him the oak was sacred, and his hammer's throw measured out 
 land, as did afterwards Wuotan's wand. He rather flies furi- 
 ously at the giants than fights battles at the head of heroes 
 or meditates the art of war. I think it a significant feature, .hat 
 he drives or walks, instead of riding like Wuotan: he never 
 
PEE FACE. 
 
 XIX 
 
 presents himself in the wild hunt, nor in women's company. 
 But his name is still heard in curses (Wuotan* s only in protesta- 
 tions, p. 132); and as Bedbeard, Donar might sit in the moun- 
 tain too. The heroes all go to Wuotan's heaven, the common 
 folk turn in at Donar' s ; beside the elegant stately Wuotan, we 
 see about Donar something plebeian, boorish and uncouth. He 
 seems the more primitive deity, displaced in the course of ages 
 (yet not everywhere) by a kindred but more comprehensive one. 
 
 If Wuotan and Donar are to be regarded as exalted deities of 
 heaven, much more may Zio, Tius, be accepted as such, whose 
 name expresses literally the notion of sky, while Wuotan signifies 
 the air, and Donar the thunderstorm. And as Wuotan turns the 
 tide of battle, Zio presents himself as the special god of war ; as 
 Donar flings the hammer and Wuotan the spear, he is god of the 
 sword, as exhibited in the names Sahsnot and Heru. But here 
 much remains dark to us, because our legend has lost sight of 
 Zio altogether. Like Wuotan, he also seems to rush down from 
 the sky in the form of tempest. 
 
 Two others, though never appearing in the week, must yet 
 be reckoned among the great gods. Froho, a god of hunting, 
 of generation, fertility and summer, had long planted his name in 
 the heart of our language, where he still maintains his ground in 
 the derivatives fron and fronen ; his sacred golden-bristled boar 
 survived in helmet- crests, in pastry, and at the festive meal. 
 Year by year in kingly state Froho journeyed through the lands 
 (p. 213. 760). He is the gracious loving deity, in contrast with 
 the two last-mentioned, and with Wuotan in one aspect ; for, as 
 Wish, Wuotan also seems kindly and creative like Froho. 
 
 As to Phol, scarcely known to us till now, I have hazarded so 
 many conjectures that I will not add to their number here. If, as 
 appears most likely, he is synonymous with Paltar (Balder), he 
 must pass for a god of light, but also of fire, and again of tem- 
 pest; under another view he haunted wells and springs. He 
 approximates the higher elemental powers, and could the more 
 easily be perverted into a diabolic being. Equally lost to Ger- 
 many is the name of the Norse Loki, who represents fire in another 
 
xx PEEFACE. 
 
 aspect, and was still better qualified to stand for the devil. The 
 stories of his artfulness, his cunning tricks, have reproduced 
 themselves repeatedly in all branches of our race. 
 
 I now turn to the Goddesses. A mother of gods, Nerthus, is 
 named to us by Tacitus ; her name is the exact counterpart to 
 that of a Norse god, who confirms her existence, as Freyr would 
 confirm that of Freyja, had she come down to us only as the 
 High German Frouwa, and from the Gothic frauja (m.) we have 
 the same right to infer a fern, fraujd. Say that her name of 
 Nerthus has long ago died out, if it ever extended to all branches 
 of our race; a whole group of beings almost identical with her 
 lives on in fadeless legend : Holde, Berhte, Fricke, Harke, Gaue, 
 Stempe, Trempe. At the first glance none of these names seem 
 to go very high up ; yet, Berhte at all events is introduced in 
 poems of the 14-1 5th century, and the matter begins to wear 
 another look the moment we can set her beside the Carolingian 
 Berhta, beside the Eddie Biort (p. 1149), beside the deeply rooted 
 tradition of the < white lady/ Of dame Holda the legend was 
 never written down till the 17th century; if Holda was in the 
 Venus-mountain, which goes as far back as the 14th, she at once 
 gains in importance ; then further, in the 12th century we can 
 point to Pharaildis (p. 284) ; and if, to crown all, Huldana in the 
 stone inscription is correct (p. 266), we can have but little doubt 
 of a Gothic worship of Hul]?6 (p. 990). Now, as Berhta and 
 Holda are adjective names, I was fain to claim for Nerthus also 
 an adj. basis nairthus, with the sense of mild, gracious, fair. 
 Frigg too (p. 301-2) I interpret by the adj. free, fair, gracious. 
 If Gaue, Gauden, is a corruption of the masc. Woden, it might 
 still have an accessory notion of good. Frouwa is obviously 
 the fern, to Froho, and still asserts her full power in our present 
 frau. Almost all names of the female deities have still a trans- 
 parent meaning ; as compared with those of the male, there is 
 something innocent and inviolable in them, and for that reason 
 they seem to have been treated tenderly or tolerated. The deli- 
 cacy and inoffensive matter of the myth have shielded it longer in 
 popular legend. 
 
PEEFACE. 
 
 xxi 
 
 The goddess Hellia has exchanged her personal meaning for a 
 local one, that of hell. Ostara, Eastre, is preserved at least in the 
 name of the high festival ; and Hreda, if my conjecture be sound, 
 in the word for a bride's gerada (outfit), as Zio was in the name 
 of the sword. Folia and Sindgund have only come to light 
 through the latest discoveries. 
 
 This muster of divinities is strong enough to support the whole 
 remaining framework of mythology ; where such pillars stand, any 
 amount of superstructure and decoration may be taken for 
 granted. Considered in and for themselves, almost all the indi- 
 vidual deities appear emanations and branches of a single One ; 
 the gods as heaven, the goddesses as earth, the one as fathers, 
 the other as mothers, the former creating, governing, guiding, 
 lords of victory and bliss, of air, fire and water, the goddesses 
 nourishing, spinning, tilling, beautiful, bedizened, loving. 
 
 As all the sounds of language are reducible to a few, from 
 whose simplicity the rest can be derived — the vowels by broaden- 
 ing, narrowing, and combination into diphthongs, the mute con- 
 sonants by subdivision of their three groups each into three 
 stages, while particular dialects shift them from one stage to 
 another in regular gradation 1 ; — so in Mythology I reduce the 
 long array of divine personages to their unity, and let their multi- 
 plicity spring out of this unity ; and we can hardly go wrong in 
 assuming for deities and heroes a similar coincidence, combina- 
 tion and gradation, according to their characters and particular 
 
 1 Thus, to take an example from the Dentals : 
 
 
 T 
 
 TH 
 
 D 
 
 T 
 
 TH 
 
 Greek. 
 
 ta 
 
 thugatere 
 
 duo 
 
 
 
 L. Germ. 
 
 
 the 
 
 x daughters 
 
 v two 
 
 
 H. Germ. 
 
 
 
 x die 
 
 tochter 
 
 zwei 
 
 It will be seen that the High Germ, is always a stage in advance of Low Germ., 
 and this a stage in advance of Greek, Latin, Sanskrit, &c. The Germ, z is sounded 
 ts ; and s, like h, is a breathing.— Tkans. 
 
xxii 
 
 PREFACE. 
 
 functions. How Wuotan, Donar, and Zio partly run into one 
 another has been shewn ; Logi (lowe, blaze) becomes Loki (lock, 
 bolt), g becomes \ the sense of fire is exchanged for that of bolts 
 and bars (of hell) , as Ham ar and Hern came to signify the im- 
 plements they used. We have seen Wnotan reappear in long- 
 bearded Charles, in red-bearded Frederick. On comparing the 
 Norse hero-legend with the German, we see remarkable instances 
 of this shifting and displacement of names and persons. Gudrun 
 in the Edda occupies the place of our Krimhilt, while Grimhildr 
 is her mother's name ; in the Vilkinasaga Mimir is the smith and 
 Eeginn the dragon, in the Yolsungasaga Reginn is the smith and 
 Fafnir the dragon. If these changes took place at haphazard, 
 there would be nothing in them ; but they seem to proceed by 
 regular gradation, without leaps. 
 
 Among all branches of the Teutonic race there shew them- 
 selves innumerable varieties of dialect, each possessing an equal 
 right ; so likewise in the people's religion we must presuppose a 
 good many differences : the difficulty is to reconcile in every case 
 the local bearings of the matter with the temporal. If the more 
 numerous testimonies to Wuotan in Lower Germany would lead 
 us to infer that he was held in higher esteem by Saxons than by 
 Alemanns or Bavarians, we must remember that this (apparent) 
 preference is mainly due to the longer continuance of heathenism 
 in the north ; that in the first few centuries after conversion the 
 south too would have borne abundant witness to the god. Upper 
 Germany has now scarcely a single name of a place compounded 
 with Wuotan (p. 158), Wuotan's day has there given place to 
 < midweek/ and just there the legend of his f wiitende heer 9 is 
 found more alive than elsewhere ! It would be a great thing to 
 ascertain whereabouts— whether among Goths— the designation 
 Fairguneis prevailed above that of Thunrs. Any conclusion 
 drawn from the proximity of the Lithuanian Perkunas, the Slavic 
 Perun, may seem bold, though it is precisely to these two nations 
 that the Gothic and High German incline more than the Low 
 German, even in language: witness Hruodo and Kirt (p. 248). 
 It seems an easier matter to trace the distinction between Zio 
 
PBEEACE. 
 
 XX111 
 
 and Eru, and follow it up to Swabia and Bavaria ; yet, if my 
 conjecture be right, the Cheruscans must of all races have had 
 the best claim to Eru. Even the name of the plant Ziolinta 
 (p. 1193) is worth taking into account. Sahsnot, Seaxneat, was 
 assuredly an eponymous deity of the Saxons. How do Paltar 
 and Phol stand to one another, as regards the nations that were 
 devoted to them ? Phol appears to point, now eastward, now 
 westward. An important mark of distinction is the change of 
 gender in the same name of a god among different tribes. In 
 Gothic the masc. frauja (lord) was still current as a common 
 noun, in O.H. German the fern, frouwa, in 0. Saxon only the 
 masc. froho, fro, A.S. frea, so that Goths and Saxons seem to 
 have preferred the god, High Germans the goddess ; in the 
 North both Freyr and Freyja are honoured alike. But the 
 North knows only the god NiorSr, and the Germans living on 
 the opposite side of the Baltic only the goddess Nerthus. The 
 relation of Zio to Zisa, perhaps Isis (p. 293), demands further 
 explanation. No doubt the numerous aliases of that female deity, 
 who is not yet forgotten in modern legend, are due to differences 
 of race : Holda shews herself in Hesse, Thuringia, and North 
 Franconia, Berhta in Vogtland, East Franconia and sundry tracts 
 of Swabia, where likewise a male Berhtold encounters us. There 
 is no trace of either goddess in Lower Germany, but a dame 
 Freke now turns up in the Mark, and dame Gaue haunts Meck- 
 lenburg between Elbe and Weser. Yet in ancient times Holda, 
 as Huldana, must have reached far westward to the Ehine, and, 
 if the Ver-hilden-straet (p. 285) was named after her, into the 
 Netherlands, reminding us of the kinship between Chatti and 
 Batavi ; while the Carolingian Berhta Pedauca and the Biort of 
 the Edda would betoken a similar extension of Berhta's worship. 
 We must pay regard to the almost universal rash of nations 
 toward the West : even Isis and her Suevian ship we managed to 
 
 trace as far as the Ardennes. But, beside the deities, other 
 
 portions of mythology must also have their say. Him ins and 
 himil, himel and heven are discussed on p. 698, the lapse of Himil 
 into Gimill on p. 823 ; in Hesse is the borderland between Wights 
 
XXIV 
 
 PREFACE. 
 
 and Elves, the one belonging to Franconian, the other to Saxon 
 soil : the Low Saxon hiine is out of use in High Germany, even 
 in O.H. German the huni seem to be only Huns, not giants, and 
 the M.H. German hiune had a very limited circulation, being 
 never heard now in Hesse, Swabia or Bavaria, unless we are to 
 look for it in the name of the disease (p. 1163). 
 
 Such investigations and similar ones capable of indefinite 
 expansion, some of them not even dreamt of at present, may 
 gradually become important to the internal aspect of our own 
 Mythology : a still more urgent task is, to establish its relation 
 to the Religions of Other Nations j nay, this is really the hinge 
 on which mythological study in general turns. But seldom 
 have their mutual influences or differences been so successfully 
 explored, as to educe therefrom a safe standard for the treats 
 ment of any one mythology. 
 
 Every nation seems instigated by nature to isolate itself, to 
 keep itself untouched by foreign ingredients. Its language, its 
 epos feel happy in the home circle alone ; only so long as it rolls 
 between its own banks does the stream retain its colour pure. 
 An undisturbed development of all its own energies and inmost 
 impulses proceeds from this source, and our oldest language, 
 poetry and legend seem to take no other course. But the river 
 has not only to take up the brooks that convey fresh waters to it 
 from hill and mountain, but to disembogue itself at last in the 
 wide ocean : nations border upon nations, and peaceful inter- 
 course or war and conquest blend their destinies in one. From 
 their combinations will come unexpected results, whose gain 
 deserves to be weighed against the loss entailed by the suppres- 
 sion of the domestic element. If the language, literature and faith 
 of our forefathers could at no time resist at all points the 
 pressure of the Foreign, they have one and all undergone the 
 most disruptive revolution by the people's passing over to 
 Christianity. 
 
 We had long plagued ourselves to derive all languages from 
 the far-off Hebrew ; it was only by closely studying the history 
 
PBEFACE. 
 
 XXV 
 
 of the European idioms near at hand, that a safe road was at 
 length thrown open, which, leaving on one side for the moment 
 the Semitic province, leads farther on into the heart of Asia. 
 Between the Indian and Zendic languages and the majority of 
 those which spread themselves over Europe there exists an 
 immediate tie, yet of such a kind as makes them all appear as 
 sisters, who at the outset had the same leading features, but 
 afterwards, striking into paths of their own, have everywhere 
 found occasion and reason to diverge from each other. Amongst 
 all languages on earth points of contact are to be found, any 
 discovered rule compels us to admit exceptions, and these ex- 
 ceptions are apt to be misleading ; but the rule teaches us to fix 
 upon fundamental distinctions, for which we can only expect a 
 very slow resolution into a higher unity. While there is every 
 appearance of Europe not having contained any aborigines, but 
 received its population gradually from Asia, yet the figures in 
 our chronologies do not reach back to the actual descent of all 
 human speech from one original source; and the strata of our 
 mountains bear witness to a higher prehistoric age, whose im- 
 measurable breadth no inquirer can penetrate. Then, over and 
 above the original kinship necessarily underlying the facts taught 
 by comparative philology, we must also assume in the history of 
 European tongues some external, accidental and manifest inter- 
 changes of influence between them, which, powerful and resultful 
 as they may have been, are to be carefully distinguished from 
 that more hidden agency : we have only to call to mind the 
 former influence of Latin and the later of French on almost all 
 the other languages, or the origin of English from a mixture of 
 Teutonic and Komance elements. The difference between the 
 two kinds of likeness shews itself especially in the fact that, 
 while the originally cognate elements of a language remain 
 flexible and intelligible, the borrowed ones, because they are 
 borrowed, shew an indistinctness of form and a crippling of 
 movement. Hence all cognate words are rooted in the essential 
 life of a language, about which the borrowed ones mostly tell us 
 nothing : how lifeless, for example, has our adj. rund become I 
 
xxvi 
 
 PREFACE. 
 
 whereas the French rond, from which it comes, can still carry us 
 back to roond, reond, the Span, redondo, It. rotondo, and so to 
 rotundus, and therefore rota. Again, cognate forms are seldom 
 confined to one stem or branch, but run impartially through 
 several : e.g. our numerals ; our ist, Goth, ist, Lat. est, Gr. earl, 
 Skr. asti; the Goth, sa, so, )?ata, AS. se, seo, ]?a3t, ON. sa, su, ]?at, 
 Gr. 6, rj, to, Skr. sa, sa, tad ; all of them consonances which did 
 not arise, like that ' rund/ at some definite assignable period, but 
 were there from time immemorial. 
 
 These examples are well known, and are here chosen merely to 
 make good for Mythology also a distinction between material 
 that was common from the first and that which was borrowed 
 and came in later. Our scholarship, disloyal to its country, 
 inured to outlandish pomp and polish, loaded with foreign speech 
 and science, miserably stocked with that of home, was prepared 
 to subordinate the myths of our olden time to those of Greece 
 and Rome, as something higher and stronger, and to overlook 
 the independence of German poetry and legend, just as if in 
 grammar also we were free to derive the German ist from est and 
 ecrrl, instead of putting the claims of these three forms perfectly 
 on a par. Giving the go-by to that really wonderful and de- 
 lightful consonance, whose origin would have had to be pushed 
 far back, they struggled, however much against the grain, to 
 hunt up any possible occasions of recent borrowing, so as to strip 
 their country of all productive power and pith. Not content 
 even with handing over our mythology to foreign countries, 
 they were eager, with as little reason, to shift its contents into 
 the sphere of history, and to disparage essentially unhistoric 
 elements by expounding them as facts. 
 
 Why hold our tongues about the mischief and the caprices 
 of this criticism ? Mone, an honest and able explorer, whose 
 strenuous industry I respect, will often come half-way to meet 
 the truth, then suddenly spring aside and begin worrying her. 
 By hook or by crook the Reinhart of our apologue must be re- 
 solved into a historical one, the Siegfried of our heroic lay into 
 Arminius, Civilis and Siegbert by turns, Tanhauser into Ulysses. 
 
PBEFACE. 
 
 XXV11 
 
 In all that I had gathered by a careful comparison of original 
 authorities on sorcery and witches, he of course can see neither 
 circumspectness nor moderation, who gravely imagines that 
 witchcraft was once a reality, who from the minutes of a single 
 trial in 1628 jumps at once to the Greek Dionysia, makes the 
 devil Dionysus, and warms up again the stale explanation of 
 hexe (witch) from Hecate. This is allowing the devil a great 
 antiquity in comparison with those heroes ; to me Reinhart and 
 Isengrim seem to reach up far higher than the ninth century, 
 and Siegfried even beyond Arminius, therefore a long way before 
 the time when the term devil first came into our language. 
 Several designations of the giants are unmistakably connected 
 with the names of surrounding nations ; Moneys view applies 
 them to Indians, Frisians, Persians, according as the words ent 
 and wrise suit his purpose; let no one be startled to find that 
 Caucasus comes from our Gouchsberg (cuckoo's hill) ! 
 
 A later work, whose merits I acknowledge on p. 1070n., comes 
 in not unseasonably here. Soldan agrees in my opinion on the 
 atrocity and folly of the witch-persecutions, but he would dispute 
 the connection of witches with German mythology, and derive all 
 our magic and demonology from the Greeks and Romans again. 
 The resemblance of the mediaeval notions to classical antiquity 
 strikes him so forcibly, that he seems to think, either that 
 Germany and all barbarian Europe till their early contact with 
 the Romans were without any magic or belief in ghosts, or that 
 such belief suddenly died out. The Walburgis-night, it seems, 
 was suggested by Roman lares praestites, even the practice of 
 bidding for fiefs by floralia and averruncalia, and the cutting 
 of henbane by the fruges excantare : why may not our es also 
 come from id, our auge from oculus, our zehn from decern ? At 
 that rate Wuotan might without more ado be traced back to 
 Jupiter, Holda to Diana, the alp to the genius, all German 
 mythology to Roman, and nothing be left us of our own but 
 the bare soil that drank in the foreign doctrine. 
 
 When two nations resemble each other in . language, manners, 
 and religion, such agreement is welcome in proof of their age, 
 
xxviii 
 
 PEEFACE. 
 
 and is not to be perverted to conclusions in favour of borrowing 
 or influence which any peculiarity in them may suggest. But 
 the stamp of authority will be given to research, when side by 
 side with the string of consonances there also runs an inevitable 
 string of divergences and transpositions. 
 
 In our book of heroes the adventures of Wolfdieterich and 
 Orendel have in their several ways a striking similarity to features 
 in the Odyssey, especially does the angel's mission to shaggy 
 Els and to lady Breide resemble that of Hermes to Calypso, when 
 she is commanded to let Odysseus go. But such wanderings 
 of heroes and encounters with wise women and giants seem to 
 be a common epic property prevailing everywhere, while the very 
 absence here of all the other main motives of the Greek myth ex- 
 cludes the supposition of borrowing. We may surely give their 
 due weight to the many resemblances of Wuotan to Zeus and 
 Apollo, of Zio to Zeus and Ares, we may recognise Nerthus in 
 Demeter, Erigg and Freyja in Hera and Aphrodite, Wieland in 
 Hephsestus and Deedalus, without the whole swarm of Grecian 
 gods needing therefore to be transported to our soil, or all that 
 this produced having to be looked for in Greece. Must ' honum 
 hlo hugr i briosti' have somehow got into the Edda from 
 Homer's eyekaaae Be oi (f>t\ov rjrop ? The distinction, drawn in 
 Homer as well as the Edda, between the speech of gods and of 
 men may signify something to us, and yet be no harder to explain 
 than the identity of Zio with Zeus, or of Zev? irarrjp with All- 
 father. It is beautiful how Venus and venustus are made in- 
 telligible by the ON. vaonn and vaenstr, and even by the 0. Sax. 
 superlative wanumo. What is true of the Greek and Eoman 
 mythologies, that with all their similarity they are yet far from 
 identical, has to be asserted with still more emphasis of the relation 
 between the Eoman and German, inasmuch as Greek literature 
 left an infinitely deeper dint on the Roman, than Latin literature 
 was ever able to produce on our antiquity. If in ch. XXXV and 
 XXXVII many things are quoted which appear to spring out of 
 Roman superstition, it is fully justified by the poverty of native 
 information compelling me to seek a support for it from abroad : 
 
PEEFACE. 
 
 xxix 
 
 I do not suppose that the old German fancies about beasts 
 crossing one's path, or about the virtues of herbs, were in them- 
 selves any poorer than the Roman. 
 
 What I claim for Teutonic nations as compared with the 
 Greeks and Romans, must also hold good of them as regards the 
 Celts, Slavs, Lithuanians and Finns, whose paganism was similar 
 to ours or not so similar. Here however the quantity of coinci- 
 dences is still more damaging to the theory of plagiarisms, which 
 would else encumber every nook and corner. 
 
 In favour of the study of Celtic languages and legends a whole- 
 some reaction has set in, insisting that this downtrodden race, 
 which once occupied wide tracts of Germany, shall receive its 
 due. By no means poor in memorials, it has an auxiliary resource 
 in several living tongues, the Armoric, Welsh, Irish and High- 
 land Scotch. But the paths still lie uncertain and slippery, and 
 what we concede to the Celts ought not in the zeal of discovery 
 to be turned against ourselves; in cases of resemblance what 
 is genuinely German must put in its claim too. Now Heinrich 
 Schreiber's interesting studies of grave- mounds, weapons and 
 fays appear to me at times to stray beyond the true line : surely 
 the horses' heads on roof-gables in Mecklenburg and Holstein are 
 more undoubtedly German than the similar ones in Switzerland 
 are Celtic ; and so far as our elfins and white ladies extend, they 
 have their justification, as the fays have on the other side. Some 
 obscure names of animals Leo has, I think, succeeded in inter- 
 preting as Celtic ; so long as he is obliged to leave the main 
 characters in the fable German, as Reginhart and Isangrim, I have 
 no fear for the genuineness of our epos ; and the foreignness of 
 subordinate characters tends to throw farther back the date of the 
 entire poem. Also what he contributes to Nerthus and muspell 
 (Haupt 3, 226) demands attention. Beside the fays, who answer 
 to our swan-maidens, wish- wives and norns, beside Abundia, who 
 resembles Folia (fulness), I attach importance to Taranis = Donar, 
 to Gwydion = Wuotan, to Beal = Phol or Balder, and I am not 
 sure but that Hesus is the same as Cheru, and that Segomon (p. 
 371) ought not to be overlooked. Needfires and May-offerings 
 
XXX 
 
 PKEFACE. 
 
 are subjects for consideration. It would greatly advance our 
 knowledge of Wuotan's true nature, if we could ascertain how 
 far the Celtic worship of Mercury differed from the Roman ; to 
 all appearance that deity was greater to the Celts and Germans 
 than Hermes-Mercury was to the Greeks and Romans ; to Tris- 
 megistus and Tervagan I allude on p. 150. All that is left us of 
 the Celtic religion, even in stray fragments, bespeaks a more 
 finished mental culture than is to be found in German or Norse 
 mythology; there comes out in it more of priestly lore. But 
 in respect of genius and epic matter our memorials are incom- 
 parably superior. 
 
 As the Celts enclose us on the west, so do the Slavs on the 
 east ; and Slavic writers, like the Celtic, are rather fond, wherever 
 their ancient faith coincides with ours, of interpreting things 
 from a Slavic point of view, which can just as well be explained 
 from a German. The affinity of the two races can be perceived at 
 once by such old cognate words as the Gothic sunus (son), O.H. 
 German sunu, Slavic syn; Goth. Hubs (dear), OHG. Hop, Boh. 
 Hby, Russ. liubo ; Goth. lau]?s (people), OHG. Hut, Slav. Hud j 
 Goth, hlaifs (loaf), OHG. hleip, Slav, khleb. And the mythic 
 resemblances are no less significant, Radegast must stand for 
 Wuotan, Perun for Fairguneis, Fiorgunn, but Svatovit for Zio ; 
 between Radegast the god of bliss (rad glad, radost joy), and our 
 Wish, the harmony is yet stronger. Kroto reminds us of Kirt, 
 Molnia of Miolnir (pp. 1221. 813). How near the badniak of the 
 Servians comes to our Christmas fire! their cuckoo-pole to the 
 Langobardic dove-pole (p. 1135n.), their dodola to the fetching-in 
 of rain (p. 594), the carrying-out of death to the fight of summer 
 and winter, the vila to our wise-women ! If the elf and dwarf 
 legends appear less polished than they are among Celts and 
 Germans, our giant legend on the other hand has much more in 
 common with the Slavic and Finnic. No doubt Slav mythology 
 altogether is several degrees wilder and grosser than German, yet 
 many things in it will make a different figure when once the 
 legends and fairy tales are more fully and faithfully gathered in, 
 and the gain to German research also will be great. 
 
PEEFACE. 
 
 xxxi 
 
 From similar collections of Lithuanian, Samogitian and Lettish 
 myths revelations no less important are impending, as we may 
 anticipate from the remarkable connexion between the lan- 
 guages. 
 
 More results have already been attained in Finland, whose 
 people, comparable in this to the Servians alone, have in their 
 mouths to this day a most wonderful store of songs and tales, 
 though in Servian poetry the heroic legend predominates, and in 
 Finnic the myth. Merely by what Ganander, Porthan and now 
 Lonnrot have published, an immense deal is bridged over between 
 the German, Norse, Slav, Greek and Asiatic mythologies. Rask 
 (in Afhand. 1, 96) had already derived some Norse names of 
 giants from Finnic. And further, the distinction we made be- 
 tween legend and fairy-tale does not at all apply as yet to this 
 Finnic poetry : it stands at an older stage, where the marvels of 
 the fairy-tale without any sense of incongruity mingle with the 
 firmer basis of the folk-tale, and even the animal fable can be 
 admitted. Wainamoinen (Esth. Wannemunne) can be compared 
 to Wuotan both in general, and particularly in his character of 
 Wish : the Finnic waino and wainotem signify desiderium, wainok 
 cupidus, wainotet desiderare : the Swedish Lapps, with a kindred 
 language, have waino (wish, desire), and the Norwegian Lapps 
 vaimel cupidus. Thus Wish, Radegast and Wainamoinen seem 
 to be getting nearer to each other. This last is a god of poetry 
 and singing (p. 907), he is constantly called Wanha, the old one, 
 as the thunder-god Ukko likewise is called father or old, and his 
 wife Akka mother or old. With the Lapps, Atia means both 
 grandfather and thunder (see f old daddy/ p. 168). As Thor's 
 minni was drunk, so full bowls were emptied in honour of Ukko. 
 Wainamoinen wakes Wipune out of her grave (Rune 10), as 
 OSinn does Yola. Ilmarinen, the smith-god of the Finns, re- 
 minds us of Hephaestus and Yolundr, but makes a deeper im- 
 pression than either ; he fashioned a wife for himself out of gold 
 (conf. p. 570 n.). To the Lapps, Sarakka means creatress, from 
 saret to create, a goddess of fortune. 
 
 All Finnish nations use Yumala as a general name for the 
 
xxxii 
 
 PREFACE. 
 
 Supreme Being in the sense of our God or the Slavic Bogh, to 
 which corresponds the Swed. Lapp, yupmel, Norw. Lapp, ibmel; 
 but the Syrian have also yen (gen. yenlon), the Permians en, the 
 Votiaks inmar, the Tcheremiss yumn. Along the northern edge 
 of Europe and over the Ural into northern Asia extends this 
 widespread group of nations of the Finn kind, their languages and 
 myths shewing everywhere a common character. The Votiaks, 
 like the Slavs and Germans, hold the woodpecker sacred (p. 765) ; 
 but what I lay special stress upon is the bear-worship of these 
 nations, which has left its traces in Sweden and Norway, and 
 betrays the earliest stage of our Teutonic beast-legend (p. 667). 
 Poetic euphemisms designate the sacred beast, and as soon as he 
 is slain, solemn hymns are struck up as by way of atonement. 
 Eunes 28 and 29 in Kalewala describe such a hunt with all its 
 ceremonial. Ostiaks in taking an oath kneel on a bearskin, in 
 heathen sacrifices they covered the victim with a bearskin (p. 
 1010), and long afterwards they hung bearskins about them in 
 the service of the devil (p. 1018). As the bear was king of all 
 beasts, the terms applied to him of ' old one 3 and ' grandfather I 
 suggest those of the thunder-god. The constellation of the 
 Great Bear (p. 725) would of itself seem an evident trace of 
 his worship even among the Greeks. 
 
 Coming down from northern Asia to the tribes of the Caucasus, 
 we again meet with the most remarkable coincidences. The 
 Tcherkesses (Circassians) keep up a worship of the boar (p. 215), 
 as did the ancient Aestyi and Germani. Both Tcherkesses and 
 Ossets glorify the same Elias (p. 173-4, conf. p. 185) who is such 
 a sacred personage to the Slav races. Even the ancient Alani 
 and Scythians seem to be linked with the heathen Germans by 
 their worship of the sword (p. 204) ; Attila means grandfather, 
 and is among Huns as well as Germans a name for mountains. 
 The same inspection of shoulder-blades that Jornandes relates of 
 Huns goes on to this day among Kalmuks (p. 1113). A good 
 many Mongolian customs agree with those of Celts and Germans : 
 I will only instance the barleycorn's being the unit of all mea- 
 surement of land (see my account of it in Berl. Jahrb. for 1842, 
 
PEEFACE. 
 
 XXXI 11 
 
 pp. 795-6) ; conf. the Finnic ohrasen yivea=hordei granum, Kal. 
 17, 625. 27, 138. 
 
 A still closer agreement with our antiquities than exists among 
 Finns and Mongols is to be looked for in the more cognate 
 Zendic and Indian mythologies. That of India is finely wrought 
 like the Greek, but I think the Greek has the same advantage 
 over it that I awarded to the German as compared with the 
 Celtic : a certain theosophic propensity betrays itself in the In- 
 dians as well as Celts, which in the fulness of Greek and German 
 myth falls more into the background. It seems worthy of notice, 
 that to the Indian gods and goddesses are assigned celestial 
 dwellings with proper names, as in the Edda. Among the gods 
 themselves, Brahma's creative power resembles Wuotan's, Indra 
 is akin to Donar, being the wielder of lightning and the ruler of 
 air and winds, so that as god of the sky he can also be compared 
 to Zio. The unison of our Wish with the notion embodied 
 in manoratha (p. 870) deserves attention. Nerthus answers to 
 Bhavani (p. 255), Halja to Kali, and Mannus to Manus (p. 578), 
 the last two examples being letter for letter the same; but 
 one thing that must not be "overlooked is, that the same myth 
 of man's creation out of eight materials (pp. 564 — 7) which has 
 already turned up five times, appears in a portion of the Yedas, 
 the Aitareya Aranya, from which an excerpt is given in Cole- 
 brooke's Misc. Essays, Lond. 1837, vol. 1, p. 47 seq. ; here also 
 eight ingredients are enumerated : fire, air, sun, space, herb, 
 moon, death, and water. Naturally the details vary again, 
 though even the five European accounts are not without a certain 
 Indian colouring. Still more interesting perhaps is an echo 
 that reaches the very heart of our hero-legend. Putraka (in 
 Somadeva i. 19) comes upon two men who are fighting for some 
 magic gifts, a cup, a staff, and a pair of shoes; he cheats them 
 into running a race, steps into the shoes himself, and flies up into 
 the clouds with the cup and staff. With the same adroitness 
 Siegfried among the dwarfs manages the division of their hoard, 
 upon which lies the wishing-rod (p. 457) ; and our nursery tales 
 are full of such divisions (Altd. bl. 1, 297. KM. ed. 5, no. 193. 
 
 VOL. III. c 
 
xxxiv 
 
 PEEFACE. 
 
 2, 502. Bechstein's Marchen p. 75). The same trick decides 
 the quarrel in Asbiornsen, no. 9, p. 59, and in the Hungarian 
 tale, Gaal p. 166. 
 
 Now whence can these details have been imported into the 
 homespun fairy-tale? Every country has them at its fingers' 
 ends. To take another striking instance : the story of the three 
 cousins (p. 415) who had spun till the nose of one grew long, 
 another's eyes red, and another's fingers thick, is told still more 
 vividly in Norway (Asb. and Moe, no. 13), and most vividly in 
 Scotland (Chambers, p. 54-5). Or the changeling's unfailing 
 formula (pp. 469. 927), was that conveyed from Denmark to 
 Scotland, from Ireland to Hesse ? Was the legend of the willow 
 that has never heard a cock crow (p. 1243) handed over by the 
 Eomans to the Poles; and the myth of the thunder-bolt by 
 the Greek to the Slav, by the Slav to the German ? Did a little 
 bird always pick up the legendary seed, and lug it over hill 
 and dale to other lands ? I believe Myth to be the common 
 property of many lands, that all its ways are not yet known, but 
 that it is properest to that nation with whose gods it closely 
 coalesces, as a word common to several languages may best be 
 claimed by that one which can explain its root. The legend of 
 Tell relates no real event, yet, without fabrication or lying, as a 
 genuine myth it has shot up anew in the bosom of Switzerland, 
 to embellish a transaction that took hold of the nation's inmost 
 being. 
 
 I do not deny for a moment, that beside this mysterious 
 diffusion of myths there has also been borrowing from without, 
 nay, that they could be purposely invented or imported, though 
 it is a harder matter than one would imagine for this last sort to 
 take root among the people. Koman literature has from early 
 times spread itself over other European lands, and in certain 
 cases it may be quite impossible to strike the balance between 
 its influence and that inner growth of legend. And nowhere 
 is extrinsic influence less a matter of doubt than where, by 
 the collision of christian doctrine with heathenism among the 
 
PEE FACE. 
 
 XXXV 
 
 converted nations, it became unavoidable to abjure the old, and 
 in its place to adopt or adapt what the new faith introduced or 
 tolerated. 
 
 Oftentimes the Church — and I have specified sundry instances 
 — either was from the outset, or gradually became, tolerant and 
 indulgent. She prudently permitted, or could not prevent, that 
 heathen and christian things should here and there run into one 
 another ; the clergy themselves would not always succeed in 
 marking off the bounds of the two religions ; their private lean- 
 ings might let some things pass, which they found firmly rooted 
 in the multitude. In the language, together with a stock of 
 newly imported Greek and Latin terms, there still remained, 
 even for ecclesiastical use, a number of Teutonic words previously 
 employed in heathen services, just as the names of gods stood 
 ineradicable in the days of the week ; to such words old customs 
 would still cling, silent and unnoticed, and take a new lease of 
 life. The festivals of a people present a tough material, they are 
 so closely bound up with its habits of life, that they will put up 
 with foreign additions, if only to save a fragment of festivities 
 long loved and tried. In this way Scandinavia, probably the 
 Goths also for a time, and the Anglo-Saxons down to a late 
 period, retained the heathenish Yule, as all Teutonic Christians 
 did the sanctity of Eastertide ; and from these two the Yule-boar 
 and Yule-bread, the Easter pancake, Easter sword, Easter fire 
 and Easter dance could not be separated. As faithfully were 
 perpetuated the name and in many cases the observances of 
 Midsummer. New christian feasts, especially of saints, seem 
 purposely as well as accidentally to have been made to fall on 
 heathen holidays. Churches often rose precisely where a heathen 
 god or his sacred tree had been pulled down, and the people 
 trod their old paths to the accustomed site : sometimes the very 
 walls of the heathen temple became, those of the church, and 
 cases occur in which idol-images still found a place in a wall of 
 the porch, or were set up outside the door, as at Bamberg cathe- 
 dral there lie Slavic-heathen figures of animals inscribed with 
 runes. Sacred hills and fountains were re-christened after saints, 
 
xxxvi 
 
 PREFACE. 
 
 to whom their sanctity was transferred ; sacred woods were 
 handed over to the newly-founded convent or the king, and even 
 under private ownership did not altogether lose their long- 
 accustomed homage. Law-usages, particularly the ordeals and 
 oath-takings, but also the beating of bounds, consecrations, 
 image- processions, spells and formulas, while retaining their 
 heathen character, were simply clothed in christian forms. In 
 some customs there was little to change : the heathen practice of 
 sprinkling a newborn babe with water (vatni ausa p. 592, dicare 
 p. 108, line 5) closely resembled christian baptism, the sign of the 
 hammer that of the cross, and the erection of tree-crosses the 
 irmensuls and world-trees of paganism. Still more significant 
 must appear that passage where Voluspa and the Bible coincide 
 (p. 811) ; in the far later S61ar-lio$ traces of christian teaching 
 are discernible. 
 
 In a conflux of so many elements it could not but happen, even 
 where the mental conceptions and views of a simple populace un- 
 able to do without myths had felt the full force of the revolution, 
 that in its turn the Old, not wholly extinct, should half un- 
 consciously get interwoven with the irrepressible New. Jewish 
 and christian doctrine began to lean towards heathen, heathen 
 fancies and superstitions to push forward and, as it were, take 
 refuge in all the places they found unoccupied by the new reli- 
 gion. Here we find christian material in a heathen form, there 
 heathen matter in a christian disguise. 
 
 As the goddess Ostara was converted into a notion of time, 
 so was Hellia into one of place. The beliefs of our forefathers 
 about elves and giants got intensified and expanded into angels 
 and devils, but the legends remained the same. Wuotan, Donar, 
 Zio, Phol put on the nature of malignant diabolic beings, and 
 the story of their solemn yearly visitation shaped itself into that 
 of a wild rabble rout, which the people now shunned with horror, 
 as formerly they had thronged to those processions. 
 
 Veiled under the biblical names of Cain, Elias, Enoch, Anti- 
 christ, Herodias, there come into view the same old myths about 
 moon-spots, giants' buildings, a god of thunder and of storm, the 
 
PEEFACE. 
 
 xxxvii 
 
 gracious (holde) night-dame and the burning of the world. And 
 what arrests our attention still more is, that to the Virgin Mary 
 we apply a whole host of charming legends about Holda and 
 Frouwa, norns and valkyrs, as the Romans did those about 
 Venus, J uno and the parcae ; nay, in the fairy-tale, dame Holle 
 and Mary can usurp the place of gray-hatted Wuotan. What a 
 tender fragrance breathes in those tales of Mary, and what has 
 any other poetry to put by the side of them ? To the kindly 
 heathen traits is superadded for us that sense of superior sanctity 
 which encompasses this Lady. Herbs and flowers are named 
 after Mary, her images are carried about, and, quite in accord- 
 ance with the heathen worship, installed on forest trees. She 
 is a divine mother, she is a spinning-wife, she appears as maid 
 of mercy (vierge secourable) to whosoever calls upon her. To 
 the country folk in Italy, Mary stands well in the foreground of 
 their religion ; the Madonnas of several churches in Naples are 
 looked upon as so many different divine beings, and even as 
 rivals, and a Santa Venere by their side gives no offence. Three 
 Marys together (p. 416, note) resemble the three norns and 
 three *fays; Mary carries stones and earth in her apron (p. 537) 
 like Athena or the fay. The worship of Mary altogether, being 
 neither founded on Scripture nor recognised by the first cen- 
 turies, can only be explained by the fact of those pretty and 
 harmless but heathen fancies having taken such deep root in 
 the people that the Church also gradually combined with them 
 a more daintily devised and statelier devotion (attentio) which 
 we find woven into numerous legends and sermons. 
 
 But Mary does not stand alone by a long way. Immediately 
 at her side there has grown up in the Catholic and Greek 
 churches an interminable adoration of Saints, to make up for 
 heathen gods of the second or third rank, for heroes and wise- 
 women, and to fill the heart by bridging the gulf between it and 
 pure Deity. Dogma may distinguish between Deity and inter- 
 cessors ; but how many a pious lip, moving in prayer before the 
 sacred image, must be unaware of this distinction, or forget it ! 
 And further, among the saints themselves there are various 
 
XXXV111 
 
 PEEEACE. 
 
 grades, and the particular troubles under which they can be of 
 service are parcelled out among them like so many offices and 
 lines of business, so that almost every disease and its remedy are 
 called by the name of their saint; this division of tasks has the 
 strongest analogy to the directions given in Norse and Lithuanian 
 mythology for the invocation of the several deities (p. 335). The 
 victorious hero who had slain the dragon made room for Michael 
 or George; and the too pagan Siegberg (p. 198), which may 
 have meant the same as Eresberg (p. 201), was handed over to 
 Michael, as the mons Martis in France was turned into a mons 
 martyrum, Montmartre. It is remarkable that the Ossets have 
 converted the dies Martis into Georgeday, and dies Veneris into 
 Mary's day (Pott 1, 105. 2, 802). The places of OSinn and of 
 Freyja in minni-drinking are taken by John and by Gertrude, 
 a saint who in other ways also has changed places with the 
 goddess (pp. 61. 305. 673); but we can easily see why the 
 heathen counterpart to a saint's legend is oftener to be found 
 in the Roman than in our German mythology. The Church 
 in her saints and canonizations had not the wit to keep within 
 bounds, and the disproportion comes out most glaringly in the 
 fact that the acts and miracles of the Saviour and his apostles 
 are in some cases outdone by those of the saints. Whoever 
 would push these investigations further, as they deserve to be 
 pushed, will have to take particular notice, what saints are the 
 first to emerge in the popular faith of any country, and which of 
 them in poems and in forms of benediction have gradually slipt 
 into the places of the old gods. 
 
 Here let me illustrate the more or less thorough interpene- 
 tration and commingling of Christian and heathen legend by 
 two examples, which seem to me peculiarly important. 
 
 It must be regarded as one of the original possessions common 
 to our mythologies, that the God, or two gods, or three, descend 
 from heaven to earth, whether to prove men's works and ways 
 (p. 337), or in search of adventures. This does violence to the 
 christian belief in God's omnipresence and omniscience ; but it 
 
PBEFACE. 
 
 xxxix 
 
 is a very pleasing fancy, that of the gods in person walking the 
 earth unrecognised, and dropping in at the houses of mortals. 
 Even the Odyssey 17, 485-7 alludes to such wanderings, in which 
 is found the loftiest consecration of hospitality : a man will be 
 loth to turn away a stranger, under whose guise a celestial god 
 may ba visiting him. A Greek myth with details appears in the 
 story of Orion : three gods, Zeus, Poseidon, Hermes (some say 
 Zeus, Ares, Hermes = Donar, Zio, Wuotan) take lodging with 
 Hyrieus, and after being feasted, give him leave to ask a favour ; 
 he wishes for a son, and they create him one much in the same 
 way as Kvasir was engendered (p. 902, conf. 1025 n.). Ovid's 
 Fasti 5, 495 — 535. Hyginus 195 relates the same fable of the 
 Thracian Byrseus. In the beautiful legend of Philemon and 
 Baucis (Ovid's Met. 8, 626 — 721), Jupiter and Mercury are travel- 
 ling, and reward their kind entertainers by saving them from 
 the impending deluge (p. 580) ; a fable of Phaedrus makes the 
 divine messenger alone, the god of roads and highways, pass 
 the night with mortals (Mercurium, hospitio mulieres olim duae 
 illiberali et sordido receperant) . But Demeter also is at times 
 represented as travelling and associating with men, as would be 
 natural for all mothers of gods ; Aesop in Fab. 54 makes Demeter 
 travel with a swallow and an eel, but when they came to a river 
 the bird flew up, the fish slipt into the water, and what did 
 Demeter do ? With the Indians it is principally Brahma and 
 Vishnu that visit the earth. In a Lithuanian legend Perkunos 
 walks the earth at the time when beasts yet spoke ; he first met 
 the horse, and asked his way. ' I have no time to shew thee the 
 way, I have to eat.* Hard by was an ox grazing who had heard 
 the traveller's request : ' Come, stranger/ he cried, ' I will shew 
 thee the way to the river Then said the god to the horse : 
 f As thou couldst not for eating find time to do me a turn of kind- 
 ness, thou shalt for a punishment be never satisfied ; 3 then to the 
 ox: 'Thou good-natured beast shalt conveniently appease thy 
 hunger, and after chew the cud at thine ease, for thou wert ready 
 to serve me/ This myth likewise inculcates kindness to the 
 stranger, and for Perkunos subsequent narrators could without 
 
x] 
 
 PEE FACE. 
 
 scruple substitute the Saviour. In the Edda it is always OSinn, 
 Loki and Hcenir that go on journeys together, the same three Ases 
 that also co-operate in creating (p. 560), for Lo$r and Loki are 
 apparently one (p. 241), and in this connexion Loki has nothing 
 base or bad about him. Hcenir is called in Sn. 106 sessi, sinni, 
 mali OSins (sodalis, comes, collocutor Odini). These three Ases 
 set out on a journey, and at night seek a lodging ; in the stories 
 preserved to us no mention is made of a trial of hospitality. In 
 a later saga OSinn with Loki and Hcenir rides to the chase 
 (Miiller's Sagabibl. 1, 364) ; and a remarkable lay of the Faroe 
 Isles (Lyngbye pp. 500 seq.) presents the same three, Ouvin, 
 Honer and Lokkji, not indeed as travelling, but as succouring 
 gods, who when called upon immediately appear, and one after 
 the other deliver a boy whom giant Skrujmsli is pursuing, by 
 hiding him, quite in fairy-tale fashion, in an ear of barley, 
 a swan's feather, and a fish's egg. There were doubtless many 
 more stories like this, such as the Norwegian tale in Asbiorn. no. 
 21, conf. p. 423. As bearing upon their subsequent transfer- 
 ence, it must not be overlooked that in Fornm. s6g. 9, 56. 175 
 OSinn on horseback calls one evening at a blacksmith's, and has 
 his horse shod ; his identity with Hermes becomes quite startling 
 in these myths. At other times however it is Thorr with his 
 heavy hammer (p. 180) that seeks a lodging, like Zeus, and when 
 he stays the night at the peasant's, Loki accompanies Thorr (Sn. 
 49) ; then again Heimdallr, calling himself Kigr, traverses the 
 world, and founds the families of man. The Finnish legend 
 makes Wainamoinen, Ilmarinen and Lemminkainen travel (rune 
 23), quite on a par with OSinn, Loki, and Hcenir. 
 
 If now we look from these heathen myths to those in a 
 christian dress and of a later time, the connexion between them 
 can be no enigma : that of Perkunos changing into the Saviour 
 has already set us the key. Either Christ and Peter journey out 
 together, or one of the two alone ; the fable itself turns about in 
 more than one direction. Antique above all sounds the visit of 
 these godlike beings, like that of OSinn, to the blacksmith, and 
 here the rewarding of hospitality is not left out. In the Norw. 
 
PEE FACE. 
 
 xli 
 
 tale no. 21, the Saviour, after he has far surpassed his host in 
 feats of skill, yet places three wishes at his disposal, the very- 
 same that were allowed the smith of Jiiterbok : compare also 
 Kinderm. no. 147, the Netherl. story of Smeke in Wolfs Wodana 
 p. 54 seq., and H. Sachs iv. 3, 70. But in Kinderm. 82, though 
 the player, like the smith, asks for the tree from which one 
 cannot get down, the main point with him is the dice, and the 
 bestowal of them cannot but remind us of Wuotan the inventor 
 of dice (p. 150. 1007), and again of Mercury. In H. Sachs ii. 
 4, 114 it is only Peter that bestows the wishing-die on a lands- 
 knecht at work in the garden. But the Fabliau St. Pierre et le 
 jongleur (Meon 3, 282) relates how the juggler fared after death 
 in hell; though nothing is said of travelling or gift-giving, yet 
 Peter coming down from heaven in a black beard and smug 
 moustaches and with a set of dice, to win from the showman the 
 souls entrusted to his keeping, has altogether the appearance of 
 Wuotan, who is eager, we know, to gather souls into his dwell- 
 ing ; and that tailor who hurled the leg of a chair out of heaven 
 (p. 136) had been admitted by Peter. Then another group of 
 legends betrays a new feature, full of significance to us. The 
 Saviour and Peter are travelling together, Peter has to dress the 
 dinner, and he bites a leg off the roast chicken (Wolfs Wodana, 
 p. 180) ; in the Latin poem of Heriger, belonging to the tenth 
 century, Peter is called in so many words head-cook of heaven, 
 and a droll fellow secretly eats a piece of lung off the roast, as in 
 Marchen no. 81 brother Lustig, travelling with Peter, steals the 
 heart of the roast lamb, and elsewhere the landsknecht or the 
 Swabian steals the liver. This seems to be all the same myth, 
 for the circumstance that Peter plays by turns the culprit and the 
 god whose attendant is in fault, may itself be of very old date : 
 even the heathen stories may have made (Mnn and Loki change 
 places. Loki is all the more a cook, a roast-stealer, and there- 
 fore on a line with Peter, as even the Edda imputes to him the 
 eating of a heart (the suspected passage in Seem. 118 b I emend 
 thus : 'Loki athiarta lundi brenda, fann hann halfsvrbmn hugstein 
 konu/ Lokius comedit cor in nemore assum, invenit semiustum 
 
xlii 
 
 PEEFACE. 
 
 mentis-lapidem mulieris), and in our ancient beast-fable the sly 
 fox (Loki still) carries off the stag's heart half-roasted (Reinh. 
 xlviii. lii) . — Nor does this by any means exhaust the stock of 
 such tales of travel. Hans Sachs 1, 492 made up a poem in 1557 
 (and Burc. Waldis 4, 95 before him in 1537) how Peter journey- 
 ing with Christ wished in the pride of his heart to rule the 
 world, and could not so much as manage the goat which the 
 Lord had given into his hands for one day; again 1, 493 how 
 they arrived at a parting of the roads, and asked their way of a 
 lazy workman lying in the shade of a peartree, who gave them 
 a gruff answer; then they came upon a maidservant, who was 
 toiling in the sweat of her brow, but, on being asked, immedi- 
 ately laid her sickle down, and saw the Lord into the right road : 
 ' be this maid/ said the Saviour to Peter, ' assigned to none other 
 but that man/ (in Agricola, Spr. 854, the maid is idle and the 
 man industrious). This recalls not only Perkunos with the 
 horse and ox, but the norns or fays passing through the land 
 in the legend quoted on p. 409. Old French poems give the 
 jDart of short-sighted Peter to the hermit who escorts an angel 
 through the world (Meon, Nouv. rec. 2, 116, and pref. to tome 1) ; 
 from Mielcke's Lith. sprachl. p. 167 I learn that the same ver- 
 sion prevails in Samogitia, and the Gesta Romanor. cap. 80 tell 
 of the angelus et eremita. As the gods lodged with Philemon 
 and Baucis, so does a dwarf travelling in the Grindelwald with 
 some poor but hospitable folk, and protects their little house 
 from the flood (DS. no. 45) ; in Kinderm. 87 God Almighty 
 lodges with the poor man, and allows him three wishes ; to Biigen 
 comes the old beggar-man ( = Wuotan), gets a night's lodging 
 from a poor woman, and on leaving in the morning lets her 
 dabble in the wishing business, which turns out ill for the envious 
 neighbour. Thiele (Danmarks folkesagn 2, 306) finds the very 
 same myth in Fiinen, and here the traveller is Peter again : the 
 Norwegian tale makes the Lord God and Peter come to dame 
 Gertrude and turn the stingy thing into a bird (p. 673). There 
 is a popular joke about Christ and Peter being on a journey, and 
 the Saviour creating the first Bohemian; and a Netherl. tale 
 
PBEFACE. 
 
 xliii 
 
 (Wodana p. xxxvii) about their putting up at an ogre's house 
 in a wood, and being concealed by his compassionate wife, an 
 incident that occurs in many other tales. 
 
 Afzelius (Sagohafder 3, 1 55), while he proves the existence of 
 these legends of Christ and Peter in Sweden also, is certainly 
 wrong in pronouncing them mere fabricated drolleries, not 
 founded on popular belief. They are as firmly grounded as any- 
 thing can be on primitive traditions, and prove with what fidelity 
 the people's memory has cared for our mythology, while MHG. 
 poets despise these fables which they could have sung so admir- 
 ably, just as they leave on one side dame Berhte and Holde and 
 in general what is of home growth. Yet a couple of allusions 
 may prove, if proof it needs, that this dressing up of the old myth 
 was in vogue as early as the 13th century : Kumelant (Amgb. 
 12 a ) relates of Christ and Peter, how they came to a deep rivulet 
 into which a man had fallen, who was doing nothing to help him- 
 self; and a nameless poet (Mone's Anz. 5, 192) tells of a wood- 
 cutter whom Peter was trying to hoist into heaven by his mallet, 
 but when on the topmost rung, the mallet's handle came off, and 
 the poor man dropt into hell. The pikeman or blacksmith in the 
 fairy-tale got on better by flinging his knapsack or apron (sledge- 
 hammer in Asbiornsen p. 136 is still more archaic) into heaven. 
 Of course these wanderings of the Saviour and one of his disciples 
 have something in common with the journeys of Jesus and his 
 apostles in Judea, the dwarf visitor might be compared to the 
 angels who announced God's mercies and judgments to Abraham 
 and Lot, as Philemon and Baucis have a certain resemblance to 
 Abraham and Sarah ; but the harmony with heathen legend is 
 incomparably fuller and stronger. The angels were simply mes- 
 sengers ; our mythology, like the Greek and Indian, means here 
 an actual avatara of Deity itself. 
 
 Another example, of smaller compass, but equally instructive 
 as to the mingling of christian with heathen ideas, may be drawn 
 from the old legend of Fruoto. The blissful birth of the Saviour, 
 the new era beginning with him, were employed in drawing pic- 
 tures of a golden age (p. 695. 793 n.) and the state of happiness 
 
xliv 
 
 PEEFACE. 
 
 and peace inseparable from it. The Roman Augustus, under 
 whom Christ was born, closed the temple of Janus, and peace 
 is supposed to have reigned all over the earth. Now the Norse 
 tradition makes its mythic FroSi likewise contemporary with 
 Augustus, FrcVSi whose reign i's marked by peace and blessed- 
 ness, who made captive giantesses grind heaps of gold for him 
 (p. 531. 871), and had bracelets deposited on the public high- 
 way without any one laying hands on them. The poets call gold 
 ' miol Fro^a/ Fruoto's meal (Sn. 146), to explain which phrase 
 the poem Grottasaungr is inserted in the Edda; and in Sasm. 
 151 a occurs: ' sleit Fro3a frr§ fianda a milhV Rymbegla says, 
 in his time the fields bore crops without being sown (it is the 
 blessed Sampo-period of the Finns), and metal was found every- 
 where in the ground; nature joined in extolling the prince, 
 as she does in lamenting his death (p. 591). When Helgi 
 was born, eagles uttered a cry, and holy waters streamed down 
 from the hills of heaven (Saem. 149 a ) ; in the year of Hakon's 
 election the birds, we are told, bred twice, and twice the trees 
 bore, about which the Hak. Hakonarsaga cap. 24 has some 
 beautiful songs. Hartmann, a monk of St. Gall, sings on the 
 entry of the king : ' Haec ipsa gaudent tempora, noreque verno 
 germinant, adventus omni gaudio quando venit optatior.' So 
 deep a feeling had the olden time for a beloved king. And 
 Beda 2, 16 thus describes king Eadwine's time : ' Tanta eo 
 tempore pax in Britannia fuisse perhibetur, ut, sicut usque hodie 
 in proverbio dicitur, etiamsi mulier una cum recens nato par- 
 vulo vellet totam perambulare insulam a mari ad mare, nullo se 
 laedente valeret. Tantum rex idem utilitati suae gentis con-. 
 suluit, ut plerisque in locis, ubi fontes lucidos juxta publicos 
 viarum transitus construxit, ibi ob refrigerium viantium erectis 
 stipitibus aereos caucos suspendi juberet, neque hos quisquam 
 nisi ad usum necessarium contingere prae magnitudine vel timoris 
 ejus auderet vel amoris vellet.'' And of several other kings the 
 tale is told, that they exposed precious jewels on the public road. 
 Mildness and justice were the highest virtues of rulers, and 
 ' mild ' signified both mitis and largus, munificus. Fr63i was 
 
PEEFACE. 
 
 xlv 
 
 called the femildi (bountiful) ; ' fro^i 3 itself includes the notion 
 of sagacity. When the genealogies and legends make several 
 kings of that name follow one another, they all evidently mean 
 the same (conf. p. 348). Saxo Gramm. 27 makes his first Frotho 
 sprinkle ground gold on his food, which is unmistakably that 
 f Fro^a miol 3 of Snorri ; the second is called ( frcekni/ vegetus ; 
 it is not till the reign of the third, who fastens a gold bracelet 
 on the road, that the Saviour is born (p. 95). 
 
 But this myth of the mild king of peace must formerly have 
 been known outside of Scandinavia, namely, here in Germany, 
 and in Britain too. For one thing, our chroniclers and poets, 
 when they mention the Saviour's birth, break out, like Snorri 
 and Saxo, in praises of a peaceful Augustan age ; thus Godfrey 
 of Yiterbo p. 250 : 
 
 Fit gladius vomer, fiunt de cuspide falces, 
 Mars siluit, pax emicuit, miles f uit auceps ; 
 nascentis Christi tempore pax rediit. 
 
 Wernher's Maria, p. 160 : 
 
 D6 wart ein chreftiger fride, Then befel a mighty peace, 
 
 diu swert versluogen die smide, smiths converted their swords,, 
 
 bediu spieze und sper ; both pikes and spears ; 
 
 d6 ne was dehein her then was there no army 
 
 daz iender des gedashte that anywhere thought 
 
 daz ez s trite oder vashte, of striving and fighting, 
 
 do ne was niht urliuge then was no war 
 
 bi des meres piuge, by the sea's margin, 
 
 noch enhein nitgeschelle. nor any sound of hate. 
 
 Mit grozer ebenhelle In great unison 
 
 und harte fridliche and right peacefully 
 
 stuonden elliu riche. stood all kingdoms. 
 
 And p. 193 : Aller fride meiste 
 
 mit des keisers volleiste 
 
 der wart erhaben und gesworn 
 
 do Christ was geborn. 
 
xlvi 
 
 PREFACE. 
 
 Compare En. 13205—13, and Albrecht of Halberstadt's Prologue, 
 which also says that Augustus 
 
 machte so getanen fride (perfect peace) 
 daz man diu swert begunde smide 
 in segense (scythes), und werken hiez 
 zuo den sicheln den spiez. 
 
 It is true, none of these passages make any reference to Fruoto 3 
 but how could the ' milte Fruote von Tenemarke 3 have got so 
 firm a footing in our heroic lays of Gudrun and the Raben- 
 schlacht, and in the memory of our Court-poets (MS. 2, 22 l b , 
 227 b , Conr. Engelhart, and Helbl. 2, 1303. 7, 366. 13, 111) 
 without some express legend to rest upon ? This I had a pre- 
 sentiment of on p. 532 from our proper names Fanigolt, Mani- 
 golt (fen-gold, bracelet- gold) ; conf. Haupt's pref. to Engelh. 
 p. x. And what is more, the Austrian weisthumer (3, 687. 712) 
 require by way of fine a shield full of ground gold ; and filling 
 shields with gold meant being liberal. The folk-song in Uhland 
 l 3 76-7 makes the mill grind gold and love. How else to explain 
 gold- grinding and gold-meal I cannot divine. 
 
 I could multiply such examples ; I could also, if the task were 
 not reserved for others or another occasion, shew in detail that 
 the same mythic basis, which must be assumed for our own 
 heroic lays, was not foreign either to the Carolingian poetry, 
 the product mainly of a German tribe, or even to the British. 
 Arthur belongs to the 'wild host' and the 'heaven's wain/ 
 Morgana coincides with norns and elfins. A great deal nearer 
 still stands Charles with his heroes : he is the Long-beard that 
 sleeps in the mountain and rides on the Karl-wain, his Karl- 
 stone is the same as the Woden-stone (p. 155), Roland stands 
 on the pillar, Froberge reminded us of Fro (p. 216), and Gralans, 
 who plies the forge for these Frankish heroes, is Wayland, 
 Wielant, Volundr. Berthe with the foot, progenitress of Charles, 
 is our Berhta (p. 429) ; and, attached to her, stand Flore and 
 Blanchefleur with their elvish names (p. 1063). Charles's loved 
 one was an elfin (p. 435), Auberon is Elberich and elf-king; and 
 
PREFACE. 
 
 xlvii 
 
 Maugis, Malagis=Madalgis, borders on the elvish. Charles's 
 hall resembles that of Asgard (p. 1133n.). 
 
 If these investigations have not been a sheer waste of time 
 (and to me it seemed worth the trouble to look into the affairs 
 of our antiquity from all sides), I may now at length attempt an 
 answer to questions, or some of them at least, as to what is the 
 true fundamental character of Teutonic mythology. 
 
 Judged by the standard of those mythologies that completed 
 their career from beginning to end, notably the Greek (with 
 which nevertheless it has so many important features in common), 
 it will bear no comparison, if only for the reason that it was 
 interrupted early, before it had produced all that it could have 
 produced. As to our language and poetry, they were sensibly 
 disturbed and hindered too, but they lived on, and could acquire 
 a new impetus ; the heathen faith was cut down to the root, and 
 its poor remains could only save themselves by stealth under a 
 new guise. Crude, unkempt it cannot but appear, yet the crude 
 has its simplicity, and the rough its sincerity. 
 
 In our heathen mythology certain ideas stand out strong and 
 clear, of which the human heart especially has need, by which 
 it is sustained and cheered. To it the highest god is a father 
 (p. 22), a good father, gofar (p. 167), gaffer, grandfather, who 
 grants salvation and victory to the living, and to the dead an 
 entrance to his dwelling. Death is a going home, a return to 
 the father (p. 839). By the side of the god stands the highest 
 goddess as a mother (p. 22), gammer, grandmother, wise and 
 white ancestress. The god is exalted, the goddess beaming 
 with beauty ; both go their rounds and appear in the land, he 
 instructing in war and weapons, she in spinning, weaving, 
 sowing of seed ; from him comes the poem, from her the tale. 
 The same paternal authority is deeply stamped on our ancient 
 law, the father taking the newborn son on his lap and acknow- 
 ledging him ; but what we read in some only of our ancient 
 codes, may have been the rule everywhere, namely, that the 
 composition paid to women was originally a higher, a double 
 
xlviii 
 
 PEEFACE. 
 
 one. The German reverence for woman was already known to 
 Tacitus (p. 397), and history vouches for it in the Mid. Ages : 
 in the heroic lays a greater stress is laid on Mother Uote than 
 on the father of the heroes, as Brunhild towers even above 
 Siegfried (see Suppl.). By the side of the beautiful description 
 of mother's love in the Vita Mahthildis (Pertz 6, 298) we can 
 put this touch by Eudlieb 1, 52 : ' Ast per cancellos post hunc 
 pascebat ocellos Mater/ as her son was departing. Whenever 
 in dry old Otfried I come to the lines iv. 32 : wir sin gibot 
 ouh wirken, inti b! unsa muater thenken (we his bidding also 
 do, and of our mother think), it moves me to melancholy, I 
 don't know whether he meant the church, or her that bore him, 
 I think of my own dear mother (Dorothea Grimm, b. 20 Nov. 
 1755, d. 27 May 1808). Another thing also we learn from the 
 oldest history of our people, that modesty and virtue had never 
 fled from the land; beside Tacitus, we may rely on Salvian 
 (5th cent.) as the most unimpeachable of witnesses. Befined 
 grace might be wanting, nay, it has often retired before us, and 
 been washed out of remembrance; to the Greeks Apollo, Pallas, 
 Aphrodite stood nearer, their life was brighter like their sky. 
 Yet Fro and Frouwa appear altogether as kind and loving deities, 
 in Wuotan I have produced the god of song, and as Wish he 
 may have been a god of longing and love. However many 
 blossoms of our old mythology and poetry may lie undisclosed 
 and withered, one thing will not escape the eye of a judge, 
 that our poesy still has virgin forms and unlaboured adornment 
 at her command, which, like certain plants, have disappeared 
 from hotter climes. 
 
 When the plastic and poetic arts have sprung out of a people's 
 faith, they adorn and protect it by imperishable works ; yet 
 another fact must not be overlooked, that both poets and 
 artists insensibly deviate from the sanctity of the old type, and 
 adopt an independent treatment of sacred subjects, which, in- 
 genious as it may be, mars the continuity of tradition. The 
 tragedians will alter for their own ends what epic had handed 
 down entire; the sculptors, striving after naked forms of beauty, 
 
PEE FACE. xlix 
 
 will, in favour of it, sacrifice if need be the significant symbol ; 
 as they can neither bring in all the features of the myth, nor 
 yet find the whole of them sufficient, they must omit some 
 things and add others. Sculpture and the drama aim at making 
 the gods more conceivable to the mind, more human; and 
 every religion that is left free to unfold itself will constantly 
 fall back upon man and the deepest thoughts he is capable of, 
 to draw from them a new interpretation of the revealed. As 
 in statues the rigid attitude unbent itself and the stiff folds 
 dropt away, so devotion too in her converse with deity will not 
 be needlessly shackled. In the same way language, even in the 
 hands of poets, declines from the sensuous perfection of poetry 
 to the rational independence of prose. 
 
 The grossness that I spoke of would have disappeared from 
 the heathen faith had it lasted longer, though much of the 
 ruggedness would have remained, as there is in our language 
 something rough-hewn and unpolished, which does not unfit it 
 for all purposes, and qualifies it for some. There goes with 
 the German character a thoughtful earnestness, that leads it 
 away from vanity and brings it on the track of the sublime. 
 This was noticed even by Tacitus, whose words, though discussed 
 in the book (p. 70-1, 104-5), will bear repeating: 'Ceterum 
 nec cohibere parietibus deos, neque in ullam humani oris speciem 
 assimilare, ex magnitudine coelestium arbitrantur. Lucos ac 
 nemora consecrant, deorumque nominibus appellant secretum 
 lllud, quod sola reverentia vident.' This is no empty phrase, 
 this ' arbitrantur 9 and ' appellant 9 must have come of inquiries, 
 which a Roman, if he wished to understand anything of the 
 Germani, had first of all to set a-going. That is how it actually 
 was in Germany at that time, such answer had German men 
 given, when asked about the temples and images of their gods. 
 Temples are first built to hold statues : so long as these were 
 not, neither were those. Anything mentioned in later centuries, 
 or occurring by way of exception among particular tribes, seems 
 to have been corruption and confusion, to which there was no 
 want of prompting. All the Scandinavian temples and idols 
 
 d 
 
1 
 
 PREFACE. 
 
 fall into this later time, or they have their reason in the difference 
 of race. 
 
 That notable piece of insight shows us* the whole germ of 
 Protestantism. It was no accident, but a necessity, that the 
 Reformation arose first in our country, and we should long ago 
 have given it our undivided allegiance, had not a stir been made 
 against it from abroad. It is remarkable how the same soil of 
 Old-German faith in Scandinavia and Britain proved receptive 
 of Protestant opinion; and how favourable to it a great part of 
 France was, where German blood still held its ground. As in 
 language and myth, so in the religious leanings of a people 
 there is something indestructible. 
 
 Gods, i.e. a multiplication of the one supreme incomprehen- 
 sible Deity, could only be conceived of by Germans as by 
 others under a human form (p. 316), and celestial abodes like 
 earthly houses are ascribed to them. But here comes a differ- 
 ence, in this reluctance to exhibit the immeasurable (that magni- 
 tudo coelestium) in visible images, and confine it between earthly 
 walls. To make a real portrait of Deity is clean impossible, 
 therefore such images are already prohibited in the Old Test, 
 decalogue; "Ulphilas renders ecBcoXov by galiug or galiuga-gu3 
 (lie-god), meaning that any representation of a god was a lie; 
 and the first christian centuries abhorred image-worship, though 
 it gradually found its way into the church again. The statues 
 of Greek gods, we know, proceeded originally from a sacred 
 type, which only by degrees became more secular ; the paintings 
 of the Mid. Ages, and even Raphael's great soul-stirring com- 
 positions, for want of such a type, were obliged to invent their 
 figures, the legend from which artists chiefly drew their subjects 
 being already song or story ; accordingly these pictures stand 
 lower than the works of Greek art, and the spirit of Protestant- 
 ism insists on their being bundled out of the churches. But 
 if our heathen gods were imagined sitting on mountains and 
 in sacred groves, then our medieval churches soaring skyward 
 as lofty trees, whose sublime effect is unapproached by any 
 Greek pediments and pillars, may fairly be referable to that Old 
 
PEEFACE. 
 
 li 
 
 German way of thinking. Irmansul and Yggdrasill were sacred 
 trees, rearing their heads into the breezes : the tree is the steed 
 (drasill, the snorter) on which Wuotan, the bodeful thrill of 
 nature, stormfully ' careers : Yggr signifies shudder, thrill of 
 terror (p. 120, and Suppl.). By the Old German forest-worship 
 I also explain the small number of the priests, who only begin 
 to multiply in temples entrusted to their charge. 
 
 Of all forms of belief, the Monotheistic is at once the most 
 agreeable to reason and the most honouring to Deity. It also 
 seems to be the original form, out of whose lap to a childlike 
 antiquity Polytheism easily unfolded itself, by the loftiest 
 attributes of the one God being conceived first as a trilogy, 
 then as a dodecalogy. This arrangement comes out in all the 
 mythologies, and especially clear, I think, in ours : almost all 
 the gods appear unequal in rank and power, now superior, now 
 subordinate, so that, mutually dependent, they must all at last 
 be taken as emanations of a highest and only One. What is 
 offensive in polytheism is thereby diminished (p. 176). For 
 even in the heathen breast a consciousness of such subordination 
 could hardly be quite extinct, and the slumbering faith in a 
 highest god might wake up any moment. 
 
 To point out these groups of deities from our half dried-up 
 sources was beyond my power, but the threes and twelves of the 
 Edda are indicated, p. 335. The Greeks however differ in hav- 
 ing only one twelve, consisting of six gods and six goddesses, 
 while of the ases and asynjas there are twelve each, making to- 
 gether twice as many deities as the Greek. Twelve chairs are 
 set for the gods sitting in council (p. 858). Sometimes the 
 highest god has twelve inferiors added to him, which raises the 
 total by one : Loki is called the thirteenth among the gods, and 
 Gna among the goddesses. Snorri 21 l b names thirteen ases, and 
 even more asynjas. These triads and twelves of the gods are 
 reflected again in the heroes and wise-women : Mannus begot 
 three sons, heads of races (p. 345. 395), Heimdall founded three 
 orders, the Ynglinga saga 2, 7 calls OSin's fellow-gods his 
 twelve princes (hofdingjar) ; Westmar has twelve sons (Saxo 
 
lii 
 
 PREFACE. 
 
 Gram. p. 68); there were thirteen valkyrs (p. 421), and three 
 norns. In Welfs retinue are twelve heroes (p. 395); king 
 Charles's twelve might indeed be traced to the twelve apostles, 
 and the poem itself points to that, but the same thing is found 
 in numberless myths and legends. The might of the godlike 
 king flashes forth yet again in his heroes. 
 
 To my thinking, Polytheism almost everywhere arose in in- 
 nocent unconsciousness: there is about it something soft and 
 agreeable to the feelings; but it will, when the intellect is 
 roused, revert to the Monotheism from which it started. No one 
 taunts the Catholic doctrine with teaching many gods, yet one 
 can see in what respect Catholics stand in the same relation to 
 heathens as Protestants do to Catholics. Heathenism bowed 
 before the power of pure Christianity ; in course of time heathen- 
 ish movements broke out in the church afresh, and from these 
 the Preformation strove to purify it. The polytheistic principle, 
 still working on, had fastened on two points mainly, the worship 
 of saints, of which I have spoken, and that of relics (conf. GDS. 
 p. 149). A stifling smell of the grave pervades the medieval 
 churches and chapels from an adoring of dead bones, whose 
 genuineness and miraculous power seem rarely well attested, and 
 sometimes quite impossible. The weightiest affairs of life, oath- 
 takings, illnesses, required a touching of these sanctities, and all 
 historical documents bear witness to their widely extended use, 
 a use justified by nothing in the Bible, and alien to primitive 
 Christianity (conf. p. 1179) . But in idololatria and saint-worship 
 the dominion of the priesthood found its main stay. 
 
 Of Dualism proper I have acquitted our heathenism (pp. 895-6. 
 984). Unlike Polytheism, it seems to me to take its rise, not in 
 gradual corruption, but in conscious, perhaps moral, reflexion, 
 and at a later time. Polytheism is tolerant and friendly ; he to 
 whom all he looks at is either heaven or hell, God or devil, 
 will both extravagantly love and heartily hate. But here again 
 let me repeat, that to the heathen Germans the good outweighed 
 the bad, and courage faintheartedness : at death they laughed. 
 Between deifying much and deifying all, it is hard to draw the 
 
PREFACE. 
 
 liii 
 
 line, for even the most arrant Pantheism will admit some excep- 
 tions. The limit observed by the Greek and even the Norse 
 religion appears in those sets of twelve ; Personification indeed, 
 on which I have inserted a chapter, seems to dip into the domain 
 of Pantheism ; yet when elements and implements are thought of 
 as divine, they scarcely mean more than our old acquaintances, 
 the gods, presented in a new form : the air melts into Wuotan, 
 the hammer into Donar, the sword into Eor, and Saslde (fortune) 
 into Wuotan again. The human mind strives to conceive the 
 unfathomable depth of Deity in new and ever new ways. Some 
 would give our heathenism Fetishism for a foundation (p. 104); 
 the truth is, hammer, spear, flint and phallus were but symbols 
 of the divine force, of which there were other types, both material 
 and moral, equally valid. From thing to person, or from person 
 to thing, was in this matter but a step. As the gods change into 
 heroes and are born again, so they sink even into animals ; but 
 this precipitate of them would require certain explanations, which 
 I mean to complete once for all in a new treatment of the Beast- 
 fable. The faster the brood of deities multiplies, the sooner is 
 faith likely to topple over into denial and abuse of the old gods ; 
 striking evidences of such atheistic sentiment Scandinavia itself 
 supplies, both in undisguised mockery, and in reposing con- 
 fidence in one's own strength and virtue (p. 6). The former is 
 expressed in 0. Norse by goftga (irrisio deorum), O.H. Germ, 
 kotscelta (blasphemia). And this revolt of heathens against 
 heathenism increased as Christianity came nearer: thus the 
 Nialssaga cap. 105 says of Hialti, that he was charged with 
 scoffing at the gods, ' varS sekr a J?mgi urn goftga ' \ conf . Laxd. 
 p. 180. Kristnisaga c. 9. 
 
 An element [aTQi^elov, vTroaraaL^) is firm ground, basis, for 
 which the Goth still has a good Teutonic name ' stabs ' ( = staff, 
 whence the Romance stoffa, etoffe, and so our stuff again), or 
 'stoma' (whence our ungestiim, OHG. ungistuomi, unquiet). It 
 meets the eye of man in all its glory, while deity remains unseen : 
 how tempted he must feel to give it divine honours ! But his 
 senses and his mind link every exhibition of nature's forces with 
 
liv 
 
 PREFACE . 
 
 subjective impressions bodily and mental, the promptings of 
 language teach him to connect. How came Zio to unite in him- 
 self the ideas of sky and war ? The Gothic veihan meant pug- 
 nare, vaihjo pugna, veihs sacer, veiha sacerdos (p. 68), the OHG-. 
 wig pugna and Mars (p. 203) ; the hallowed, the holy was at the 
 same time the bright, the beaming. To the Gothic hveits cor- 
 responds the Skr. svetas (albus), to this the Slav, svety, sviatyi 
 (sanctus), and svet, swiat, svetlo signify mundus, coelum, lux. 
 But again Svetovit, Swantowit, is Ares and bellum, and the 
 parallelism of Wuotan, Donar, Zio to Eadigast, Perun, Svetovit 
 stands unquestionable : the god of victory shines in the battle. 
 To the Indians Suryas denotes the sun, light, day, and he re- 
 sembles Zio ; when Suryas is taking hold of a victim, it bites his 
 hand off, and a golden one has to be put on : is not this Tyr, 
 whose hand the wolf bit off (p. 207) ? and who knows but the 
 like was told of the Slavic Svetovit ? It was beautiful to derive 
 the eye from the sun, blood from water, the salt flow of tears 
 from the bitter sea, and the more profound seem therefore the 
 myths of SiPs hair, of FreyjVs tears ; earth and heaven reflect 
 each other. But as even the ancient cosmogonies are inversions 
 of each other (pp. 568. 570, man made of world, world made of 
 man), we have no right to refer the heathen gods exclusively 
 either to astrology and the calendar, or to elemental forces, or to 
 moral considerations, but rather to a perpetual and unceasing 
 interaction of them all. A pagan religion never dropt out of the 
 clouds, it was carried on through countless ages by the tradition 
 of nations, but in the end it must rest on a mysterious revelation 
 which accords with the marvellous language and the creation and 
 propagation of mankind. Our native heathenism seems not to 
 have been oppressed by gloomy fancies about the misery of a 
 fallen existence (like the Indian doctrine of emanation), it 
 favoured a cheerful fatalism (p. 860-1), and believed in a paradise, 
 a renovated world, deified heroes ; its gods resemble more those 
 of Greece, its superstition more that of Eome : ' tanta gentium 
 in rebus frivolis plerumque religio est.' 
 
 The question has been gravely asked, whether the heathen 
 
4 
 
 PEEFACE. lv 
 
 gods really existed ; and I feel disgust at answering it. Those 
 who believe in a veritable devil and a hell, who would burn a 
 witch with a will, may feel inclined to affirm it, thinking to 
 support the miracles of the church by the evidence of this other 
 miracle, that in the false gods she had crushed actual fiends and 
 fallen angels. 
 
 Having observed that her Language, Laws and Antiquities 
 were greatly underrated, I was wishful to exalt my uative land. 
 To me one labour became the other : what was evidence there 
 was also a confirmation here, what furnished a foundation here 
 served there as a prop. Perhaps my books will have more in- 
 fluence in a quiet happy time which will come back some day ; 
 yet they ought to belong to the Present too, which I cannot 
 think of without our Past reflecting its radiance upon it, and on 
 which the Future will avenge any depreciation of the olden time. 
 My gleanings I bequeath to him who, standing on my shoulders, 
 shall hereafter get into full swing the harvesting of this great 
 field. 
 
 JACOB GRIMM. 
 
 Bbelin, 28th April, 1844. 
 
CONTENTS. 
 
 VOL. III. 
 
 XXXI. 
 XXXII. 
 XXXIII. 
 XXXIV. 
 XXXV. 
 XXXVI. 
 XXXVII. 
 XXXVIII. 
 
 Poetry 
 Spectres 
 Translation 
 Devil . 
 Magic . 
 Superstition 
 Sicknesses . 
 Herbs and Stones 
 Spells and Charms 
 Index , . " . 
 
 PAGES 
 
 899—912 
 913—950 
 951—983 
 984—1030 
 1031—1104 
 1105—1147 
 1148—1189 
 1190—1222 
 1223—1249 
 1251—1276 
 
CHAPTER XXX. 
 
 POETRY. 
 
 Maere however means not only fama, but fabula; and here 
 some other and more interesting personifications present them- 
 selves. 
 
 We perceive that the existence, organization and copiousness 
 of poetry, as of language itself, reach back to a remote antiquity, 
 that the resources and beauties of both gradually decay, and 
 have to be recruited in other ways. Ancient poetry was a sacred 
 calling, which bore a direct reference to the gods, and had to do 
 with soothsaying and magic. 
 
 Before our modern names dichter (Ducange sub v. dictator) 
 and poet were imported from abroad, we had no lack of native 
 ones more beautiful. At first the inditing and uttering of poetry 
 seem to have gone together, the Sanger (OHG. sangari, MHG. 
 senger and siuger) was likewise the poet, there was no question 
 as to who had made the song. Ulphilas calls the aScov liupareis 
 (OHG. liodari ?) ; and perhaps would distinguish him from the 
 saggvareis (praecentor) . Again, aotSo? comes from aelSa), as 
 olSa from elSco, the digamma, ascertainable from video and Goth, 
 vait, being dropt; we must therefore assume an older dfelBco 
 and a/'otSo?, 1 the singer and the godlike seer ([mclvtls, Lat. vates) 
 are one. With this I connect the Goth, inveita (adoro, p. 29) ; 
 from the sense of celebrating in festive song, might proceed that 
 of worshipping. In the Slavic tongues slava is gloria, slaviti 
 venerari, slavik [0. Slav, slaviy, Russ. solovey] the glorifying 
 jubilant bird, as arjhcov is from aelBco, and Our nahtigala from 
 galan, canere. If dotSo? means a seeing knowing singer, poet, 
 soothsayer, why may not a Goth, invaits, supposing there was 
 such a word, have expressed the same ? 
 
 When the creative inventive faculty, as in iroi^rr)^, i.e., faber 
 
 1 That el'Sw I see, and deidoj I sing, both change et into oi proves no connexion 
 between them, the change being common to many verbs (\e17rw \ot7rds, /cet^cu Koirrj) ; 
 vates, at once seer and singer, is an important link. — Tbans. 
 
 VOL. III. 899 B 
 
900 POETEY. 
 
 (and our smid equally stood for the framer of the lied or lay, ON. 
 lioSa-smiSr), was to be specially marked, this was done by the 
 OHG-. scuof, OS. AS. scop (p. 407-8 n.), which reminds at once of 
 the supreme Shaper of all things and of the shaping norn. The 
 ON. has no skopr 1 that I know of, but instead of it a neuter 
 skald, which I only grope after dubiously in OHG. (pp. 94. 649), 
 and whose origin remains dark; 2 skaldskapr, AS. sc6pcrczft = 
 poesis. The Romance poetry of the Mid. Ages derived the name 
 of its craft from the Prov. trobar, It. trovare, Fr. trouver, 3 to 
 find, invent, and trobaire, trovatore, trouvere is inventor, as scuof 
 is creator. A word peculiar to AS. is gid, gidd (cantus, oratio); 
 Beow. 2124. 3446. 4205-12. 4304. 4888, or giedd, Cod. exon. 
 380. 25 [yeddynges, Chauc.]; giddian (canere, fari), Csedm. 
 127, 6. Cod. exon. 236, 8. Beow. 1253; gidda (poeta, orator) : 
 < gidda snotor/ El. 419. 'giedda snotor/ Cod. exon. 45, 2. 293, 
 20. Leo has traced it in the Ir. hat cit, git (carmen dictum). 4 
 
 A far-famed word is the Celtic bard, Ir. bard, pi. baird, Wei. 
 bardh, occurring already in Festus: 'bardus Gallice, cantor qui 
 virorum fortium laudes canit.' Lucan's Phars., 1, 447 : < plurima 
 securi fudistis carmina bardi ; ' the lark was called bardaea or 
 bardala (Ducange sub v.), songstress like arjBcop, nahtigala and 
 slavik. No old authority gives a hint that such bards were 
 known to the language or customs of Germany (see SuppL). 
 
 i Biorn gives a neut. skop (ironia, jocus), skoplegr (ridiculus, almost (tk^tttikU), 
 winch might make one sceptical of the long vowel in AS. scop, but this is used of a 
 IZ it poet in Beow. 179. 987. 2126, though sometimes of a comicus, sc em- 
 eus The OHG. sahnscof = psalmista, and the spelling scof scoffes (beside scaffan 
 scuofi) in Isidore does not disprove the long vowel, as the same document puts 
 blomo bTostar for bluomo, .bluostar. An OHG. no in scuof would remove all doubt, 
 but this I cannot lay my hand on. The gloss ' scof, nubilar yel poesis seems to 
 connect two unrelated words which disagree in quantity, scop tugurmm (our schop- 
 
 Ven) ^% S %L%k.^ Dan.skolde,Dut. schouden = glabrare ; with this 
 agrees the Fr. eschauder, echauder, M. Lat. excaldare (Ducange sub v ) to scald the 
 hfir off So that sk&ld would be depilis, glaber (Engl, scald) bald-head whether 
 it meant aged minstrel, or that poets shaved their heads ? Even scaldeih may 
 have sio-nified an oak stript of foliage. r ^^i»i 
 ■ Is there is no Latin root, we may suggest our own trefien, ON drepa [drub] 
 lit to ftrike, hit, but also (in antreffen) to hit upon, find. The Gothic may have 
 been drupan as treten was trudan, which would account for the Romance o 
 
 4 S gl. p. 49, conf. Ir. ceat = canere, carmine celebrare The question is 
 whether in spite of his Celtic affinity, the word is not to be found in other Tent 
 dt cts.' We might consider ON. ge« (mens, animus), OHG ket, kett keti, ke tti 
 (Graff 4 144), the doubling of the lingual bemg as m AS. bed, bedd, OHG petti 
 Goth bail or AS. biddan? OHG. pittan (Goth, bidjan). The meaning would be 
 KdhS riemembering; ge«speki in Sa.ni. 33" is the wisdom of yore, inseparable 
 Lm poefr'y ■ " <£d, gydd an' seems a faulty spelling : giedd shews the vowel broken. 
 
SCOP. SKALD. GLEOMAN. GLEOCBiEFT. 901 
 
 Song, music and dance make glad (repTrovai) the heart of man, 
 lend grace to the banquet (avadrj/jLara &hto?, Od. 1, 152. 21, 
 430), lulling and charming our griefs (ISpoT<ov OeX/cTrjpia, Od. 1, 
 337). God himself, when ailing, comes down from heaven, to 
 get cheered by the minstrel's lay (p. 331). Hence poetry is 
 called the joyous art, and song joy and bliss. We know the gai 
 saber of the trobadors ; and joculator, joglar, jongleur, is derived 
 from jocus, joc, jeu, play and pleasantry. Even the Anglo- 
 Saxons named song and music gleo (glee, gaudium), wynn (our 
 wunne, wonne), or dream (jubilum) : 'scop hwilumsang Mdor on 
 Heorote, J>a wges hsele'Sa dream/ Beow. 987 ; ' gidd and gleo 3 
 are coupled 4025; the song is called 'healgamen' (aulae gaudium), 
 the harp ' gamenwudu, gleobeam/ playing and singing f gamen- 
 wudu gretan/ to hail, to wake the frolic wood, Beow. 2123. 
 4210; 'gleobeam gretan/ Cod. exon. 42, 9. c hearpan gretan 3 and 
 'hearpan wynne gretan' 296, 11. Beow. 4029. Then, beside 
 gretan, there is used wrecan (ciere, excitare) : ' gid wrecan/ to 
 rouse the lay, Beow. 2123. 4304. 4888. ' gid awrecan' 3445. 
 4212. ' wordgid wrecan 3 6338. 'geomorgidd wrecan/ Andr. 
 1548. The gleoman, gligman, is a minstrel, gleocrosfb the gay 
 science of music and song. In Wigaloisp. 312 six fiddlers scrape 
 ail sorrow out of the heart ; if one could always have them by ! 
 And Fornald. sog. 1, 315, says: "leika horpu ok segja sogur 
 sva at gaman ]?aetti at." I will quote a remarkable parallel 
 from Finnish poetry. It is true, the lay is called runo, the poet 
 runolainen, and runoan to indite or sing, the song is laulu, the 
 singer laulaya, and laulan I sing; but in the epic lays I find 
 ilo (gaudium) used for the song, and teen iloa (gaudium cieo) 
 for singing 1 (see Suppl.). 
 
 A thing of such high importance cannot have originated with 
 man himself, it must be regarded as the gift of heaven. Inven- 
 tion and utterance are put in the heart by the gods, the minstrel 
 is god-inspired : tfeWt? clolS?], Od. 1, 328. 8, 498. aoiSrj deaTrealr), 
 II. 2, 600. #eo-7Ti? aotSo? 6 fcev repTrrjaiv aevScov, Od. 17, 385. 
 Gods of the highest rank are wardens and patrons of the art 
 divine, Zeus and Apollo among the Greeks, with us Wuotan 
 
 1 1 Tehessii isan iloa,' Kalew. 22, 236. 29, 227, the father (the god Wainamoi- 
 nen) was making (waking) joy = he sang ; « io kawi ilo iloUe ' 22, 215, joy came to 
 joy = the song resounded, struck up. 
 
902 
 
 POETRY. 
 
 and Bragr, Wainamoinen with the Finns. Saga was Wuotan's 
 daughter (p. 310), as the Muse was Zeus' s ; Freyja loved the 
 minnesong : ( henni likaSi vel mansongr/ Sn. 29. 
 
 On the origin of poetry the Younger Edda (Sn. 82—87) gives 
 at full length a myth, which the Elder had alluded to in Havamal, 
 (Sasm. 12. 23-4). Once upon a time the Aesir and Vanir made 
 a covenant of peace, and in token of it each party stept up to a 
 vessel, and let fall into it their spittle, 1 as atonements and treaties 
 were often hallowed by mingling of bloods (RA. 193-4) ; here the 
 holy spittle is equivalent to blood, and even turns into blood, as 
 the sequel shews. The token of peace (grrSamark) was too pre- 
 cious to be wasted, so the gods shaped out of it a man named 
 Kvdsir, of all beings the wisest and shrewdest. 2 This Kvasir 
 travelled far in the world, and taught men wisdom (frceSi, OHG. 
 fruoti). But when he came to the dwelling of two dwarfs, Fialar 
 and Galar (OHG. Filheri, Kalheri ?), they slew him, and let his 
 blood run into two vats and a cauldron, which last was named 
 OShrcerir, and the vats Son and Bo$n. Then the dwarfs mixed the 
 blood with honey, and of this was made a costly mead, 3 whereof 
 whosoever tasted received the gift of poesy and wisdom : he be- 
 came asMld or a froe$a-ma&r (sage). We came upon a trace 
 of this barrel of blood and honey among the dwarfs, p. 468. 
 
 Fialar and Galar tried to conceal the murder, giving out that 
 Kvasir had been choked by the fulness of his wisdom ; but it was 
 soon reported that they were in possession of his blood. In a 
 quarrel they had with giant Suttungr, they were forced to give 
 up to him the precious mead, as composition for having killed 
 his father. Suttungr preserved it carefully in Hnitbiorg, and 
 made his daughter the fair Gunnl6$ keeper of it. 
 
 The gods had to summon up all their strength to regain 
 possession of the holy blood. OSinn himself came from heaven 
 to earth, and seeing nine labourers mowing hay, he asked them 
 if their scythes wanted sharpening. They said they did, and he 
 
 1 Hraki, better perh. hraki, is strictly matter ejected from the rachen (throat), 
 OHG. hracho, as the AS. hraca is both guttur aM tussis, sputum; coni. UilU. 
 hrachison screare, Fr. cracher, Serv. rakati, Euss. kharkat'. 
 
 * Creating out of spittle and blood reminds one of the snow and blood m fairy- 
 tales, where the wife wishes for children ; of the snow-child in the Modus Liebmc ; 
 of the giants made out of frost and ice (pp. 440. 465) ; Aphrodite's being generated 
 out of sea-foam is a part of the same thing. 
 
 3 The technical term 1 inn dyri mioSr ' recurs in Sam. 23 b . 2b a . 
 
A DEINK. OD-HBCEEI. 
 
 903 
 
 pulled a whetstone 1 out of his belt, and gave them an edge j they 
 cut so much better now, that the mowers began bargaining for 
 the stone, but OSinn threw it up in the air, and while each was 
 trying to catch it, they all cut one another's throats with their 
 scythes. 2 At night OSinn found a lodging with another giant, 
 Suttung's brother Baugi, who sorely complained that he had that 
 day lost his nine men, and had not a workman left. OSinn, who 
 called himself Bolverkr, was ready to undertake nine men's work, 
 stipulating only for a drink of Suttung' s mead. 3 Baugi said the 
 mead belonged to his brother, but he would do his best to obtain 
 the drink from him. Bolverkr accomplished the nine men's work 
 in summer, and when winter came demanded his wages. They 
 both went off to Suttung, but he would not part with a drop 
 of mead. Bolverkr was for trying stratagem, to which Baugi 
 agreed. Then Bolverkr produced a gimlet named Rati, 4 and 
 desired Baugi to bore the mountain through with it, which 
 apparently he did ; but when Bolverkr blew into the hole and 
 the dust flew back in his face, he concluded that his ally was no 
 honester than he should be. He made him bore again, and this 
 time when he blew, the dust flew inwards. lie now changed 
 himself into a worm, and crept in at the hole ; Baugi plunged 
 the drill in after him, but missed him. In the mountain Bolverkr 
 passed three nights with Grunnlo^, and she vowed to let him have 
 three draughts of the mead : at the first draught he drained 
 OShroerir, at the second Bo$n, at the third Son, and so he had 
 all the mead. Then he took the shape of an eagle, flew his 
 fleetest, and Suttungr as a second eagle gave chase. The Aesir 
 saw 03inn come flying, and in the courtyard of AsgarS they set 
 out vats, into which OSinn, hard pressed by Suttung, spat out 
 the mead, and thus it turned into spittle again, as it had been at 
 first. 5 The mead is given by OSinn to the ases, and to men 
 
 1 Hein, AS. han, Engl, hone, Swed. hen, Sskr. s'ana. 
 
 2 Like Dr. Faust fooling the seven topers into cutting each other's noses off. 
 
 3 Here OSinn plays the part of Strong Hans (Kinderm. 90), or of Siegfried 
 with the smith. 
 
 4 Mentioned also in Saem. 23V, evidently from \' rata ' permeare, terebrare, 
 Goth, vratdn, so that it would be Vrata in Gothic. 
 
 5 It is added : ' en honum var >a sva naer komit at Suttungr mundi na honum, 
 at hann sendi aptr (behind) suman mid d 'inn, ok var >ess ecki gaett : hafSi J>at hverr 
 er vildi, ok kollum ver J>at skaldfifla lut (malorum poetarum partem) ' ; or, as 
 another MS. has it : 'en sumum roepti hann aptr, hafa J>at skaldfifl, ok heitir arnar 
 
904 POETET. 
 
 that can skill of poesy. This explains the fluctuating names of 
 the poetic art : it is called Evdsis bloff (Kv. sanguis) ; dverga 
 drecha, fylli (nanorum potus, satietas) ; O&hroeris, Boffnar, Sonar 
 laug (0., B., S. aqua) ; Hnitbiarga laug (Hn. aqua) ; Suttungs 
 miocfr (S. mulsum) ; OVins fengr, fundr, dryckr (0. praeda, in- 
 ventio, potus) ; Odins gibf (0. donum) ; dryckr Asanna (Asarum 
 potus). 
 
 Some of these names are well worth explaining minutely. 
 Bo&n is rendered oblatio, Son reconciliatio : neither of them, at 
 all events when first used by the dwarfs, can have had any such 
 meaning yet. We can easily connect boftn with AS. byden, 
 OHG. putin (Graff 3, 87) ; son certainly agrees with the OHG. 
 suona (emendatio), not with Goth, saun (lytrum). Sa3m. 118 b . 
 234 a has ' Sonar dreyri 3 in the sense of e sonar dreyri/ atonement- 
 blood (conf. sonar goltr, p. 51). More meaning and weight at- 
 taches to the cauldron's name, which occurs also in Ssem. 23 b . 28 a . 
 88% the last time spelt correctly. To explain the word, I must 
 mention first, that a Goth. adj. vobs, dulcis, answers to OHG. 
 wuodi, OS. wothi, AS. we$e, which is used alike of sweet smell 
 and sweet sound ; ' sweg hses weftan sanges/ sonus dulcis canti- 
 lenae. And further, that an AS. noun wo$ (masc.) is carmen, 
 facundia : 6 wo$a wynsumast/ carmen jucundissimum, Cod. exon. 
 358, 9. ' woSa wlitegast,' carmen pulcherrimum, El. 748. ' w63 
 wera/ prophetia virorum, Cajdm. 254, 23. ' woSbora \ (carmen 
 ferens), both as poeta, Cod. exon. 295, 19. 489, 17 and as orator, 
 propheta 19, 18. 346, 21. 'witgena woSsong/ cantus prophe- 
 tarum 4, 1. f w6$cra3it,' poesis 234, 30. 360, 7 synon. with 
 the scopcrseft and gleocrseft above. ' wynlicu wo^giefu/ jocun- 
 dum poeseos donum 414, 10 alluding at once to the gay art and 
 to Woden's gift. Now, whether the sense of c sweet, gentle/ tef 
 
 leir (habent id mali poetae, et dicitur aquilae latum),' because OSinn flew in eagle's* 
 shape In Mart. Capella, before Athanasia will band the immortahtatis poculum to 
 Philologia, ' leniter dextera cordis ejus pulsum pectusque pertractat, ac nescio qua 
 intima plenitudine distentum magno cum turgore respiciens, Nisi haec inquit, 
 quibus plenum pectus geris, coactissima egestione vomuens forasque diffuderis, 
 immortalitatis sedem nullatenus obtinebis. At ilia omni nisu magnaque vi quic- 
 quid intra pectus senserat evomebat. Tunc vero ilia nausea ac vomitio laborata in 
 
 omnigenum copias convertitur litterarum Sed cum taha virgo undanter 
 
 evomeret, puellae quam plures, quarum artes aliae, ahae dictae sunt disciplmae, 
 subinde quae virgo ex ore diffuderat colligebant, in suum unaquaeque illarum neces- 
 sarium usum facultatemque corripiens.' What seemed too gross as yet for immor- 
 tality becomes here, when thrown up by the bride of heaven, the foundation ot 
 human science. Conf. Aelian's Var. hist. 13, 22. 
 
SONG-KAISEB? INSPIRATION. 
 
 905 
 
 in the noun woft itself, or was first developed in the derived adj. 
 (which seems nearer the truth, as w6$ in some passages of Cod. 
 exon. 118, 4. 125, 31. 156, 8 means only a loud sound, clamor, 
 without any reference to song) ; it is plain that to it corresponds 
 the ON. oftr (also masc), which denotes as well poema as in- 
 genium, facundia. In the former sense its agreement with the 
 Lat. oda, Gr. cphrj (contr. from aoihrj), is purely accidental, as the 
 difference of gender sufficiently shews. It is remarkable that at 
 the creation of Askr and Embla, Ssem. 3 b , Hcenir is said to have 
 imparted to them the lacking 6ft, which on p. 561 I translated 
 ' reason 3 : perhaps ' speech, gift of speech 3 would be more cor- 
 rect ? 1 Be that as it may, O&hroerir seems clearly to be ( poesin 
 ciens, dulcem artem excitans/ which is in striking harmony with 
 the AS. f gid wrecan 3 and Finn. ' teen iloa 3 above ; hroera, OHGr. 
 hruoran, MHGr. riieren, means tangere, ciere, and the cauldron 
 would have been in OHGr. Wuodhruori, AS. Wofthrere. Freyja's 
 husband Ocfr (Saem. 5 b . Sn. 37), whom she sought through the 
 world and bewept with golden tears, may have been a personifi- 
 cation of poetic art ; 2 was he the same as Kvasir, who traversed 
 the world, and was murdered by the dwarfs ? 
 
 Thus Ofthrcerir contained the sweet drink of divine poesy, 
 which imparted immortality ; and from the exertions made by the 
 gods, particularly Oftinn, to regain possession of it when it had 
 fallen into the hands of dwarfs and giants, follows its identity 
 with amrita, ambrosia and nectar (p. 317-9) ; the ichor in the 
 veins of gods is like the limpid spittle of the Ases and Vanes. 
 
 The pure bee, which has survived from Paradise, 3 brings the 
 honey of song to the lips of the sleeper, p. 696 (see Suppl.). 
 
 I cannot resist the temptation to add some more legends, of 
 how the inspiration of song came to great poets overnight in their 
 sleep : the story of Pindar is told again of Homer and Aeschylus 
 under another form. 
 
 Helen is said to have appeared to Homer : Xeyov&i, Si nves /cal 
 
 1 Here, as elsewhere, the ON. dialect becomes unsafe for comparison, because 
 it confounds middle and final d with 
 
 2 The difficulty noticed in the preceding note forbids my inquiring whether 
 this Oftr be related to OSinn ; the AS. Woden and wod (rabies) stand apart from 
 w6"S (poesis), conf. supra p. 131-2. 
 
 3 Anc. laws of Wales 1, 739 : bees draw their origin from Paradise, which they 
 left through man's transgression, but God gave them his blessing; therefore mass 
 cannot be sung without wax. Leoprechting's Lechrain, p. 80. 
 
906 
 
 POETEY. 
 
 T&vVfirjp&av ft)? im&raaa (EXevij) rfjs WKrbsVfirjptp irpoarira^ 
 iroielv irepl twv crrparevaafjuevcov eVl Tpoiav, fiovXofievr) tov eicelvwv 
 Odvarov ^rjXayrorepov rj tov filov twv aXXcov KaraaTrjo-ai. Kal 
 fjuepo? fiev n Bio, Trjp'Oprjpov re^v?^, fjuakiara Be Bed Tavrnv ovrm 
 i-irafypoBiTov Kal irapa nraaiv bvofxaarrjv avrov yeveaQai rrjv iroLrjcriv 
 [Some of the Homeridae say, that Helena appeared to Homer by 
 night, and bade him sing of those who warred against Troy, she 
 wishing to make their deaths more enviable than other men's 
 lives. And that partly by Homer's art, but chiefly by her, his 
 poetry was made so lovely and world-renowned]. Isocr. 'EX. 
 iy/cw/jLiov in Oratt. Att. ed. Bekker 2, 245. 
 
 Bacchus revealed himself to Aeschylus : efa Be ^4tV%uXo? fieipd- 
 kiov wv /cadevBeiv ev aypw fyvXaaawv ara^vXa^ Kal oi Aibvvaov 
 iirio-Tavra KeXevaat rpaypBiav iroielv. m Be rjv rj/xepa (irelOeaOaL 
 <yap eOeXeiv) paara tjBtj ireipwpLevo^ iroielv. ouro? p,ev ravra eXe- 
 ryev [Aesch. said, that when a boy he fell asleep in the field while 
 watching grapes, and Dionysus appeared to him and bade him 
 write tragedy. In the morning, wishing to obey, he composed 
 quite easily as soon as he tried]. Pausan. i. 21, 2 ; paara, as 
 pela is said of the gods (p. 320). 
 
 As Aeschylus was watching the vineyard, Teutonic herdsmen 
 were pasturing sheep or oxen when the gift of Wuotan came to 
 them. 
 
 Hallbiorn had long wished to sing the praise of a dead minstrel 
 Thorleif, but could not, until Thorleif appeared in the hush of 
 night, unloosed his tongue, and, just as he was vanishing, dis- 
 played his shoulder (p. 326). Fornm. sog. 3, 102. 
 
 The heathen myth was still applicable to christian poets. A 
 poor shepherd in his sleep hears a voice urging him without 
 delay to put the Scriptures into Saxon verse ; previously unskilled 
 in song, he understood it from that moment, and fulfilled his 
 commission, Opusc. Hincmari remensis (Par. 1615), p. 643. The 
 like is told in fuller detail of the famous AS. poet Caedmon, 
 Beda's Hist. eccl. 4, 24 (Frau Aventiure p. 28-9). All these 
 poets, on awaking in the morning, succeed. in a task untried 
 before (see Suppl.). 
 
 Not only does the poetic faculty itself proceed from the gods ; 
 they invent the very instruments by which song is accompanied. 
 
 Apollo, who in Homer plays the phorminx, is said by Calh- 
 
INSTRUMENTS INVENTED. 
 
 907 
 
 machus to have strung the lyre with seven chords ; yet the in- 
 vention of the lyre is ascribed to Hermes, who gave it to Apollo. 
 This is important for us, as in Wuotan there is much of Hermes 
 and of Apollo, with a preponderance of the former. Ingenuity 
 is characteristic of Mercury, and I can scarcely doubt that in our 
 antiquity, as Wuotan was the inventor of writing and rhythm, so 
 he was of some instrument to accompany singing. 
 
 A confirmation of this is the five-stringed harp (kantelo) of 
 the Finns, an invention of their highest god Wainamoinen, who 
 everywhere represents our Wuotan. First he made kantelo of the 
 bones of a pike, and when it fell into the sea, he made it again 
 of birchwood, its pegs of oak bough, and its strings of a mighty 
 stallion's tail. In the same way Hermes took the tortoise (chelys) 
 out of its shell, and mounted this with strings (Hymn to Merc. 
 24 seq.). Swedish and Scotch folksongs relate, that when a 
 maiden was drowned, a musician made a harp of her breastbone, 
 the pegs of her fingers, the strings of her golden hair, and the 
 (first) stroke of the harp killed her murderess, Sv. folk v. 1, 81. 
 Scott's Minstr. 3, 81. In one kinderm. no. 28 a bone of the slain 
 brother is made into a shepherd's whistle, and every time it is 
 blown, it publishes the crime ; and a Swiss legend tells the same 
 of a flute (Haupt's Zeitschr. 3, 36). The power of music and 
 song was explained by giving the instruments a supernatural 
 origin, and doubtless a remoter antiquity did not leave gods out 
 of the reckoning. 
 
 When Wainamoinen touches his harp, the whole of nature 
 listens, the four-footed beasts of the wood run up to him, the 
 birds come flying, the fish in the waters swim toward him ; tears 
 of bliss burst from the god's eyes, and fall on his breast, from 
 his breast to his knees, from his knees to his feet, wetting five 
 mantles and eight coats, Kalew. rune 22-9. Such tears are shed 
 by Freyja (gratfogr, p. 325), her that well liked song, and was 
 wedded to 0$r in fairytales lucky maidens have the power to 
 laugh roses and weep pearls. 
 
 The stromharl also breaks into weeping when he sings to the 
 harp (p. 493). But as all nature, animate and inanimate, betrays 
 her sympathy with human lamentations, so at the sound of the 
 bewitching albleich (elf-lay, p. 470), we are told, the rushing 
 river stayed its roar, the fish in the wave clicked with their 
 
908 
 
 POETRY. 
 
 tongues, the birds of the forest twittered. Next to the gods, it 
 is elves and watersprites that seem the most initiated into the 
 mysteries of music, and Hniharr the teacher of song stands for 
 OSinn himself (p. 489) . 
 
 But from gods the gift of poesy passed to particular heroes, 
 and similar effects are ascribed to their minstrelsy. Two heroes 
 of Teutonic legend are eminent as minstrels : Horant (Herrant, 
 AS. Heorrenda, ON. Hiarrandi, conf. Gramm. 1, 352. Z. f. d. a. 
 
 2, 4), of whom it is said in Gudr. 388-9 that by his songs he 
 chained all men whole and sick, and that 
 
 diu tier in dem walde ir weide liezen sten, 
 die wiirme di da solten in dem grase gen, 
 die vische die da solten in dem wage vliezen, 
 die liezen ir geverte ; 
 
 beasts let be their grazing, creeping things and fishes forsook 
 their wonted ways. The saga Herrau^s ok Bosa (Fornald. sog. 
 
 3, 323) couples the Hiarranda-hlioft with the enchanting gygjar 
 slagr (giantess's harp- stroke). Then the hero VoTker (Folhheri) 
 plays the fiddle to the Nibelungs 1772 : 
 
 under die tiire des huses saz er uf den stein, 
 
 kiiener (bolder) videlasre wart noch nie dehein : 
 
 do klungen sine seiten (strings), daz al daz hus erdoz (rang), 
 
 sin ellen zuo der fuoge (art) diu warn beidiu groz. 
 
 siiezer unde senfter gigen er began : 
 
 do entswebete er an den betten vil manegen sorgenden man ; 
 
 he lulled to sleep in their beds full many an anxious man. In 
 Greek mythology Orpheus and Amphion bear mastery in song. 
 When Amphion sang, the stones obeyed his lyre, and fitted them- 
 selves into a wall. Rocks and trees followed after Orpheus, wild 
 beasts grew tame to him, even the Argo he lured from dry land 
 into the wave, and dragons he lulled to sleep (entswebete) . As 
 HermoSSr, like him, made the descent to Hades [to fetch Balder 
 back], and as it is for this same Balder that all beings mourn, 
 we may fairly suppose that HerincVSr too had worked upon them 
 by music and song, though nothing of the kind is recorded in the 
 Edda (see Suppl.). 
 
 Now if poetry was a joint possession of men and gods, if by 
 
HEKO-MINSTBELS. 
 
 909 
 
 gods it had been invented and imparted, it necessarily follows 
 that antiquity would regard it as a function and business of the 
 priest and that the notions of priest, prophet and poet would 
 meet and touch. Aud here I attach some weight to our finding 
 the AS. word bregowine (pp. 93. 235), which seems to indicate a 
 follower and friend of the poet-god Bragi, as we at the present 
 day call the minstrel a friend or favourite of the Muses. In 
 lands and times that looked kindly on the tuneful art, we may 
 even suppose that minstrels, especially those of courts, had like 
 priests a peculiar garb ; particularly instructive on this point is 
 the information furnished by the Welsh Laws as to the position 
 and privileges of bards at the king's court, and the Norse sagas 
 are unanimous on the estimation in which skalds were held. 
 Poets of the Mid. Ages enjoyed a like distinction at princely 
 courts, both Teutonic and Romance ; and a close investigation of 
 this interesting subject might bring out much in our modern 
 customs, that has its source in the very oldest time 1 (see 
 Suppl.). 
 
 I call attention to utterances of MHGr. poets, which repre- 
 sent the art of song as something not acquired, but inborn, i.e. 
 inspired by God (a sentiment as old as Homer, Od. 22, 347 : 
 avToBiSaicTOS 8' el/xt, #eo? Be fiat, iv fipealv ol/^a? ttclvtolcis 
 evecpvcre). Heinr. von Morunge 1, 53 a says : f wan ich durch 
 sane (for song) bin ze der werlte geborn/ it is a burden laid on 
 him, his mission. Walther 26, 4, referring to God : ' sit ich von 
 dir beide wort han unde wise.' The Wartb. kr. jen. 102: 'gab 
 iu Got sinne und sanges site/ Even the later Meistersanger 
 speak to the same purpose : c es trieb der Heilig Geist zwolf 
 manner froh, die fiengen an zu dichten.'' Why should not 
 heathen poets in like manner have traced back their gifts to 
 Wuotan's mead ? 
 
 The singing -matches also seem to have sprung out of the 
 simplest nature of poetry itself. As the wise men of old ques- 
 tioned one another on their knowledge, as heroes proved on each 
 
 1 Niebuhr in Pref. to Merobaudes says : 1 quern morem coronandorum poetarum 
 cum poesi ipsa, cui semper aliquis honos mansit, etiam rudibus, quae secutae sunt, 
 saeculis perdurasse arbitror.' But why go back to the Eomans for what seems to 
 have been the usage of our own antiquity, when kings, judges, priests, heroes and 
 minstrels wore garland and fillet, and even the people's poets used to elect a king 
 of their own ? ' Au pui ou on corone les biaus discour,' Kenars 1677. 
 
910 
 
 POETET. 
 
 other the prowess of their arms, so shehperds and poets sang for 
 the prize of poetry. OSinn wishes to sound the wisdom (orSspeki) 
 of the sage giant, Vinghorr that of the sage dwarf, the blind 
 guest 1 that of king HerSrekr ; then lays are sung and riddles pro- 
 pounded, Vaf]?ru3nir expressly stipulating ' hoffti veSja vi$ scolom 
 hollo i, gestr, urn geSspeki,' Saem. 33 b ; they are to wager heads, 
 as in the contests between cunning smiths or chess-players. 
 Lives are staked also in the Wartburg war of minstrels : ' nu wirt 
 gesungen ane vride . . . stempfel muoz ob uns nu beiden stan alhie 
 mit sinem swerte breit, er rihte ab unser eime in roubes site, 
 dem man valles jehe ! ' we'll sing and give no quarter . . . over us 
 two shall stempfel stand with his broad sword, and despatch as 
 an outlaw him that gets the fall. This transaction is of legend, 
 not history, but it shews in what a serious light the poetic art 
 was viewed. 
 
 And here let me mention the widely circulated myth of the poet 
 who sees his property imperilled, because another's memory has 
 mastered his songs. What passed between Yirgil and Bathyllus 
 is related, with alterations, of Arnoldo Daniello and a jongleur 
 (Diez's Leben der troub. p. 352), but so it is of the Indian Kali- 
 dasa, whose poem four Brahmans had learnt by heart. The same 
 Kalidasa and Yalmiki were held to be incarnations of Brahma 
 himself; what could more firmly establish a poet's reputation 
 than to pass for an avatara of the sublime divinity ? 
 
 The gods share their power and influence with goddesses, the 
 heroes and priests with wise women. Of the asynjor, Saga is 
 named next after Frigg in Sn. 36, and together with Sol in 212 ; 
 her residence is Sokqvaheckr, sinking beck, a large and roomy 
 place ; Sagones (Saga's ness) in Saem. 154 b seems also to take its 
 name from her. In Saem. 41 a Socqvabechr is described as a place 
 where cool waters rush : there O&inn and Saga day by day drink 
 gladly out of golden cups. This is the drink of immortality, and 
 at the same time of poesy. Saga may be taken as wife or as 
 daughter of 03inn ; in either case she is identical with him as 
 god of poetry. With the Greeks the Musa was a daughter of 
 Zeus, but we often hear of three or nine Muses, who resemble our 
 wise women, norns and schopferins (shapers of destiny), and dwell 
 
 1 0$inn himself ; whose blindness fits in with that of the ancient poets. The 
 loss of eyes strengthens the memory, it lends the capacity and impulse to sing. 
 
SAGA. 
 
 911 
 
 beside springs or wells. 1 The cool flood well befits the swan- 
 wives, daughters of Wish. Saga can be no other than our sage 
 (saw, tale), the 'maere' of p. 897 personified and deified. 
 
 Our 13th cent, poets personify ' aventiure/ making a frau 
 Aventiure, like the norn, foot it overland to the minstrel's hut, 
 knock and demand admission. 2 To this day, when people take 
 turns in telling stories, they say c the marlein goes round from 
 house to house/ Suchenwirth no. xxv describes an apparition 
 of dame Aventiure on a blooming ea in the forest; she has 
 travelled through the land to kings and princes as frau Wire's 
 messenger, and now presents her report ; putting a gold ring on 
 her finger, she disappears. I have one thing more to mention, 
 that M.Nethl. poets make a person of ' aventure 3 in the sense 
 of our MHGr. frau Sselde : ' die Aventure wacht/ Maerl. 2, 14. 
 'dat rat (rota) van Aventuren/ Rein. 6183, just like t diu Sselde 
 wacht' and 'Sselden rat' (p. 863-8). I am not aware that in this 
 they followed the pattern of any Romance poetry (see Suppl.). 
 
 That ' passing round ' or alternate telling of myth and marchen 
 was already a Greek and Roman custom, as we may see by 
 Ovid's Met. lib. iv, where the Minyads during their spinning and 
 weaving beguile the time by telling tales, 39 : 
 
 c Utile opus manuum vario sermone levemus, 
 jperque vices aliquid, quod tempora longa videri 
 non sinat, in medium vacuas referamus ad aures.' 
 dicta probant, primamque jubent narrare sorores. 
 
 167 : Desierat, mediumque fuit breve tempus, et orsa est 
 dicere Leuconoe, vocem tenuere sorores. 
 
 274: Poscitur Alcithoe, postquam siluere sorores. 
 
 But it was the festival of Bacchus, the priest had bidden them 
 keep it, ' immunes operum dominas famulasque suorum,' and the 
 god avenged himself by turning their web into a tissue of vines 
 and ivy, and the Minyads into owls and bats. (The song of 
 women at the loom is also mentioned by Agathias, p. 29.) Holda 
 and Berhta are often angry at spinning which desecrates their 
 
 1 0. Boh. glosses in Hanka 55 b : * wodna=mu$a, ' (Jungm. 5, 147). Is this 
 water-wife, spring-wife ? 
 
 3 Eefs. given in my little work quoted above, p. 310. To these add, from 
 Ulr. von Turheim's Wh. 192 c , a dialogue of the poet with frau Aventiure. 
 
912 
 
 POETEY. 
 
 holy day (pp. 270-4), though otherwise they favour and reward it. 
 The norns making visitations have spindles, and they sing at 
 their spinning : the wise women and divine mothers of our 
 antiquity may be regarded as teachers of song, story and 
 spindle. 
 
CHAPTER XXXI. 
 
 SPECTRES. 
 
 A preceding chapter has treated of Souls in their state of 
 separation from the body and passage to another dwelling-place : 
 these are the souls that have found their rest, that have been 
 taken up into hades or heaven. Thenceforward they sustain only 
 a more general connexion with earth and the living ; their 
 memory is hallowed by festivals, and in early times probably by 
 sacrifices. 1 
 
 Distinct from these are such spirits as have not become par- 
 takers, or not completely, of blessedness and peace, but hover 
 betwixt heaven and earth, and in some cases even return to their 
 old home. These souls that appear, that come back, that haunt, 
 we call spectres (ghosts) . 
 
 The Roman expression for peaceful happy spirits of the dead 
 was manes, for uncanny disquietiug apparitions lemures or larvae; 
 though the terms fluctuate, for ' manes 3 can denote spectral 
 beings too, and ' lemures ' can have a general meaning (Creuzer's 
 Symb. 2, 850 — 866). Larva betrays its affinity to lar (p. 500), 
 and the good kindly lares were often held to be manes or souls 
 of departed ancestors. So in our German superstition we find 
 instances of souls becoming homesprites or kobolds, 2 and still 
 oftener is there a connexion between unquiet spirits and spec- 
 tres 3 (see Suppl.). 
 
 1 Between the christian All-souls' day (Nov. 2), on which the people visit 
 churchyards and hang garlands on graves, and the three Eoman holidays when the 
 under world opened (mundus patet) and the ' manes ' ascended (Creuzer 2, 865. 0. 
 Miiller's Etrusk. 2, 97), there is a manifest connexion. On the night of Nov. 2 the 
 Esthonians set food for the dead, and rejoice when they find any of it gone in the 
 morning. In the Fellin district near Dorpat the departed souls are received in the 
 bath-room, and bathed one after the other, Hupel's Nachr. p. 144, conf. Possart's 
 Estland p. 172-3 ; exactly as food is set before angels and homesprites (p. 448). 
 
 2 I confine myself here to one Hessian folktale. Kurt, a farmer at Hachborn, 
 would not quit the farm even after his death, but lent a hand in the field work as 
 a good spirit. In the barn he helped the labourer to throw sheaves from the loft : 
 when the man threw one, Kurt would throw another. But once, when a strange 
 servant got up into the loft, he would not help ; at the cry 1 You throw, Kurt ! ' he 
 seized the man and flung him on the thrashingfloor, breaking his legs. 
 
 3 Isengrim changes into Agemund (p. 511). 
 
 913 
 
914 
 
 SPECTEES. 
 
 For the quiet spirits and their condition, our language has a 
 beautiful adj., OHG. hiuri laetus, mitis, AS. heoru, Beow. 2744, 
 ON. hyr, MHG. gehiure, our geheuer when we say 'es ist 
 geheuer/ all is quiet, happy, peaceful. The contrary is ex- 
 pressed by OHG. and OS. unhiuri dims, saevus, AS. unheoru, 
 Beow. 1967 (unhiore 4822. unlike 4236. Casdm. 138, 5), ON. 
 ohyr, MHGr. ungehiure, our ungeheuer : ' es ist ungeheuer/ there's 
 something wrong. But both words go further, God is called 
 hiuri, the devil unhiuri ; ungeheuer is monstrum, portentum in 
 general The Gothic form would be hiuris, which seems nearly 
 allied to hauri (pruna, ember), ON. hyr ignis, and is therefore 
 the shining, the bright; if an OHG. gloss in Graff 4, 1014 be 
 correct, even the non-negative hiuri may signify dirus, viz. fiery 
 in a bad sense, such as we shall find presently in connexion with 
 ignes fatui. Much the same in meaning with hiuri and unhiuri 
 are holdo and unholdo (pp. 266. 456), though these are applied 
 more to spirits and daemons than to human souls; yet Notker 
 renders < manes' by unholdon, so that holdo and unholdo also 
 appear svnonymous here. 
 
 The OHG. kispanst fern, (our gespenst n., spectre) meant 
 properly suggestio (from spanan, suggerere) ; but as the forms 
 of confession dealt much with devilish suggestion and entice- 
 ment, 1 men came to use it habitually of ghostly delusion and 
 illusion. Boner 94, 54 has f diu gespenst 9 (why not gespanst?) 
 for phantom, apparition. The neuter is found in the MBere vom 
 schretel und wazzerber 92 quite in the above connexion: <des 
 tiuvels valant und sin gespenste 9 ; even earlier, Herbort 3500 
 couples gespenste and getwas. Keisersperg (Omeiss 39) has 
 des teufels gespenst (praestigium) : not till recent centuries did 
 the term become really common, and some spelt it gespengst. 
 
 We also say spuk ; it is a LG. word, which first occurs m the 
 Chron. saxon. (Eccard p. 1391) in the form spokne ; Detmar 1, 
 136 has spuk, and 2, 206 vorspok praesagium. Nowadays spok, 
 Nethl. spook, spookzel, Swed. spoke, Dan. spbkenis a.d. 1618, 
 spogelse spectrum, spog jocus; we should therefore expect a 
 MHG. spuoch, Mod. spuch, but it is nowhere to be found. 
 
 i < Von des teufels gespenste,' instigation, Oberlin's Blhtebuoch 36. 
 Frisch 2, 302* ; but he thinks it conn, with Lat. spectrum. 
 
SPECTEES. 
 
 915 
 
 Gespuc indeed stands in Berthold, Cod. pal. 35, fol. 27 b (see 
 SuppL). 
 
 More precise is the ON. aptrgdnga fern., Laxd. saga p. 224, as 
 if anima rediens, Dan. gienfdrd, gienganger, Fr. revenant, Saxo 
 Gram. 91 says redivivus ; conf. our phrase ' es geht urn,' some- 
 thing haunts (lit. goes about) ; ' at hann gengi eigi dauSr/ that 
 he walk not when dead, Fornald. sog. 2, 346. To haunt is in 
 L. Sax. dwetern, on the Harz walten (Harry's Volkss. 2, 46). 
 
 The regular word in ON. is draugr, Fornm. sog. 3, 200: 
 OSinn is styled ( drauga drottinn/ Yngl. saga cap. 7, and a 
 gravemound draugahus, Saem. 169 a . The word is lost in 
 Sweden and Denmark, but lives in the Norweg. drou, droug 
 (Hallager 20 c ). It seems to be of one root with OHG. gitroc, 
 MHG. getroc, delusive apparition, phantom, used of elvish and 
 fiendish beings (p. 464) ; but our verb triegen, OHG. triokan 
 troc (fallere) has no corresponding driuga in the Northern lan- 
 guages. 1 The Edda uses the analogous svik (fallacia, fraus) 
 likewise in the sense of a ghostly jugglery, Seem. 166 b . 167 a . 
 And that is also the meaning of the terms gisdn and sdnleih 
 quoted p. 482 ; they can refer to spectres as well as to wood- 
 sprites (see SuppL). 
 
 The glosses yield a number of old words for the Lat. larva. 
 To begin with the earliest, the Florent. 982 b gives talamasga, 
 and the later M.Nethl. coll. (Diut. 2, 220) talmasge, Kilian too 
 has talmasche larva, talmaschen larvam induere; it is the O.Fr. 
 talmache, tamasche in Roquefort, who explains it as masque, faux 
 visage, and c talmache de vaisseau 3 is a figure fixed on a ship. 2 
 Other glosses have flattie, and scraz, scrat (p. 478). Mummel is 
 both larva and kobold (p. 506). Anything uncanny and alarm- 
 ing, monstrum, prodigium, portentum, praestigium, acquires the 
 meaning of spectre too. Again, getwds (p. 464), Herbort 842. 
 12856. <ein bose getwds, Vom gelouben 530; the M.Nethl. 
 ghedwaes, Hor. belg.* 6, 249 agrees with the Lith. dwase, spectre 
 [v. the LS. verb dwetern above]. In Martina 10 we read ' daz 
 
 1 AS. dreogan dreah, though answering letter for letter, never means fallere 
 but lagere, patrare, tolerare, to dree ; agreeing with ON. driugr, frequens. 
 
 Ducange sub. v. talamasca, wirfia, delusio imaginaria ; the author, cited are 
 Mmcmar m capit. ad presb. dioec. cap. 14; Eegino 1, 213 ; Burchardus wormat. 2, 
 101, who says: 'larvas daemonum, quas vulgo talamascas dicunt, ante se ferri 
 cor sentiat. Extr. from Concil. namnetense cap. 10 ; conf. Schmeller 2, 640. 
 
 VOL. III. 
 
916 
 
 SPECTRES. 
 
 geschrudel; 3 and in Staid. 2, 27. 59. 64 das nachthuri, das ghiidi. 
 The ON. vofa is spectrum, from vofa ingruere, imminere; the 
 draugr is also called a dolgr, foe, Fornald. sog. 2, 368. Fornm. 
 sog. 3, 200, and from this perhaps comes the Upland dodoljor, 
 manes defunctorum (Ihre's Dial. lex. 32 b ), if not from dylja 
 (celare), Sw. dolja (see Suppl.). 
 
 Now it is remarkable that even the ON. draugar are described 
 as begirt with fire : ' hauga eldar brenna/ Fornald. sog. 1, 434. 
 'lupu upp hauga eldarnir' 1, 518. Loha dann (p. 242) is the 
 Icel. name of a fiery exhalation. To this day it is the popular 
 belief all over Germany, that souls which have not attained 
 heavenly peace roam at night like bewildered birds, in fiery 
 shape, 1 on field and meadow, conf. wiesenhilpfer p. 829. The 
 traveller, who takes them for village lights, they lure out of his 
 way, now approaching, now retiring : they perch on his back like 
 kobolds (Superst. I, 611), and flap their wings together over him 
 (Deut. sag. no. 276) ; they lead into bogs, on deceptive devious 
 tracks, hirrlig-spor (St. 2, 45), exactly like the butz, p. 507. 
 The pedestrian tries to keep one foot at least in the carriage-rut, 
 and then he gets on safely, for ignes fatui have power on foot- 
 paths only. According to Villemarque's Barzasbreiz 1, 100 the 
 spirit is a child with a firebrand in his hand, which he whirls 
 round like a flaming wheel ; now he appears as a sick horse, and 
 when the herdsman would lead him into the stable, hurls the 
 brand at his head ; now as a bleating goat gone astray, that after 
 sundown shews itself on the pond, and tempts the traveller into 
 the water, then scampers off to tease him. In Etner's Unwiird. 
 doctor p. 747, ' fire-men and frisking goats ' are coupled together. 
 The phenomenon has a vast variety of names. Our com- 
 monest one is irlicht (err-light) and, from its resemblance to a 
 burning wisp of straw, irwisch and on the Ehine heerwisch ; in 
 Austria feuriger mann and fuchtelmann (Hofer 1, 251) from 
 fuchteln to burnish or jerk to and fro, viz. the fiery blade. 2 In 
 
 1 In Lausitz the ignis lambens that plays about the tops of forest trees is called 
 feuermann, Laus. monatsschr. 1797. p. 749. - _ 
 
 2 These fiery exhalations also settle on the masts of ships, Manenleg. 87, 9b, or 
 the spears of warriors. The former kind the ancients named after the Dio. curi, 
 Pliny 2, 37, the moderns call it 'feu de St. Elme.' For the flaming spears I have 
 old authorities : ' signa (also, pila) militum arsere,' Tac. Ann. 12, 64. 15, 7. ' duae 
 puerorum lanceae, emissis flammis, lumen euntibus praebuerunt, ibantque ful- 
 gurantes hastae,' Greg. tur. mirac. Mart. 1, 10. And a modem instance in ZeiTer's 
 
WILL O' THE WISP. 
 
 917 
 
 Pictorius p. 524 zeusler from zeuseln, ziiseln to toy with fire ; other- 
 wise ziinsler, zundler, and in Fischarfs Garg. 231 zunsel-gespenst, 
 conf. Hofer sub v. zinserl. In Low Grerm. gloiniger (glowing) 
 man; tiickebold, tukkebode, not from tiicke malice, but from tuk a 
 quick movement (Reinh. p. 109) or k zucken to dart to and fro, 
 
 ;. conf. HGr. ziebold butterfly ; in Westph. smalgenfilr, which I can 
 hardly make out. More generally known are dwerlicht (whirl- 
 ing flame) ; elflicht ; dwellicht (from dwelen, dwalen to stray) ; 
 Nethl. dwaallicht ; droglicht (deceptive again), drogfackel, and 
 in Nassau druckfackel, Kehrein's Nas. 31-2. Dan. lygtemand 
 
 i (lantern-man), blaasmand (Molbech/s Dial. 39) and vcitte-lys 
 
 j (light of wights, sprites) ; Swed. lys-eld, lyktguhbe ; Eugl., with 
 that fondness for christening which we noticed under home- 
 sprites (p. 504), Will with a wisp, Jack in a lantliorn. Lat. 
 
 1 ignis fatuus (Ann. corbei. an. 1034) ; Fv.feufollet (follis, p. 508), 
 fifollet (Pluquet's Contes p. 13), farfadet, sauterai, also, acc. to 
 Mem. des ant. 4, 406, a guela incomprehensible to me. Sloven. 
 vezha (butterfly, witch), shkopnik, -niak (straw-man, from shkopa, 
 MHG. schoup), smotava (from smota, error), slep ogeni (blind 
 fire) ; svetylko (light, dim.), bludicka (from blud, error) ; Pol. 
 blednica ; Laus. bludne swieczke ; Russ. bludiashchiy ogoni. I do 
 not know any very old names even in Teutonic languages, unless 
 it be irreganc and girregar in a Konigsberg MS. (Grundr. 345) ; 
 but Irreganc in Ls. 2, 314 is the name of a wandering scholar, 
 and irrefogel in Haupt's Zeitschr. 1, 438 means the same, conf. 
 Schm. 3, 588; the Titurel 576 has f ein irregengel vor allem 
 valsche/ The two words vatte-lys and elf-licht, shewing a close 
 connexion with wights and elves, are perhaps the oldest we have. 
 Sindri (scintilla), a dwarfs name in the Edda, Saem. 7 b , suggests 
 the Slav homesprite Iskrzycki (iskra spark, p. 513). A story 
 is told of an irwisch getting caught, and a great many more 
 coming soon after to claim him back : this represents them as an 
 elvish people, who stick to one another. 1 
 
 Miscell. (Niirnb. 1661) p. 143-4. Deut. sag. no. 279. None of these refer to souls, 
 they are rather happy omens of victory, as will be shewn in ch. XXXV. Shooting 
 stars indeed pass for souls (p. 722), even with the Grreenlanders (Majer's Myth, 
 lex. 2, 240) and Mongols (Bergmann 3, 42). 
 
 1 Ad. Kuhn (Pref. to Mark, sagen p. ix) is for regarding all kobolds as orig. 
 fire-divinities, and the domestic hearth-fire as the foundation of their worship. 
 Both kobolds and will o' wisps are called follet (p. 508-14), and kobolds, like fiery 
 dragons (p. 691), bring money or corn; but the adder too is of kobold nature 
 (p. 691), and the dominae bring gifts (p. 287), and so do devils. 
 
918 
 
 SPECTEES. 
 
 Will o' wisps had once, no doubt, a wider meaning, which has 
 now been narrowed down mainly to two classes of unblessed 
 spirits, the souls of unchristened babes} and those of men who in 
 their lifetime dealt wrongly by the cornfield, who respected not 
 the sacredness of landmarks. 2 Unrighteous land-surveyors (Swed. 
 skiall-vrangare) may be seen hovering up and down the furrows 
 with a long fiery pole, as if re-measuring the wrongly measured ; 
 whoso has ploughed of his neighbour's land, whoso has moved 
 the mark-stone, on him falls the curse of wandering as a will 
 o' wisp. Hence about ploughing debatable strips, one hears 
 the people say : f ik mag niit spiiken gan/ conf. Deut. sag. 
 nos. 284-5. Thiele 1, 58 (see Suppl.). 
 
 Another class of spectres will prove more fruitful for our 
 investigation : they, like the ignes fatui, include unchristened 
 babes, but instead of straggling singly on the earth as fires, 
 they sweep through forest and air in whole companies 5 with a 
 horrible din. This is the widely spread legend of the furious 
 host, the furious hunt, which is of high antiquity, and interweaves 
 itself, now with gods, and now with heroes. Look where you 
 will, it betrays its connexion with heathenism. 
 
 The Christians had not so quickly nor so completely renounced 
 their faith in the gods of their fathers, that those imposing 
 figures could all at once drop out of their memory. Obstinately 
 clung to by some, they were merely assigned a new position 
 more in the background. The former god lost his sociable cha- 
 racter, his near familiar features, and assumed the aspect of a 
 dark and dreadful power, that still had a certain amount of influ- 
 ence left. His hold lost upon men and their ministry, he wan- 
 dered and hovered in the air, a spectre and a devil. 
 
 I have already affirmed on p. 132 a connexion between this 
 icutende heer and Wuotan, the god being linked with it in name 
 
 1 Braunschw. anz. 1760 no. 86, 35. Praetorii Weltbeschr. 1, 262-9. Laus. 
 monatss. 1797 p. 747. So far back as the Anegenge 180 a . 190 b : 'wa mit din armen 
 chindelin daz fiwer haben geschoufet, diu da ungetoufet an ir schulde scheident von 
 hinne ; ' but here the fire of purgatory is meant. 
 
 2 Ungerechte siebner, Moser's Patr. phant. 3, 309. i furig marcher,'' will o' 
 wisps, in Hebel's poem. Mone's Anz. 1835, 408. 1838, 223. Westendorp p. 511. 
 
 3 Yet there are some brausende geister (blustering spirits) that go singly too, 
 as * jungfer Eli' in the Davert, Deut. sag. no. 121. Their name of ■ braus. g.' is 
 vouched for by Plitt's Nachr. von Wetter p. 42. 
 
FUEIOUS HOST : WUOTAN. 
 
 919 
 
 as in reality. An unprinted poem of Riidiger von Munir con- 
 tains among other conjuring formulas 'hi Wuotunges her 
 Wuotunc and Wuotan are two names of one meaning. Wuotan, 
 the god of war and victory, rides at the head of this aerial 
 phenomenon ; when the Mecklenburg peasant of this day hears 
 the noise of it, he says ' de Wode tut (zieht)/ Adelung sub v. 
 wiithen ; so in Pomerania and Holstein, ' Wode jaget/ W. hunts 
 (p. 156). Wuotan appears riding, driving, hunting, as in Norse 
 sagas, with valkyrs and einheriar in his train ; the procession 
 resembles an army. Full assurance of this hunting Wode's 
 identity with the heathen god is obtained from parallel phrases 
 and folktales in Scandinavia. The phenomenon of howling wind 
 is referred to OSin's waggon, as that of thunder is to Thor's. 
 On hearing a noise at night, as of horses and carts, they say 
 in Sweden t Oden far forbi.' 1 In Schonen an uproar produced 
 perhaps by seafowl on November and December evenings is 
 called Odens jagt. 2 In Bavaria they say nacht-gejaid or nacht- 
 gelait (processio nocturna), Schm. 2, 264. 514; in German 
 Bohemia nacht-goid = spectre, Rank's Bohmerwald pp. 46. 78. 83. 
 91. In Thuringia, Hesse, Franconia, Swabia, the traditional 
 term is c das wutende heer,' and it must be one of long standing : 
 the 12th cent, poet of the Urstende (Hahn 105, 35) uses ' daz 
 wuetunde her ' of the Jews who fell upon the Saviour ; in Rol. 
 204, 16 Pharaoh's army whelmed by the sea is ' sin wotigez her/ 
 in Strieker 73 b ' daz wiietunde her ' ; Reinfr. v. Brnswg. 4 b f daz 
 wuetende her'; Mich. Beheim 176, 5 speaks of a e crying and 
 whooping (wufen) as if it were das wutend her 3 ; the poem of 
 Henry the Lion (Massm. denkm. p. 132) says, e then came he 
 among daz woden her, where evil spirits their dwelling have.'* 
 Greiler v. Keisersperg preached on the wutede or wutische heer? 
 H. Sachs has a whole poem on the wutende heer, Agricola and 
 Eiering relate a Mansfeld legend. It is worth noticing, that acc. 
 
 1 Loccenii Antiq. sveog. cap. 3. Geijer Sv. hafd. 1, 268. 
 
 2 Nilsson's Skandinavisk fauna 2, 106. 
 
 3 Omeiss 36 seq. ; his description deserves a place here : ' And they that so 
 run, run mostly at the fron-fasts, and chiefly at the fron-fast before Christmas, that 
 is the holiest tide. And every one runneth as he is in his raiment, the peasant as 
 a peasant, the knight as a knight, so run they in a string, and one beareth the kros 
 before him, another his head in his hand, and one runneth before, that crieth, Flee 
 out of the way, that God give thee thy life ! Thus speak the meaner sort thereon. 
 I know nought thereof.' 
 
920 
 
 SPECTRES. 
 
 to Keisersperg all who die a violent death ' ere that God hath set 
 it for them/ and acc. to Superst. I, 660 all children dying un- 
 baptized, come into the furious host to Holda (p. 269), Berhta 
 and Abundia (p. 288), just as they turn into will o' wisps (p. 
 918) : as the christian god has not made them his, they fall due 
 to the old heathen one. This appears to me to have been at 
 least the original course of ideas (see Suppl.). 
 
 While in this conuexion the meaner sort long cherished the 
 thought of Wuotan, or conveniently stowed him away in a cog- 
 nate verb; it was quite in the regular course of things that the 
 more cultivated should from an early time put the devil in his 
 place. ' Si bliesen unde gull en, vreisliche si hull en, so daz diu 
 helle wagete, alse der tuvel da jagete/ says Veldeck in En. 3239. 
 Caesarius heisterb. 12, 20 tells of a vain woman, who had herself 
 buried in fine new shoes, and whose soul was therefore hunted by 
 the infernalis venator : ' ex remoto vox quasi venatoris terribiliter 
 buccinantis, necnon et latratus canum venaticorum praecedentium 
 audiuntur.-' 1 ' der tiuwel hat uz gesant sin geswarme und sin her,' 
 Eol. 204, 6. ' der tiuvel und sin her, 3 Renn. 2249. 2870. The 
 people in Bavaria say that on Ash- Wednesday the devil chases the 
 little wood-wife, Superst. I, 914 b . With the devil is associated 
 the figure of an enormous giant, who can stand for him as well 
 as for Wuotan ; and this opinion prevails in Switzerland. There 
 the wild hunt is named dursten-gejeg (see durs, ]?urs, p. 521) : on 
 summer nights you hear the durst hunting on the Jura, cheering 
 on the hounds with his hoho ; heedless persons, that do not get 
 out of his way, are ridden over. 2 Schm. 1, 458 quotes an old 
 gloss which renders by duris durisis the Lat. Dis Ditis, and 
 plainly means a subterranean infernal deity. 
 
 In Lower Saxony and Westphalia this Wild Hunter is identified 
 with a particular person, a certain semi-historic master of a hunt. 
 The accounts of him vary. Westphalian traditions call him 
 
 1 Joach. Camerarii Horae subsec. cent. 2. cap. 100 p. 390 : Ceterum negari non 
 potest, diabolum varia ludibria cum alias turn praesertim in venatione leporum 
 saepenumero exercere, cum nonnunquam appareant tripedes claudicantes et igneis 
 oculis, illisque praeter morem dependentibus villis, atque venatores insequentes 
 abducere student vel ad praecipitia vel ad paludosa aliaque periculosa loca. Imo 
 visa sunt phantasmata et in terra et in nubibus integras venationes cum cambus, 
 retibus, clamoribus raucis tamen, aliisque instrumentis yenaticis instituere, prae- 
 ferentia formas hominum longe ante defunctorum. 
 
 2 Ildef. v. Arx, Buchsgau p. 230. Staid. 1, 208. 
 
FUBIOUS host: hackelbebnd. 
 
 921 
 
 Eackelbarend, Eackelbernd, Eackelberg, Eackelblock. This Eackel- 
 barend was a huntsman who went a hunting even on Sundays, 
 for which desecration he was after death (like the man in the 
 moon, p. 717) banished into the air, and there with his hound he 
 must hunt night and day, and never rest. Some say, he only 
 hunts in the twelve nights from Christmas to Twelfth-day ; 
 others, whenever the storm-wind howls, and therefore he is called 
 by some the jol-jager (from yawling, or Yule?). 1 Once, in a 
 ride, Eackelberg left one of Ms hounds behind in Fehrmann's barn 
 at Isenstadt (bpric. Minden) . There the dog lay a whole year, 
 and all attempts to dislodge him were in vain. But the next 
 year, when Hackelberg was round again with his wild hunt, the 
 hound suddenly jumped up, and ran yelping and barking after 
 the troop. 2 Two young fellows from Bergkirchen were walking 
 through the wood one evening to visit their sweethearts, when 
 they heard a wild barking of dogs in the air above them, and a 
 voice calling out between ' hoto,hoto ! ' It was Eackelblock the 
 wilcl hunter, with his hunt. One of the men had the hardihood to 
 mock his ( ho to, ho to/ Hackelblock with his hounds came up, and 
 set the whole pack upon the infatuated man ; from that hour not 
 a trace has been found of the poor fellow. 2 This in Westphalia. 
 The Low Saxon legend says, Eans von Eackelnberg was chief 
 master of the hounds to the Duke of Brunswick, and a mighty 
 woodman, said to have died in 1521 (some say, born that year, died 
 1581), Landau's Jagd 190. His tombstone is three leagues from 
 Goslar, in the garden of an inn called the Klepperkrug. He had 
 a bad dream one night ; he fancied he was fighting a terrific boar 
 and got beaten at last. He actually met the beast soon after, and 
 brought it down after a hard fight ; in the joy of his victory he 
 kicked at the boar, crying 4 now slash if you can \' But he had 
 kicked with such force, that the sharp tusk went through his 
 boot, and injured his foot. 3 He thought little of the wound at 
 first, but the foot swelled so that the boot had to be cut off his 
 
 1 Weddigen's Westfal. mag. vol. 3, no. 18. 
 
 2 Bedeker's Westfal. sagen, nos. 48 and 47. 
 
 3 « SigurSr iarl drap MelbrigSa Tonn, ok batt hofuS hans viS slagolar ser oc 
 slaut kykqva voftva sinom a tonnina, er skafti or hofSino, kom }>ar iblastr i fotinn, 
 oc feck hann af J>vi bana,' Har. saga ens harf. cap. 22. Gundarich the son of 
 Thassilo dies of a wound in his calf inflicted by a boar, MB. 13, 504-5. Conf. 
 Orion's fate, end of this chapter. 
 
922 
 
 SPECTEES. 
 
 leg, and a speedy death ensued. Some say he lies buried at 
 Wiilperode near Hornburg. 1 This Hackelnberg 'fatsches' in 
 storm and rain, with carriage, horses and hounds, through the 
 Thiiringerwald, the Harz, and above all the Rachel (a forest 
 between Halberstadt, Groningen and Derenburg, conf. Praet. 
 weltb. 1, 88). On his deathbed he would not hear a word about 
 heaven, and to the minister's exhortations he replied : e the Lord 
 may keep his heaven, so he leave me my hunting ; ' whereupon 
 the parson spoke : ' hunt then till the Day of Judgment ! ' which 
 saying is fulfilled unto this day. 2 A faint baying or yelping of 
 hounds gives warning of his approach, before him flies a night- 
 owl named by the people Tutosel (tut-ursel, tooting Ursula). 
 Travellers, when he comes their way, fall silently on their faces, 
 and let him pass by ; they hear a barking of dogs and the hunts- 
 man's ' huhu 1 ' Tutosel is said to have been a nun, who after 
 her death joined Hackelnberg and mingled her tuhu with his 
 huhu? The people of Altmark place a wild hunter named Hakke- 
 berg in the Dromling, and make him ride down by night with 
 horses and hounds from the Harz into the Dromling (Temme, 
 p. 37). Ad. Kuhn no. 17 calls him Hachenberg and Hackelberg : 
 he too is said to have hunted on Sundays, and forced all the 
 peasants in his parish to turn out with him ; but one day a pair 
 of horsemen suddenly galloped up to him, each calling to him to 
 come along. One looked wild and fierce, and fire spirted out of 
 his horse's nose and mouth; the left-hand rider seemed more 
 quiet and mild, but Hackelberg turned to the wild one, who 
 galloped off with him, and in his company he must hunt until the 
 Last Day. Kuhn has written down some more stories of the 
 wild hunter without proper names, nos. 63. 175. There are others 
 again, which tell how Hackelberg dwelt in the Soiling, near 
 Uslar, that he had lived in the fear of God, but his heart was so 
 much in the chase, that on his deathbed he prayed God, that for 
 his share of heaven he might be let hunt in the Soiling till the 
 Judgment-day. His wish became his doom, and oft in that forest 
 one hears by night both bark of hound and horrible blast of horn. 
 
 1 Otmar's Volkssagen 249. 250. 
 
 2 Like Diimeke's desire to drive his waggon for ever (p. 726). 
 
 3 Otmar 241. Deut. sag. no. 311. Conf. Goth. >iutan (ululare), >ut-haum 
 (tuba). 
 
fueious host: hackelbeknd. 
 
 923 
 
 His grave is in the Soiling too, the arrangement of the stones is 
 minutely described ; two black hounds rest beside him. 1 And 
 lastly, Kuhn's no. 205 and Temme's Altmark p. 106 inform us of 
 a heath-rider Baren, whose burial-place is shewn on the heath 
 near Grimnitz in the Ukermark; this Baren 3 s dream of the stump f- 
 schwanz (bobtail, i.e. boar) points unmistakably to Hackelbarend. 
 
 The irreconcilable diversity of domiciles is enough to shew, 
 in the teeth of tombstones, that these accounts all deal with a 
 mythical being : a name that crops up in such various localities 
 must be more than historical. I am disposed to pronounce the 
 Westpb. form Hackelberend the most ancient and genuine. An 
 OHG. hahhul [Goth, hakuls], OK hokull m. and hekla f., AS. 
 hacele f., means garment, cloak, cowl, armour ; 2 hence hakol- 
 berand is OS. for a man in armour, conf. OS. wapanberand (ar- 
 miger), AS. 93scberend, garberend, helmb., sweordb. (Gramm. 2, 
 589). And now remember Odin's dress (p. 146) : the god ap- 
 pears in a broad-brimmed hat, a blue and spotted cloak (hekla 
 bla, flekkott) ; hakolberand is unmistakably an OS. epithet of the 
 heathen god Wodan, which was gradually corrupted into Hackel- 
 berg, Hackenberg, Hackelblock. The name of the Hackel-wood 
 may be an abbrev. of Hakelbernd's wood. The ' saltus Eakel ' 
 in Halberstadt country is mentioned first in the (doubtful) 
 Chron. corbeieuse ad an. 936 (Falke p. 708) ; a long way off, 
 hard by Hoxter in the Auga gau, there was a Haculesthorp 
 (Wigand's Corv. giiterb. p. 94. Saracho 197. Trad. corb. 385) 
 and afterwards a Hackelbreite ; then in L. Hesse, a Hackelsberg 
 near Yolkmarsen, and a Hackelberg by Merzhausen (bailiw. Wit- 
 zenhausen). But if a hakel = wood can be proved, the only trace 
 of a higher being must be looked for in berand, and that may be 
 found some day; in ch. XXXIII. I shall exhibit Hakol in the OK 
 Hekla as mountain, hence wooded heights, woodland. In any 
 case we here obtain not only another weighty testimony to 
 Woden -worship, but a fresh confirmation of the meaning I attach 
 to the 'wutende heer'; and we see clearly how the folktale of 
 Hackelberg came to be preserved in Westphalia and L. Saxony 
 
 1 Kirchhof's Wendunmut no. 283, p. 342. Deut. sag. no. 171. The Braun- 
 schw. anz. 1747, p. 1940 says the wild hunter Hackelnberg lies in the Steinfeld, 
 under a stone on which a mule and a hound are carved. 
 
 2 OHG. missa-hahul (casula),St. Gall gl. 203 ; misse-hachil, Gl. herrad. 185 b is 
 mass-weed, chasuble, Graff 4, 797. 
 
924 
 
 SPECTRES. 
 
 (where heathenism lasted longer) rather than in South Germany 
 (yet see Habsberg, Eagelberg, Mone's Anz. 4, 309. Eachilstat, 
 Graff 4, 797). 
 
 That the wild hunter is to be referred to Wodan, is made per- 
 fectly clear by some Mecklenburg legends. 
 
 Often of a dark night the airy hounds will bark on open heaths, 
 in thickets, at cross-roads. The countryman well knows their 
 leader Wod, and pities the wayfarer that has not reached his 
 home yet ; for Wod is often spiteful, seldom merciful. It is only 
 those who keep in the middle of the road that the rough hunter 
 will do nothing to, that is why he calls out to travellers: ' midden 
 in den weg ! ' 
 
 A peasant was coming home tipsy one night from town, and 
 his road led him through a wood ; there he hears the wild hunt, 
 the uproar of the hounds, and the shout of the huntsman up in 
 the air : ' midden in den weg ! ' cries the voice, but he takes no 
 notice. Suddenly out of the clouds there plunges down, right 
 before him, a tall man on a white horse. ' Are you strong ? 3 says 
 he, ' here, catch hold of this chain, we'll see which can pull the 
 hardest/ The peasant courageously grasped the heavy chain, and 
 up flew the wild hunter into the air. The man twisted the end 
 round an oak that was near, and the hunter tugged in vain. 
 ' Haven't you tied your end to the oak ? ' asked Wod, coming 
 down. ' No,' replied the peasant, ' look, I am holding it in my 
 hands/ ' Then you'll be mine up in the clouds/ cried the hunter 
 as he swung himself aloft. The man in a hurry knotted the chain 
 round the oak again, and Wod could not manage it. ' You must 
 have passed it round the tree,' said Wod, plunging down. ( No,' 
 answered the peasant, who had deftly disengaged it, ' here I have 
 got it in my hands.' ' Were you heavier than lead, you must up 
 into the clouds with me.' He rushed up as quick as lightning, 
 but the peasant managed as before. The dogs yelled, the waggons 
 rumbled, and the horses neighed overhead ; the tree crackled to 
 the roots, and seemed to twist round. The man's heart began 
 to sink, but no, the oak stood its ground. ' Well pulled ! ' said 
 the hunter, 'many's the man I've made mine, you are the first 
 that ever held out against me, you shall have your reward.' On 
 went the hunt, full cry : hallo, holla, wol, wol ! The peasant was 
 slinking away, when from unseen heights a stag fell groaning at 
 
FUKIOTJS HOST : WUOTAN. 
 
 925 
 
 bis feet, and there was Wod, who leaps off his white horse and 
 cuts up the game. ' Thou shalt have some blood and a hind- 
 quarter to boot/ ' My lord/ quoth the peasant, 'thy servant has 
 neither pot nor pail/ ' Pull off thy boot/ cries Wod. The man 
 did so. 'Now walk, with blood and flesh, to wife and child/ 
 At first terror lightened the load, but presently it grew heavier 
 and heavier, and he had hardly strength to carry it. With his 
 back bent double, and bathed in sweat, he at length reached his 
 cottage, and behold, the boot was filled with gold, and the hind- 
 quarter was a leathern pouch full of silver. 1 Here it is no human 
 hunt-master that shows himself, but the veritable god on his 
 white steed : many a man has he taken up into his cloudy heaven 
 before. The filling of the boot with gold sounds antique. 
 
 There was once a rich lady of rank, named frau Gauden ; so 
 passionately she loved the chase, that she let fall the sinf ul word, 
 e could she but always hunt, she cared not to win heaven/ Four- 
 and-twenty daughters had dame Gauden, who all nursed the same 
 desire. One day, as mother and daughters, in wild delight, 
 hunted over woods and fields, and once more that wicked word 
 escaped their lips, that 'hunting was better than heaven/ lo, 
 suddenly before their mother's eyes the daughters' dresses turn 
 into tufts of fur, their arms into legs, and four-and-twenty bitches 
 bark around the mother's hunting-car, four doing duty as horses, 
 the rest encircling the carriage ; and away goes the wild train 
 up into the clouds, there betwixt heaven and earth to hunt un- 
 ceasingly, as they had wished, from day to day, from year to 
 year. They have long wearied of the wild pursuit, and lament 
 their impious wish, but they must bear the fruits of their guilt 
 till the hour of redemption come. Come it will, but who knows 
 when ? During the twolven (for at other times we sons of men 
 cannot perceive her) frau Gauden directs her hunt toward human 
 habitations ; best of all she loves on the night of Christmas eve 
 or New Year's eve to drive through the village streets, and where- 
 ever she finds a street-door open, she sends a dog in. Next morn- 
 ing a little dog wags his tail at the inmates, he does them no 
 other harm but that he disturbs their night's rest by his whining. 
 He is not to be pacified, nor driven away. Kill him, and he turns 
 
 1 Lisch, Mecklenb. jahrbuch. 5, 78—80. 
 
926 
 
 SPECTEES. 
 
 into a stone by day, which, if thrown away, comes back to the 
 house by main force, and is a dog again at night. So he 
 whimpers and whines the whole year round, brings sickness and 
 death upon man and beast, and danger of fire to the house ; not 
 till the twolven come round again does peace return to the house. 
 Hence all are careful in the twelves, to keep the great house-door 
 well locked up after nightfall ; whoever neglects it, has himself 
 to blame if frau Gauden looks him up. That is what happened 
 to the grandparents of the good people now at Bresegardt. 
 They were silly enough to kill the dog into the bargain ; from 
 that hour there was no ' sag und tag 3 (segen bless, ge-deihen 
 thrive), and at length the house came down in flames. Better 
 luck befalls them that have done dame Gauden a service. It 
 happens at times, that in the darkness of night she misses her 
 way, and gets to a cross-road. Cross-roads are to the good lady 
 a stone of stumbling : every time she strays into such, some part 
 of her carriage breaks, which she cannot herself rectify. In this 
 dilemma she was once, when she came, dressed as a stately dame, 
 to the bedside of a labourer at Boeck, awaked him, and implored 
 him to help her in her need. The man was prevailed on, followed 
 her to the cross-roads, and found one of her carriage wheels was 
 off. He put the matter to rights, and by way of thanks for his 
 trouble she bade him gather up in his pockets sundry deposits 
 left by her canine attendants during their stay at the cross-roads, 
 whether as the effect of great dread or of good digestion. The 
 man was indignant at the proposal, but was partly soothed by 
 the assurance that the present would not prove so worthless as 
 he seemed to think ; and incredulous, yet curious, he took some 
 with him. And lo, at daybreak, to his no small amazement, his 
 earnings glittered like mere gold, and in fact it was gold. He 
 was sorry now that he had not brought it all away, for in the 
 daytime not a trace of it was to be seen at the cross-roads. In 
 similar ways frau Gauden repaid a man at Conow for putting a 
 new pole to her carriage, and a woman at Gohren for letting into 
 the pole the wooden pivot that supports the swing-bar : the chips 
 that fell from pole and pivot turned into sheer glittering gold. 
 In particular, frau Gauden loves young children, and gives them 
 all kinds of good things, so that when children play at/rw Gauden, 
 they sing : 
 
FUBIOUS HOST : WUOTAN. 
 
 927 
 
 fru Gauden hett mi'n lammken geven, 
 darmitt sail ik in freuden leven. 
 
 Nevertheless in course of time she left the country ; and this 
 is how it came about. Careless folk at Semmerin had left their 
 street-door wide open one St. Silvester night ; so on New-year's 
 morning they found a black doggie lying on the hearth, who 
 dinned their ears the following night with an intolerable whining. 
 They were at their wit's end how to get rid of the unbidden guest. 
 A shrewd woman put them up to a thing : let them brew all the 
 house-beer through an f eierdopp/ They tried the plan ; an egg- 
 shell was put in the tap-hole of the brewing-vat, and no sooner 
 had the ' worp 3 (fermenting beer) run through it, than dame 
 Gaudeiv 's doggie got up and spoke in a distinctly audible voice : 
 f ik bun so old as Bohmen gold, awerst dat heff ik min leder nicht 
 truht, wenn man 't bier dorch 'n eierdopp bruht/ after saying 
 which he disappeared, and no one has seen frau Gauden or her 
 dogs ever since 1 (see Suppl.). 
 
 This story is of a piece with many other ancient ones. In the 
 first place, frau Gauden resembles frau Holda and Berhta, who 
 likewise travel in the ( twelves/ who in the same way get their 
 vehicles repaired and requite tjie service with gold, and who 
 finally quit the country (pp. 268, 274-6). Then her name is that 
 of frau Gaue,frau Gode,frau Wode (p. 252-3) who seems to have 
 sprung out of a male di vinity fro Woden (p. a matter which is 
 placed beyond doubt by her identity with Wodan the wild hunter. 
 The very dog that stays in the house a year, Hakelberg's 
 (p. 921) as well as frau Gauden's, is in perfect keeping. The 
 astonishment he expresses at seemingly perverse actions of men, 
 and which induces him, like other ghostly elvish beings, to 
 speak and begone, is exactly as in the stories given at p. 469. 
 
 At the same time the transformation of the wild hunter into 
 goddesses appears to be not purely arbitrary and accidental, but 
 accounted for by yet other narratives. 
 
 E. M. Arndt 2 tells the tale of the wild hunter (unnamed) in the 
 following shape : In Saxony there lived in early times a rich and 
 mighty prince, who loved hunting above all things, and sharply 
 
 1 Lisch, Meckl. jb. 8, 202 — 5. In the Prignitz they tell the same story of frau 
 Gode, Ad. Kuhn no. 217. 
 
 2 Marchen und jugenderinnerungen 1, 401 — 4. 
 
928 
 
 SPECTEES. 
 
 punished in his subjects any breach of the forest laws. Once 
 when a boy barked a willow to make himself a whistle, he had his 
 body cut open and his bowels trained round the tree (RA. 519-20. 
 690) ; a peasant having shot at a stag, he had him fast riveted to 
 the stag. At last he broke his own neck hunting, by dashing up 
 against a beech-tree ; and now in his grave he has no rest, but 
 must hunt every night. He rides a white horse whose nostrils 
 shoot out sparks, wears armour, cracks his whip, and is followed 
 by a countless swarm of hounds : his cry is ' wod wod, hoho, 
 hallo I' 1 He keeps to forests and lonely heaths, avoiding the 
 common highway ; if he happens to come to a cross-road, down 
 he goes horse and all, and only picks himself up when past it ; he 
 hunts and pursues all manner of weird rabble, thieves, robbers, 
 murderers and witches. 
 
 A Low Saxon legend of the Tilsgraben or devil's hole between 
 Dahlum and Bokenem (Harrys 1, 6) says, the wild knight Tils was 
 so fond of the chase that he took no heed of holidays, and one 
 Easter Sunday he had the presumption to say ' he would bring a 
 beast down that day if it cost him his castle.' At evening the 
 cock crew out that the castle would sink before night ; and soon 
 after it sank in the lake with all that was in it. A diver once on 
 reaching the bottom of the lake, saw the ritter Tils sitting at a 
 stone table, old and hoary, with his white heard grown through the 
 table. 
 
 In the Harz the %ild chase thunders past the Eichelberg with 
 its ' hoho ' and clamour of hounds. Once when a carpenter had the 
 courage to add to it his own ' hoho/ a black mass came tumbling 
 down the chimney on the fire, scattering sparks and brands about 
 the people's ears : a huge horse's thigh lay on the hearth, and the 
 said carpenter was dead. The wild hunter rides a black headless 
 horse, a hunting-whip in one hand and a bugle in the other ; his 
 face is set in his neck, and between the blasts he cries 'hoho 
 hoho ; ' before and behind go plenty of women, huntsmen and 
 dogs. At times, they say, he shews himself kind, and comforts 
 the lost wanderer with meat and drink (Harrys 2, 6). 
 
 In Central Germany this ghostly apparition is simply called 
 the wild huntsman, or has some other and more modern name 
 
 1 • Hoho, woit gut ! ' AW. 3, 144-5. Both wod and ivoit seem to me to refer to 
 W6dan, Wuotan, as exclamations are apt to contain the names of gods. 
 
FUEIOUS HOST. 
 
 929 
 
 attached to him. By Wallrod near Schliichtern in Hanau country 
 are seen tall basaltic crags standing up like ruins : there in former 
 times was the wild man's house, and you may still see his grey 
 gigantic figure make its rounds through the forest, over heath and 
 field, with crashing and uproar (conf. 432. 482). A Thuringian 
 story contains (and in a clearer form) that Bavarian chase after 
 the holzweiblein. The wild hunter pursues the moss-folk, the 
 little wood-wives 1 ; he remains unseen, but you hear him bluster in 
 the air, so that it ' crickles and crackles/ A peasant of Arntsch- 
 gerente near Saalfeld had the impudence, when he heard 
 shouting and the bark of dogs in the wood, to put in his tongue 
 and mimic the huntsmen's cry : the next morning he found the 
 quarter of a little moss-wife hung up outside his stable door, as if 
 to pay him for his share in the hunt. 2 c Dixerunt majores nostri, 
 tempore melioris et probioris aevi, concubinas sacerdotum in aire a 
 daemonibusj non aliter quam feras sylvestres a canibus venaticis, 
 agitari atque tandem discerptas inveniri : quod si hominum quis- 
 piam haec [hanc ?] audiens venationem suo clamore adjuverit, illi 
 partem vel membrum concubinae dissectum ad januam domus mane 
 a daemonibus suspensum/ Bebelii Facetiae (Tub. 1555) p. ll a . 
 Here the wood- wives are replaced by priests' wives, but the same 
 may already have been done in the 13th cent, folktale. Our 
 German tradition says nothing about the reason why the airy 
 hunter pursues the wood-wife; 3 among the people o£ Upper 
 Germany the wild women themselves play a leading part in the 
 ( twelve nights/ and in Lent they are part and parcel of this 
 
 1 These moosleute and holzweibel belong to the class of wood-sprites (p. 483), 
 forming a link between them and dwarfs ; it is Voigtland legend that knows most 
 about them. They look like three-year old children, keep on friendly terms with 
 men, and make them presents. They often help at haymaking, feed cattle, and sit 
 down to table with men. At flax-harvest the countryman leaves three handfuls of 
 flax lying in the field for the holziveibel (conf. pp. 448. 509) ; and in felling trees, dur- 
 ing the brief time that the noise of the falling tree lasts, he marks three crosses on the 
 trunk with his axe : in the triangle formed by these crosses the holzweibel sit and 
 have respite from the wild hunter, who at all times is shy of the cross (conf. Deut. 
 sag. no. 47). But Voigtland tradition makes the wild hunter himself have the 
 figure of a small man hideously overgrown with moss, who roamed about in a narrow 
 glen a league long (Jul. Schmidt 140). In the Eiesengebirg the night-spirit is said 
 to chase before him the riittelweibchen, who can only find protection under a tree 
 at the felling of which the words ' Gott wait's ! ' (not • wait's Gott ! ') were uttered, 
 Deut. sag. no. 270. 
 
 2 Deut. sag. no. 48. Jul. Schmidt p. 143 ; conf. no. 301, where the dwarf hangs 
 a chamois before the huntsman's door. 
 
 3 See below, the story from Boccaccio and that of Gronjette. 
 
930 
 
 SPECTRES. 
 
 heathenish spectredom. Even among the Yicentine and Veronese 
 Germans, the keenest sportsman will not venture on the track of 
 game at the seasons just mentioned, for fear of the wild man and 
 the wood-wife. No herdsman will drive cattle out, the flocks and 
 herds are watered in the stable, children fetching the water in 
 earthen vessels from the nearest spring. For the wood-wife the 
 women spin a portion of hair (flax) on their distaffs, and throw it 
 in the fire as a peace-offering to her (Hormayr's Tyrol 1, 141). 
 The legend of the wild hunt extends to the Ardennes, and Wolf 
 in his Niederl. sagen nos. 516-7 (conf. p. 706) justly lays stress on 
 the fact that the object hunted is usually the boar, that a wood- 
 cutter who had taken part in the hunt was a whole fortnight salt- 
 ing boar's flesh ; which reminds us of the boar of the einheriar 
 (pp. 318, 386), the caro aprina, and the roast boar in the legend 
 of Walther (Waltharius p. 105) ; and Hackelb erg's dream (p. 921) 
 is about the boar (see Suppl.). 
 
 The people dread having to do with these powerful spirits, and 
 whoever breaks through this backwardness pays for it heavily. 
 The Westphalian peasant (p. 921) fared worse than he of Saalfeld; 
 so did a tailor in the Miinsterland. When the wild hunt swept 
 over his house, he mocked the hunter by repeating his huJm, ~klif- 
 Jclaf after him ; then a horse's foot came through the window, and 
 knocked him off his table, while a terrible voice rang out of the 
 air : f willstu mit mir jagen, sollst du mit mir knagen (gnaw) ! 3 
 DS. no. 309. A girl at Delligsen by Alfeld (Hildesheim 
 country) tells the tale : Mine mutter vertelle, dat de helljdger 
 dorch de luft ejaget herre (had been hunting) un jimmer eraupen 
 ' ha ha ! tejif, tejaf, tejaf ! 3 De knechte (labourers) tau Hohne 
 ut'n ganzen dorpe keimen eins avens to hope, un brochten alle 
 de hunne (dogs) ut'n dorpe mit, umme dat se den helljdger wat 
 briien wollen. Da kumte ok dorch de luft en ejaget, un wie hei 
 ropt ' ha ha ! 3 sau raupt de knechte ok ' ha ha ! 3 un wie de 
 hunne in'r luft jilpert, sau jilpert un bleft de hunne ut'n dorpe 
 ok alle ; do smitt de helljdger on wat heruimer (somewhat down to 
 them) un schriet : f wil ji mit jagen, so konn ji ok mit gnagen ! ' 
 Ans se den annern (next) morgen tau seien dauet (went to see), 
 wat on de helljager henne smetten herre, da ist'n olen per- 
 schinken (an old gammon of boar)/ An Austrian folktale in 
 Ziska's Marchen p. 37 tells of another fellow who, when the 
 
FUKIOUS HOST. 
 
 931 
 
 wilde gjoad swept past, had the audacity to beg for a piece of 
 game to roast ; the same in a Nethl. story, Wolf no. 259. On 
 the other hand, a W. Preussen tale in Tettau and Temme no. 
 260 says, on the Bullerberg in the forest of Skrzynka, Stargard 
 circuit, the wild hunter carries on his operations on Bartholomew's 
 night, and once he flung a man's thigh out of the air into the 
 head forester's carriage, with the words : ' Something for you 
 out of our hunt ! 3 
 
 A Meissen folk-tale calls the spectre Hans Jagenteufel and 
 pictures him as a man booted and spurred, in a long grey coat, 
 with a bugle over his back, but no head, riding through the 
 wood on a grey horse, DS. no. 309. They also tell of a wild 
 hunter named Mansherg, of what district I do not know. 
 Swabian stories about Elbendrotsch's 1 hunting, about the 
 Muotes heer 2 , I should like to know more fully ; the castle of 
 junker Marten, a wild hunter of Baden, stood at the village of 
 Singen by the Pfinz, and his tombstone is shewn in a chapel on 
 the way to Konigsbach ; the people in the Bahnwald see him at 
 night with his dogs (Mone's Anz. 3, 363). Johann Hiibner the 
 one-eyed, rides at midnight on a black horse, DS. no. 128. 
 Other tales of S. Germany give no names, but simply place at 
 the head of the wild host a white man on a white horse (Mone's 
 Anz. 7, 370. 8, 306) ; an old lord of a castle rides a white 
 horse, which may be seen grazing the meadows, ibid. 3, 259, just 
 as Oden pastured his steed (p. 155n.). Even Michel Beheim 
 (born 1416) made a meister-song on Eberhart, count of Wirten- 
 berg, who hears in the forest a f sudden din and uproar vast/ 
 then beholds a spectre, who tells him the manner of his damna- 
 tion. When alive he was a lord, that never had his fill of 
 hunting, and at last made his request unto the Lord to let him 
 hunt till the Judgment-day ; the prayer was granted, and these 
 500 years all but 50, he has hunted a stag that he never can 
 overtake; his face is wrinkled as a sponge. 3 This is only another 
 form of the L. Saxon legend of Hackelberg (see Suppl.) 
 
 1 Grater's Iduna 1813, p. 88 : 1814, p. 102. Conf. « elbentrotsch' p. 461. 
 
 2 Wagner's Madame Justitia p. 22. Schmid's Wortb. 391 * stiirmet wia 's 
 Muthesheer ' ' seia verschrocka wia wenn (scared as if) 's Muathesheer anen vor- 
 beizoga war,' Neflen's Vetter aus Schwaben (Stutg. 1837), pp. 154, 253. Is it a 
 corrup. of ' Wuotes hor,' Schm. 4, 202, like potz,%otz (p. 15)? or is it muot (ira)=* 
 wuot ? Conf. Fromuot, p. 891. 
 
 3 Von der Hagen's (etc.) Sammlung (etc.) 1, 43-4. 
 
 VOL. III. -n, 
 
932 
 
 SPECTRES. 
 
 But in the same Swabia, in the 16th cent, (and why not 
 earlier?) they placed a spectre named Berchtold at the head of 
 the wutende heer, they imagined him clothed in white, seated on a 
 white horse, leading white hounds in the leash, and with a horn 
 hanging from his neck. 1 This Berchtold we have met before 
 (p. 279) : he was the masculine form of white-robed Berhta, who 
 is also named Prechtolterli (Grat. Iduna 1814, p. 102). 
 
 Here we get a new point of view. Not only Wuotan and 
 other gods, but heathen goddesses too, may head the furious 
 host: the wild hunter passes into the wood-wife, Wodan into 
 frau Gaude. Of Perchtha touching stories are known in the 
 Orla-gau. The little ones over whom she rules are human 
 children who have died before baptism, and are thereby become 
 her property (pp. 918. 920). By these weeping babes she is sur- 
 rounded (as dame Gaude by her daughters), and gets ferried over 
 in the boat with them (p. 275-6). A young woman had lost her 
 only child ; she wept continually and could not be comforted. 
 She ran out to the grave every night, and wailed so that the 
 stones might have pitied her. The night before Twelfth-day 
 she saw Perchtha sweep past not far off; behind all the other 
 children she noticed a little one with its shirt soaked quite 
 through, carrying a jug of water in its hand, and so weary that it 
 could not keep up with the rest ; it stood still in trouble before 
 a fence, over which Perchtha strode and the children scrambled. 
 At that moment the mother recognised her own child, came 
 running up and lifted it over the fence. While she had it in her 
 arms the child spoke : ' Oh how warm a mother's hands are ! 
 but do not cry so much, else you cry my jug too full and heavy, 
 see, I have already spilt it all over my shirt/ From that night 
 the mother ceased to weep : so says the Wilhelmsdorf account 
 (Borner p. 142-3). At Bodelwitz they tell it somewhat differ- 
 ently : the child said, { Oh how warm is a mother's arm/ and 
 followed up the request ' Mother, do not cry so ; with the words 
 ' You know every tear you weep I have to gather in my jug/ 
 And the mother had one more good hearty cry (ib. 152). Fairy 
 
 1 Historie Peter Leuen des anderu Kalenbergers, von Achilles Jason Wid- 
 man (aus schwabisch Hall), NUrnb'. 1560. Reprinted in Hagen's Narrenbuch, p. 353. 
 Peter Leu here plays a trick on peasants, p. 394, by disguising himself as Berch- 
 told. 
 
FUBIOUS HOST BEECHTA, HOLDA, POSTEELI. 933 
 
 tales have the story of a little shroud drenched with tears 
 (Kinderm. 109. Reusch no. 32. Thorn. Cantipr. p. 501, conf. 
 Wolfs Wodana p. 153), and the Danish folktale of Aage and 
 Else makes flowing tears fill the coffin with blood; but here 
 we have the significant feature added of the children journeying 
 in Perhta's train. The jug may be connected with the lachry- 
 matories found in tombs 1 (see Suppl.). 
 
 With Berahta we have also to consider Holda, Diana and Hero- 
 dias. Berahta and Holda shew themselves, like frau Gaude 
 (p. 925), in the c twelves 3 about New-year's day. Joh. Herolt, 
 a Dominican, who at the beginning of the 15th cent, wrote his 
 Sermones discipuli de tempore et de Sanctis, says in Sermo 11 
 (in die Nativ.) : Sunt quidam, qui in his xii. nocfcibus subsequen- 
 tibus multas vanitates exercent, qui deam, quam quidam Dianam 
 vocant, in vulgari ' die frawen unhold, 3 dicunt cum suo exercitu 
 ambulare. The same nocturnal perambulation is spoken of in the 
 passages about Diana, 2 Herodias and Abundia p. 283 seq. It is 
 exactly the Vicentine wood-wife, who acts along with the wild 
 man, and to whom the people still offer up gifts. And as Berhta- 
 worship in the Salzburg country became a popular merrymaking 
 (p. 279), so a Posterli-hunt, performed by the country-folk them- 
 selves on the Thursday before Christmas, is become an established 
 custom in the Entlibuch. The Posterli 3 is imagined to be a 
 spectre in the shape of an old woman or she-goat (conf. p. 916). 
 In the evening the young fellows of the village assemble, and 
 with loud shouts and clashing of tins, blowing of alp-horns, ring- 
 ing of cow-bells and goat-bells, and cracking of whips, tramp 
 over hill and dale to another village, where the young men receive 
 them with the like uproar. One of the party represents the 
 
 1 Infantum animae fientes in limine primo, 
 quos dulcis vitae exsortes et ab ubere raptos 
 
 abstulit atra dies et funere mersit acerbo. Virg. Aen. 6, 427. 
 In the Introd. to the Pentameron the revival of a dead man depends on a cruse 
 hung upon his tomb being wept full. 
 
 2 With Diana agrees the Pol. Dzieioanna, Dziewina (Linde 1, 599^), Dziewica ; 
 Liebusch has the foil, story about a Dziwitza in Up. Lausitz : she was a beautiful 
 young knenye or princess, who roamed in the woods, armed with the zylba (a jave- 
 lin) ; the finest of hounds accompanied, scaring both game and men who were in 
 the thick forest at midday. The people still joke any one that spends the hour of 
 noon alone in the fir-woods : ' are you not afraid Dziwitza will come to you ? ' But 
 she also hunts of a moonlight night. 
 
 3 Is it synon. with frau Faste (p. 782 n.) , and taken from the Slavic « post ' = fast, 
 jejunium ? 
 
934 
 
 SPECTEES. 
 
 Posterli, or they draw it in a sledge in the shape of a puppet, and 
 leave it standing in a corner of the other village ; then the noise 
 is hushed, and all turn homewards (Staid. 1, 208). At some 
 places in Switzerland the Straggele goes about on the Ember- 
 night, Wednesday before Christmas, afflicting the girls that have 
 not finished their day's spinning (ib. 2, 405). Thus Posterli and 
 Straggele resemble to a hair both Berhta and Holda. 1 At Neu- 
 brunn (Wiirzburg country) the furious host always passed through 
 three houses, each of which had three doors directly behind 
 one another, street-door, kitchen-door, and back-door; and so 
 wherever it finds three doors in a line, the furious host will drive 
 through them. If you are in the street or yard when it passes, 
 and pop your head between the spokes of a cart-wheel, it will 
 sweep past, else it will wring your neck. Old people at Massfeld 
 tell you, it used to come down the Zinkenstill by the cross-road 
 near Reumes bridge, and go over the hills to Dreissigacker. 
 Many will swear by all that is sacred, that they have seen it 
 (Bechstein's Frank, sag. no. 137). In Thuringia the furious host 
 travels in the train of frau Holla (DS. no. 7). At Eisleben and 
 all over the Mansfeld country it always came past on the Thurs- 
 day in Shrove-tide ; the people assembled, and looked out for its 
 coming, just as if a mighty monarch were making his entry. In 
 front of the troop came an old man with a white staff, the trusty 
 Eckhart, warning the people to move out of the way, and some 
 even to go home, lest harm befall them. Behind him, some came 
 riding, some walking, and among them persons who had lately 
 died. One rode a two-legged horse? one was tied down on a wheel 
 which moved of itself, others ran without any heads, or carried 
 their legs across their shoulders. A drunken peasant, who would 
 not make room for the host, was caught up and set upon a high 
 rock, where he waited for days before he could be helped down 
 again. 3 Here frau Eolda at the head of her spirit-host produces 
 quite the impression of a heathen goddess making her royal pro- 
 
 1 Conf. the nightly excursions of the Scottish elf -queen (Scott's Minstr. 2, 149, 
 161), and of the fays (Keightley 1, 166). 
 
 2 Hel rides a three-legged one, p. 844. 
 
 3 Agricola's Spr. 667. Eyering 1, 781—6. Headless figures, "beasts two-legged, 
 three-legged, redhot, are in many ghost stories ; a headless wild hunter runs riot 
 in the Wetterau (Dieffenbach's Wett. p. 280), in Pomerania a headless horseman 
 (Temme no. 140). 
 
STEAGGELE, ECKHART, VENUS' MOUNT. 
 
 935 
 
 gress : the people flock to meet and greet her, as they did to 
 Freyr (p. 213) or Nerthus (p. 251). Echhart with his white staff 
 discharges the office of a herald, a chamberlain, clearing the road 
 before her. Her living retinne is now converted into spectres 
 (see Suppl.). 
 
 Echhart the trusty, a notable figure in the group of Old-Teutonic 
 heroes (Heldensage 144. 190, reeve of the Harlungs, perhaps 
 more exactly Eckewart, Kriemhild's hammerer, Nib. 1338, 3) gets 
 mixt up with the myths of gods. The appendix or preface to 
 the Heldenbuch makes him sit outside the Venus-mount to warn 
 people, as here he warns them of the furious host ; so much the 
 plainer becomes his vocation here, as well as the meaning of the 
 Venusberg. Echhart goes before the furious host with Holda, he 
 is also doomed to abide till the Judgment- day at the mount of 
 Venus : the identity of Holda and Venus is placed beyond ques- 
 tion. That mountain (some say the Hoselberg or Horselberg near 
 Eisenach) is dame Holle's court, and not till the 15-1 6th cent, 
 does she seem to have been made into dame Venus ; 1 in subter- 
 ranean caves she dwells in state and splendour like the kings of 
 dwarfs ; some few among men still find their way in, and there 
 live with her in bliss. The tale of the noble Tanhduser, who went 
 down to view her wonders, 2 is one of the most fascinating fictions 
 
 1 Conf. p. 456. Venusberg in the Nethl. chapbook Margareta van Limburg 
 c. 56. 82-4, also in the Morin. Keisersperg (Omeiss 36) makes witches fare to frau 
 Fenusberg. There must have been a good many of these Venusbergs, particularly 
 in Swabia : one near Waldsee, another by Ufhausen near Freiburg, in which the 
 Schnewburger takes up his lodging, like Tanhauser, H. Schreiber's Tagb. 1839, p. 
 348. Doubtless the original M. Nethl. poem of Marg. van Limburg (a.d. 1357) also 
 had Venusberg, as the later chapbook and Johan von Soest's paraphrase have 
 (Mone's Anz. 4, 168), so that its earliest occurrence is rather to be placed in the 14th 
 cent. A Dresden MS. of the 15th cent. (Hagen's Grundr. 336) contains a still 
 unprinted poem on the Venusberg, prob. composed in the 14th cent. Joh. v. Soest 
 wrote in 1470, Herm. von Sachsenheim 1453, and before them Joh. Nider (d. 1440) 
 in his Formicarius names the Venusberg. Joh. Herolt speaks, as we saw, of Diana 
 and frau Unhold ;, and next of kin is the mount that houses Felicia and Juno 
 (p. 961). There may have been similar stories in Italy, for Paracelsus (Strasb. 
 1616) 2, 291° informs us : ' And by the same pygmaei was the Venusberg in Italia 
 occupied, for Venus herself was a nympha, and the Venusberg hath been likened 
 unto her realm ; but she also is past away, and her realm hath departed with 
 her and ceased. For who now heareth tell of them, as in the old time when Dann- 
 hauser and others were therein ? And the same is no fabled song of him, but a true 
 history.' Again, in the Chirurg. schriften (Strasb. 1618) p. 332b - ' Some that be 
 very great thereat, do secretly practise nigromancia, as campisirer (strollers) that 
 come straight out of the Venusberg, who have dipped their art in the Veltliner, and 
 have said matins with brother Eckart, and eaten a black-pudding with DanhauserJ' 
 Afzelius 2, 141 tells of a bridegroom who was 40 years among the elves. All the 
 legends place Venus and Holda in elf -mountains. 
 
 2 Deut. sag. no. 170. As the pope by the dried up stick cuts off Tanhauser 
 
936 SPECTHES. 
 
 of the Mid. Age : in it the hankering after old heathenism, and 
 the harshness of the christian clergy, are movingly portrayed. 
 EcWiart, perhaps a heathen priest, is conrtier and conductor of 
 the goddess when she rides out at a stated season of the year. I 
 might even make him with his Kijpviceiov the psychopompos of the 
 mounted host of the dead (conf . the waggon of souls creaking m 
 the air, p. 833) ; only he conducts, not the departing, but rather 
 the returning dead. 
 
 As we can also prove Dietrich von Bern's participation in the 
 wild hunt (and Eckhart was one of his hero-band), he may stand 
 as our second native hero in this group. Now the Lausitz 
 people name the wild hunter Berndietrich, Dietrich Bemhard, or 
 Diterhenada; the older Wends have many a time heard him 
 hunt, and can tell of unsavoury joints that he gives away for 
 roasting. 1 Berndietrich too is the wild hunter's name m the 
 Orlagau (Borner pp. 213-6. 236), where his dogs rouse and chase 
 the wood-wives. Nay in the Harz, at the Bode-kessel (-crater) 
 over the Eos-trappe (horse's footmark), stands the wild hunter 
 turned into stone : 'we call him Bernhart ' was a boy's account, 
 and the father of the Brunhild that leapt across the Bodethal on 
 her steed is called by the people < he of Baren' (von Bern) ; this 
 is the more significant, as Gibicho also (p. 137) is placed m the 
 same mountains (Z. f. d. a. 1, 575). But from Fichte, himself a 
 Lausitz man, we derive the information that knecht Rujprecht (p. 
 504) is there called Dietrich von Bern (Dent, heldensage p. 40). 
 The two interpretations admit of being harmonized. Knecht 
 Ruprecht makes his appearance beside frau Berhta, as her ser- 
 vant and companion (p. 514-5), sometimes her substitute, and like 
 
 from all hope so in Swed. tradition the priest says to the nmsical <neck : ' 
 Af S 156 But this myth of Tanhauser accords with many others, esp_ Celtic 
 £ trTll Xt, it is told in Sweden of the 
 
 14.U and in the kinderm. of frau Fortuna, Altd. bl. 1, 297. And so does, 
 stay ^hCaK^th Circe; but who would ^J^^? ^ ° f 
 Tanhauser from that of Ulysses or Orpheus as Mone does ; ( An d ^ 
 
 i Joh. Hortzschansky's Sitten u. gebr. der Wenden ,P^t 3 (Des sau and uon. 
 1782) 3 258. Laus. monatsschr. 1797 p. 749. Liebusch's Skythika p. 287. 
 
FUBIOUS HOST I DIETEICH BEEN. 
 
 937 
 
 her a terror to children. Add to this, that both Buprecht 
 and Berhta appear at Christmas ; and, what is most decisive of 
 all, Wode in Mecklenburg, like Berhta in Swabia, runs through 
 the flax on the distaff, and Wode, like Ruprecht and Niclas, 
 apportions good or evil to infants. 1 So that Dietrich von Bern, 
 like trusty Eckhart, is entitled to appear in Wuotan's, Holda's, 
 Berhta' s train, or to fill their place. Then, in another connexion, 
 Dietrich the fire-breathing, painted superhuman, is in poems of 
 the Mid. Age fetched away, on a spectral fire-spirting steed, to 
 hell or to the wilderness, there to fight with reptiles till the Judg- 
 ment-day (D. heldensage 38 — 40). This agrees with our Altmark 
 story of Hackelberg (p. 922) ; and in the compound Hackel-berend, 
 the second half seems plainly to have led to Berend Bernhart and 
 Dietrich- bern, as indeed the dreams of Hackelberg and Berend 
 were identical (p. 923). Lastly, perhaps the Nethl. Berk met den 
 beer (p. 213-4) ought to be taken into account here, not that I 
 would derive his epithet from a misapprehension of Dietrich von 
 Bern (see Suppl.). 
 
 We have come to know the wild host in two principal lights : 
 as a nocturnal hunt of male, and as a stately progress of female, 
 deities ; both, especially the last, occurring at stated seasons. 
 The precise meaning of the word ' host 3 calls for a third explan- 
 ation : it marches as an army, it portends the outbreak of war. 
 
 Wuotan (the old father of hosts, p. 817), Eachelbernd } Berhtolt, 
 bestriding their white war-horse, armed and spurred, appear 
 still as supreme directors of the war for which they, so to speak, 
 give licence to mankind. There is more than one legend of 
 enchanted mountains, in whose interior becomes audible, from 
 time to time, drumming, piping and the clash of arms : an 
 ancient host of spirits and gods is shut up inside, and is arming 
 to sally out. I do not know a finer, a more perfect legend in 
 this respect than that of the Odenberg in Lower Hesse, which 
 stands too in the immediate neighbourhood of a Gudensberg (i.e 
 Wodansberg), but distinct from it, so that f Odenberg 3 cannot 
 be explained by the ON. form 03inn; it may come from 6d 
 (felicitas), perhaps from odi (desertus). This long while the 
 people have connected Odenberg not with the heathen deity, but 
 
 1 Franke's Alt und neu Meckl. 1, 57. In Silesia children are stilled with the 
 night-hunter, Deut. sag. no 270. 
 
938 
 
 SPECTEES. 
 
 with. Charles the great hero-king, and even with Charles Y. 1 
 This emperor, owing to his treatment of Landgrave Philip, has 
 left a lasting impression in Hesse : Karle Quintes with his soldiers 
 is lodged in the Odenberg j and as the Swabian mother threatens 
 her infant with the iron Berhta (p. 277), ' Be still, or the Prech- 
 tolterli will come/ and the Bavarian with ' Hush, there's 
 Prechte coming to cut your belly open/ the Hessian of this 
 district stills it by the exhortation ' Du, der Quinte kommt ! \ 
 But in earlier times they meant Charles the Great, as is suffi- 
 ciently proved by the legend of the thirsting army, known to the 
 annalists (pp. 117. 153), and itself a deposit of still older heathen 
 myths. Charles had moved his army into the mountains of the 
 Gudensberg country, some say victorious, others in flight, from 
 the east (Westphalia). His warriors pined with thirst, the king 
 sat on a snow-white steed ; then the horse stamped with his foot 
 on the ground, and broke away a piece of rock; out of the 
 opening gushed a bubbling spring (pp. 226. 584), and the whole 
 army was watered. Glisborn is the name of the spring, to 
 whose clear cold waves the country-folk impute a higher cleans- 
 ing power than to common wafer, and women from surrounding 
 villages come to wash their linen there. The stone with the 
 hoof-mark may still be seen, let into the wall of Gudensberg 
 churchyard. After that, king Charles fought a great battle at 
 the foot of the Odenberg : the streaming blood tore deep furrows 
 in the ground (they have often been filled up, but the rain always 
 washes them open), the red waves rolled (wulchen) together, and 
 poured down all the way to Bessa. Charles won the victory : 
 in the evening the rock opened, took him and his exhausted 
 soldiery in, and closed its walls. Here in the Odenberg the king 
 rests from his valiant deeds ; but he has promised to come out 
 every seven (or every 100) years, and when that time is past, 
 you hear a rattling of arms in the air, neighing of horses and 
 tramp of hoofs ; the procession passes by the Glisborn, where 
 the steeds are watered, then goes on its way till, having finished 
 its round, it returns at last into the mountain again. Once people 
 were going past the Odenberg, and heard the roll of drums, but 
 
 1 At Broterode they shew a fann (flag) of Karles quintes, and connect with it 
 the bloody assize held at the place, really the MHG. ' Karles reht ' or ' lot,' 
 Bechstein's Thiir. sag. 2, 95. 
 
FUBIOUS HOST : CHABLES, WUOTAN. 
 
 939 
 
 saw nothing. A wise man bade them look, one after another, 
 through the ring formed by his arm held a-Umbo : immediately 
 they saw a multitude of soldiers, engaged in military exercises, 
 go in and out of the mountain. 1 This looking through the arm 
 gives assurance of the genuine primitive legend. Saxo Gram, 
 p. 37 relates, that Biarco was unable to see Othin, who, mounted 
 on white steed and covered with white shield, was aiding the 
 hostile army of Swedes. Quoth Biarco to Ruta : 
 
 At nunc ille ubi sit qui vulgo dicitur Othin 
 armipotens, uno semper contentus ocello ? 
 die mihi, Ruta, precor, usquam si conspicis ilium ? 
 Ruta : Adde oculum propius, et nostras jprosjpice chelas, 
 ante sacraturas victrici lumina signo, 
 si vis praesentem tuto cognoscere Martem? 
 Biarco : Si potero horrendum Friggce spectare maritum, 
 quantumcunque albo clyjpeo sit tectus et album 
 flectat equum, Lethra nequaquam sospes abibit. 
 fas est belligeram bello prosternere divam. 
 
 Looking through the rounded arm (chela, x^v) enables one to 
 see spirits (Altd. blatter 1, 290), so does looking over the right 
 shoulder (p. 459n., Superst. I, 996) or between a horse 1 s ears. And 
 this the Hessian folktale has preserved. Plainly as Wuotan is 
 indicated on the whole, the story seems at times to shift itself to 
 Donar, for we are also told of a red rider on a red horse and with 
 heron's plume of red wool, who on certain days of the year 
 gallops round the wooded fringe of the Odenberg : it is the ghost 
 of Garolus quintus. The description would better fit "Frederic 
 Barbarossa who sits entranced in the Kifhauser, and red-haired 
 Donar (see Suppl.). 
 
 Similar to this Odenberg host are the excursions of the Bothen- 
 thaler in Aargau, 3 of the Bodensteiner to Schnellerts, 4 ' of the grey 
 man over the Bockenstul near Geisa in the Fulda country (Bechst. 
 
 1 For this and other stories faithfully taken down from the lips of the 
 peasantry, I am indebted to a kind communication from Herr Pfister, artill. officer 
 of Electoral Hesse. 
 
 2 As there can be no doubt about Othin, it is singular that Saxo should call 
 him Mars. It serves to establish the original nearness of Wuotan to Zio (p. 197). 
 
 3 Wyss's Eeise ins Berner Oberland 2, 420. 
 
 4 Deut. sag. no. 169. Schnellerts = house of Schnellert, Snelhart. A mon- 
 strous spirit named Snellaart in Marg. van Limb. 7 b . 
 
940 
 
 SPECTEES. 
 
 Frank, sag. 1, 68), and of others in other parts, see Moneys Anz. 
 3, 259. 8, 806 ; as the host passed over Wolfartsweiler, one of 
 them shouted down : f If thou suffer harm, bind thee with red 
 yarn ! ' 8, 307. We read in Heimreich's Nordfries. chron. 2, 93 
 that outside Tondern in 1637 armies were seen mustering in the 
 air and fighting, in clear weather. 1 An Irish folktale gives an 
 account of the ancient chieftain O'Donoghae, who yearly on the 
 first of May, mounted on a milkwhite steed t rises from the waters 
 of a lake, to revisit his realm. On an August night, an earl 
 of Kildare shews himself armed, on a splendid war-horse, and 
 reviews the shades of his warriors (Elfenm. 192-3. 233). 
 Strikingly similar to the ' duris, durst 3 on pp. 521. 920 is a 
 Finnic Turisas, god of war and at the same time a giant (turras, 
 turrisas, tursas), who, when a war is imminent, has his drum 
 beaten high up in the clouds. To the Lettons johdi or murgi 
 means ghosts, souls of the dead ; when the northern lights flicker, 
 they say ' johdi kaujahs/ ghosts are fighting, or ' karru lauschu 
 dwehseles kaujahs/ the souls of fallen warriors fight. 2 They 
 connect the ghostly tumult with a shining phenomenon, as we do 
 with a sounding one ; it reminds one also of the war stirred up 
 by our landsknechts in heaven itself, and still more of the ON. 
 name for war and battle, ' Hiadnmga vedr e$a el, 3 Hedaningorum 
 tempestas vel procella, Sn. 163. In a lengthened fight the 
 heroes had fallen, when Hildur the valkyrja came to the battle- 
 field at night, waked them all up, and let them fight it over again, 
 and so every day till the end of the world they shall do battle by 
 day and lie dead at night. This, I think, is the very earliest 
 example of an army warring in the clouds, which was a way of 
 explaining the natural phenomenon, as we see by the words f ve$r, 
 el. 3 Of a battle between Swedes and Croats the Thuringians 
 have a story, that on its anniversary, at 11 o'clock at night, all 
 the buried soldiers start up and begin to fight afresh till the clock 
 strikes one, then they sink into the ground and lie quite still 
 again for a year, Bechst. 4, 231 (see Suppl.). 
 
 1 Guicciardini's Hist, d'ltalia (1583) p. 22: 'Bisuonava per tutto la fama, 
 essere nel territorio d' Arezzo passati visibilmente molti di per Varia infiniti huomini 
 armati, sopra grossissimi cavalli e con terribile strepito di suoni di trombe e di 
 tamburi: Conf. the Dan. legend of Klintekonig's or Ellekdnig's trooping out, 
 Thiele, 1, 98. 3, 55. Even children marching with pike and flag portend war, 
 Superst. I, 106. 
 
 2 Stender's Lett. gram. (1783) p. 262-6. Bergmann p. 145. 
 
fueious host: dues, hedanings, hellequin. 941 
 
 But the Romance nations have no less their own traditions 
 of this aerial host, which on some points agree exactly with the 
 German. 
 
 In France snch an air -picture of contending spirits goes by 
 the name of Hellequin, Eielehin (Bosqnet 70—77), and in Spain 
 of exerc ito antiguo. 1 Guilielm. Alvernus (d. 1248) p. 1037 : ' de 
 equitibus vero nocturnis, qui vulgari gallicano Hellequin, et vul- 
 gari hispanico exercitus antiquus vocantur, nondum tibi satis- 
 f eci, quia nondum declarare intendo qui sint ; nec tamen certum 
 est eos malignos spiritus esse,, loquar igitur tibi de his in sequen- 
 tibus/ P. 1065 : ' de snbstantiis apparentibus in similitudine 
 equitantium et hellatorum, et in similitudine exercituum innumera- 
 bilium, interdum autem et paucorum equitum. 3 P. 1067 : ' nar- 
 ra^fcur quo que, quod quidam videns hujusmodi exercititm (at a 
 parting of roads) terrore percussus a via publica declinavit in 
 agrum contiguum, ubi quasi in refugio, trans eunte juxta ilium toto 
 illo exercitu, illaesus permansit et uihil mali passus est ab illis. 
 propter quod opinio inolevit apud multos, agros gaudere pro- 
 tectione Creatoris propter utilitatem horninum, et hac de causa 
 non esse accessum malignis spiritibus ad eos, neque potestatem 
 nocendi propter hanc causam hominibus existentibus in eis. Gens 
 autem idolatrarum tutelam istam et defensionem, si earn vel cre- 
 deret vel audiret, numinibus arvorum illam attribueret. opinor 
 autem, quod Gererem deam, quae agris praeest, hujnsmodi homi- 
 nem protexisse crederent, exercitumque ilium intra fines regnum- 
 que Cereris nemini posse nocere/ P. 1073: f nec te removeat 
 aut conturbet ullatenus vulgaris ilia Hispanorum nominatio, qua 
 malignos spiritus, qui in armis ludere ac pugnare videri con- 
 sueverunt, exercitum antiquum nominant, magis enim anilis et 
 delirantium vetularum nominatio est quam veritatis/ Radulfus 
 de Presles ad libr. 15 cap. 23 De civ. Dei : ' la mesgnee de Helle- 
 quin, de dame Habonde (p. 286), et des esperis quils appellent 
 fees/ Ducange sub v. In the Jeu d'Adan, the maisnie Hielehin 
 is heard approaching with tinkling bells, the three fays (p. 411) 
 accompanying, and a sires Hellequins is named. Reiffenberg's 
 Renseign. p. 94. Vincent, bellov. lib. 30 cap. 118, and after him 
 Keisersp. (Omeiss 37-8) mention a certain Natalis, Alle quinti, 
 
 1 I.e. the vast throng of the dead (p. 847) : ' he geit in 't olde heer ' = he dies, 
 Narragonia 84X ' dem alien haufen zuschicken,' Keisersp. serm. on Brant, p. m. 43. 
 
942 
 
 SPECTEES. 
 
 Karoli quinti, who when dead appeared again, and, being ques- 
 tioned on the furious host, reported that it had ceased ever since 
 Carolus quintus performed his penance. To the furious host is 
 here given the name Caroliquinti, some say Allequinti, obviously 
 the same thing as Hellequin and our Hessian Karlequinte in the 
 Odenberg, p. 938. Nevertheless it seems a false interpretation 
 of the older Hellequin, whose mesnie is mentioned several times 
 in poems of the 13th cent. 1 as well as by Guil. Alvernus, and who 
 cannot therefore be the French king Charles V. of the latter half 
 of the 14th cent. That in France too they connect Charles the 
 Great with the furious host, appears from a Burgundian poem of 
 the 17th cent., in which Charlemagne bestrides his horse at the 
 head of the airy apparition, and Boland carries the standard 
 (Journ. des savans 1832, p. 496). But what if Hellequin were 
 after all the German helle (underworld) or its diminutive hellekin, 
 personified and made masculine ? 2 At Tours they say chasse 
 briguet (briguet is hound), and le carosse du, roi Hugon, 2, who 
 rides round the city walls at night, and beats or carries off 
 all that encounter him. Here also king Hugo Capet's carriage 
 represents that of a heathen god ; in Poitou they call it chasse- • 
 gallerie. In the forest of Fontainebleau le grand veneur is 
 supposed to hunt. 
 
 In Gervase of Tilbury's time the British woods already rang 
 with king Arthur's mighty hunt (Ot. imp. 2, 12): 'narrantibus 
 nemorum custodibus, quos forestarios vulgus nominat, se alternis 
 diebus circa horam meridianam et in primo noctium conticinio 
 sub plenilunio luna lucente saepissime videre militum copiarm, 
 venantium et canum et cormtum strepitum, qui sciscitantibus se 
 de societate et familia Arturi esse affirmant/ The Complaynt of 
 Scotland p. 97-8 says : c Arthour knycht he raid on nycht with 
 gyldin spur and candillycht/ The elf -queen and the fays have 
 already been spoken of (p. 934n.). Shakspeare (M. Wives of W. 
 iv, 4. v, 5) tells how ' Heme the hunter doth all the winter time 
 at still midnight walk round about an oak/ 4 
 
 1 E.g. in Bichard sans peur, in the Koman de Fauvel ; conf. Jubinal's Contes 1, 
 284. Michel's Theatre fr. pp. 73—76. 
 
 2 Kausler's Chron. v. Flandern 8049 : 1 ten HalleMne,' at little hell (name of a 
 place). 
 
 3 Mem. des antiq. 8, 458. Noei bourguignons p. 237. Thuanus lib. 24 p. 1104. 
 
 4 Heme too, if a myth, had got localized : ' sometime a keeper here in Windsor, 
 forest.'— Trans. 
 
FUEIOUS HOST : AETHUE, WALDEMAE. 
 
 943 
 
 Boccaccio (Decam. 5, 8) has the story of a ghost who, having 
 been done to death by his false mistress, chases her naked 
 through the wood every Friday, and has her torn to pieces by his 
 hounds : every time she is slain, she rises again, and the grue- 
 some hunt begins anew. Manni says the tale is taken out of 
 Helinand; it may afford some solution of the wild hunter's 
 pursuit of the wood-wife (p. 929), even if we are bound, as is 
 fair, to trace the novelist's plot in the first instance to the simple 
 basis of a folktale. In the poem on Etzel's court, the Wunderer 
 shews himself almost exactly such a wild man and hunter : he 
 chases frau Soelde with his dogs, and threatens to devour her, as 
 the hunter does the fleeing wood-wife, or the infernalis venator 
 a departed soul (see Suppl.). Far more important is a story in 
 the Eckenlied : Fasolt hunts with hounds a wild maiden in the 
 forest, just as the wild hunter does the holzweiblein, Lassberg's 
 ed. 161—201, Hagen's 213—54, conf. 333. This becomes of 
 moment to our understanding of Fasolt, who was a storm-giant 
 (pp. 530. 636), and here turns up like Wuotan in the wild host. 
 
 Between the Norse legends and ours the links are not so far 
 to seek. The Danes have made a wild hunter of their famous 
 and beloved king Waldemar. The Zealand fable represents him, 
 like Charles the Great (p. 435n.), as irresistibly drawn, by a 
 magic ring, to a maiden, and after her death to a woodland 
 district. He dwells in the forest of Gurre, and there hunts night 
 and day ; 1 like Hackelberg, he uttered the presumptuous wish : 
 ' God may keep his heaven, so long as I can hunt in Gurre for 
 evermore !' So now he rides from Burre to Gurre every night; 
 as soon as the ear can catch his ' hoho ' and the crack of his 
 whip, the people slink aside under the trees. Foremost in the 
 train run coal-black hounds, with fiery red-hot tongues hanging 
 out of their throats ; then appears Wolmar on a white horse, some- 
 times carrying his head under his left arm (conf. Superst. I, 605). 
 If he meets any men, especially old men, he gives them hounds 
 to hold. He follows one particular route, doors and locks fly 
 open before him, and his track is named Wolmar 's street, Volde- 
 mars-vej (Antiqvariske annaler 1, 15) ; here one cannot help 
 thinking of Irmingstrset and Eriksgata (p. 356 — 361). Those 
 
 1 In hunting he practises cruelties on the peasantry ; he also chases a mermaid, 
 Thiele 1, 46. 52. 
 
944 
 
 SPECTRES. 
 
 who have held his hounds he presents with seeming trifles, which 
 afterwards turn into gold : he will give a ducat for a horse-shoe 
 (Thiele 1, 89 — 95). These stories are alike suggestive of Charles 
 the Great, of Hackelberg, and of frau Holla or Perhta; conf. 
 MullenhofFs Schlesw. hoist, sag. nos. 485-6. 
 
 In the I. of Moen is a wood named Griinewald : there every 
 night the Gronjette hunts on horseback, his head tuclced under his 
 left arm, a spear in his right, and a pack of hounds about him. 
 In harvest time the husbandmen leave him a bundle of oats for 
 his horse, that he may not trample their crops that night ; by this 
 one circumstance we recognise Wuotan (p. 155), and perhaps 
 Frey (p. 212). 1 He is here ajette, as in Switzerland he is a durst 
 (p. 940). The ' gron/ I would explain, not by the green colour 
 of his hunting dress, but by the ON. gron (barba), Gr6njette= 
 ON. graniotunn, bearded giant ; and Grani (barbatus) is a name 
 of Oftinn (p. 858). Gronjette, like Wolmar, makes the peasants 
 hold his dogs ; he also hunts the mer woman (conf. wood- wife) . 
 One man saw him return with the dead merwoman laid across his 
 horse : ( seven years have I chased her, now in Falster I have 
 slain her/ He made the man a present of the band with which 
 he had held the hounds, and the longer he kept it, the richer he 
 grew (Thiele 1, 95-97). 
 
 In Fiinen the hunter is Palnejdger, i.e. the ON. Pdlnatoki 
 (Fornm. sog. 11, 49—99. Thiele 1, 1 10) : a far-famed hero (p. 381). 
 
 In some parts of Denmark, instead of naming Wolmar, they 
 say e den fly vende j tiger,' flying huntsman, or 'den flyvende Mar- 
 kolfus in Kail undb org district the hunt is transferred to a 
 later king : Christian the Second rides on a white horse and with 
 black hounds (Thiele 1, 187). 
 
 In Schleswig hunts king Abel: ( in eo loco ubi sepultus est 
 . . . venatoris cornu inflantis vocem et sonum exaudiri, multi 
 fide digni referunt, et affirmant usque adeo similem, ut venatorem 
 ibivenari quis diceret, idque saepe a vigilibus qui Gottorpii nocte 
 
 1 Still closer comes the statement in Thiele p. 192 : in olden days it was the 
 custom in the I. of Moen, when they were harvesting, and had tied the last sheaf 
 of oats, to throw it on the field with the words : 'this for the jode of Vpsala, this 
 let him have for his horse on Yule-eve ! ' and if they did not do it, their cattle died. 
 The ' jotunn of Upsala ' is a christian euphemism for Wodan or Oftmn, whose divine 
 image is set up at Upsala. The phraseology might originate at a period when 
 Denmark was converted and Sweden remained heathen. 
 
FUBIOUS HOST : GEONJETTE. 
 
 945 
 
 vigilare solent audiri : sed et Abelem niultis nostra aefcate ap- 
 paraisse et visum esse constans omnium est rumor, ore et cor pore 
 atrum, equo pusillo vectum, comitatum cauibus tribus venaticis, 
 qui et saepe specie ignea et ardere visi sunt/ Oypraei Ann. episo. 
 slesvic. p. 267; Conf. Thiele 2, 63. 142. Dahlrnann's Dan. gesch. 
 
 1, 408. Miillenhoff nos. 487-8. 
 
 With Swedish traditions of the wild hunter I am imperfectly 
 acquainted, but they may safely be inferred from what is told of 
 the stromkarls-lag (p. 492), that its eleventh variation is reserved 
 for the use of the night spirit and his host ; and we found a point 
 of agreement between the ' neck ' and our elf-natured Tanhauser 
 (p. 936n.). Sweden retains too the primitive fashion of referring 
 the natural phenomenon to the god (p. 919). Tales are told of 
 two ardent sportsmen, Nielus Hog and Jennus Maar (Arwidsson 
 
 2, 71). _ 
 
 One Norwegian story offers rich material. Souls that have not 
 done so much good as to win heaven, nor yet harm enough to 
 merit hell, drunkards, scoffers, tricksters, are doomed to ride about 
 until the end of the world. At the head of the cavalcade comes 
 Gurorysse or Reisarova 1 with her long tail, by which you may 
 know her from the rest ; she is followed by a great multitude of 
 either sex. Rider and steed have a stately appearance in front ; 
 from behind you see nothing but Guro's long tail. The horses 
 are coal-black, have glowing eyes, and are governed with fiery 
 rods and iron reins : the noise. of the troop is heard from afar. 
 They ride over water as over land, their hoofs scarce skimming 
 the surface. When they throw a saddle on a roof, some person 
 will presently die in that house; where they expect drunken 
 revelry, rioting and murder, they come and sit over the door ; 2 
 they keep still so long as no crime is committed, but when it is, 
 they laugh out loud, 3 and rattle their iron rods. They make their 
 journeys at Yule-tide, when there is much carousing. If you 
 hear them come, you must get out of the way, or throw yourself 
 flat on the ground 4 ' and feign sleep, for there have been cases of 
 
 1 ' Guro rysserova=Gudrun horse-tail.' — Suppl. 
 
 2 ' Quia Mors secus introitum delectationis posita est.' Regula Benedict!, 
 cap. 7. 
 
 3 Conf. ' manes ridere videns ' in the Waltharius 1040. 
 
 4 As on p. 922 : a precaution prescribed in all the folktales (Bechstein's Thiir. 
 sag. 4, 234 and Frank, sag, 1, 57). It is practised in Italy when hot winds blow. 
 
946 
 
 SPECTEES. 
 
 living men being dragged along with the moving mass. An up- 
 right man, who takes that precaution, has nought to fear, save 
 that each of the company spits upon him ; when they are gone, 
 he must spit out again, or he will take harm. In some parts, this 
 ghostly array is called aaskereia, aaslcerej, aaskereida, in others 
 hoshelreia; the former corrupted from dsgard-reida, -reid, the 
 Asgard march, whether as a passage of souls to heaven, or as a 
 journey of gods, of valkyrs, visiting earth ; or may it not be more 
 simply explained by aska (lightning) and reid (thunder) ? in 
 which case it would be confined more to a manifestation of Thor. 
 Sometimes you do not see the procession, but only hear it rush 
 through the air. Whoever does not make the sign of the cross 
 on his stable-doors the three nights of Yule, will in the morning 
 find his horses blown and dripping with sweat (p. 661), because they 
 have been taken and ridden (Faye 70 — 72). 
 
 Guro is apparently the same as gwrri, ON. gifr (giantess, p. 
 526) s but gurri is also huldra (Faye 10), who is described as a 
 beautiful woman with a hideous tail (ib. 25. 39). Huldra maybe 
 likened to our Holda all the more, because she takes unchristened 
 infants with her. Guro, as a leader of the furious host, answers 
 perfectly to the description given of all the others 1 (see Suppl.). 
 
 If we now review the entire range of German and Scandinavian 
 stories about the Furious Host, the following facts come to the 
 front. The myth exhibits gods .and goddesses of the heathen 
 time. Of gods : Wuotan, and perhaps Fro, if I may take ' Berh- 
 tolt ' to mean him. We can see Wuotan still in his epithets of 
 the cloaked, the bearded, which were afterwards misunderstood 
 and converted into proper names. Saxo Gram. p. 37 says of 
 Othin : c albo dypeo tectus, album (s. 1. pro 'altum') fiectens 
 equum.' Sleipnir was a light gray horse (Sn. 47), what was called 
 apple-gray (pommele, AS. seppelfealo) . Then we see both the 
 name and the meaning [m. or f.] fluctuate between fro Wodan 
 and frowa Gode. A goddess commanding the host, in lieu of the 
 god, is Eolda, his wife in fact. I am more and more firmly con- 
 vinced, that { Holda ' can be nothing but an epithet of the mild 
 
 1 Can the ' Gurre wood ' in the Waldemar legend have arisen, like ' Hakel 
 wood,' out of the personal name ? Conf. Halja and heU. In Schmidt's Fastelabend- 
 saroml. p. 76 we find the combination ' der Moor, die Goor, der wildejager. 
 
pueious host: gueo. 
 
 947 
 
 f gracious > Fricha; oonf. Sommer's Thiir. sag. 165-6. And 
 Berhta, the shining, is identical with her too ; or, if the name 
 applies more to Frouwa, she is still next-door to her, as the Norse 
 Freyja was to Frigg. It is worth noting, that here Norweg. 
 legend also names a < Huldra/ not Frigg nor Freyja. The dogs 
 that surround the god's airy chariot may have been Wuotan's 
 wolves setting up their howl. A Scand. story not well authen- 
 ticated 1 makes Odinn be wounded by a boar, like Hakelbernd, 
 and this wounding seems altogether legendary (p. 921-2) ; when 
 the boar sucked the blood out of the sleeping god, some drops 
 fell on the earth, which turned into flowers the following spring. 
 
 These divinities present themselves in a twofold aspect. Either 
 as visible to human eyes, visiting the land at some holy tide, 
 bringing welfare and blessing, accepting gifts and offerings 
 of the people that stream to meet them. Or floating unseen 
 through the air, perceptible in cloudy shapes, in the roar and 
 howl of the winds (p. 632), carrying on war, hunting or the game 
 of ninepins, the chief employments of ancient heroes : an array 
 which, less tied down to a definite time, explains more the natural 
 phenomenon (conf. Haupt's Zeitschr. 6, 1291. 131). I suppose 
 the two exhibitions to be equally old, and in the myth of the wild 
 host they constantly play into one another. The fancies about 
 the Milky Way have shewn us how ways and waggons of the 
 gods run in the sky as well as on the earth. 
 
 With the coming of Christianity the fable could not but 
 undergo a change. For the solemn march of gods, there now 
 appeared a pack of horrid spectres, dashed with dark and 
 devilish ingredients. Yery likely the heathen themselves had 
 believed that spirits of departed heroes took part in the divine 
 procession; the christians put into the host the unchristened 
 dead, the drunkard, the suicide (conf. p. 822), who come be- 
 fore us in frightful forms of mutilation. The ' holde ' goddess 
 turns into an ' unholde/ still beautiful in front, but with a tail 
 behind. 2 So much of her ancient charms as could not be stript 
 off was held to be seductive and sinful : and thus was forged 
 the legend of the Yenus-mount. Their ancient offerings too the 
 
 1 Wassenberg p. 72. Creuzer's Symb. 2, 98. I fear Eudbeck bad the boldness 
 to adapt the legend of Adonis (p. 949n.) to Oden. 
 
 2 Conf. « frau Welt,' dame World, in Conrad's poem p. 196 seq. 
 
 VOL. III. E 
 
9 4Q SPECTRES. 
 
 old character nndimmed. lhus we see s io-nincantly 
 Ok*, ffato, ^^^^f^Th sh ^htest detri- 
 incorporated in the roving -W-JJJ ^ tte same 
 me nt to their dignity or repute among the ^peop e 
 
 time its due ™f™^°^l^> ^ "* 
 
 ° ld T he last lodgment .und ^ by f ^j^» 
 individual hunters and lovers « jf artel) Jfan*^ 
 
 even monuments of stone were °°^ t « L th in Scandi- 
 
 The similar course taken by he J^tory offlw ^ 
 navia and in Germany is a fresh guarant e tha the - 
 faith prevailed there and here Saxony e j ^ ^ 
 
 burg, Hesse have stdl several features m c 
 
 jtT i=S3LX^3 ^ of Svantovit (, 662) 
 
 seems to prove the Ugh antiquity of that ^ n o g 
 7 , „ To the Greeks, Orion was a gigantic (7reA,a>/H0?j 
 hunter, lo tne met^s, , -, t h e quarry on 
 
 ;I ^trC^S « «. »»» M - *— ■ — ** 
 
 i 0. Miiller on Orion (Bhein. mus. f. philol. 2, 12). 
 
FUBIOUS HOST : OBION. 
 
 949 
 
 the same group of stars with their myth of the wild hunt ? I 
 have left it doubtful on p. 727. We might, for one thing, 
 see such a connexion in Orion's AS. name of boar-throng 
 (eoforhryng) ; and secondly add, that the three stars of his belt 
 are called the distaff of Fricka, who as ' Holda ' heads the 
 furious host, and looks after her spinsters just at the time of 
 his appearing at Christmas. Can it be, that when the constel- 
 lation takes name from Fricka, her spindle is made prominent ; 
 and when Wuotan or a giant-hero lends his name, the herd of 
 hunted boars is emphasized ? The Greek fable unfolds itself yet 
 more fully. Orion is struck blind, and is led to new light by 
 Kedalion, a marvellous child who sits on his shoulders. Might 
 not we match this blind giant with our headless wild hunter ? 1 
 A feature that strikes me still more forcibly is, that Artemis 
 (Diana) causes a scorpion to come up out of the ground, who 
 stings Orion in the ankle, so that he dies : 2 when the sign Scorpio 
 rises in the sky, Orion sinks. This is like Hackelberend's foot 
 being pierced by the wild boar's tusk, and causing his death (pp. 
 921. 947). Orion's [cosmic] rising is at the summer, his setting 
 at the winter solstice : he blazes through the winter nights, just 
 when the furious host is afoot. Stormy winds attend him 
 (nimbosus Orion, Aen. 1, 535) ; the gift is given him of walking 
 on the sea (Apollod. i. 4, 3), as the steeds in the aaskereia skim 
 over the wave. Orion's relation to Artemis is not like tha.t of 
 Wuotan to Holda, for these two are never seen together in the 
 host ; but Holda by herself bears a strong resemblance to Artemis 
 or Diana (p. 267. 270), still more to the nightly huntress Hecate, 
 at whose approach dogs whimper (as with frau Gaude), who, like 
 Hel, is scented by the dogs (p. 66 7), 3 and for whom a paltry 
 pittance was placed (as for Berhta and the wild woman, p. 
 
 1 A malefactor, whose crime is not divulged before bis death, is doomed to 
 wander with his head under his arm (Superst. I, 605). Can the being- struck (or 
 growing) blind be meant to express ghostly wandering? 
 
 2 Aratus Pbaenom. 637. Ov. Fast. 5, 541. Lucan Phars. 9, 832. Adonis 
 got his death-wound from the boar. Nestor (Jos. Miiller 101) tells us, it was 
 prophesied to Oleg that he would die of his horse ; he still had it fed, but would 
 not see it again. Five years after, he inquired about it, and was told it was dead. 
 Then he laughed at soothsayers, and went into the stable, where the horse's, 
 skeleton lay, but when he trod on the skull, a snake darted out of it and stung 
 him in the foot, whereof he sickened and died (see SuppL). 
 
 3 Apparently a slip ; for that was Athena. — Trins. 
 
SPECTEES. 
 
 4321 at to Iriri™ (OHO. Sriwikki),' corf. Theoer. 2, 15 iml 
 %2Lf£. 43 to. a.-ibe. to H.rii, . pe.pl. «< N* 
 
 Sri, «.«!. e«p«, — - p;«* »»'•■ 'xtr: I. 
 
 oorte.- ieitie vere eon.el.t. M.rii d> A«™» «' Totattoi 
 ^S..'. e~ «..!««. * «<• «>™ " 
 pulsis quae ab occasu erant.' 
 
 .. ,^5S« cx: » watt « - ~" " b 
 
CHAPTER XXXII. 
 
 TRANSLATION. 
 
 An idea specially characteristic of our mythology is that of 
 Entruchung (removal), which, while extending to the subjects of 
 the foregoing chapter, has a wider range besides. 
 
 Verwunschen (ill- wishing) is the uttering of a curse or ban, 
 maledicere, diris devovere, Goth. fraqviMn, OHG. farwazan, 
 MHGr. verwdzen; as I do not find verwunschen in our older 
 speech, I explain it simply as the opposite of wiinschen (fausta 
 apprecari), and refrain from supposing in it a reference to the 
 old ( wunsch/ the perfection of felicity. 1 
 
 This banning differs from metamorphosis, inasmuch as it does 
 not transform, but rather throws a spell upon things in their 
 natural shape, only removing them into a new position ; though 
 common parlance calls whatever is transformed 'verwunscht' 
 (banned). Further, what is metamorphosed remains^ till the 
 moment of its emancipation, in the new shape given it, visible 
 to all eyes, e.g. the stone or tree into which a man has been 
 changed ; whereas, when a thing is banned, in the sense^ in 
 which I use the word, it seems to me essential that it be with- 
 drawn from our senses, and only re-appear from time to time, 
 and then in the same shape as before. In other words : what is 
 metamorphosed remains corporeal, what is banned becomes im- 
 perceptible, and can only on certain conditions become corporeal 
 again, in the same way as invisible spirits can at will assume 
 grosser material shapes. Vanishing* is therefore voluntary trans- 
 lation (to another sphere), a prerogative of gods (p. 325) and 
 spirits, also of some heroes that are possessed of a magic mask 
 (grima) or concealing helmet; translated men are spirit-like, 
 
 1 Note the 0. Fr. antithesis between souhait (wish) and dehaU (verwiinschung) ; 
 both words are wanting in the other Eomance tongues, they have their root m 
 OHG. heiz, ON. heit (votum). 
 
 2 « Frau Sa3lde verswant, 1 vanished, Etzel's hofh. 210. 
 
 951 
 
952 TEANSLATION. 
 
 and another expression for it is : ' they sleep,' they only wake 
 from time to time 1 (see Suppl.). 
 
 And not only persons, but things, are translatable. Persons 
 that vanish and re-appear are precisely in the condition of the 
 spectres dealt with in the last chapter : just as souls of dead men 
 there got identified with heroes and gods, so here we come upon 
 the same gods and heroes again. Vanished gods get confounded 
 with enchanted spell-bound heroes. 
 
 With our people a favourite mode of representing translation 
 is to shut up the enchanted inside a mountain, the earth, so to 
 speak, letting herself he opened to receive them. 2 More than one 
 idea may be at work here together : motherly earth hides the 
 dead in her bosom, and the world of souls is an underground 
 world; elves and dwarfs are imagined living inside mountains, 
 not so much in the depths of the earth as in hills and rocks that 
 rise above the level ground ; but popular forms of cursing choose 
 all manner of phrases to express the very lowest abyss. 3 The 
 Swed. bergtagen (taken into mountain) means sunken, bergtagning 
 
 i See the famous legends of the Seven Sleepers (Greg. Tur mirac 1, 95. Paul 
 Diac 1 3) and of Endymion, who lies in eternal sleep on Mt. Latmos. Ooni. 
 Plinv 7 52 • Puerum aestu et itinere fessum in specu septem et qumquagmta 
 dormisse annis, rerum faciem mutationemque mirantem, velut postero experrectum 
 die- hinc pari numero dierum senio ingruente, ut tamen in septimum et qum- 
 quaeesimum atque centesimum vitae duraret annum ; ' and the German story of 
 the three miners. Shepherds slept in caves 7 years, or 7 times 7 (Mone s Anz. 
 
 ? ' 6 ^ An impatient longing to disappear we express by the phrases ' I should like 
 to creep into the earth,' and 'jump out of my skin,' the same thing that is called at 
 the end of the Lament (Nib.) : ' sich versliefen und uz der hiute trie fen m lochei 
 de? steinwende,' trickle away! so to speak. 0. iv 26, 43 has - < ruafeUhesen bergov, 
 bittet sie thaz sie fallen ubar iuih, joh bittet ouh thie buhila thaz sie mih theken 
 obana ir biginnet thanne innan erda sliafan, joh suintet filu thrato Hel. lbb, 3 : 
 •than gi so gerna sind, that in hier Uhlidan hoha bergos diopo bxdelban, be-lid 
 and deep be-delve you. Much of this language is Biblical (Isa. 2, 19 ; Hos. 10. 8 ; 
 Tmke 23 30- Rev. 6, 15, 16), but the sentiment of many nations will run alike m 
 wrh matter's Nib. 867, 2 : ' mir troumte, wie obe dir ze tal vielen zwene berge, I 
 dreamt two mts fell on thee. That jumping out of one's skin, like a snake casting 
 Ss sTough, may also come of joy and anger, O.Fr. <a poi n» ist de sa pel,' is well 
 nigh out of his skin, Ogier 6688. Nethl. <het is om uitzijn vel te spnngen. So 
 tn our EHs. von Orleans, ed. Schiitz p. 223; 'for joy,' Ettn.'s Unw. doctor 856. 
 Not unlike is that jumping into stone spoken of on p. 552; as early as Alb. von 
 Halb 143 b • ' at one leap he turned into stone.' 
 
 s Thev wish you ' 100,000 fathom under ground ; ' « as far down as a hare can 
 run in two years ' (p. 179) ; ' so low, that no cock crows after (or to) thee, and the 
 Ske. What does the last formula mean ? that the cock's crow can no longer even 
 in the hush of night, reach the sunken man? or that those above ground cannot 
 hear the cry of the fowl that has sunk with him to the subterranean dweUing ^ In 
 Kinderm 2 32 it is said of the princesses : ' se versunken alle drei so deip unner 
 I etl iat kien haan mer danach krehet^ ■ So kreet doch kein han nach but,' 
 and 'kein han fort da nach krehen thut,' H. Sachs m. 2, 178* 213'. 
 
HEEOES INSIDE HILLS. 953 
 
 translation, Sv. visor 1, 1. Afz. 1, 28. 33. In Asbiornsen and 
 Moeno. 38 < indtagen i bierget and Faye 35-6 quotes striking 
 instances of this < indtages i hoie og fjelde/ being taken into 
 height and fell. ON. ganga inn ifiallit, Nialss. cap. 14. 13a (see 
 
 Suppl.). _ . 
 
 We understand now, why frau Holda, frau Venus and their 
 following dwell in mountains : they are sequestered there, till the 
 time come for holding their progress among men. So live W6dan 
 and king Charles in the Odenberg. 
 
 Here and there a man has gained entrance into such mountains ; 
 Tanhauser sojourned many years at the court of Venus. A black- 
 smith was looking in the underwood on the Odenberg for a haw- 
 thorn to make his hammer-helve, when suddenly he saw a gap 
 he had never noticed before in the face of the cliff ; he stept m, 
 and stood in a new world of wonders. Strong men were bowling 
 balls of iron, they challenged him to play, but he declined, the 
 iron balls, he said, were too heavy for his hand. The men were 
 not offended, they told him to choose what present he would have. 
 He begged for one of their balls, took it home, and put it among 
 his stock of iron. Afterwards, wanting to work it, he made it 
 red hot, but it burst in pieces on the anvil, and every piece was 
 sheer gold. 1 He never again found the opening in the Odenberg ; 
 he had happened that time to hit the day when it stands open to 
 men, as it does on certain days of the year to Sunday children. 
 . They see an old man with a long beard, holding in his hand a 
 metal goblet (as Charles in Romance epic always has the epithet 
 < a la barbe florie/ and OSinn too was called Langbar&r, HarbarVr, 
 SiVslceggr). Inside the mountain they have presents given them, 
 as in the Kifhauser. 
 
 In the Guckenberg* near Erankischgemiinden, a kaiser dis- 
 appeared with all his army a long time ago ; but when his beard 
 has grown three times round the table at which he sits, he will 
 come out again with all his men. Once a poor boy, who went 
 about the neighbourhood selling rolls, met an old man on the 
 ' mountain, and complained that he could not sell much. < I will 
 
 i This skittle-playing sounds like rolling thunder (p. 167). They say in N. 
 Germ, when it thunders, ' the angels are playing at bowls. wfta PTiitor 
 
 * Not Gouchsberg nor Kaukasus (p. 681) ; but rather the ml of the proge mtor 
 Guogo (guggani, Z. f. d. a. 1, 23), or of the beetle (guegi, p. 183). Meichelb. 1182 
 ad Guoginhusun ; Trad. fuld. 2, 33 in Gougeleibu. 
 
954 TRANSLATION. 
 
 shew thee a place,' said the man/ where thou canst bring thy 
 rolls every day, but thou must tell no man thereof.' He then led 
 the boy into the mountain, where there was plenty of life and 
 bustle, people buying and selling; the kaiser himself sat at a 
 table, and his beard had grown twice round it. The lad now 
 brought his rolls there every day, and was paid m ancient coin, 
 which at last the people in his village would not take; they 
 pressed him to tell how he came by it, then he confessed all 
 that had taken place. Next day, when he wished to go into 
 the mountain, he could not so much as see it, let alone find the 
 entrance (Mone's Anz. 4. 409, and thence in Bechst. Frank, sag. 
 p 103) So between Niirnberg and Fiirt stands kaiser Carls 
 berg out of which in former times came the sound of singing, 
 and' of which a similar tale is told about carrying bread ; in 
 a vaulted chamber the baker's boy saw men in armour sitting 
 (Mone's Anz. 5, 174). 
 
 In Westphalia, between Liibbecke and Holzhausen, above 
 Mehnen village on the Weser, stands a hill called die Babilonie, 
 in which Wedekind (Weking) sits enchanted, waiting till his 
 time come; favoured ones who find the entrance are dismissed 
 with gifts (Redeker's Westf. sag. no. 21). 
 
 An older myth is preserved in the Chron. nrsbergense 
 (Auersperg) ad an. 1223 (Pertz 8, 261) : In page Wormaciens! 
 videbantur per aliquot dies non modica et armata nmlhtudo 
 equitum enntium et redeuntium, et quasi ad placitnm colloquium 
 nunc hie nunc illic turbas facere, circa nonam vero horam cmdam 
 raonti, quo et exnsse videbantur, se reddere. Tandem quidam de 
 incolis regionis Alius, non sine magno timore hujusmodi tarn pro- 
 digiosae concioni, crucis signaculo munitus appropmquat. Mox 
 quandamexillisoccurrentem sibi personam per nomen omnipo- 
 tent Domini nostri, manifestare causam populi qui sic apparuerit, 
 adiurat. Cui ille inter cetera 'Nonsumus' inquit, 'utputatis, 
 fantasmata, nec militum, nt vobis cernimnr, turba, sed animae 
 rnilUum interfectorum, arma vero et habitus et equi, quia nobis 
 prius fuerant instrumenta peccandi, nunc nobis sunt materia 
 tormenti, et vere totum ignitum est quod in nobis cermtis, quamvis 
 id vos corporalibus oculis discernere non possitis.' In hujusmodi 
 
 i Several times in MHG. poems ' diu wueste Babilone.' 
 
HEEOBS INSIDE HILLS. 955 
 
 comitate dicta etiam Emicho comes ante paucos annos an. 
 1117) occisus apparuisse, et ab hac poena oratiombus et elee- 
 mosynis S e posse redimi docuisse.' Donnersberg, Tonnerre (p. 
 170) was then in the Wormazfeld, it mnst therefore be the 
 mountain in and out of which the ancient ghosts kept nding: 
 souls of fallen and resuscitated heroes (p. 940), but by the 
 christian eye seen here in hell-fire. 
 
 In the old mountain castle of Geroldseck Siegfried and other 
 heroes are supposed to dwell, and thence they will appear to the 
 German nation in its time of utmost need, Deut. sag ^no. - 21. A 
 cleft in a rock by the L. of Lucerne, some say on the Gruth, holds 
 in sleep the three founders of the Swiss Federation; they will 
 wake when their country wants them, ibid. no. 297. At the 
 Kifhauser in Thnringia sleeps Frederic Barbarossa : he sits at a 
 round stone table, resting his head on his hand, nodding with 
 blinking eyes; his beard grows round the table, it has already 
 made the circuit twice, and when it has grown round the tUrd hme, 
 the king will awake. On coming out he will hang Us slneld on 
 & withered tree, which will break into leaf, and a better time will 
 dawn. Yet some have seen him awake: a shepherd haying 
 piped a lay that pleased him well, Frederick asked him : fit the 
 ravens round the mountain still V the shepherd said yes : then 
 must I /sleep another 100 years.'^ The shepherd was led into 
 
 i «;i;i„r mixtions are But by the Mind giant in a Swed. folktale which. I 
 fase t HalCd (Ueborg 1818) 2 p. 801: 
 
 hum deVulle efterkomma den gamle blinde FfT^X^tJ^^ i en 
 spanna bfeltet omkring en bjork, och bjarken for i luften och at satta asfam p&^ en 
 Lie (grajye-mound), oeh straxt .idr Wlm. <Hman The 
 bygd der ^len blinde mannen hade sitt gethus har hen f&tt n f™^?' luB °' g^f 
 • Mind giint ' banished to the island is a spec ral heathen god (conf Orion p. a«b 
 the ' white woman ' a christian church or an image of Mary ; had they fastened the 
 
956 
 
 TRANSLATION. 
 
 the king's armoury, and presented with the stand of a hand- 
 basin, which the goldsmith found to be sheer gold (ib. nos. 23. 
 296) } Others make Frederick sit in a cave of the rock near 
 Kaiser •slautern (ib. no. 295), or at Trifels by Anweiler, or else in 
 the Unterberg near Salzburg (ib. no. 28), though some put Charles 
 the Great here, or Charles V. ; the growing of the beard round the 
 table is related just the same. When the beard has for the* third 
 time reached the last corner of the table, the end of the world 
 begins, a bloody battle is fought ou the Walserfeld, Antichrist 
 appears, the angel -trumpets peal, and the Last of Days has 
 dawned. The Walserfeld has a withered tree, which has been 
 cut down three times, but its root has always sprouted and grown 
 into a perfect tree again. When next it begins to leaf the terrible 
 fight is near, and will open when the tree bears fruit. Then shall 
 Frederick hang his shield on the tree, all men shall flock to it, and 
 make such a slaughter that the blood will run into the warriors' 
 shoes, and the wicked men be slain by the righteous (ib. nos. 24. 
 28). In this remarkable tradition may be recognised things old 
 and very old. — A religious poem of the 16th cent. (Grater's 
 Odina p. 197) speaks of duke Frederick, who is to win back the 
 H. Sepulchre, and hang his shield on a leafless tree ; and Ante- 
 christe is brought in too.— A fragment of an older la^y of the 
 14th cent, (Cod. Pal. 844) says of Emp. Frederick : ' )kn dem 
 gejaid er verschwant (in the hunt he disappeared), das rhaan den 
 
 edeln keiser her sind gesach (saw) nyemer mer ; also wjard der 
 
 ] 
 
 silver belt round it, it would have shot up into the air as the birch did. — I— Another 
 account makes the blind giant ask the sailors if the jingling-cow by tHie church 
 (meaning the bell or belfry) were still alive ? They answered yes, and he Challenged 
 one of them to hold out his hand, that he might see if the inhabitant^, had any 
 strength left. They handed him a boat-bar made redhot, which hh crushed 
 together, saying there was no great strength there (Faye p. 17). A stchry in 6d- 
 man's Bahuslan 153-4 has similar variations : A ship's crew, driven ouf; of their 
 course to an out-of-the-way coast, see a fire burning at night, and go on sfyiore. By 
 the fire sits only one old man, who asks a sailor : ' Whence be ye ? ' Fro; m Hisin- 
 gen in Safve pastorate. ' Ken ye Thorsby too ? ' Ay, that I do. ' W<ht ye the 
 whereabout of Ulfveberg ? ' Ay, it's many a time I've passed it, going froijn Gothe- 
 borg to Marstrand by way of Hisingen. ' Stand the great stones and bar rows there 
 yet unremoved ? ' Ay, but one stone leans and is like to fall. ' Wot j ye where 
 Glosshed-altar is, and whether it be well kept up ? ' I know nothing a / bout that. 
 • Say to the folk that dwelleth now at Thorsby and Thorsbracka, that thky destroy 
 not the stones and mounds on Ulfveberg, and that they keep in good ^condition 
 Glosshed-altar, so shalt thou have fair weather for thy home-return.' l n he sailor 
 promised, but asked the old man his name. « My name is Thore Brack, iUnd there 
 dwelt I of yore, till I was made to flee : in the great mounds of Ulfvebe: rg lies all 
 my kin, at Glosshed-altar did we sacrifice and serve our gods.' 
 
 1 The Kifhauser legends now stand collected in Bechst. 4, 9 — 54. 
 
DRY TREE TURNING GREEN. 
 
 hochgeporn heiser Frederick do verlorn. Wo er darnach ye to 
 kam, oder ob er den end da nam, das knnd nyemaiid gesagen 
 m ir oder ob yne die wilden tir (beasts) vressen habn oder zenssen 
 (eaten or torn), es en kan die warheit nyemand wissen oder ol , «■ 
 noch lebendig sy (be yet alive) / der gewiszen sin wir fry nnd der 
 rechten warheit; iedoeh ist nns geseit von pawren (yet we are 
 told bV peasants) solh mer, das er als ein waler (pilgrim) sich oft 
 by ynehablassen sehen (seen by tbem) nnd bab yne offenbeb 
 veriehen (declared), er siill noch gewaltig werden (be should yet 
 become master) alter romischen erden, er siill noeh die pfaffen 
 storen, nnd er woll noch nicbt nf horen, noch mit inchten lassen 
 abe, nur er pring (nor rest till he bring) das heihge grabe nnd 
 darzu das heilig lant wieder in der Christen hant, und wol «*» 
 scMldes last hahen an den dorren ast (his shield's weight hang on 
 the withered bongh); das ich das fur ein warheit sag, das die 
 pauren haben geseit, das nym ich mich nicht an, wan ich sin 
 nicht gesehen han, ich han es auch zu kein stunden noch nyndert 
 geschribn funden, was das ichs gehort ban van den a ten pauren 
 an wan.'-A poem of about 1350 (Aretin's Beitr. 9, 1134) says : 
 « So wirt das vrlewg also gross (war so great), nymand kan ez 
 gestillen, so kumpt sich hayser Fridrich der her (high) vnd auch 
 der milt, er vert dort her durch Gotes willen, an emen durren 
 pawm (withered tree) so henkt er semen sehilt, so wirt die vart bin 
 Tiber mer . er vert dort hin zum durren pawm an alles 
 
 widerhap, dar an so henkt er seinen sehilt, er grunet unde pirt 
 (bears) : so wirt gewun daz heilig grap, daz nymmer swert damp 
 gezogen wirt.'-Again, in Sibylle's prophecy, composed in Ger- 
 Ln rhyme soon after the middle of the 14th cent. : 'Es knmet 
 noch dar zno wol, das Got ein keiser geben sol, den hat er be- 
 balten in siner gewalt und git (gives) im kraft mamgvalt, er wirt 
 genant Fridrich, der usserwelte fiirste rich, vnd sament daz 
 Christen volgan sich vnd gewinnet daz helge grap nber mer do 
 Stat ein dor bourn vnd ist gros, vnd sol so lange stan bios, bicz 
 ' : der heiser Fridrieh dar an sinen sehilt gehenken mag vnd kan, so 
 
 verswunden, daz en-hat niemen noh erfunden. 
 
958 
 
 TRANSLATION. 
 
 wirt der bourn wieder gruen gar, noch kument aber guete jar, vnd 
 wirt in aller der welt wol stan, der Heiden glouben muos gar 
 zergan' (Wackern. Basel MSS. p. 55). 1 
 
 That the common people disbelieved the death of Emp. Fred- 
 erick, and expected him to come back, is plain from the passages 
 which expressly refer to f old peasants 3 ; it had most likely been 
 the same in the preceding (13th) cent., and was long after. 
 Impostors took advantage of the general delusion ; one chronicle 
 (Bohmer 1, 14) relates: f Ecce quidam truphator surrexit in 
 medium, qui dixit se esse Fridericum quondam imperatorem, quod 
 de se multis intersignis et quibusdam prestigiis scire volentibus 
 comprobavit.' King Budolf had him burnt on a pile in 1285. 
 Yet Detmar has under the year 1287 : f By der tid quam to 
 Lubeke en olt man, de sprak, he were Jceiser Vrederic, de vor- 
 drevene. Deme beghunden erst de boven (lads) nnd dat mene 
 volk to horende sines tusches (fraud), unde deden erne ere 
 (honour). He lovede en (promised them) grote gnade, oft he 
 weder queme an sin rike ; he wart up eneme schonen rosse voret 
 de stat umme to beschowende ... darna cortliken (shortly 
 after) quam de man van steden, dat nenman wiste, wor he hennen 
 vor (fared). Seder (later) quam de mer (news), dat bi deme Bine 
 en troner (trickster) were, de in dersulven wise de lude bedroch, 
 de ward dar brand in ener kopen.'' A more exact account in 
 Ottocar cap. 321 — 6, and the chron. in Fez 1, 1104. The legend 
 may also confound the two Fredericks, I and II (see Suppl.). 2 
 
 1 In the MS. ' Historia trium regum ' by Job., von Hildesbeim (d. 1375) Is 
 mentioned a temple of the Tartars. Behind walls, locks and bolts stands & withered 
 tree, guarded by men at arms : whatever prince can manage to hang his shield on 
 the tree, becomes lord of all the East ; the Great Khan did succeed, and is therefore 
 irresistible (Goethe's Eunst u. alt. ii. 2, 174-5. Schwab's Account of the book 
 p. 181-2). The tree stands at Tauris, form. Susa. On the other hand, Montevilla 
 reports that ' in the vale of Mambre, as one journeys from Ebron to Bethlehem, 
 stands the wo ful withered tree that they call Trip, but we name it tree of victory ; 
 'tis an oaktree, and thought to have stood from the beginning of the world ; and 
 before Our Lord suffered, 'twas green and well-leaved, but when God died on the 
 cross, it withered up . . . 'Tis found written in prophecies, Out of Netherland shall 
 come a prir-ce with many christians, he shall win these lands, and let sing the mass 
 under the dry tree, then shall it gather green leaves again, and be fruitful, and Jew 
 and Heathen all turn Christian. Therefore do they shew it great honour, and over 
 it keep good ward.' This is from the transl. by Otto von Diemeringen ; the Nethl. 
 edition names the tree Drip, the Latin one Dirp, and has nothing about the pre- 
 dicted singing of mass. Was this a German interpolation, and is the whole a 
 Western legend transported to the East ? Or are the German popular traditions 
 due to reports of Eastern travel? In 0. Fr. the tree is called le sec-arbre,Varbre sech 
 or supe ; see passages quoted in Theatre Fr. au moyen age, p. 171. 
 
 3 There is a remarkable phrase : ' auf den alien kaiser hinein dahin leben,' to 
 
HEEOES INSIDE HILLS. 
 
 959 
 
 As Charles's white beard points to Wuotan, so does Frederick's 
 red to Donar, and the like mythic meaning has been put on Olaf's 
 red beard (p. 548) in Norway. 
 
 Frederick Kedbeard in the Kifhauser and Unterberg, Charles 
 Longbeard in the Unterberg and Odenberg, Holda in the Horsel- 
 berg, all express one mythic idea, but with a different story 
 tacked to it in every case. Charles fights a stupendous battle, 
 and is then gathered up in the Odenberg, whence he will issue 
 one day to new war and victory. Frederick is coming out of the 
 Unterberg to fight such a battle. In the 13- 14- 15th centuries 
 the people associated with it the recovery of the H. Sepulchre : 
 the heroes of Odenberg and Kifhauser have no such purpose set 
 before them. The older programme is, that upon their awaking 
 comes the great world-battle, and the Day of Judgment dawns : 
 of this the mention of Antichrist leaves no doubt. Here we see 
 connexion with the myth of the world's destruction (p. 810-2). 
 The suspended shield may signify the approaching Judge (RA. 
 8-51) j even the sign of the tree turning green again looks to me 
 more heathen than christian. It might indeed be referred to 
 Matth. 24, 32. Mark 13, 28. Luke 21, 29-30 (Hel. 132, 14), 
 where the omens of the Great Day are likened to the budding fig- 
 tree as a sign of approaching summer ; but to apply the simile to 
 the Judgment-day would clearly be a confusion of thought. I 
 prefer to think of the newly verdant earth after Muspilli (Sa3m. 
 9 b ), or of a withered and newly sprouting World-tree, the ash 
 (p. 796-9) ; we might even find in this of the withered tree 1 some 
 support to my interpretation of muspilli, mudspilli as = arboris 
 perditio (p. 809). And what if Frederick's asking after the 
 flying ravens should be connected even with the eagle flying over 
 the new world (Sasm. 9 b ), or the one sitting on the ash-tree ? It 
 might also suggest the cranes which at the time of the great over- 
 throw come flying through the bread-stalls (Deut. sag. no. 317). 
 
 live in hope of the old k., Simplic. 3, 20. 4, 11; ' auf den alten kaiser hinein 
 stehlen,' Springinsf. cap. 6 ; i.e. reckoning on a possible change in the nature of 
 things. 
 
 1 In other cases too the withering or greening of a tree is bound up with the 
 fate of a country. In Dietmarsen stood a marvellous tree, that flourished before 
 the conquest, and withered on the loss of liberty. There goes a prophecy that ' when 
 a magpie builds on it and hatches five white chickens, the country will be free again,' 
 Neocorus 1, 237, conf. 562. 
 
960 
 
 TEANSLATION. 
 
 In the same way Fischart (Garg. 266-7) couples the enchanted 
 king's return with the coming of the cranes. 1 
 
 The myth of the sprouting tree and the battle near it is set 
 before us with important variations in a Low Saxon legend 
 (Miillenhoffnos. 509—512. 605; Pref. L.). An ash, it is believed, 
 will one day grow up in the churchyard of Nortorf in the middle 
 of Holstein : no one has seen anything of it yet, but every year a 
 small shoot comes up unnoticed above the ground, and every New- 
 year's night a white horseman on a white horse comes to cut the 
 young shoot off. At the same time appears a black horseman on a 
 black horse to hinder him. After a long fight, the black rider is 
 put to flight, and the white one cuts the shoot. But some day he 
 will not be able to overcome the black one, the ash tree will grow 
 up, and when it is tall enough for a horse to be tied under it (R A. 
 p. 82; conf. the Dan. legend of Holger, Thiele 1, 20), the king 
 with mighty hosts will come, and a terribly long battle be fought. 
 During that time his horse will stand under the tree, and after 
 that he will be more powerful than ever. In this story one can 
 hardly help recognising the World-tree and the battle at the 
 world's destruction : the white horseman seems to be Freyr, or 
 some shining god, struggling with Surtr the black, and striving 
 to delay the approaching end of the world by lopping off the 
 sprout. Heathen gods the two champions are for certain, even if 
 they be not these. The king, whose horse stands tied up under 
 the tree, is the same as he whose shield is hung upon the tree, a 
 future judge of the world. 
 
 As the past and the future, the lost paradise and the expected, 
 do in the people's imagination melt into one, 2 they come to 
 believe in a re-awaking of their loved kings and heroes out of 
 their mountain- sleep : of Frederick and Charles, of Siegfried and 
 doubtless Dietrich too. This is the true hall-mark of the epos, to 
 endow its leading characters with a lasting inextinguishable life. 
 But Siegfried is also Wuotan (pp. 26n. 134), Dietrich is Wuotan 
 
 1 Other signs that the end of the world is at hand : when the sioan drops the 
 ring from his bill (p. 429) ; when the gianfs rib, from which a drop falls once a year, 
 has all trickled away (Deut. sag. no. 140) ; when the tongue of the balance stands in 
 (ib. 294) ; when, says a Swed. song, the stone in the green valley falls; when the 
 ship made of men's nails is built (p. 814). 
 
 2 P. 822-3-; even the particles ever, once, one day, olim, apply to both states 
 of being. 
 
HEROES INSIDE HILLS. 
 
 961 
 
 future. In the castle-cellar of Salurn, in the Silesian Zobtenberg, 
 (p. 937), Charles is Wuotan (p. 394) ; and Wuotan, after Mus- 
 pilli, rises on the world anew, a god alive and young again. 
 Once before, Obmn had departed out of the land to Go^heim 
 (Yngl. saga, c. 10) ; they supposed him dead, and he came back. 
 And with long-bearded Wuotan the older legend of a red-bearded 
 Donar may have started into consciousness again. 
 
 Arthur too, the vanished king, whose return is looked for by 
 the Britons, 1 is believed, riding as he does at the head of the 
 nightly host, (p. 942), to be lodged in a mountain with all his 
 massenie : Felicia, the daughter of Sibylle, and the goddess J uno 
 live in his fellowship, and his whole army lack neither food nor 
 drink, horses nor raiment. 3 That Gralent continues to live, we 
 are assured at the end of the Lais de Graelent. In a vaulted 
 chamber near Kronburg in Denmark, mail-clad men sit round a 
 stone table, stooping down, resting their heads on their crossed 
 arms. When Holger danske, sitting at the end of the table, 
 raised his head, the table, into which his beard had grown, went to 
 pieces, and he said : ' we shall return when there are no more men 
 in Denmark than there is room for on a wine-butt/ (Thiele 1, 23. 
 168). The Danes applied every myth to Olger, who does not 
 belong to them at all, but to the Netherlands ; he is the same 
 Ogier (Otger, perh. Otacher) that haunts the Ardennes forest, and 
 is to come back some day. 3 The Slavs too believe in the return 
 of their beloved Svatopluk (Sviatopolk), and some parts of 
 Moravia still keep np the custom of going in solemn procession 
 to seek Svatoplule (Palacky 1, 135). With this I couple Svegdir's 
 going forth ' at leita Odin,' to look for 0., Yngl. saga 15. The 
 'seeking God' on p. 145 was another thing' (see Suppl.). 
 
 Often the banished one bears no name at all : the shepherd 
 from the Ostenberg found in the cavern of the Willberg a little 
 man sitting at a stone table, which his beard had grown through 
 (Deut. sag. no. 314) ; and a grizzled man conducted the shepherd 
 of Wernigerode to the treasures of the mountain cave (ib. no. 315), 
 The beard's growing round or into the stone expresses forcibly 
 the long duration of the past time, and the slow advance of the 
 
 1 ' Et prius Arturus veniet vetus ille Britamms,' Henr. Septimell. in Leyser, 
 p. 460. • cujus in Arturi tempore fructus erit,' ib. p. 477. 
 
 2 Wartb. kr. jen. hs. 99. 100 (Docen 1, 132-3). 
 s Barrois, preface p. xii. Pulci 28. 36. 
 
962 
 
 TBANSLATION. 
 
 were found three men sitting at the table (ib.- nos. 15. 143) , who 
 are represented as malefactors enchanted. It is easy -to trace 
 the step from heroes shut up in mountains to such as, having 
 died naturally, sleep in their tombs of stone, and visibly appear 
 at sundry times. At Steinfeld, in the Bremen Marschland, a man 
 had disturbed a hiine-grave, and the following night three men 
 appeared to him, one of them one-eyed (an allusion to Wuotan), 
 and conversed in some unintelligible language ; at last they 
 hurled threatening looks at him who had rummaged their tomb, 
 they said they had fallen in their country's cause, and if he broke 
 their rest any more, he should have neither luck nor star (Harrys 
 Nieders. sag. 1, 64). 
 
 But as Holda is spell-bound in the mountain, so it is preemi- 
 nently to white women, white-robed maidens, (pp. 288. 412-8) that 
 this notion of mountain banishment becomes applicable : divine 
 or semi-divine beings of heathenism, who still at appointed times 
 grow visible to mortal sight ; they love best to appear in warm 
 sunlight to poor shepherds and herd-boys. German legend 
 everywhere is full of graceful stories on the subject, which are all 
 substantially alike, and betray great depth of root. 
 
 On the Lahnberg in Up. Hesse sat a white maiden at sunrise ; 
 she had wheat spread out on sheets to dry in the sun, and was 
 spinning. A baker of Marburg was passing that way, and took 
 a handful of grains with him ; at home he found nothing but 
 grains of gofd in his pocket. And the like is told of a peasant 
 near Friedigerode. 
 
 A poor shepherd was tending his flock at the Boyneburg , when 
 he saw a snow-ivhite maiden sit in the sunshine by the castle- door ; 
 on a white cloth before her lay pods of flax ready to crack open. 
 In astonishment he steps up, says ' oh what fine pods ! 3 takes up 
 a handful to examine, then lays them down again. The maiden 
 looks at him kindly, but mournfully, without a word of reply. 
 He drives his flock home, but a few pods that had fallen into his 
 shoe, gall his foot ; he sits down to pull off the shoe, when there 
 roll into his hand five or six grains of gold (Deut. sag. no. 10; 
 conf. Wetterauische sagen p. 277. Moneys Anz. 8, 427). 
 
 In the Otomannsberg near Geismar village, a fire is said to 
 burn at night. Every seven years there comes out a maiden in 
 
WHITE LADIES IN HILLS, ETC. 
 
 963 
 
 snowy garments, holding a hunch of keys in her hand. Another 
 white woman with a bunch of keys appears on the castle-rock at 
 Baden at the hour of noon (Moneys Anz. 8, 310). 
 
 In the castle- vault by Wolfartsweiler lies a hidden treasure, 
 on account of which, every seventh year when may-lilies are in 
 bloom, a white maiden appears ; her black hair is plaited in long 
 tails, she wears a golden girdle round her white gown, a bundle of 
 keys at her side or in one hand, and a bunch of may-lilies in the 
 other. She likes best to shew herself to innocent children, to 
 one of whom she beckoned one day from beside the grave below, 
 to come over to her : the child ran home in a fright, and told 
 about it; when it came back to the place with its father, the 
 maiden was no longer there. One day at noon, two of the goose- 
 herd's girls saw the white maiden come down to the brook, comb 
 and plait up her tails, wash her face and hands, and walk up the 
 castle hill again. The same thing happened the following noon, 
 and though they had been told at home to be sure and speak to 
 the maiden, they had not the courage after all. The third day 
 they never saw the maiden, but on a stone in the middle of the 
 brook they found a liver- sausage freshly fried, and liked it better 
 than they ever did another. Another day two men from Grriin- 
 wettersbach saw the maiden fill a tub with water from the brook, 
 and carry it up the hill; on the tub were two broad hoops 
 of pure gold. The way she takes, every time she goes up and 
 down, was plainly to be distinguished in the grass (Moneys Anz 
 8, 304). 
 
 At Osterrode, every Easter Sunday before sunrise, may be seen 
 a white maiden, who slowly walks down to the brook, and there 
 washes ; a large bunch of keys hangs at her girdle. A poor 
 linen-weaver having met her at that season, she took him into 
 the castle ruins, and of three white lilies she plucked him one 
 which he stuck in his hat. When he got Home, he found the 
 lily was pure gold and silver, and the town of Osterrode had not 
 the money to buy it of him. The Easter-maiden's marvellous 
 flower was taken by the Duke in return for a pension to the 
 weaver, and placed in his princely coat of arms (Harrys 2, 
 no. 23). 
 
 One Christmas night, when all lay deep in snow, a waggoner 
 walked home to his village by a footpath. He saw a maiden in a 
 
 VOL. III. F 
 
964 
 
 TRANSLATION. 
 
 summer bonnet stand not far off and turn over with a rake some 
 pods of flax that lay spread out on the ground. ' I say., lass, is 
 that the way ? ' he cried, and took a handful of the pods ; she 
 made no answer, but cut him over the hand with the rake. The 
 next morning, when he remembered what he had brought home, 
 the flax-pods had all turned into gold. He then hurried back to 
 the spot, where he could see his footprints of the night before 
 deep in the snow, but damsel and flax had disappeared (Mone's 
 Anz. 5, 175). 
 
 On a hil] near Langensteinbach in the forest is the long-ruined 
 church of St. Barbara, where the white woman walks by buried 
 treasures. One leap-year in the spring a young girl went into it, 
 and saw her step out of the choir, she cried sh ! and beckoned 
 the girl to her : her face and hands were white as snow, her 
 raven hair was thrown back, in the hand she beckoned with she 
 held a bunch of blue flowers, on the other were ever so many gold 
 rings, she wore a white gown, green shoes, and a bunch of keys at 
 her side. The terrified girl ran out of the church, and fetched in 
 her father and brother who were at work outside, but they could 
 not see the white woman till they asked the girl, who pointed 
 and said ' there ! ' Then the woman turned, her hair hung over 
 her back to the ground, she went toward the choir, and then 
 vanished (Moneys Anz. 5, 321). 
 
 Into the convent garden of Georgenthal a maid was going 
 about the hour of noon to cut grass ; suddenly, high on the wall 
 there stood a little woman as white as lawn, who beckoned till 
 the clock struck twelve, then disappeared. The grass-girl sees 
 on her way a fine cloth covered with flax-pods, and wondering 
 she pockets two of them. When she gets home, they are two 
 bright ducats (Bechst. Thiir. sag. 2, 68). 
 
 About the underground well near Atterode many have seen 
 in the moonlight the white maiden dry either washing or wheat 
 (ib. 4, 166). 
 
 At the deserted castle of Frankenstein near Klosterallendorf, a 
 maiden clothed in white appears every seven years, sitting over the 
 vault and beckoning. Once when a man wished to follow her, 
 but stood irresolute at the entrance, she turned and gave him a 
 handful of cherries. He said ' thank you/ and put them in his 
 pouch; suddenly there came a crash, cellar and maiden had dis- 
 
WHITE LADIES IN HILLS, ETC. 
 
 965 
 
 appeared, and the bewildered peasant, on examining the cherries 
 at home, found them changed into gold and silver pieces (ib. 4, 
 144) . 
 
 A fisherman in the neighbourhood of the Highwayman's hill 
 near Feeben was throwing out his nets, when* he suddenly saw 
 the white woman stand on the bank before him with a bunch of 
 leys. She said, < thy wife at home is just delivered a of a boy, go 
 fetch me the babe, that I may kiss him«and<be saved/ The 
 fisherman drove home, and found everything as she had said, but 
 he durst not take his child out at once, the clergyman advised 
 him to have it christened first ; after which, when he repaired to 
 the hill, the white woman sat weeping and wailing, for it was one 
 of the set conditions that her redemption should be wrought by 
 an infant unbaptized. So ever and anon she still appears on the 
 hill, and waits the deliverer's coming (Ad. Kuhn no. 67). 
 
 By Hennikendorf not far from Luckenwalde, two shepherds 
 pastured their sheep. A woman half white, half black, shewed 
 herself on the mountain, making signs to . them. One of them 
 tardily went up, and she offered him all the gold in the mountain, 
 if he would come in and set her free.. When this entreaty failed 
 to move him, she said that if he did not release her, there would 
 not be another born for a hundred years that could; but the 
 shepherd did not get over his fear till the hour of deliverance 
 was past, and the woman sank into the mountain, whence he 
 could for a long time hear heartrending plaints and moans (ib. 
 no. 99). V 
 
 A peasant who kept watch on the bleaching-floor near 
 the ruins of Chorin monastery, saw the white woman (known 
 there as the utgebersche, housekeeper, from her carrying a large 
 bunch of leys) step in suddenly, and was not a little frightened. 
 Next morning he told the other men, one of whom asked him 
 if he had noticed her feet. He said no : < then' said the other, 
 ' let's all go to-night and have a look.' At midnight they sat 
 down in the floor, and watched : before long the white woman 
 came slowly striding, they all looked at her feet, and observed 
 that they were in yellow (some say, green) slippers. Then the 
 other man called out, laughing, 'why, she has yellow slippers 
 on . ' She fled in haste, and was never seen again (ib. no. 199). 
 
 Beside the brook of the Biitow castle hill, a peasant was 
 
966 TRANSLATION. 
 
 ploughing, and often noticed a maiden draw water from it in a 
 golden bucket and wash herself. At length he summoned up 
 courage to ask her, and was told that she was a king's daughter, 
 and had sunk with the mountain-castle into the ground; she 
 could only be saved by one who, without halting or looking 
 round, would carry her to the Wendish burial-ground at Eiitow, 
 and there throw her down with all his might. The ploughman 
 ventured on the enterprise, and had safely got to the church- 
 yard, but before he could fling her off his shoulders, something 
 clutched his hair from behind, and he was so startled that he 
 looked round and let his burden fall. The maiden flew up into 
 the air, complaining ' that she must suffer more severely now, 
 and wait another hundred years to be saved by a steadier hand/ 
 Since then she has not as yet appeared again (Tettau and Temme 
 no. 267). 
 
 The Pillberg is a castle that was banned. In the evil hour 
 from 11 to 12 at noon a woman used to shew herself on it, 
 smoothing her hair in the sunshine, and begging the shepherds to 
 lay hold of her : no harm should come to whoever did so, only 
 let him hold her tight and not say a word. A man of thirty, 
 who was still employed as a cowboy, mustered up all his courage 
 for once, and grasped the hand of the castle-dame; while he 
 held, all sorts of jugglery were played upon him, dogs were just 
 going to bite him, horses to run over him, still he held fast ; but 
 anguish forced from his breast the moan < herr Gott, herr Jesus !' 
 In a moment the dame was loose from his hand, sobbed out that 
 she was lost for ever, and vanished (Reusch's Sagen d^s Sam- 
 lands no. 8). 
 
 On the hill near Kleinteich a castle is said to have stood, which 
 has long been swallowed up. The people say their forefathers 
 still saw with their own eyes a king's daughter come up every 
 day between 11 and 12, and comb her golden locks over a golden 
 trough (ib. no. 12). 
 
 . The Hiinenberg by Eckritten was once a holy mount, whereonl 
 the Prussians sacrificed to their gods ; there a dame shews herself 
 now. A peasant, having heard a good deal about her, rode up 
 the bill to see her. He did see her too, combing her hair, but 
 turned tail directly, and was only prevailed on by her prayer* 
 to turn back again. She addressed him kindly, and gav< 
 
WHITE LADIES IN HILLS, ETC. 967 
 
 him what she had combed out of her hair. f[e felt so daunted 
 that he thanked her, popped the present into his p^ket, and 
 rode off; but when he was out of her sight, he threw it Lv a y. 
 He had better have kept it, for at home he found a few grains oj 
 gold still, which had stuck in the corners of his pocket (ib 
 no. 13). 
 
 I could fill sheets with this kind of stories : with all their 
 similarity, they differ in details, and I had to pick out what was 
 characteristic. 1 Then, as to locality, they occur not only in 
 Alamannian, Franconian, Hessian or Thuringian districts, but I 
 believe all over Germany, notably in Westphalia, L. Saxony, the 
 Marks, and further East ; no doubt also in Switzerland, Bavaria 
 and Austria. Schmeller 1, 33 mentions the Loferer jungfrau of 
 Salzburg country, and remarks that the story has spread far into 
 Bavaria. And the people of Friesland, Drenthe and the Nether- 
 lands have just as much to tell of their witten wijven or juffers in 
 hills and caverns (J. W. Wolf no. 212), though here they get 
 mixed up with elvish personages. Thiele's Danske folkesagn 4, 
 33 cites a white woman, ' den hvide qvinde ' of Flensburg, who 
 watching a treasure waits for deliverance; and 4, 96 a gold -spin- 
 ning dame in black dress near Veilefjord in North Jutland. The 
 Swed. hvita qvinna above, p. 955n,, seems to be of another kind. 
 
 Sometimes the narrative becomes fuller and like a fairytale : 
 e.g. that in Bechstein 4, 221 no. 39 of the couple who had set 
 down their child of five years in the forest while they gathered 
 wood, but could not find it again, and looked a long time, till the 
 child came running up with flowers and berries which the white 
 maid had given it out of her garden. The parents then set off to 
 see this garden : it was all out in bloom, though the time of the 
 year was cold ; the white maid beckoned to them, but they were 
 afraid. The child wished every day to go to her, wept and 
 moped, sickened and died : it was forfeited to the sky-folk, the 
 elves (conf. Kinderlegenden no. 3). Again, a man who puts up 
 at a lonely huntingbox, hears at midnight a scuffing of shoes, the 
 white woman comes to his bedside, bewails her woe, and craves 
 
 1 See further D. Sag. nos. 11. 12. 316. Mone's Anz. 3, 149. 258-9. 4 162 7 
 370. 476. 8, 313. Bechst. 1, 121-5. 2, 51. 93. 164. 3, 180-1-7. 4, 157-8 "l87 
 209. 221-4-9. Frank, sag. 157. 285. Tettau and Temme 166. 189. Harrys 1 19* 
 30. 2, 19. 23. Kuhnnos. 64. 119. 206. * 
 
 j 
 
968 TRANSLATION. 
 
 deliverance, ** Ocwrfwtrtmftrs did of Parzival (Moneys Anz. 6, 
 396—8; esriSmppl.). 
 
 Pet-tie origin of these White Women we need not go to the 
 Celtic matrons and fays (pp. 410-7) who are closely related to 
 them; our own antiquity brings us to beings nearer still. Elfins 
 and swan- wives appear in white shining garments; among god- 
 desses may be named three in particular, of whom the ' white 
 woman' and finally the 'nun' might be the outcome: Holda, 
 who in the very same way combs and bathes in the midday sun, 
 Berhta, white by her very name, who spins and weaves, Ostara 
 (pp. 290. 780), to whom the people offered up may-lilies (p. 58). 
 Holda and Berhta bestow trifling gifts, which turn into gold; the 
 white women are fond of gold rings and wands (Mone 7,476), 
 heaps of gold lie on their laps (8, 185), they give away boxfuls of 
 gold sand (5, 414). Berhta as the white ancestress appears when 
 a death is at hand (p. 280); so does the white maid (Bechst. 4, 
 158). Berhta' s misshapen foot (p. 280) lies at the root of the 
 white maiden's goat-foot, her long nails (Mone 7, 476), her green 
 or yellow slippers (p. 965) ; else why should these have seemed 
 so strange ? The woman half-white, half-black, resembles Bel 
 (p. 312), unless one would trace them to the garb of a nun (Mone 
 3, 259). Even the white man's occasionally displacing the white 
 dame (6, 69) is like Berhtolt by the side of Berhta. Allegoric 
 females like those in chap. XXIX evidently have in their manner 
 of appearing much in common with white women. 
 
 Now the pervading thought in all this of being banned and 
 longing for release I take to be just this, that the pagan deities 
 are represented as still beautiful, rich, powerful and benevolent, 
 but as outcast and unblest, and only on the hardest terms can 
 they be released from the doom pronounced upon them. The folk- 
 tale still betrays a fellow feeling for the white woman's grief at 
 the attempted deliverance being always interrupted and put off 
 to some indefinitely distant date. 
 
 The traditional mode of expressing this is peculiar and assuredly 
 ancient : He that shall some day speed in achieving the deed and 
 upheaving the hoard (his predestined reward), must be rocked as 
 a babe in the cradle made of the wood of the tree that now, but 
 a feeble twig, shoots out of the wall of a tower : should the sapling 
 wither or be cut away, the hope of release is put off till it sprout 
 
WHITE LADIES : KEDEMPTION. 
 
 969 
 
 anew and be grown a tree (D. sag. nos. 107, 223). Other con- 
 ditions aggravate the difficulty : The cherry-stone, out of which 
 the seedling is to sprout, must be carried into the chink of the 
 wall by a little bird (Bechst. Franken 191) ; among the stones a 
 double firtree must spring out of one root, and when it is 100 years 
 old, two unmarried persons must hew it down on St. Wunibald's 
 day, the stouter stem shall slide down the hill in a sledge on St. 
 Dagobert's day, and out of its planks the deliverer's cradle be 
 made (Mone's Anz. 3, 91) ; the walnut-tree is now but a finger 
 high, whose planks are to form the cradle in which the future 
 deliverer must lie (7, 365). Sometimes it is merely said, the tree 
 is yet unplanted, the timber unhewn (6. 397. 7, 476. 8,63). In 
 Ad. Kuhn no. 94 the formula runs thus : A lime-tree shall be 
 planted, that will throw out two plantschen (boughs) above, and 
 out of their wood is a poie (buoy) to be made : the first child that 
 therein lies is doomed to be brought from life to death by the 
 sword, and then will salvation ensue. In all these tales the ar- 
 rival of the future event is linked with the germinating of a tree, 
 just as the World-fight was made to depend on the sprouting of 
 the ash (p. 960), or on the dry tree breaking into leaf (pp. 955-7). 
 
 Another difficulty put in the way of deliverance is, that the 
 maiden in some disgusting shape, as a snake, dragon, toad or frog, 
 has to be hissed three times (D. sag. no. 13. Mone's Anz. 3, 89. 
 7, 476). Already in the poem of Lanzelot we have this kissing 
 of the dragon's mouth, who after that turns into a fair lady 
 (7881. 7907-90). 
 
 Now and then the apparition of the white dame basking in the 
 sun, beaming and bathing, melts into the notion of a water-holde 
 and nixe (p. 491), a Scand. hafs-fru (Afzelius 2, 150), spirits that 
 likewise need redemption (p. 493). Twelve white sea-maids come 
 and join in the dancing of men (Mone's Anz. 5, 93) ; add the 
 Romance legend of Melusina. But such mer-women generally 
 assume, wholly or in part, the shape of a fish or snake ; and some 
 white women have & fish's tail, a snake's tail imputed to them : 
 a king's daughter was immured in the golden mount as a snake, 
 and only once in three nights recovered her human form (Kin- 
 derm, no. 92) ; in the Oselberg by Dinkelsbiihl dwells a snake 
 with woman's head and a bunch of keys about the neck (D. sag. 
 no. 221 ; and Suppl.). 
 
970 TRANSLATION . 
 
 With the notion of mountain-banishment is commonly asso- 
 ciated that of an enchanted, yet recoverable treasure. Where the 
 ancient hero or god sits in his mountain cavern, just as in the 
 hero's grave or barrow, lies hidden a huge hoard ; and the white 
 woman, the snake woman, or simply snake and dragon, are they 
 that guard it. 
 
 The Goth, huzd, OHG. liort, AS. heord, ON. hodd, seems to be 
 letter for letter the Lat. cust in custos, custodia, and this from 
 euro (for cuso), so that our hus (what harbours, shelters) and the 
 Lat. curia (house and court) will come under the same root j thus 
 huzd already contained the notion of keeping watch and ward. 
 From thesaurus, It. Sp. tesoro, Fr. tresor, was taken the OHGr. 
 treso, dreso. The Goth, skatts, OHG. scaz meant simply numus, 
 and has only gradually acquired the sense of our schatz, thesaurus, 
 gaza; as late as the 13th cent, schatz had simply the meaning of 
 money, wealth (Flore 7749. Troj. 2689. 3171. MS. 2, 146 a ), 
 not of depositing and guarding. 
 
 The generally diffused belief that treasures sleep in the bosom 
 of the earth causes 0. v. 4, 23, in speaking of the earthquake at 
 the Saviour's resurrection, to say : ' sih scutita io gilicho thiu erda 
 kraftlicho, ioh si sliumo thar irgab thaz dreso thar in iru lag/ 
 gave up the treasure that in her lay. 
 
 The treasure being buried deep down, it follows, that whoever 
 would gain possession of it, must dig it up (heben, heave). It is 
 supposed that the treasure moves of itself, i.e. slowly but steadily 
 strives to come to the surface, it is commonly said, at the rate of 
 a cock's stride every year (D. sag. no. 212). We saw how the 
 thunderbolt, Donar's priceless hammer, after plunging far into 
 the ground, pushed its way up in seven years (p. 179). At an 
 appointed time the treasure is up, and waiting to be released ; 
 if then the required condition fails, it is snatched away into the 
 depths once more. Its nearing the surface is expressed by the 
 phrase ' the treasure blossoms' (as fortune blossoms, p. 366), it 
 gets ripe'; then 'it fades 3 (Simpl. 2, 191), has to sink again. 
 This may refer to the blowing of a flower above or beside it. In 
 MHG. they spoke of the treasure coming forth: ' wenne humt 
 herviir der hort, der mich so riche mohte machen ? ' MS. 1, 163 . 
 It ripens in most cases every seven years, in some only every 
 hundred, and that especially under a full moon, or during the 
 
HOAED LIFTED : WUNDER-BLUMB. 
 
 971 
 
 Twelves. Another plirase is, 'the treasure suns itself: on the 
 Fridays in March it is said to rise out of the ground to sun itself 
 (MoneVAnz. 8, 313), and that spreading-out of the wheat and 
 the flax-pods (p. 962-4) was this kind of sunning j the treasure 
 heaves itself up in cauldrons, and then indicates its presence by 
 a clear blaze shining on it, as fire flickers over a ghost's barrow 
 (p. 915-6) ; a blue flame is seen upon it (Reusch no. 46) ; it has 
 the appearance of glowing embers, of a brewing -copper full of red 
 gold (nos. 7. 25-6) ; when a fire burns over it, they say f the 
 treasure airs itself.' Nevertheless many treasures do not move 
 toward the surface at all, but have to be sought in the cavern 
 itself. 
 
 Two requisites for raising the treasure are silence and innocence. 
 Holy divine tasks endure no babble : thus, heilawac must be 
 drawn in silence (pp. 229. 586), in silence herbs of magic power 
 be picked ; cry out over a treasure, 'twill sink that moment out 
 of sight (Superst. 214). The harmless hand of childhood is fit 
 to lay hold of it, as it is to draw lots ; poor village boys, shepherd 
 lads, are they that find it (D. sag. 7. 157-8) ; he that is stained 
 with vice can never come near it (ib. 13). 
 
 Whoever spies the treasure should hasten to throw something 
 on it, both as taking possession, and to ward off danger. It is 
 recommended to throw quickly over the treasure either bread, 
 or a piece of clothing worn next the skin, or a three-halfpenny 
 piece (Superst. I, 218. 224. 612). See the passages on fire, 
 quoted p. 602-3. 
 
 But the hoard is indicated and guarded. Indicated by the 
 re-appearance of those vanished heroes and white dames ; indi- 
 cated and watched by dogs, snakes, dragons. Also the flickering 
 flame (waver-lowe, p. 602) or the flower in bloom bewrays it, and 
 swarming beetles (p. 694) are a sign of it (see Suppl.). 
 
 To get into the mountain in which it is concealed, one usually 
 needs a plant or root to clear the way, to burst the door. 
 
 The folktales simply call it a beautiful wonderflower, which the 
 favoured person finds and sticks in his hat : all at once entrance 
 and exit stand open for him to the treasure of the mountain. 
 If inside the cavern he has filled his pockets, and bewildered 
 at the sight of the valuables, has laid aside his hat, a warning 
 
972 
 
 TRANSLATION. 
 
 voice 1 rings in his ear as he departs : ' forget not the best ! 9 but it is 
 then too late, the iron door shuts with a bang, hard upon his heel, 
 in a twinkling all has disappeared, and the road is never to be 
 found again. The same formula comes up regularly every time 
 in the legends of the Odenberg, of the Weser mountains and the 
 Harz, and in many more (D. sag. nos. 9. 303. 314. Bechst. 1, 
 146. 3, 16. 4, 210-1. Dieffenbach's Wetterau pp. 284-5. 190) ; 
 it must be very old. 2 The flower is commonly said to be blue, 
 the colour most proper to gods and spirits, yet also I find 
 'purple flower' and ( white flower' mentioned. Sometimes it 
 is called schlusselblume (key-flower), because it locks the vault, 
 and as symbol of the key-wearing white woman, whom the 
 bunch of keys befits as old mistress and housekeeper, and who 
 has likewise power to unlock the treasure; also luck-flower 
 (Bechst. 3, 212), but most frequently wunderblume. When three 
 wonderflowers are named, it seems to mean three on one stalk 
 (ib. 1, 146. 4, 209). The sudden violent springing-to of the door 
 is remarkably like the Edda's 'hrynja honom )?a d heel ]>eygi 
 hlunnblick hallar/ Seem. 226 a ; <>egar laukst hurSin d hcela 
 honum/ Sn. 2 ; ' eigi fellr honum ]>a hurS a hcela,' Fornald. sog. 
 1, 204; and twice of the slamming of hell's door (p. 315). A 
 shepherd boy has the heel of his shoe carried away (D. sag. 157), 
 as another who hastens away has his heel cut off (Kinderm. 3, 75). 
 When a shepherd mistook the order, the vault broke down, the 
 door closed behind him with a crash, but caught him by the heel 
 of one foot and smashed it, he was long a sufferer, and spent the 
 money he had brought away on the cure of his foot (Bechst. 4, 
 211); or, he rushes out, the door slams behind him, and both 
 his heels are cut away (Harrys 2, 14). I set some value on the 
 recurrence of these formulas, and should like to trace them m 
 MHG. poems. A 13th cent, phrase, ' die berge sint nu ndeh mir 
 zuo 3 (mountains closed behind me now), MS. 2, 145% seems to 
 mean that former chances are now forfeited. 
 
 i As if that of the flower itself. Several flowers, esp. the germander (speed- 
 well) and myosotis, are popul. called forget-me-not, clearly with reference to their 
 miraculous power. The sentimental explanation arose later. 
 
 m ToTerTrmulas : < je mehr du zerstreust, je mehr du bereust ! or, < je mehr 
 du veriest, je minder L hettest ! • esp. when the gold given or gathered has he 
 appearance of foliage or charcoal. In the cavern, where gold lies on the table, the 
 S old men sitting by it cry to the astonished visitor: < greif einen grif, streich 
 einen strich, und packe dich ! ' 
 
HOAED LIFTED : SPEING-WUEZEL. 
 
 973 
 
 Instead of wonderflower or keyflower, other stories name the 
 spring wurzel (explosive root), a herb that can be procured in the 
 following manner : The nest of a green or black woodpecker, while 
 she has chicks, is closed tight with a wooden bung ; the bird, on 
 becoming aware of this, flies away, knowing where to find a 
 wonderful root which men would seek in vain. She comes 
 carrying it in her bill, and holds it before the bung, which im- 
 mediately flies out, as if driven by a powerful blow. Now if you 
 are in hiding, and raise a great clamour on the woodpecker's 
 arrival, she is frightened, and lets the root fall. Some spread a 
 white or red cloth under the nest, and then she will drop the 
 root on that, after using it. Mone's Anz. 8, 614 gives a pretty 
 old passage out of Conrad von Megenberg : ' Ain vogel haist ze 
 latin merops, und haist ze tutsch bomheckel (tree-hacker), und 
 nist in den holen bomen, und wenn man im sinii kint verslecht 
 (nails up) mit ainem zwickel, so bringt er ain krut (herb) und 
 halt das fur den zwickel, so vert (starts) der zwickel her dan. 
 Das krut haist f herba meropis/ daz spricht bdmheckelkrut, und 
 haist in der zoberbuch ' chora/ und wer nit guet daz man es 
 gemainklich erkant, wan es gant sloss gegen im ufT (not good 
 to be generally known, for locks fly open before it), damit smidet 
 nieman, wan der gevangen lyt uf den lip/ The pecker was 
 esteemed a sacred and divine bird (p. 673); even Pliny 10, 18 
 reports the myth : ' Adactos cavernis eorum a pastore cuneos, 
 admota quadam ab his herba, elabi creditur vulgo. Trebius 
 auctor est, clavum cuneumve adactum quanta libeat vi arbori, 
 in qua nidum habeat, statim exsilire cum crepitu arboris, cum 
 insederit clavo aut cuneo/ 1 That the woodpecker specially is 
 acquainted with the magic virtues of herbs, appears from other 
 tales : he guards them, and flies at the eyes of the man that 
 would pull them up. Thus Pliny says 25, 4, 10 of the paeony : 
 ' praecipiunt eruere noctu, quoniam si picus martins videat, tuendo 
 
 1 Conf. Aelian De nat. an. 3, 25, on the hoopoe. Eabbinic legend mentions 
 the rock-splitting shamir, which Solomon procured in the following way [to get 
 stone] for his buildings. He had search made for the nest of a woodcock (grouse?) 
 with chicks in it, and had it covered over with white crystal. The woodcock came, 
 and finding it could not get at its young fetched the shamir, and was placing it on 
 the glass, when Solomon's messenger set up a loud cry that startled the bird and 
 made it drop the shamir, and the man took it with him (Majer's Myth. wtb. 1, 121). 
 The G-esta Eoman. tells nearly the same story of the ostrich and his fetching the 
 blaster worm thumare (Grass's transl. 2, 227). 
 
974 
 
 TEANSLATION. 
 
 in oculos impefcum faciat and 27, 10, 60: 'tradunt nocta 
 efFodiendas, quoniam pico martio impetum in ocnlos faciente, 
 interdiu periculosum "sit/ That root of explosive power is 
 supposed to be the euphorbia lathyris, which the Italians call 
 sferracavallo, because its power over metals is so great, that a 
 horse stepping on it has to leave the shoe behind (see Suppl.). 
 
 But, beside these plants that make doors fly open, another 
 very ancient means of discovering and obtaining the gold or 
 treasure buried in the earth is the wishing-rod. Why should an 
 OHGr. gloss at once render ' caduceus' by wunscili-gerta (Gramm. 
 2, 540. Graff 4, 257), but that this term was thought to come 
 nearest the sense of Mercury's magic wand ? The Latin name 
 carried nothing on the face of it about wish or wishing (Notker 
 in Cap. 16. 37 translates it fluge-gerta, virga volatilis). The 
 notion then of a magic rod with a German name of its own was 
 of very old standing, and that name moreover is one connected 
 with the meaning I have more than once mentioned of the word 
 
 < wunsch/ which, like sselde, signified both the sum total of hap- 
 piness and a personal being Wunsch or Sselde. The diminutive 
 form of it in wunscilUgerta, leads me to see in this compound 
 no reference to a person, but to a thing : it is the gerta (yard, 
 rod) by possessing which a man becomes partaker of all earthly 
 bliss. The bestowal of that bliss proceeds from Wuotan the 
 supreme (p. 419). 
 
 The 13th century poets also use the term. Conrad in his 
 Schmiede 664 (614), comparing the Virgin to the rod of Moses : 
 
 < du bist diu wunschel-gerte, dar mit (wherewith) uz einem steine 
 wazzer wart geslagen ; 3 and 1306 (1261) : 'du saelden (Saelden?) 
 wunschelgerte ; ' in his Troj. 19888, of Helena: 'schoene als ein 
 wunschelgerte kam sie geslichen (gliding) ufreht/ as Danish 
 folk-songs use lilje-vaand (lily-stalk) in a like sense ; Troj. 2215 : 
 'alles heiles ein ivunschel-rts (-spray).' Gotfried in a minnesong 
 2, 9 : ' der gnade ein wiinschel-ruote (-rod).' Nithart in Rosenkr. 
 3 : ' gespalten nach der wiinschelruote stam/ cleft like the w/s 
 stem. Albr. Titur. has more than once ivunschelgerte, wiinschel- 
 ruote 4146, and ' wiinschel-same des varmen' 4221, because varm, 
 our farn (the fern, filix), is a healing plant. But the weightiest 
 passage is that in Nib. 1064 (even if the stanza be an interpola- 
 tion), just where the hoard of the Nibelungs is described : 
 
HOARD LIFTED : WISHING-ROD. 
 
 975 
 
 Der wunsch lac (lay) dar under, von golde ein ruetelin, 
 der (whoso) daz het erkunnet, der mohte meister sin 
 wol in al der werlte iiber islichen (every) man. 
 
 Among the gold and gems of the hoard lay a rod, whose miracu- 
 lous virtue (wunsch) included every good, every joy ; and he that 
 knows its worth (I put only a comma after ruetelin, and make 
 ' daz ' refer to it, not to the whole sentence) has power given him 
 over all men ; the wishing-rod not only made treasures come, it 
 intensified and continually increased their value. 
 
 Here the wishing-rod is called golden. It was commonly picked 
 off a hazel-bush; according to Yintler it is 'that year's shoot 
 (sumer-late) of a wild hazel-tree.' To have it, one must cut by 
 right-hand moonlight (crescent moon) a bough with a zwisele, 
 zwispel (furca), and twist it three times round itself. 1 Others 
 demand a white shoot of hazel or holy-thorn, one that has a twiele 
 or fork, has shot up in one year, and has not a speck of old wood 
 in it ; it must stand so that the sun from east and west shines 
 through the .fork, else it is no good. He that would gather it 
 walks in silence to the shoot, between 3 and 4 in the morning 
 of a Sunday in full moon, turns his face to the east, bows 
 three times to the shoot, and says : ' God bless thee, noble spray 
 and summer's bough ! ' Then follow seven spells, given in the 
 Meckl. jb. 5, 1 10 — 7. That simile of Conrad's makes us imagine 
 a single slender rod. Several sorts were distinguished, at least 
 in later times : fire-rod, burn-rod, burst-rod, strike-rod, quake- 
 rod. The hazel was not used for all, some were made of brass 
 wire, and perhaps of gold. In Lower Germany they say wicke- 
 rode, from wicken, to play the witch, tell fortunes. It is all- 
 important to hold the rod correctly in the hand (grasping the 
 two tips, so that the stem out of which they spring shall look 
 ' upwards) ; it will answer then, the stem will turn toward the 
 objects it has to point out, and if there are none at hand, it will 
 keep still. Some say that one point of the fork is held up firmly 
 in each hand, and if nevertheless one of them bends with irresist- 
 ible force to the ground, a bed of ore is not far off. There were 
 also spells to be spoken during the process : ' Bod, rod, I ask of 
 
 1 Ettner's Unwiird. doctor pp. 3—8. Conf. the forked fir and lime (p. 969), and 
 the three flowers on one stalk (p. 972) ; a twig with nine tips (Superst. I, 950), a 
 lime bongh with nine branches (Rhesa dainos 30). 
 
976 
 
 TRANSLATION. 
 
 thee, where may the best treasure lie ? ' By means of the wish- 
 ing-rod men thought they could discover hidden treasures, veins 
 of ore, springs of water (hence in Switzerland they call it spring- 
 taster, Tobler 80 a ), nay, even murderers and thieves. 1 
 
 In Anshelm's Bern, chron. 2, 8, I find the name glucks-stablin, 
 as we had a flower of luck above. The French name is baguette 
 divinatoire : acc. to the Mem. de l'acad. Celtique 4, 267 < de 
 coudrier, fourchue d'un coteV 
 
 Does the ON. gamhanteinn, Saem. 77 b , 85 b contain a similar 
 notion ? Teinn is ramus, virga (Goth, tains, OHGr. zein, AS. tan, 
 OS. ten), 2 gamban resists all interpretation hitherto. In the last- 
 named passage gambanteinn is gathered in the forest : 
 
 Til holtz ec gecc (I went) oc til hras vrSar 
 gambantein at geta. gambantein ec gat. 
 
 Another passage Saem. 60 b deals with a ' gamban-sumbl umgeta/ 
 which might very well mean a wishing-banquet of the gods. I 
 would adopt the variant ( gaman-sumbl/ and explain gaman as 
 bliss, just as wunsc seems to belong to wunna. Yet in AS. we 
 find gomban gyldan, Beow. 21, a distinct word from gomen 
 (gaudium) . Again ' tarns vendi ec J>ic drep/ with wand of taming 
 I thee smote, Saem. 84 b , is worth weighing : tarns vondr is un- 
 doubtedly a rod of magic influence. 
 
 A story in full detail of a wishing-staff that St. Columban gave 
 away to a poor man, and which he smashed at the bidding of his 
 wife, may be found in Adamanni Scoti vita S. Columbae cap. 24 
 (Canisii Lect. antiq., torn. 5). 
 
 And now our surest guide to the original meaning of the wish- 
 ing-rod is the fcrjpvfcetov of Hermes (the caduceus of Mercury) : a 
 staff with two snakes twining round it. But these snakes appear 
 to have been first formed by the boughs of the olive, so that the 
 older pdfiSos (Od. 24, 2) probably had the forked figure of our 
 wishing-rod [' three times twisted/ p. 975] . The Hymn to Merc. 
 527 calls it o\/3ov Ka\ ttXovtov pafthov, ^pvaeiTjv, rpiTrirTjXov 
 golden (as in the Nib. Lay), three-leaved, bringing luck and 
 
 1 Literary history of the wishing-rod in the New Lit. Anz. 1807, pp. 345—477; 
 conf. Braunschw. Anz. 1752, p. 1625 ; Goth, taschenb. 1809, pp. 1 — 19. The asser- 
 tion that it has only come into use in Germany since the 11th cent, seems false. 
 
 2 It might also mean sagitta, which recalls Martin von Amberg's 4 nach schatze 
 mit pfilen suocben.' 
 
HOARD GUARDED I DOG. 
 
 977 
 
 wealth. Now, seeing' that Mercury wears the winged petasus too, 
 as Wuotan was recognisable by his pilei umbraculum, that in this 
 again there dwells* the idea of a wishing -hat (p. 869), and that the 
 bliss-bestowing Lishing-rod must be referred to a personal Wish, 
 consequently to/ Wuotan ; I think, in the concurrence of all these 
 resemblances tiiere lies an incontrovertible proof of the primitive 
 unborrowed identity of Wuotan with Mercury. Eudolf in his Barl. 
 274, 25 may ;very well have meant ' des Wunsches bluome,' as the 
 numerous examples from his Gerhart (p. 140) shew how familiar 
 this personification was to him. So in Tit. 5161-9 : ' gezwiet vil 
 der wunschetyrise ' and ' wunschel-berndez ris' (see Suppl.). 
 
 The myta;hical aspect of mountain-prisoned treasures, as of 
 mountain-prisoned heroes and gods, has led us to Wuotan the 
 supreme^ ma ker and giver of all things, 'to whom are known 
 all hidden treasures/ Yngl. saga, cap. 7. 
 If Some other things, beside flowers, herbs and rods, are helpful 
 to the lifting of treasure. Thus a black he-goat that has not a 
 light hair on him is to be sought out and tied to the spot where 
 money lies hidden, like a sacrifice to the spirit who guards it 
 (Mone's Anz. 6, 305). Some prescribe a black fowl without even 
 the smallest white feather, else the devil breaks the lifter's neck 
 for him (Bechst. 4, 207). Enchanted money has had the curse 
 pronounced on it, that he alone shall find it who ploughs it out 
 with a pair of black cocks; one man carved himself a tiny plough 
 for the purpose, and accomplished the lifting, Reusch's Samland 
 p. 29 (see Suppl.) . 
 
 But on the hoard lie dogs, snakes, dragons to guard it, DS. no. 
 13.159. Schm. 2, 209. 
 
 In Annales Corbej. ad an. 1048 (Paullini p. 386) : ' Aiunt in 
 Brunsberg magnum thesaurum absconditum esse, quern niger 
 canis custodit cum oculis igneis ; 3 and in the Carmen de Bruns- 
 bergo (Paullini p. 599) : 
 
 Horrendus canis est tenebrosum vinctus ad antrum, 
 
 thesauri custos, qui latet imus ibi ; 
 igneus est visus, color atque nigerrimus illi, 
 
 os patulum, et cunctis halitus usque gravis. 
 
 Under the pear-tree men saw burning coals, and at night a 
 
978 TBANSLATION. 
 
 black poodle lying (Moneys Anz. 7, 227). On one chest in the 
 vault lay a toad, on the other a white dog : when the peasant s 
 wife struck about with a rod she had got from the white woman, 
 the dog turned black as coal, at which the woman was so fright- 
 ened she broke silence, and the deliverance came to nothing 
 
 (ib. 5, 320). ^ . 
 
 No beast has more to do with gold and treasures than the 
 snake, which coils itself down on the gold-heap (pi 689), shakes 
 off sparkles (p. 690-1), wears gold crowns (p. 686). : We saw the 
 white woman herself appear half or wholly in serpent shape. By 
 the water outside the gold cavern a huge hissing \snake keeps 
 watch: hit him boldly on the head, he will arch himself into a 
 bridge over the water for you, and you may step over it with a 
 stout heart, and bring away as much golden earth as fou will 
 (Bechst. 4, 174). Fani-gold seems to be gold that has la;z? W 
 fens with the snakes and dragons (p. 531). 
 
 Our earliest antiquity has famous legends of snakes and dragons 
 on the gold (p. 689-90). It is worth noting, that men were fond 
 of givino- the shape of the snake to costly golden ware in the way 
 of ornaments and weapons. A heap of gold glittered in the sun, 
 and a black worm lay coiled around it, yet so that he did not 
 reach quite round, and a span's breadth was left open : at this 
 spot the labouring man who had spied the hoard stept in and 
 gathered gold. When he had crammed his pockets full and even 
 the smock he had pulled off, it came into his head to call up a 
 companion and bid her load herself with the rest of the treasure ; 
 but his voice was drowned in the terrible roar that suddenly 
 arose : < out with the coin, out with the coin ! 9 was the cry, and 
 the terrified man flung all the money away, and began to flee ; 
 in a moment worm and treasure sank into the mountain, and the 
 earth closed up again, the uproar was over and the sun shone 
 sweetly ; only a few coins remained, which when thrown away 
 had fallen outside the serpent ring (Reusch's Samland no. 3). 
 
 The great hoard on which Fdfnir lay was made up of gold that 
 the gods had been obliged to hand over for the covering and 
 cramming of Otter, but which Loki had previously taken from 
 the dwarf Andvari. Signer, having got it into his power after 
 slaying the dragon, conveyed it all safely away on Gram's back, 
 hence gold was named byrcfr Grana (Granonis sarcina, OHG. 
 
NIBELUN&S' HOAED. 979 
 
 would be Kranin purdi), Sn. 1^9. It is remarkable that in a 
 Swed. folksong (Arvidsson 2, /193) the maiden awaiting her 
 betrothed says : J 
 
 Vore det den ungersven (wer/e he the swain) som jag skulle ha, 
 
 sa forde han det guldet pa g? ( ingarens bak ! 
 
 According to our lay of the ,Hurnen (horny) Sifrit/ though the 
 hero still wins the hoard by flaying the dragon of Drachenstein, 
 and loads it on his steed (166/ 4), the origin of the gold is related 
 differently. It is the Nibelintftes hort, and Nibling king of dwarfs 
 leaves it to his three sons (V3, 4. 14, 3. 134, 3. 168, 2), two of 
 whom, when their mountain began to move (in an earthquake ?) 
 and threatened to fall, in, carried it away without telling their 
 brother Eugel, 3 ancL- 'hid it in a cave under the ' dragon-stone/ 
 where Siegfried afterwards found it (133, 4. 134, 3. 135, 1). A 
 
 feful princess, a white woman, whom Siegfried set free together 
 with the treasure. 
 
 / Some things are left obscure in this account, which are cleared 
 (up in the epic of the Nibelungs itself. Siegfried acquires the 
 pwrt Niblunges not when he kills the lintrache (lithe-dragon), but 
 when Schilbunc and Niblunc asked him to divide the treasure, a 
 thing they could not manage themselves and neither could he 
 (94, 5) . The hoard is carried f uz eime holn berge ; ' apparently 
 it belonged to dwarfs, so that Schilbunc and Niblunc were of the 
 elf kindred. Thus in both lays the hoard originates with dwarfs, 
 and in the Edda with dwarf Andvari ; as elvish beings they are 
 by nature collectors and keepers of subterranean treasure, haunt- 
 ing the mountains as they do (pp. 448. 452), and they delude 
 (pp. 464. 915) like spectres. Then the wishing-hat is brought 
 to mind by the cover-capes and mist-mantles of dwarfs (p. 915) ; 
 the dwarf race, like the dragons, 4 cherishes and guards treasures, 
 
 1 The Seifriedsburg in the Khon mts (Weisth. 3, 535) is another place about 
 which the hero-legend is told among the common people (Mone's Anz. 4, 410, and 
 thence Bechst. Franken 144). 
 
 2 Eugel's prophecy and his conversation with Siegfried (159—164) leave no doubt 
 of his identity with Gripir in the Edda, but in point of name with Gripi's father 
 Eylimi. This Eylimi (insulae, prati ramus, almost a Laufey reversed p. 246) con- 
 tains ey = OHG. ouwa, augia, which must be in Eugel too. 
 
 3 Ein tac in der helle hat leng ein ganzez jar 28, 2. 
 
 4 Mountain-sprites guarding treasure are found in the Schenkofen cavern, in 
 the Keichenspitz, in the Ziller valley. Muchar's Gastein p. 145. 
 
 VOL. III. G 
 
980 TRANSLATION. 
 
 and as Dame Holda travels with the Furious Host and sits locked 
 up in the mountain, she too is connected with the elves (p. 452). 
 Entrance into the caves of dwarfs is found as into enchanted 
 mountains, and men are carried dff to spend some time m the 
 society of elvish sprites (p. 494) A as they do in Dame Venus 
 mount (p. 935). v , , 
 
 That Nibelung and Schilbung wished to have their lather s 
 property divided, is asserted also m Bit. 80 a ; that they could 
 not divide the treasure, is a highly n\iythic feature, which I shall 
 illustrate further on, when I come to Wat of Wishing-gear. 
 
 As a union with goddesses, wise-wome\u, white-women, results 
 in danger to heroes, so does their winning" of the hoard turn to 
 their misfortune. He that has lifted the treasure must die soon 
 (Mone's Anz. 7, 51-3). Because Andvari laid curse upon the 
 ring that Loki extorted from him, the same ring brbBgl^ 68 ^^^ 
 tion upon HrerSmar and his sons, who insisted on having it, anc 
 upon Siguro and Brynhild, whose betrothal was accomplished by 
 it (Sn. 140). ? \ 
 
 An ON. name for gold is ' orms be$r ' or ' Fafnis bceli/ worm's 
 bed, dragon's couch, who lies brooding on it, so to speak. Bui 
 turns into a worm, and lies on his gold-chests, Fornm. sog. 11, 
 158. draco thesauri custos, Saxo Gram. 101. 'incubas gazae ut 
 magnus draco, custos Scythici luci/ Martial 12, 53; miser and 
 dragon have little joy of their wealth. 
 
 Dragons guarding treasure were also known to the Orientals 
 and Greeks. The hundred-headed sleepless one guarded the 
 golden apples of the Hesperian grove (Scythici luci), Photius, 
 Bekk. 150, 6. 16. The ancients were equally familiar with the 
 notion of griffins watching over gold : ' grifen golt/ Parz. 71, 17 
 seq. 
 
 Sometimes, on the spot where treasures sparkle, a calf is said 
 to lie (Reusch no. 47), not in my opinion as keeper, but as part, 
 of the treasure. For treasure-diggers profess to look for the 
 golden calf, and for the golden hen and twelve chickens,, 1 by 
 which plainly something mythical is meant (see Suppl.). 
 
 A statement in the Renner 5100 deserves attention, that all 
 buried, i.e. unlifted unredeemed treasures will one day be Anh- 
 
 1 Plnquet's Contes populates de Bayenx. Eouen 1834 p. 21. 
 
ENCHANTED CASTLE. SUNKEN HOAED. 
 
 981 
 
 christ's, whose coming we have already seen mixing itself up in 
 many ways with the fable of the Furious Host and mountain- 
 prisoned heroes. 
 
 The legends largely run over into each other : what is told of 
 the doings of elves and dwarfs in mountain-clefts is also related 
 of noisy sprites haunting deserted houses (p. 514). In one 
 enchanted castle a maiden with her treasures waits deliverance 
 (Kinderm. no. 4), another is possessed with devils (ib.no. 81). 
 And here again comes up the feature, that the spirit unblest 
 carries his head under his arm (ib. 3, 15) like the leader of the 
 Furious Host, and that he gets his beard shaved by the stranger 
 who is to take off the ban (ib. 3, 9. Mone's Anz. 7, 365. Baader's 
 Bad. sagen no. 275) ; conf. the well-known fairytale in Musseus, 
 and Simpliciss. 1713. 1, 617, who also knows the legend of the 
 waste castle and the beard-shaving (see Suppl.). The old fable 
 of the water-bear lodges schrats (night-hags) in the forsaken 
 house, and Beowulf rids the royal hall of GrendePs nightly visits. 
 A house like this, in which all is not right, seems to be called 
 in MHGr. wunder-burc: f ich sunge ouch wie der (trache ?) lit, 
 der manigen in der w underbuy c verslunden hat dur sin en git/ 
 MS. 2, 177 a . 
 
 Similar to removal into mountains or banishment into the 
 ground, and proceeding from like causes, there is also a sinking 
 into the waters. What the elves get hold of in one case, nixes and 
 sea-sprites do in the other. Holla dwells not only in the hollow 
 mountain, but in the fountain and the lake. 
 
 Accordingly, to spirits of heroes and to treasures we shall see 
 a residence assigned in water as well as in a mountain. King 
 Charles sits in the fountain at Niirnberg, with his beard grown 
 into the table (Deut. sag. no. 22). 1 The Nibelungs' hoard lies 
 sunk in the Rhine : ' Bin skal ra3a rogmalmi, i veltanda vatni 
 tysaz valbaugar/ Ssem. 248\ In the Siegfried's Lay 167, 4 the 
 hero himself spills it into the stream, that it may not work the 
 ruin of his Eecken, as Eugel has foretold ; the Epic however 
 makes Hagen destroy it, and not till after Siegfried's murder 
 1077, 3 : 
 
 er sancte in da ze Loche alien in den Bin ; 
 1 Conf. Ettner's Unwurd. doctor 1720-1. 
 
982 
 
 TRANSLATION. 
 
 this lie did secretly, without the knowledge of Chriemhilde, who 
 to the last supposes it to be in his hands, till he answers 
 2308, 3 : 
 
 den schatz weiz nu nieman wan (but) Got unde min. 
 No doubt there were other legends which placed it in moun- 
 tains : the account given by a woman living in Nerike was, that 
 it lay inside the Kilsberg there, and the key to the cavern was 
 kept under a rosebush (Iduna 10, 269). The Ms. 2, 169 b has : 
 der Imelunge hort lit in dem Burlenberge in bi (by them, i.e. the 
 Rhine-folk) ; but the MsH. 2, 241 a reads ' der Nibelunge hort ' 
 and ' in dem Lurlenberge.' Imelunge may be corrupt for Nibe- 
 lunge, as Imelot for Nibelot (p. 385 n.), and Lurlenberg shall 
 have its due, if such be the reading, though I had taken Burlen- 
 berc for Burglenberg, Biirglenberg, OHG. Burgilunberc on the 
 Rhine near Breisach (Dumbeck p. 339), where the Harlungs, per- 
 haps Amelungs, dwelt with their treasure (Heldens. p. 186—8). 
 One of the Venus-hills in the Breisgau and Eckart may also 
 have to do with it. But the Harlunge golt (Dietr. 7835) enters 
 into Gothic Amelung legends, and there might be an < Amelunge 
 hort' like the famous 'Ermenriches hort' of which so much is told. 
 Again, the Vilk. saga cap. 381 makes Etzel the avaricious first 
 get at Siegfried's gold which is locked in a mountain, and then 
 significantly die of hunger, so that the Niflunga skattr drags him 
 also to destruction ; while Danish lays have it, that Gremild, 
 immured in the mountain, pines to death in presence of Noglings 
 (i.e. Nibelung's) pelf (Heldens. p. 306) . So many conflicting yet 
 connected accounts may justify us in conceding even to that far 
 older aurum Tolosanum, which the Tectosages sunk in the lake of 
 Tolosa, some influence on old Gothic legend. 1 
 
 Stories of submerged castles are found in abundance. When 
 the waters are at rest, you may still descry projecting pinnacles 
 of towers, and catch the chiming of their bells. Scarcely can 
 enchanted men be dwelling there ; all life is grown dumb beneath 
 the waves. Three legendary features I will single out. The 
 approaching doom is commonly announced by talking beasts : the 
 enormity of the crime whose punishment impends has lent them 
 speech, or some magic has opened to man the meaning of their 
 
 > Justinus 32, 3 ; conf. Duncker's Origines Germanic®, p. 31. 
 
SUBMEEGED CASTLE. 
 
 933 
 
 tones. The serving-man tastes a piece off a silver-white snake, 
 and immediately knows what the fowls, ducks, geese, doves and 
 sparrows in the yard are saying of the speedy downfall of the 
 castle (DS. no. 131). This is told of Isang's castle near Seeburg, 
 a similar story of Tilsburg near Dahlum (p. 774), and no doubt 
 in other neighbourhoods as well. Another thing we come across 
 is, that a good man who is sick sends his son out to observe the 
 weather, and is told first of a clear sky, next of a tiny cloudlet on 
 the mountain's edge, and by degrees of a cloud as big as a hat, 
 as a washtub, as a barn-door ; then the old man has himself 
 carried in all haste up a hill, for the judgments of God are now 
 let loose on the Suggenthal, Sunkenthal (Mone's Anz. 8, 535 ; 
 conf. Schreiber's Tagb. for 1840, p. 271). That is a forcible 
 description of the swift advance of an unforeseen calamity. The 
 same legend presents us with yet a third feature full of meaning. 
 When the water had wrecked and swamped all the houses in 
 Suggenthal, there remained alive only that old man and his son, 
 and one small infant. This child, a boy , floated in his cradle all 
 through the flood, and with him was a cat. Whenever the cradle 
 tilted to one side, the cat jumped to the other, and restored the 
 equilibrium ; in this way the cradle safely arrived below Buch- 
 holz, and there stuck fast in the dold or crown of a tall oak. 
 When the water had subsided, and the tree was accessible again, 
 it was fetched down, and child and cat were found alive and un- 
 hurt. As nobody knew who the boy's parents had been, they 
 named him after the tree-top Dold, and the name is borne by his 
 descendants to this day (Moneys Anz. 6, 69 and more completely 
 8, 535) . The story perfectly tallies with that Welsh one quoted 
 p. 580, where, in spite of all difference of detail, the main thing, 
 the child's being saved in the cradle, is related just as it is here ; 
 which also seems to me to confirm the sense I ascribed to the 
 ON. hVSr p. 559n. A pretty adjunct is the companionship of the 
 auxiliary cat, who together with cock and dog was required by 
 simple-minded antiquity to give evidence (BA. 588). From the 
 name of this foundling Dold (OHGr. Toldo, i.e. summit-born) I 
 understand now what the common people mean by being born on 
 an oak or walnufc-tree (p. 572n.) ; how exactly the myths of Crea- 
 tion and Deluge fit in together, is past doubting (see Suppl.). 
 
CHAPTER XXXIII. 
 
 DEVIL. 
 
 The notion of the Devil and of devilish spirits, which has by 
 degrees acquired so wide a compass and struck such deep root 
 even in the popular religion, was unknown to our heathenism. 
 
 It seems a general rule, that a Dualism dividing the Supreme 
 Being into opposites, where it is not [already] based on the 
 earliest profound thought of a system, (such as the Zendic), 
 never gets established at a later period except by abstract 
 philosophizings. To the sensuous mythologies lying in the 
 great middle it is ill-adapted. 
 
 An all-pervading idealistic distinction between a good and an 
 evil spirit, Ormuzd and Ahriman, 1 is known neither to the Indian 
 and Greek theologies, nor to the Teutonic. Before the might of 
 the one all-governing God the kakodaemon's power fades away. 
 Then out of this unity there grow up trilogies (Brahma, Vishnu, 
 Siva; Zeus, Poseidon, Pluto; Wuotan, Donar, Fro; Har, Iafnhar, 
 ThrrSi), dodecalogies, and the plenitude of pantheism. But it is 
 to my mind a fundamental feature of polytheism, that the good 
 and beneficent principle in the Divine preponderates ; only some 
 isolated deities, subordinate to the whole, incline to the evil 
 or hurtful, like the Norse Loki, whose nature even then is more 
 on a par with that of Hephaestus (Vulcan) than of the christian 
 Devil. Goodness predominates even in elvish sprites : to the 
 nix, the homesprite, nay the giant, it is but partially that cruelty 
 and malice are attributed. In harmony with this is the mild 
 way in which our antiquity pictures death and the underworld. 
 
 But for all that, amid the vast variety of character and colour- 
 ing in these mythologies, the Dualistic antagonism need not 
 altogether be silent: it does break out in individual features, 
 without greatly affecting the whole. Under this head come, e.g. 
 
 1 The genuine forms are Ahur6mazdao and Agromainyus, but the former is 
 often called Cpentomainyus, dyadbs daLfxwv, in contrast to Agromamyus the K cu-os 
 oa.ifj.wi>. Eurnouf's Comm. sur le Yacna pp. 90. 92. 
 
 981 
 
OBIGIN. 
 
 985 
 
 tlie myths of Day and Night, of Elves light and dark (p. 444), 
 of Summer and Winter. 1 
 
 The Jewish monotheism accorded to its Satan only the 
 
 subordinate part of a tempter and traducer, as is plainly shewn 
 in the book of Job, and confirmed by the Greek term 8t,df3o\o<; 
 which the LXX and New T. use alternately with aarav, aarava^ 
 (Arabic shaitan) or haipoviov (usually for Hebr. shed lV)y After 
 the Captivity the Jews were more familiar with the idea of 
 Dualism, and in N.T. times their whole demonology had largely 
 expanded ; Beelzebub is spoken of as prince of all evil spirits, 
 whom the O. T. knows merely as a heathen idol : so that, even 
 as early as that, false gods come to mean demons or devils. 
 
 It pertains to the history of Christianity to explain how there 
 came to be added the notion of Lucifer, 2 a rebel spirit of light 
 who took up arms against God, and with his adherents (in Matth. 
 25, 41 the devil has already 'his angels ') was banished into 
 darkness. Luke 10, 18 : idecopovv rov aaravav ft>? aorrpairrjv iic 
 tov ovpavov ireaovra, as the lightning darts into the ground, 
 whereas a falling star usually affords a pleasing image (p. 722). 
 At the same time, this revolt of the Devil and his companions 
 must be supposed to have had a higher antiquity. Thus arose 
 the doctrine of a satanic empire in rivalry with the celestial, a 
 doctrine that daily met with more acceptance: the evil spirits 
 may be the weaker side and suffer defeat, but they go about 
 enlisting wicked men, and seek thereby to replenish their host. 
 Compacts are made with the Devil, and he aids his confederates 
 even during their earthly life. 
 
 From another side, the conversion of the Heathen itself con- 
 tributed to expand and diversify the prevailing conception of 
 the Devil's agency. It has been remarked more than once, that 
 the deserted heathen deities were declared vanquished and shorn 
 of their strength, yet not downright powerless : their once kindly 
 benignant sway had turned into a fierce fiendish one. Thus 
 what the Christians believed about the Devil received at the 
 
 1 The old faith of the Slavs set up a white and a black god : Belbogh and 
 Chernibogh. But this dualism seems to me neither thoroughgoing nor primitive. 
 
 2 It arose out of Isa. 44, 12 : £ how art thou fallen from heaven, fair Morning- 
 star V But it appears first in Eusebius (Demonstr. evang. 4, 9), not in Tertullian, 
 nor Irenaeus nor Lactantius. Even Jerome and Augustine never call the devil 
 Lucifer. 
 
986 
 
 DEVIL. 
 
 hands of the Heathen a twofold enlargement : heathen gods and 
 spirits already malign and gloomy in themselves readily dropt 
 into the christian category of devilish beings ; with greater diffi- 
 culty and more resistance from public opinion, was effected 
 nevertheless the transmutation of the good gods of old into 
 spectres and demons. In this process names for the most part 
 got suppressed or disguised; myths and stories were not so easily 
 to be abolished. 
 
 In not a few cases the Devil may be regarded as a parody 
 or aping of the true God ; as the left or wrong-side (taken mildly, 
 the foil p. 515) of the Divine Being 1 : he wants to have the 
 same power, enjoy the same honour, and mimic God in every- 
 thing • but his contrivances miscarry and come to nought. So 
 the idea of a DevilVmother might have arisen as counterpart 
 to Mary the mother of God, though she had an earlier prototype 
 in the giant's-mother (see Suppl.) . 
 
 All these influences so diverse in kind have joined to produce 
 such popular notions of the Devil's being and character, as have 
 existed from the N. T. to our own times. The Devil is Jewish, 
 Christian, Heathen, a false god, an elf, a giant, a spectre, all 
 in one. By the addition of him, Christianity could not but 
 receive, just as heathen Polytheism was expiring, a visible bent 
 towards Dualism, which afterwards philosophy tried to resolve 
 into a general principle of good and another of evil. When we 
 compare the cheerful tone of Greek myths with the harshness 
 and grimness imparted to the legends of our Mid. Ages by the 
 intrusion of an ail-too positive Devil, we see that the contrast 
 comes out not so much in the original texture of the popular 
 beliefs, which is everywhere the same or similar, as in the colour 
 laid upon it ; and therefore our inquiry is entitled to resolve 
 a whole mass of devil-phenomena back into the milder forms of 
 ancient spirits and gods. 
 
 Before I attempt to isolate so much of these traditions as 
 
 is due to our Teutonic paganism, or at least that of our next 
 
 neighbours, it is even more than usually necessary to make sure 
 
 of the various names employed. 
 
 i Gotfried of Viterbo 1, 23 propounds the query : ' Quare creavit Deus diabo- 
 lum, cum sciret eum malum esse futurum ? Eespondeo, quia propter operis sui 
 ornatum, sicut pictor nigrum colorem substernit, ut albus apparentior fiat, sic per 
 praevaricationem malorum justi clariores fiunt.' 
 
THE , "WORD DEVIL. 
 
 987 
 
 The word teufel, devil, is un-Teutonic, being simply 8m/3o\o? 
 retained. 1 Ulphilas, following the Greek text, # distinguishes 
 diabaulus-, satana and unhulpo, translating Saifjuoviov by the last, 
 to which I shall have to come back. In OHG. satanas is kept 
 unaltered, but the diabolus of the Yulgate is cut down to tiubil, 
 tieval, or to diuval (T.), diufal (0. ii. 4, 101), neut. pi. diufilir (iii. 
 14, 53), which likewise renders the Lat. daemonium (Fragm. 
 theot. ii. 14) . By this extension of meaning and contraction of 
 form, we see that the word was getting naturalized and gradually 
 driving the others out of the field : MHG. tievel, tiuvel, tivel, our 
 teufel; AS. deofol, Eng. devil; M. Nethl. duvel, now duivel ; 
 Icel. djbfull, Sw. djefvul, Dan. djavel. It spread through nearly 
 all Europe : It. diavolo, Sp. diablo, Fr. diable, O.Fr. deable ; Pol. 
 djabel, Boh. d } abel, Russ. diavol, Serv. diavo ; the Lettish and 
 Finnish nations, the last to be converted, have alone forborne 
 the appellation. And, as in the case of God (p. 15), there occur 
 euphemisms : HG. deichcl, deixl, deigel, deiker, deuker, 2 Swiss 
 dyggelij tuggeli (Staid. 1, 325) ; Nethl. duker ; Swed. djakul, 
 knakul, knafvel (Hire's Prov. lex. 93 a ), also Westph. knilvel for 
 diivel ; Fr. diacre, Pol. djachel, djasek, djablko and many more. 3 
 Noticeable is N. ps. 90, 13: 'urtiefel, chuninch anderro tiefelo/ 
 diab. rex daemoniorum. 4 Satan is used rarely in MHG., very 
 often in modern German; in the Anegenge 218 b and in Strieker 
 I find ' der satanat,' the later MLG. Zeno often repeats satanas. 
 O.Fr. goufre de satenie, satemie, Ken. 20224, 28429, the last 
 form stretching out a hand to Saturn (p. 249, and Suppl.). 
 ^ All other names for the Devil can be brought under three 
 points of view, according as they are drawn from his Character, 
 his Figure, or his place of Abode. And to these may be added 
 Disguised forms of name. 
 
 I. From his intrinsic nature the Devil is called the evil, hostile, 
 
 1 So is our engel, angel borrowed, both name and thing. Mone, who thinks 
 * teufel ' is unborrowed, and identifies both it and diabolus with Dionysus (Anz. 6, 
 354. 8, 449), will hardly boggle over the Germanness of ' engel ' either. It is true 
 5iix/3o\os (the slanderer), which the LXX does not yet have, might in the N. T. 
 spring out of an Oriental word allied to Pers. div and Lat. divus (p. 161). 
 
 2 And even 'der deutscher? as the Poles say Niemiaszek ( = German) of the 
 Devil, which may really go back to the Slav deity Nemisa ? 
 
 3 Zabulus, zabolon, which Mid. Age dictionaries and glosses give for diabolus, 
 and render ' contrarius, arena,' is the same word , ' zabul6nes buoch,' Ms. 2, 13a. 
 
 4 Notker's interpretations of diabolus, ' niderrts, niderfal, chuning widerfluzze,' 
 turn upon the fall, the down-rush, of the devils, Gramm. 2, 763 
 
988 
 
 DEVIL. 
 
 unlovely (unholde), as antithesis to the good kind gracious God. 
 The thought ^s often expressed in roundabout phrases or in 
 adjectives, often enshrined in appropriate appellatives : ' der nie 
 guot geriet/ who never counselled good, Dietr. 40 a ; 'der ie 
 tugende storte/ ever thwarted virtue, Kolocz. 254 ; like the Edda's 
 < si er flestu illu rseSr ' of Loki, Sn. 46, or the epic periphrase in 
 Reinh. xxxii. xxxvi to describe the fox and wolf as beasts^ of 
 devilish nature. f dich hat niht guotes iiz gelan/ 'twas nothing 
 good (= the devil) that left us you, Dietr. 8347 ; as we still 
 say ' I have looked for him like nothing good. 3 der iibele tiuvel, 
 Iw. 4676. Nib. 215, 4. 426, 4. 1892, 4. Ms. 1, 59 b der ubel 
 vient, Gregor 2849. The evil foe, evil spirit, evil one ; der ubile 
 geist, Fundgr. 102, 34. 105, 2. der Use geist 105, 7. Nethl. 
 de booze vyand. ' The croohed devils' in Kinderm. 1, 422 means 
 the unrighteous, evil ones. A sermon in MHG. has ' der ubile 
 human der tivel/ Grief shaber 277. It is remarkable that in ON. 
 we even come upon ' hinn Mi Omnn,' Fornm. sog. 5, 172. 10, 
 171. The O.Fr. poets often put rnaufez, malfez, maufes (pi. 
 maufe, malfe) for devil; later maufais, maufaiteur, which leaves 
 no doubt as to the sense being evildoer, evildoing. 1 As early as 
 585 we have adversarius boni operis (Pertz 3, 3), It. aversiera* 
 O.Fr. aversiers, devil. OS. the balowiso, malus, dirus, Hel. 33, 
 2 ; conf. ON. bolvis, Ssem. 77 b .93 a (bolvisar konor 197 b are 
 witches); Goth, balvavesei, i.e. balvaveisei Kaicia, 1 Cor. 5, 8; 
 but our pilwiz on p. 472 can hardly be connected. Then OS. 
 the ledo, invisus, dirus, Hel. 33, 9, Veda wihti, maligni spiritus 48, 
 14; M. Nethl. de lede duvel 3 ; OHG. der leidige tiefal, Diut. 3, 
 59; AS. se la&a. Again, OS. the hatola, odiosus, Hel. 110, 9; 
 hetteand herugrim 142, 12, cruel hater and persecutor. AS. se 
 grimma gcest, M.Nethl. lede gast, Eein. 2841. Of special im- 
 portance here are names denoting a hostile being, resisting God 
 
 1 Here belongs particularly the Slav. Mes, les (devil), from which even OHG. 
 pdsi, O. Fris. Use seems to have come, being unknown to other Tent, tongues ,; nd 
 Slav, zli, zly, zlo (evil), Boh. zley-duch (evil spirit), Sloven, slodi (zlodi . Glagoh a 
 xxxix), slo-dey (evil-doer), slom, slomik, to which again our schlimm (OGH. shmb, 
 Graff 6, 793 obliquus) may be allied ; Sloven, hudizh hudir (from hud mains, Pol. 
 chudy, miser), &c. &c. [Are not two roots confounded here : zol, zlo=bad, and 
 s lorn, iz-16m, raz-lom = dis-ruptio, from lomiti, to break ? And is zlodi conn, with 
 Goth, sleidja fierce, sleiftan to hurt ?] w dplla 
 
 2 Muratori's Antiq. 2, 1090, and la Versiera m Pulci 5, 42. 21, 27 (Vocab. della 
 Crusca sub v.), arusaria Biondelli 249. 
 
 3 Eein. 1280 intslets duvels name = in des lets (leden) duvels. 
 
NAMES TAKEN FEOM HIS NATTJKE. 
 
 989 
 
 and persecuting men. The Latin Fathers favour the use of 
 the term antiquus ho&tis (Greg. MagDi opp., ecL.Bened. Paris 
 1705. 1, 1019; his Moral. 31, 50 and Dial. 2, 30. Bonif. epist. 
 6, anni 723. Jonas Bobbiens. p. 5 ; Vita S. Eomani 744 a . Capi- 
 tulare in Georgisch 795, and many later records, e.g. one of 1121 
 in Kremer's Beitr. 3, no. 24) . And this our OHG. authorities 
 imitate : alt-fiant (Muspilli 49) ; ftant entrislc (Hymn 24<, 9), but 
 here we cannot help thinking of the AS. for giant, ent (p. 524), 
 as giants in general are supposed to be old, stone-old (p. 529) . 
 AS. se ealda deofol, se ealda, Casdm. 267, 5. So ' then altan 
 satanasan wilit er gifahan .(he wants to catch) 0. i. 5, 52. der 
 satanas altist, Musp. 25. In MHG. : der alte, Geo. 3376-85 • 
 der elteste 3368. In N. Friesland to this day 1 de ual (old) 
 diiivel/ Geizh. p. 112; in England 'old Nick, old Davy;'' in Den- 
 mark 'gammel Erich 3 (Holberg's Uden hoved oghale, sc. 5), which 
 it would be allowable to trace back even to the divine Erik of 
 heathen times (p. 361) ; Norweg. gammel Sjur (Hallager 102 a ) ; 
 ON. kolski, both senex and diabolus. In the same way God is 
 called the old (p. 21). Beside ' antiquus hostis ' we also find 
 persequutor antiquus, Vita S. Rom. 743, and callidus hostis, Jon. 
 Bobb. p. 5. hostis generis humani (fiant mannaskines chunnes), 
 Hymn 24, 3. A simple hostis I find but rarely used, and the 
 Goth, fijands is never anything but i%0p6<? : in OHG., fiant by 
 itself can be devil; so AS. feond (of Grendel), Beow. 202. 1444- 
 89 ; MHG. vient, En. 2525 ; M.Nethl. viant, Huyd. op St. 3, 
 38; O.Fr. ennemi ; OS. craftag fiund, Hel. 142, 12, unhiurifiund 
 32, 1. 164, 14; MHG. der leidige vient, Fundgr. 66, 4. der boese 
 vient, Geo. 345, like our hose feind [while Engl, fiend is nothing 
 but devil] . gerfiund, Hel. 32, 2 seems to be a strengthened form 
 (ger =jaculum, hasta). Out of the ON. fiandi, taken in the sense 
 of devil, arose the Dan. fanden, Sw. fanen, fan 1 -, but in ON. 
 itself andshoti was both hostis and diabolus. A word whose 
 meaning approaches that of hostis is the OHG. scado (homo 
 nocivus, latro), which in earlier times was also applied in a good 
 sense to heroes (p. 342). AS. scea'Sa, OS. skatho, not standing 
 alone, but in such compounds as AS. hellsceafta, Caadm. 56, 24. 
 Thorpe's Anal. 126, 28, leodsceacfa, Casdm. 56, 24, freodsceafta, 
 
 1 Conf. p. 916 dolgr for spectre, devilish spirit. 
 
990 
 
 DEVIL. 
 
 Beow. 4550, uhtscea&a 4536, mansceaSa 1417-68, and OS. men- 
 scaclo, HeL 32, 1. 33, 15. 142, 15, wamscado 31, ] 7. 164, 4, 
 liudscado 32, 14. thiodscado 33, 1, it designates the Devil. Now 
 this hostile, hating, harmful being the Goths named the ' unhold/ 
 ungracious one, by which Ulphilas translates, not as a rule 
 Sta/3o\o?, but SaifwvLov, yet with a vacillation of gender that 
 claims attention. A masc. unhidfia stands for SaifiovLov, hai^wv 
 in Luke 4, 35. 8, 29. 9, 42 ; for aaravd^ in 1 Cor. 5, 5 ; for 
 Sm/3o\o? in Eph. 4, 27. and prob. ought to be so in Matt. 9, 33. 
 A fern. unliulj?6 occurs, always for haifioviov, in Mk. 7, 26-9. 30. 
 Lu. 4,33. 7,33. John 7, 20. 8,48-9.52. 10,20-1. The plur. 
 Saifiovca is only once rendered by masc. unhulfians, Lu. 8, 33, and 
 everywhere else by fern. unhulj?6ns, Mat. 7, 22. 9, 34. Mk. 1, 32- 
 4-9.3,15. 5,12. 6,13. 9,38. 16,9. Lu.4,41. 8,27.30-5-8. 9,1. 
 49. The inference is, that the notion of female demons was the 
 favourite one with the Goths, and very likely with other Germans, 
 for in Hymn. 24, 3 the word for diabolus is the OHG. fern. 
 unlwldd. 1 If as heathens they had worshipped a goddess Holda, 
 how natural, in contrast with her mildness, to regard a malignant 
 being as a female unholda ! Thus Ulphilas's preference for the 
 term goes far to prove a Gothic worship of Hulho ; and the trans- 
 lation of Diana by Holda and unlwldd (p. 267) is worth noting.— 
 Again, the notion of malice and ill-will carries with it that of 
 fierceness and wrath : so the Devil is in AS. ' se wrdcTa/ Casdm. 
 39, 24, in OS. f the wretha,' Hel. 106, 3. 164, 4 ; AS. ' se reffa' 
 (trux, saevus), Casdm. 271, 12, the OS. would be < the ruodho' ; 
 AS. f se grama/ OS. 'the gramo, 3 Hel. 32,16; also prob. AS. 
 ' se modega,' OS. 'the muodago,' conf. ' muodaga wihti' for evil 
 spirits in Hel. 120, 9; and all four of these epithets denote the 
 wrathful, furious. 2 It should not be overlooked, first, that they 
 are found only in Saxon poets, never in OHG. writers; secondly, 
 that they express, especially in the plural, more the idea of 
 demonic spirits than of the Devil : ' J?a graman gydena/ Bth. 35, 
 6 (dira numina) are the Parcae : gromra (gramra), Cod. Exon. 
 49, 5 = diabolorum ; gramono hem (daemonum habitatio) in Hel. 
 
 1 O. Slav, nepriyezn' (fern.) the ungracious = diabolus ; even Sotond himself 
 occurs as a fern. • • , 
 
 2 Our MHGr. poets never give their Tmvel the epithets ' grimrn, gnmmig, 
 these they reserve for Death (p. 849). But in AS. I find Grendel called 4 se gnmma 
 gast,' Beow. 204. 
 
NAMES TAKEN FEOM HIS NATUEE. 
 
 991 
 
 103, 10 stands for hell. Of Judas at the Last Supper receiving 
 the sop and taking it into his mouth, the Hel. 141, 11 says; ' so 
 afgaf ina tho thiu Godes craft, gramon in-gewitun an thene licha- 
 mon, Uda wihti, 3 so forsook him then the strength of God, demons 
 and devils lodged themselves in his body ; 1 ' gramon habdun thes 
 mannes hugi undergripan,' demons had got the mastery over his 
 mind 157, 19; ' gramo(no) barn, fiundo barn' are the devils' 
 household 161, 23. 157, 18; ' gramono 3 or ' wretharo willio,' 
 devils' will and pleasure 106, 3 ; ' modaga wihti ' are unholdd 120, 
 8, conf. modage 157, 18. 
 
 This application of gram? wreth, muodag to daemons is, to my 
 mind, a relic of heathen times, which clung to the converted 
 Saxons as unhulj?6 had done to the Goths before them. Grendel 
 is called gram, Beow. 1523, and yrremod 1445 ; an ON. impreca- 
 tion was ' ]?ic hafi allan gramir ! ' Ssem. 80 b , and e gramir hah 
 Gunnnar!' 208 b , gramir being daemonia and exactly equiv. to the 
 AS. gramon. Another time Saem. 255 a has ' eigi hann iotnar ! 3 
 where the prose Vols, saga (Fornald. sog. 1, 214) gives gramir, 
 so that here again comes up the affinity of devils to giants. The 
 use of modag (iratus) for diabolic spirits rather confirms an ex- 
 planation of ' Muotes her' suggested on p. 931n. 
 
 One name, which I have held back till now, is of frequent 
 occurrence in MHG. poets of the 12-13th cent. : ' der volant,' S. 
 Uolrich 54 a . 69 b . 74 a . Anegeuge 218 b . 219 a , 220 b . Tundal 56, 
 31; <diu vdlantinne Herodia ' (see p. 283), Fundgr. i. 139, 6; 
 f der volant,' ii. 109, 42. Eoth. 3106; ' valandes man,' Roth. 
 3227. 3366; volant, Eol. 289, 7; 1 vdlantes man' 111, 5. 189, 16; 
 ' der iibel volant; Nib. 1334, 1 ; valandinne (she-devil) 1686, 4; 
 vdlentinne 2308, 4. Gudr. 629, 4; f der volant, 3 Nib. Lam. 625. 
 . Er. 5555. Herbort 7725. Eilhart's Trist. 2837 ; volant, Wigal. 
 3994. 6976. 7022 ; er het gehoeret den volant, er (the sentry) 
 sprach : ' seht, bi der mure (wall) da hort ich in schrien hit, owe ! 
 er fuor die rise als6 zetal (down), daz im die stein vast walgten 
 nach (stones rolled after him), ich weiz nicht war im ist so gach 
 (hasty),' Frauend. 375, 12—24; 'daz in der volant riten sol,' 
 Welsch. gast 67 a ; f bi siner stimme (voice) ich han erkant, daz 
 ez wsere der volant/ ibid. (Reinh. 384, 50) ; ' der leide volant; 
 Trist. 8909; f des valandes rat' 11339; ' valandes man' 6217. 
 1 ' Aftar themo muase, so kleib er Satanase,' 0. iv. 12, 39. 
 
992 
 
 DEVIL. 
 
 6910. 16069 j ' vdlandes barn' 15965 j ' tiuvels volant, schrat und 
 wazzerber } 92 ; ' do geriet in der valant/ Moneys Anz. 8, 52 ; 
 vdlant, Ottoc. 453V Certain poets abstain from the word : 
 Wolfram, Rudolf, Conrad. In Mod. Germ, it still lives as a 
 proper name (Faland, Phaland, Foland, Volland), otherwise it 
 rarely occurs : ' der bose volant/ Chr. Weise's Comodienprobe 
 219; 'junker Volland.' Berthold's Tageb. p. 54. In Henneberg 
 they say ' der bose fahl' or 'fahl/ Reinw. 1, 30, at Frankfort 
 ' der fold, j %dd. 2 In MLG. once only in Zeno 1166 : ' du arge 
 volant ! ' and nothing like it in M. Netlil. But neither do I find 
 falant, vdlant in OHG., even as a proper name; yet one can 
 hardly doubt its having existed, for the participial ending, as 
 in viant, heilant, wigant, etc., points to an early formation. A 
 MHG. verb valen, vaelen, occurs only in the Martina 145. 177. 
 215 and Alb. Titurel, and there it means to fail, err, conf. Schm. 
 1, 519. Falant must either have meant the same as the adj. 
 ' irri/ iratus, infensus, or else misleading, seducens (Goth, airz- 
 jands, uslutonds) ; the AS. fselian or fselan is scandalizare, 
 seducere, and its partic. faelend would answer to valant. Some 
 such meaning may lie in the ON. fala (Saam. 143 b . 210 b gigas 
 f emina) and the verb fasla (terrere) ; in that case it would be 
 credible that falant also referred originally to giants. But now 
 that Phol (pp. 224 — 9. 614) has come upon the scene, he must not 
 be left out of sight in attempting to explain a word so incorpor- 
 ated with our language : the change of a, o into d does occur in 
 some instances, e.g. talanc, tolanc, and the popular forms ' voland, 
 fold, fuld 3 are in its favour ; the participial ending must remain 
 an open question till further light be thrown on the obscure name 
 of this ancient god. Even the fierce Unfalo in Teuerdank may 
 be taken into the reckoning, as the ' un-' seems merely a prefix 
 added to intensify the ill-repute of the word ; an Unfahl occurs 
 elsewhere too as a proper name. 3 Compare what is said of the 
 pfahl-mauer (stake-wall) further on 4 (see Suppl.). 
 
 1 Hagene was known as the valant aller kiinige, Gudr. 168, 2. 196, 4 ; all kings 
 feared him like a devil. Mone in Ndrl. volkslit. 67 makes it mean ' vaillant de tous 
 les rois ' ! 
 
 2 In the Mehlwardein, a local farce 1837, p. 16 : ' ei der Fuld ! ' = devil ; so in 
 another, the Bernemer Kerb p. 13. 
 
 8 In the Nordlingen witch-trials p. 47 an Apollonia Unfahlin. 
 4 I fear some will take it into their heads to explain phol, phal by aphasresis of 
 the first syllable in deofol, diufal, pretty much as Eblis is derived from diabolus. 
 
NAMES TAKEN FROM HIS FIGURE. 
 
 993 
 
 II. Many names of the Devil turn upon his outward Form. 
 The most striking feature is his lame foot : hence the Mnkende 
 teufel (diable boiteux), hinke-bein (limping-leg) ; the fall from 
 heaven to the abyss of hell seems to have lamed him, like 
 Hephgestus hurled down by Zeus (p. 241). 1 He further re- 
 sembles that god and the lame smith Wieland (Volundr p. 376) 
 by his skill in working metals and in building, as also by his 
 dwelling in a sooty hell. Here the antithesis to clear shining 
 white Deity demands a dingy black hue, as the dark elves were 
 opposed to the light. We may therefore balance the white 
 Baltac (p. 228), the radiant Berhta (p. 272) against the gloomy 
 powers, light-elves against black-elves, though the two principles 
 touch, and even generate one another. The word alp seems to 
 contain the notion of white, night and day come out of one 
 another, Night was the mother of Day (p. 735), Halja, Demeter, 
 Diana, Mary (p. 312-3 n.) present themselves half black or wholly 
 darkened. 2 The dark diabolic principle may be regarded as one 
 not original, as a falling away from divine light. 
 
 The Devil is called the black : OS. mirki (tenebrosus), Hel. 31, 
 24. der swarze, Renner 36 d . Satan exit ore torvus colore tanquam 
 corvus, S. Gallenlied, 11, 3. er was swarz als ein rabe, Tund. 51, 
 17. diabolus in effigie hominis nigerrimi, Caesar Heisterb. 7, 17. 
 der swarze hellewirt, Ms. 2, 254 a . der hellewirt der ist swarz , Parz. 
 119, 26. der helle-mor, Walth. 33, 7. der helsce more, Fundgr. 
 1, 25. der helle-grave, Anegenge 39, 46. As a dark colour hides, 
 the evil spirit gets the name of the hidden, the secret : OS. 
 dernea wihti (spiritus latentes), Hel. 31, 20. 92, 2. But in our 
 folktales he is also indicated as gray man, gray manikin, conf. 
 graa told, Dan.Y. 1, 169. 180, which reminds of Wuotan and of 
 Berhtold ; I therefore lay stress on the fact, that as Berhta and 
 Berhtolt hand empty spindles (pp. 274-9), the Mark legend tells 
 exactly the same of the Devil : ' You must not spin of a Thursday 
 evening, for the evil one would throw an empty spindle into your 
 room, and call out, Spin that full as well! 5 Ad. Kuhn p. 379. 
 Of shapes of animals, some are ascribed to the Devil chiefly on 
 the ground of their black colour (see Sup pi.). 
 
 1 II. 1, 592. Thor threatens to lame Loki, Sn. 130, and the lightning-flash has 
 a maiming power. 
 
 2 The Romans called Pluto Jupiter niger, the black god. Silius Ital. 8, 116. 
 
994 
 
 DEVIL. 
 
 Such animal shape was often not made complete, but merely 
 indicated by some addition to a configuration mainly human, 
 much as the Greeks and Romans represented their satyrs, fauns 
 or Pan, and to Dionysus, Actseon or Io simply added horns. The 
 Devil then approximates to those wood- sprites, skrats and pilosi 
 treated of in p. 478 seq. ; shaped like a man in the rest of his 
 limbs, he is betrayed by his goat's ear, his horn, tail or horse's 
 foot. A valant is thus described in Tund. 51, 33 : ' er het vil der 
 hende, 1 an des libes ende einen vreislichen zagel (tail), der het 
 manigen isnin nagel (iron nail), manigen haken chrumben, damit 
 er die tumben cholt unde stichet.' Even in heathen times the 
 gods and ghostly beings could imitate beasts in some parts of 
 their body : the Triglav of the Slavs had three goat's-heads, and 
 a mixture of human with animal forms is extremely common in 
 the Indian mythology; in the Greek and Teutonic it is rare, 
 and then but barely hinted at. Huldra comes before us with a 
 tail (p. 271), Berhta with the goose-foot (p. 281), the nix with 
 a slit ear, and the nixie with wet skirt (p. 491), the hero with 
 a swan's wing (p. 428) like Hermes with his winged feet, the 
 water-wife with a snake's or fish's tail ; even the giant has [only] 
 a finger and toe above the common (p. 52 7n.). The Devil's 
 horse-foot may suggest the semi-equine centaurs, as well as the 
 ON. nennir (p. 490). 
 
 Conversion into complete animal form might easily arise out 
 of this ; or it might be regarded as a prerogative of the higher 
 being to transform himself into an animal for a time. 
 
 The Devil in retiring is compelled unawares to let his horse- 
 foot be seen (p. 326) ; a kobold (home-sprite) is also horse footed 
 (p. 511). To the water-sprite the whole or half of a horse's 
 figure is attributed ; that is why horses are sacrificed to rivers. 
 A British demon Grant, possibly connected with Grendel (p. 243), 
 shewed himself as a foal, Gerv. Tilb. in Leibn. 980. Loki 
 changed himself into a mare, and bore Sleipnir to Sva^ilfori, Sn. 
 46-7. The Devil appears as a horse in the stories of Zeno and of 
 brother Rausch, and in legends (Zappert pp. 68—71) ; black steeds 
 
 1 This many -handedness agrees with that of giants, but I do not remember to 
 have seen the Devil represented with more heads than one, except m the shape of 
 a dragon. Antichrist however was pictured with seven heads and a horse's foot, 
 conf. Zappert ubi supra 73-4. 
 
NAMES TAKEN FROM HIS FIGURE. 
 
 995 
 
 fetch away the damned, and even convey heroes like Dieterich to 
 hell, Yilk. saga 393. Otto Frising 5, 3 (see Suppl.). 
 
 The representation of the Devil in the shape of a he-goat 
 goes back to a remote antiquity?; what can have given it such a 
 vigorous growth among heretics and witches ? The witches all 
 imagine their master as a Mack he-goat, to whom at festal gather- 
 ings they pay divine honours ; conversely, the white goat atoned 
 for and defeated diabolic influence (Haupt's Zeitschr. 3, 35). In 
 oaths and curses of the 15-1 6th cent, the he-goat apes the true 
 God : ( dass in der jpock schend ! Ms a frequent formula in Hans 
 Sachs; they swore f bei hocks schedel/ skull, f bei hocks lid/ 
 limbs, as by the limbs of saints, ' bei hocks hulde/ grace. 1 Or 
 can hocks here be a mere variation of ' botz, potz, kotz 9 for 
 Gotts (p. 15) ? It does seem singular that the 13th cent, poets 
 never use bock in such a sense; only Martina 156 b . 184 b has 
 helleboc clearly for the Devil. According to Schm. 1, 151, hock- 
 schnitt means that bilwez-schnitt [cut through a neighbour's 
 corn, p. 475-6], which the people ascribe to spirits and the Devil. 
 Now the he-goat was the sacred beast of Donar, whom the 
 modern notions of the Devil so often have in the background. 
 In Switzerland the people will not eat goats' feet, because the 
 Devil appears with such, or you see them when he pulls his boots 
 off (Tobler 214) ; it might equally well be explained by. Donar's 
 he-goats, whom he served up for dinner, then brought the bones 
 to life again, and was angry when one of them was broken. But 
 in fairy-tales the Devil himself appears as a Heating goat, and 
 already in Gregory the Great's Dial. 2, 30 as ' cornu* et trepidi- 
 cum ferens/ which I interpret, in the shape of a three-legged 
 goat and horned ; three-legged animals being spectral and diabolic 
 (pp. 920. 934) . The posterli also shewed itself as a goat (p. 933). 
 May it not be that the figure of the he-goat sacrificed by the 
 heathen (p. 52) was afterwards by the christians transferred to 
 
 1 Appenzeller reimchr. 14. 37-9. 51. 72. 95, and Senkenberg sel. 1, 46. bocks 
 angst und gut ! Er. Alberus 21. bocks marter ! 33. dass dich bocks esel schend ! 
 t a i a ^ Sners schende ! Schreiber's Freib. urk. 2, 67. durch bocks 
 
 2 'm bocks lid answers to ' tiufel und sin lit,' Mone's Anz. 8, 41. 
 
 ooo '-n° c ? rse . one le 9 off the devil's body, and the left horn off his head,' Garg. 
 w People still say: 'he'll deny one of the devil's ears off him and on again,' 
 Maupt 3, 368; i.e. to curse and lie so hardily as to do the very devil's figure 
 a damage. But what means the expression: 'ir lieget dem tiuvele an daz bein' 
 (±toth. 3137) ? you swear falsely ? (p. 1008). 
 
 VOL. III. H 
 
996 
 
 DEVIL. 
 
 the false god ? In the goat-hallowing of the ancient Prussians 1 
 the victim was lifted up high. 
 
 Next to the goat the boar, which was sacred to Fro among 
 the ancient gods, which affords food to the heroes in Walhalla, 
 and moreover, far from irrelevantly, mingles in the stormful 
 march of the Wild Host (p. 921-3), is a deviPs animal; 
 hence in the roar of the whirlwind, people cry su-stert and 
 sau-zagel (sow-tail), rebuking the Devil by that name (p. 632). 
 In devils' buildings the sow plays another and perhaps more 
 prominent part. The Evil One appears as a grunting soiv 
 (Schweinichen 1, 31). But the main point is, that here we 
 again stumble on the name Phol : the MHG. fol, fal, ful in 
 the compound urful signifies a boar, as is clear from the 
 Schwabensp. 315 Wack., 204 Lassb., where the readings ' erfaul, 
 urfaul, urfol, urval, wurffel 9 are all against ' ursul,' which makes 
 no more sense than 'halpswuol' in Nib. 878, 3, the variants 
 1 halbfwol, halpfuol, helfolen ' shutting us up to the combination 
 hal/p-ful, halp-fol, i.e. half-swine as opposed to the full swine 
 ur-fol, the old boar of five years. 2 Not that the god's name is 
 to be explained by the beast's ; on the contrary, in both the 
 compounds it has been transferred to the beast, and so preserved ; 
 and as Phol is Paltar, it may now appear less venturesome to 
 bring in as belonging here Baiter o the boar's name in Reinardus. 
 
 A soul-snatching wolf the Devil was already to the Fathers 
 (Greg. M. opp. 1, 1486). In the Laws of Cnut he is f se wod- 
 freca iverewulf (Schmid. p. 148) ; Ditmar of Merseb. p. 253 
 calls him lupus vorax, and Loki's son is Fenris ulfr; out of 
 MHG. poets I have not noted down a hellewolf, but I hardly 
 doubt their having used it, as Simplic. 2, 72 still does hollenwolf. 
 And a Slavic name for the Devil, Pol. wrog, Boh. wrak, Serv. 
 Slov. vrag, Russ. mag, vorog, though it means malefactor, enemy, 
 latro, is the same as the OHG. warg (lupus), Reinh. xxxvii. The 
 Devil has monstrous jaws and throat in common with the wolf 
 and hell : ' des tiuvels Jciuwe/ Warnunge 540. 
 
 A canine conformation of the Devil is supported by many 
 authorities : hellehunt in the old lay on Georio, Fundgr. 1, 13 ; 
 
 1 Luc. David 1, 87. 98. Joh. Voigt 1, 616. 
 
 3 In MSS. it is hard to distinguish the long f from f. 
 
NAMES TAKEN FEOM HIS FIGUKE. 
 
 997 
 
 des.hellehundes list (cunning), Hartm. Greg. 163. Eenner 289. 
 ivint (greyhound) in des tiuvels biunt, hunt in der helle grunt, 
 Ls. 3, 124. hellerude, Martina 32 a (Dint. 2, 143), and hellewelf 
 111% as the Edda already supposes a hveljpr in hell, Seem. 94 a , 
 and the Greek religion a Cerberus (p. 814n.). A fight with the 
 hell-hound is described in Fundgr. 178, and as a dog the Devil 
 guards treasures (p. 977). black dog, Superst. Denm. no. 149. 
 des tiuvels ruden, Eenner 23343. H. Sachs iv. 3, 31 c provides 
 him with a quail-hound (pointer, setter, to catch souls for him ?) . 1 
 May not the Latin latro (robber) have come from the barking 
 animal, like our warg from the wolf ? It makes the Devil re- 
 semble both animals more (see Suppl.). 
 
 Foremost among birds comes the raven, whose form the Devil 
 is fond of assuming, Ls. 3, 256. 'der ungetriuwe hellerabe,' 
 Ottoc. 298 b . 803 b . ' volgen wir niht dem swarzen raben ! ' Eol. 
 33, 23. ' volget dem swarzen raben niht V Karl 19 b . ' c'est uns 
 deables, uns corbiax,' Een. 28284. The black raven sent out 
 by Noah is called the foe (feond), Csedm. 87, 11. Not only the 
 bird's colour, cunning and quickness, but his old connexion with 
 Wuotan (p. 671) might, as in the case of the wolf, confirm the 
 notion. In Caedm. 188, 6 the full Odinic epithet wcelceosig 
 (stragem eligens), pertaining to the god's messenger-maidens 
 (p. 417), seems archaically applied to the raven; it is true, even 
 Jerome's commentary on Job 38, 41 had already in a far-fetched 
 way made the (black) raven mean the Devil. In Danish folk- 
 songs the vilde ravn, vilde val-ravn (the corvus stragis, OHG. 
 walahraban) takes exactly the place of the diabolic trold, DV. 1, 
 186-7. In the puppet-play of Dr. Faust, it is remarkable that 
 the raven, who is bearer of the written covenant with the Devif 
 is called the bird of Mercury, which would be exactly right of 
 Wuotan. Within the last few centuries only I find the vulture 
 (geier) put for the Devil, 2 still more frequently the cuckoo, whose 
 connexion with magic was spoken of, p. 679. Another bird 
 
 WaUelbein (quail-bone, decoy- whistle) des tiuvels,' Berth. 225. 1 sust verir- 
 
 ret (so misleads) ez als ein wahtelbein; Jiingl. 1210. ' in korne wart ein kiindic 
 
 wahtel me sd sanfte erbeinet,' was ne'er a quail so neatly boned, Ms. 2, 206b 
 
 2 ' The vulture take you ! ' Gryphius p. m. 746. « Where the vulture . ? 1 
 
 ?QQo r i sU * w - doctor 335 - '<*ass dich der geier schende!' Wackern. Lesebuch 
 788, 21. Fundgr. 2, 320. 
 
998 DEVIL. 
 
 whose figure is assumed is the cock : chauticleer and swine build 
 together at the devil's dike (p. 1023), and from under the cloak 
 of the human-shaped Devil peep out cock's claws in the same 
 way as the cloven hoof. 
 
 Incomparably older and more widely diffused is the manifesta- 
 tion of the Devil as a snake, worm, or dragon. The serpent that 
 beguiled in Paradise was taken for the Devil himself. _ Beside 
 antiquus hostis, he is antiquus anguis, anguifer hoshs, letijer 
 anguis, serpens (Greg. M. opp. 1, HI. Jonas Bobfc , pp. 5. 15. 
 Vita Bnrgundofarae p. 427. Vita S. Komam p. 743), serpens 
 antiquus, Caes. Heisterb. 7, 35, the old dragon, AS. draca, El. 
 765 The belief is founded chiefly on Bev. 20, 2, and on the 
 interpretations the Fathers gave of Leviathan. A dragon is 
 mentioned in Bev. 12, 4, who with his tail drew the third part of 
 the stars from heaven.* It is in this Biblical sense that our old 
 poets call the Devil slange, hellewurm, Lohengr. 141, helletracke, 
 Mart 141* j but there also went with it an inkling of the native 
 superstition about venomous fire-spitting worms, treasure-guard- 
 ing dragons (p. 978) and wonderful serpents (?. 684)^ As a 
 dragon the Devil appears in numberless folktales, e.g. Deutsche 
 sacr nos. 520. 858. Here I draw particular attention to that 
 fairytale, in which it is variously the Devil, or the dragon, or the 
 bird griffin, that has feathers plucked out of his tail m his sleep, 
 Kinder! nos. 29. 57. 165. Norske folkev. 1, 31-33. Mailath s 
 Ma-yar. m. 1, 179. The dragon of misfortune dogs mankind and 
 one whom everything goes against will say, « On all my luck 
 the Devil puts his tail.' To the dragon also may be traced the 
 Devil's wings, 0. Pr. diables enpanez, Meon's Nouv. rec. 1, 250, 
 like angres enpanez 1, 272. When the church represented 
 Leviathan as an enormous whale, whose cheek Christ pierced 
 with his hook (Greg. M. 1, 110 ; conf. supra p. 182), that was an 
 echo of the huge hostile world-serpent whom Thorr fished up 
 from the bottom of the sea (p. 689). As snake or dragon the 
 Devil has enormous jaws and throat (MHG. kewen, Ms. 2, 166 ), 
 like hell itself (pp. 314. 806-7. 996). 
 
 Flu-shape. The LXX translates Baal-zebub, the name of the 
 god of Bkron, by BdaK pria, Ay-god (2 Kings 1, 2). Ahriman m 
 
 . Der aUe slange mit sinen gen6zen von himel wart her abe gestozen, sins libes 
 wesen teilt er endriu (divides in three), etc. Kenner 3100 seq. 
 
NAMES TAKEN FEOM HIS FIGUEE. 
 
 999 
 
 the shape of a fly pervaded all nature. Lith. mussu birbiks, fly- 
 god (Mielke 231), birbiks usu. blowing, buzzing. Fairytales 
 have diabolic spirits imprisoned in phials as flies. 1 Loki turns 
 into a fly (fluga), when he wants to defraud Freyja of the 
 brismga-men. Connect with this a Lombard story in Paul Diac. 
 6, 6 of the c malignus spiritus 3 who settles on the window as a 
 fly } and gets a leg chopped off ; and one in Acta Bened. sect. 1, 
 p. 238 of a devil being cast out: f in muscae similitudinem 
 prorumpens cum sanguine de naribus egressus est inimicus.' As 
 a fly, Loki finds his way into locked rooms through the keyhole, 
 he can slip even through a needle's eye (Norske folkev. no. 31), 
 which puts me in mind of his insinuating mother (p. 246) . The 
 Devil, like the giant (p. 555), has the power to make himself 
 great or small, 1ST. folkev. 1, 134. 192. Of the elvish nature of 
 butterflies, which as psyches (p. 829) may be spirits of good or 
 evil, we have more to say in the sequel. When stagbeetles and 
 dungbeetles are taken as devils, it gives assurance of a heathen 
 point of view (see Suppl.). 
 
 But also, and that from early times, the Devil has been likened 
 to two implements, the hammer and the bolt, in which I have 
 pointed out (pp. 180. 243) the reference to heathen gods. We 
 have still to consider here what countenance they receive from 
 the Bible or the Church. Malleus is reckoned among names of 
 the Devil already in Jerome's epistle to pope Damasus (366 — 384), 
 where he expounds the parable of the prodigal son ; Jerome may 
 have picked up the expression from heathens in Dalmatia, Italy 
 or Gaul ; and he had been on the Ehine. Greg. M. (d. 603) opp. 
 1, 1125) : ' in scriptura sacra mallei nomine aliquando diabolus 
 designatur, per quern delinquentium culpae feriuntur, aliquando 
 vero percussio coelestis accipitur . . . nam quia in appellatione 
 mallei antiquus hostis exprimitur, propheta testatur, dicens : 
 quomodo confractus est et contritus malleus universae terrae ! ' 
 (Jerem. 50, 23. conf. 51, 20). The two notions of a chastising 
 God and of a hostile heathen power seem here to meet. In 
 Donar's hand the hammer was at once a consecrating and a 
 crushing tool : stormwind, whirlwind, phenomena which old 
 heathenism ascribed to the lord of thunder, and later superstition 
 
 Danish story of a devil shut up in a box, Thiele 1, 18. KM. no. 99. 
 
1000 
 
 DEVIL. 
 
 to giants or devils (p. 635-6. Superst. I, 522, and Esth. 100), 
 are in some parts of Germany called hammer, either from then- 
 violent destructive action, or because the Devil is imagined to 
 have stirred them up. 1 In Rhenish Westphalia, when the wind 
 suddenly throws the doors open, or whistles through the house 
 by fits, they say : ' do es cler aul van terjohren ! ' there goes the 
 old one of last year, you know who, we need not mention names. 
 As the name hamer for devil never occurs to my knowledge m 
 poets of the Mid. Ages, I hesitate to derive those imprecations of 
 the vulgar (p. 181-2) from the malleus of the Fathers ; I would 
 rather believe in an original connexion between the heathen and 
 Jewish beliefs. And the same might be the case with riegel 
 (bolt) : vectis is not only a thing to fasten doors with, but to 
 shove and thump with, lever, pole, almost malleus over again. 
 Leviathan is called vectis, quia usque ad necem percutit (Greg. 
 M. 1, 111). The MHG. hellerigel, AS. grendel (p. 243) might be 
 an imitation of this vectis, and also have an older relation to 
 Loki. 
 
 I think I have often noticed that the Devil unwinds himself 
 out of a ball of yam. One fairytale makes him roll down the 
 mountain as a millstone, Altd. bl. 1, 297. This displays his 
 affinity to giants, for Swedish legend tells of giants who, when 
 frightened at Thor's lightning darting through the air, come 
 rolling down the mountain into the meadows in various shapes, 
 mostly as bundles of thread or balls, and seek shelter with the 
 mowers ; but these, well knowing the danger, keep them back 
 with their scythes, and it is said to have often happened that the 
 lightning came down and shivered the scythes, whereupon the 
 giants with rueful moans rushed back into the mountain (Afzelius 
 1, 10). It Tecalls to my mind the windball of the demons, 2 p. 
 640 (see Suppl.). 
 
 III. From the Devil's abode in hell, whence he has dislodged 
 
 1 The Moravian peasant calls the whirlwind hammer (Meinert in the Vienna 
 Jahrb. vol. 48. Anz. bl. p. 55), which may refer to Donar as well as the Devil, and 
 thus agree with the fancies unfolded on p. 632 ; the Devil is described as ventus 
 urens and aquilo, Greg. M. 1, 547. 570, and the Mod. Greeks call him avefios, Gramm. 
 3, 736. It is odd that the Priscillianists ascribed storms to the Devil, thunder to his 
 roaring, rain to his sweat, which sounds very heathenish. The Manicheans too 
 explained thunderstorms by the fury of the chained Devil. 
 
 2 Witches confessed they had been converted into balls, and gone bobbing 
 round stark naked on tables and benches. Weng's Nordl. hexenprocesse p. 54. 
 
NAMES TAKEN FEOM HIS ABODE. 
 
 1001 
 
 the heathen goddess, are borrowed his frequent names of helle- 
 warte (-ward), Sumerl. 7, 9. Cod. pal. 361, 71 c ; hellehirte, Parz . 
 316, 24; hellegrubel, Mart. 4 b . 10 b . 72 b ; hellewirt, Ms. 2, I75 a , 
 and the like. Lohengr. 70, calling him hellescherge (-constable), 
 says f er las die sine an sich/ ne gathered his own unto him, just 
 as Wuotan receives the souls of his heroes. 
 
 His dwelling lies in the North, which at once agrees with the 
 view explained p. 34. ' Leit % nor&r (looked to N.) 3 occurs in 
 the singing of a valgaldr (ferale carmen), Seem. 94 a ; ' diabolus 
 sedet in lateribus aquilonis, Greg. M. 1, 1186 ; he claims to rule 
 6 on norfflcele,' Cgedm. 3, 8 ; sets his throne nordernhalp, Diut. 3, 
 40. Fundgr. 2, 11 : ' nrSr ok norftr liggr helvegr 3 (p. 802) . The 
 Esthonian also shuns the north side, Superst. N, 43 ; and the 
 daemon's waterfall runs north (p. 493). 
 
 I will here insert a few terms not touched upon at p. 804, 
 because I am not sure if they originally belonged more to Hell 
 or to the Devil. In the old play of Theophilus, after he has sold 
 himself to Satan, he is conducted to a castle, where it is cold, 
 but high feasting is kept up: 'up de Ovelgunne 3 (ill-favour). This 
 name, aptly expressing the envy and malice of the fiendish nature, 
 is borne by several places in Lower Germany : an Ovelgunne in 
 the Magdeburg country, one in the Miinster, near Hortsmar, and 
 one in the Osnabriick between Witlage and Diimmersee; an Ovel- 
 gunne by Werben in the Altmark, an Ovelgdnne in Oldenburg, 
 an Ovelgunne estate in Eidighausen parish, Minden country, an 
 Ubelgunne by Warburg, Paderborn country, and four or five 
 more in L. Germany. Probably other localities have the same 
 name, which makes one think of the equally well chosen Ubelloch 
 (Malpertuis) in our ' Reinhart.' Whether they were so named 
 in allusion to the Devil, or, as I rather think, to their bleak 
 northerly aspect, is a point to be determined; in the latter 
 case the name is fitly transferred to the Devil's dwellingplace, 
 which is directly opposed to heaven's blessed and blissful hall 
 of joy (p. 820). — Again, they say in L. Saxony: f na Hekelvelde 
 varen/ fare to H., Sam. Meiger ccciii a ; in Denmark : ' gaa du 
 dig til HaTckenfeldt ! 3 Lyngbye's Ear. qv. p. 549. Thiele 3, 71 
 spells it ' til Hekkenfjalds 3 ; what if the allusion be to Hakelberg, 
 Hakelbernd (p. 923) ? Yeld is not our feld, but the ON. fiall 
 (fell, mons), as the Dan. form fjald shews; and Hakelberg may 
 
1002 
 
 DEVIL. 
 
 be the furious hunter's and therefore the Devil's abode, nay, 
 it is evidently Mount Helria in Iceland, sometimes called Heklu- 
 fiall, a rendezvous of witches; and Fischart Garg. 119 b calls it 
 Meckelberg. Hekla itself is apparently named from the shape 
 of the cloak or cowl (cucullus), as Wodan is the cloaked one, 
 hacol-berand ; so that there are many points of contact. — 
 Abyssus, 1 whence our nobis, I have spoken of, p. 805, and only 
 wish now to give fuller examples of the latter form. Kilian has : 
 nobisse (daemon, nanus, cacodaemon), nobisgat (orcus), nobis- 
 Jcroech (orcus). I dare say there are even more Nobiskrugs in 
 L. Germany than Ovelgunnes, the name is often given to border 
 taverns [krug=jug, alehouse], where you get as it were into 
 anew country; thus you find a nobiskrug on the Frisian and 
 Saxon frontier in Ostringien bailiwick, Oldenburg, another 
 between Altona and Hamburg ; by Kiel, by Miinster, out of the 
 way publi chouses receive the name, which does not convey quite 
 the bad sense of our hell, but rather the ancient one of death 
 and the underworld: 'he is na nobs-kroge 3 means no more than he 
 is dead. Nobiskrug is also used by HG. writers of the 16- 17th 
 cent., usually for hell, devil's tavern, he being a helle-ivirt 
 (-landlord): ' in nobiskrug faren/ Luther's Table-talk, ed. 1571, 
 418 a . ' the rich man's soul in nobiskrug/ Fisch. Garg. 53 b . e that 
 he die not thus unshriven, and fare perchance to nobis-haus 3 
 Eulensp. 277. f daraufF sie sagt, sie wird dalent me in Nobis- 
 krug sein 3 ( = be dead), L. Thurueisser's Nothgedr. ausschr. 1584, 
 iii. 85. ' dein seel fahr hin in nobiskrug/ Cursus Cleselianus. 
 ' fehrst in nobiskrug, 3 Ayrer 76 b . ' the Devil builds alway his 
 chapel and nobiskrug, where God his church hath set,' Andr. 
 Musculus's Hosenteufel 1630, p. 16. ' to have been in nobiskrug, 3 
 Chr. Weise's Floretto p. 74. nobishaus, Burc. Waldis 191 a . 303 b . 
 According to Staid. 2, 240 nobiskratten are the place where 
 unbaptized children go. 
 
 More beautiful is Walther's (123, 38) expression for hell, f daz 
 verlorne tal, 3 recalling Dante's ' citta dolente ' and his ' per me si 
 va tra la jperduta gente 3 (see Suppl.). 
 
 i Provencal abis, Eayn. 1, 14 a , conf. 1, 184 b baratro, baratrum; but even the 
 Italian has by the side of abisso formed a nabisso (from in-abisso). In Eol. 195, 1 
 a heathen standard-bearer is called Abisse, but the O. Fr. poem has Abismes, as if 
 hell's abyss. The Brem. wtb. 3, 254 gives the older form obiskroog, obskroog. 
 
OTHEE NAMES. 
 
 1003 
 
 IV. Obscure names. On the Goth, skohsl for lai^oviov a con- 
 jecture was hazarded p. 487, which is strengthened or weakened 
 by the AS. scocca (also spelt sceocca, scucca, 1 therefore hardly 
 scocca) ; with skohsl as it is spelt, the root skaka (quatio) would 
 agree, while skiuha (timeo) would require skuhsl. Still nearer 
 perhaps is the ON. skass (femina gigas), for which in Seem. 154 b 
 the MS. reads skos. There is one expression for devil now largely 
 diffused in Germany, but nowhere used except as a diminutive : 
 L. Sax. stopke, stopke in der helle, on the Main stebchen, stabchen, 
 in thieves' slang steppche, stepches, U. Sax. stebgen, stopgen, 
 Thur. stopfel, Baden steubel ; what is meant by it is particularly 
 the flying fiery dragon, who calls at the homes of his devotees, 
 bringing them money and corn; a fiery man, a will o' wisp 
 (Superst. I, 611), and the will o' wisp was called dolgr, foe, fiend 
 (p. 916) : all this throws no light on the origin of the word. A 
 L. Saxon and Westphalian name already touched upon p. 521 n., 
 is dros, de dros in der helle, dross ; people swear ' bi'm dros, 3 and 
 curse ' dat di de dros sla ! 3 Brem. wtb. 1, 257. The HG. drus, 
 truos, drus appears to correspond, but is only used impersonally 
 of pestilence, ch. XXXYI. There is a host of provincialisms 
 besides, and I can neither quote nor explain them all : in Swit- 
 zerland they say kuhni, kueni, Staid. 2, 142, perhaps the bold, 
 reckless one; in Eavensberg district kramberend (conf. Brem. 
 wtb. under krambeer, krambeker), bramberend (from bram, 
 broom, genista?), hanax, etc. ; the M. Nethl. barlebaen, barlibaen 
 (Huyd. op St. 3, 38. Eein. 5184. Fergut 1754. 2372. 3763), 
 occurs pretty often, but is unintelligible, and the Epmance 
 languages aiford no light ; the only thing like it is the 0. Eng. 
 barlibak (acc. to Massinger 1, 80 the name of an evil spirit), and 
 barlibreak, barleybreak is a play in which hell is represented 
 (Nares sub v.); a MHG. f boeser frimurc, 3 Turl. Wh. 136 a , said to 
 be spelt femurc in Cod. Pal., seems to contain mure (putridus), 
 Wh. 23, 5, and the ON. myrkr, AS. myrce (tenebrosus) p. 830 ; 
 lastly, ' ein tiuvel der hiez oggewedel, der ie die ersten luge vant/ 
 invented lies, Ms. 2, 250 b : wedel is flabellum, and occurs in other 
 names for the devil, Griinwedel, Strauss wedel, ch. XXXI Y, and 
 
 1 Beow. 1871 laftum scuccum and scinnum (invisis daemonibus et praestigiis) 
 conf. scmna >eaw (praestigiorum mos), Cod. exon. 362, 4; sceuccum onssecgan 
 (daemomis immolare), Ps. 105, 27 ; sceuccgyldum (sculptilibus), ib. 26. 
 
1004 DEVIL. 
 
 harmonizes with flederwisch, whisk; and if ogge be the same as 
 ocke, ecke, noke (p. 237), the OHG. form would be UoUwedel, 
 flabellum horrendum. 
 
 Several appellations are proper names of men, bestowed on 
 the evil spirit either as euphemisms or in good-natured pity just 
 as on homesprites (p. 504) and will o' wisps (p. 917) Such are 
 the Engl, old Davy, old Nick (Nares sub v. Nicholas), though 
 
 - - " 1 '- Aom - the Dan. 
 
 here there may also be an allusion to Hnikar (p. 
 gammel Erik (p. 989) ; the Swiss kueni above may mean Euem 
 (Conrad, as the noisy ghost was called Kurt, p. 918n.) ; and is 
 Bmm (in Keisersb. teufel, Oberl. sub v.) Benno ? [Burns s Nickie 
 Ben ?1 • a Bavar. Muchsel might come from Nepomuk, unless 
 we prefer Schmeller's interp. 'sly sneak' 2 546 [mugger, 
 s-muWe?] ; but hardly Stepchen from Stephen? Velten (Val- 
 entin? often stands for devil (< potz Velten ! '), I suppose with an 
 allusion to valant, p. 991; so does 'meister Peter, Peterchen, 
 Peterle' Ettn. unwiird. doctor 672, and this recalls nicknames 
 for a thief-taker or constable, who is likewise called meister Peter 
 or Hemmerlm, RA. 883, so that he lends a name to and borrows 
 one from the devil, for the devil is 'hell's constable, he binds 
 and torments sonls, and is called henker, diebhenker [Burns s 
 auld Hangie]. Now, as soldiers give their provost-marshal the 
 nickname 'stepchen' too, it is worth considering whether stepfil 
 may not come from the MHG. stempfel, Ms. 2, 2\ which again 
 brings up the question of frau Stamps'* spectral nature (p. 278). 
 A record of 1177 (no. 71 in Seibertz) has Stempel as a proper 
 
 name (see Suppl.). . . . . 
 
 Such grafting of the Devil on older native beliefs in spirits 
 and semi-divine beings was altogether natural, as christian 
 opinion held these to be diabolic, and the people tried to domes- 
 ticate the outlandish Devil. Hence Fischart could call him batze 
 (p. 506); 'may I become the very butze 's if, etc. Garg. 224 , j 
 and the same in Altd. bl. 1, 55. The skratti (p. 478 of ON 
 superstition hovers somewhere between woodsprite, devil and 
 giant, and so is troll (p. 526) a 'daemon' in this more compre- 
 hensive sensed In the cursing formulas ' troll hafi £k ! or U oll 
 hafipinavini!' Nkl. cap. 38, • troll hafi ]>ik allan ! Kormakss. 
 
 i ZWI ok (Mdr. Fornald. sog. 2, 248 ; troll ok Hgi maSr, Firmbogas pp. 264. 
 292. 3-40. 
 
MIXED UP WITH OLD GODS. 
 
 1005 
 
 188, { troll taki hann ! ' Orvarrodss. cap. 9, ' fara i trblla hendr ! ' 
 Laxd. p. 230, it answers exactly to our Devil, yet also to the 
 older and more pagan one : ( eigi \'<k gramir 3 or ' iotnar ! ' 
 (p. 990-1). In Saem. 39 we read : c farjm nu )?ar pmyl hafi j?ic ! 3 
 It seems that Scandinavian sorceresses call the Devil urdar mdni 
 (luna saxeti, Biorn sub v.) , which I know of nothing to compare 
 with. And as Loki is next of kin to Hel (p. 312), we find the 
 Devil in close contact with Death (p. 854) : ' den tiuvel and den 
 tot viirhten/ Frid. 67, 9. 
 
 So far our survey of a great variety of names (from which how- 
 ever all merely Jewish ones, like Beelzebub, Asmodi, Belial etc., 
 had to be excluded) has already shewn an admixture of heathen 
 ingredients, or betrayed a still older identity or similarity of 
 christian and pagan beliefs. Apparently words like gram, un- 
 sold, and perhaps scado, can only have been applied to the newly 
 adopted Devil because they already -signified to the heathens 
 i hostile hateful spirit. Old was already said of giants, and 
 could the more readily be used of the Devil. Wolf, raven, goat 
 called to mind the animals that escorted heathen gods or were 
 sacrificed to them. The designations hammer and bolt, and the 
 northerly residence were, to say the least, in accord with heathen 
 notions. 
 
 Let us try whether these results are likewise supported by the 
 substance of the tales and traditions. 
 
 To the new converts the heathen gods were one and all trans- 
 formed, not only into idols, i.e. false lying gods (galiuga-gu]?, as 
 Ulphilas advisedly renders idola), but into devils, i.e. fellows and 
 partners in a rival kingdom, whose dominion was broken down, 
 but yet even under retreat, put forth some power. Whoever 
 clung to the ancient gods and sacrificed to them in secret, was a 
 devil's servant, and his idolatry a downright diobol-geld (p. 38-9) ; 
 formulas of abjuration were imposed, which quote in one category 
 the devil and the once honoured gods. 1 In the AS. Laws deoflum 
 geldan means simply to serve the old gods. This mode of think- 
 ing, which gave the ancient deities more than their due, could not 
 
 1 ' Forsachistu diobole (dat.) ? ' ' Ec forsacho diabole end allum diobolgelde 
 end allem dioboles wercum end wordum, Thuner ende Woden ende Saxnote ende 
 all§m them unholdum the hiro gendtas sint. 
 
1006 
 
 DEVIL. 
 
 always be avoided, so long as a belief in the reality of those gods 
 was undestroyed in the hearts of men : the new doctrine could 
 more easily take root and germinate by representing the old as 
 odious and sinful, not as absolutely null ; the christian miracles 
 looked more credible when something supernatural was allowed 
 to time-honoured heathenism too. This view found a precedent 
 in the New Test, itself: the god Beelzebub of the O.T. had dropt 
 into the class of devils. Long in the habit of regarding Jupiter, 
 Mercury, Mars and Venus as diabolic beings, how could the 
 converters, preaching Christianity to our forefathers, have set 
 Donar, Wuotan, Zio, Frouwa and the rest in any other point of 
 vie w ? 
 
 What is said and sung of the breaking of heathen images of 
 gods entirely confirms the fact that the false gods were credited 
 with some degree of diabolic activity. When thrown down, they 
 complain, as demons, of the violence of the intruders (p. 498-9) : # 
 Perun's image, which the men of Novgorod dragged through 
 their streets and flung into the Volkhov, broke into wailings on 
 the faithlessness of his former adorers. Olaf talk^to the statue 
 of Freyr (p. 657), and with Thorr he has to stand h -egular con- 
 test (p. 177). St. George compels Apollo's imag 3r jo walk and 
 speak, Geo. 33—35. Mars, a 'lugeliche got/ hacftrophesied at 
 Rome the Saviour's birth, and when it took plaie, his image 
 suddenly crumbled down: ' als der tievil do verdolte den slac 
 (tholed, suffered the blow) von himel so grozen, er fuor ze sinen 
 genozen (fared to his comrades) sa verstozen in die helle, da ist 
 er gebunden sere, daz er niemer mere her uz mac gereichen/ 
 Maria 191-3. Darius writes to Alexander: if thou get the 
 better of me, f so mugen von himele mine gote zo der helle wesen 
 bote/ Alex. 2542, i.e. they have belied my confidence, and are 
 devils. Medieval poetry is full of such statements. I have 
 shewn in ch. XXXI the way in which Wuotan, distorted into a 
 Wuotunc and wiitende (furious) hunter, appearing at the head of 
 the Wild Host, was made a devil of (p. 920). That is why the 
 Devil is called helle-jager, Mart. 62 d . 174 d : < er ruscUe als der 
 tiuvel in dem rore/ MsH. 3, 187 a ; f als in (him) der tiuvel jagete,' 
 Livl. chr. 96\ Our folktales make him either ride a black steed, 
 or drive in a magnificent car (Mone's Anz. 8, 184) like Wuotan 
 and like Donar. 
 
devil's geandmothee. 
 
 1007 
 
 Wuotan was known as the god and inventor of gaming, and 
 of dice in particular (pp. 150. 160) : it was lie that gave the all- 
 winning die to Player Jack in the fairytale. But very commonly 
 dice-playing is ascribed to the devil, in folktales he looks on at 
 the game, especially if played during divine service on Sunday, 
 and he plays with men, who have to stake their own souls j 1 in 
 witch-trials he is called Schenzerlein, 2 dicer, from schanzen to 
 throw dice, Schm. 3, 374; and he lies in wait for gamblers, 
 Renn. 11316 seq. 
 
 Judaism has devils, but knows nothing of she-devils ; all power 
 for good or evil it places in the hands of male beings (p. 396) . 
 To put it still more generally : gods are altogether the older, and 
 a strict Monotheism or Dualism recognises gods alone ; it is in 
 the mellower fulness of Polytheism that goddesses first emerge. 
 The Teutonic paganism, like others, is fond of female deities 
 and elves : even the Goth, vaihts (genius) is feminine (p. 439) . 
 Divine mothers, bright benignant dames, norns, valkyrs, wood- 
 wives, water-maidens, formed a main part of the religion : only 
 kobolds and home -sprites are exclusively male; the very 
 giantesses are often lovely in mien and manners, and the world 
 of the dead is ruled by a goddess. 
 
 Following this general tendency, as a negative must run on the 
 lines of the positive, it was Teutonic to the core for Ulphilas to 
 translate Sai/juoviov by unhulfio, and not to form a neuter, which 
 would have been just as easy. To the converted Goths this 
 feminine unholda fills the place of what their fathers had believed 
 in as Holda. 
 
 It is no slight confirmation of the diabolic nature of Grendel in 
 Beowulf, that he has a mother at his elbow, one with even more 
 of the giant in her than he ; that she tries to avenge his death, 
 and the hero's exploit is not complete until her discomfiture : 
 Grendel' s modor 2517-64. 3076. It is a very ancient feature in 
 our nursery-tales, that in the Devil's dwelling sits likewise his 
 grandmother (mother, or sister), and when the hero turns in for 
 shelter, she takes pity on him and befriends him against the 
 monster, Kinderm. 1, 152. 2, 188 devil's grandmother (eller- 
 mutter, great-grandm.) . Oftinn taunts the Vala with being 
 
 1 E.g. in Tettau and Temme's Preuss. sagen 197-9. 200-212. 
 
 2 Nordlinger hexenprocesse, p. 46. 
 
1008 
 
 DEVIL. 
 
 'briggja Jmrsa mdcfir/ Saem. 95 b . The human guests usually 
 arrive while the devil is out, they are then concealed by her, and 
 smelt out by the son on his return. So Thorr and Tyr come into 
 giant Hy-mir's house, where they find his 900-headed grandmother 
 (amma) and another female, his sweetheart, who hides them 
 under the cauldron, Saem. 53 a . The Indian giant too has a soft- 
 hearted sister living with him (p. 459). Now those stories of 
 the devil were known here in the 13th cent. ; a poem of the Cod. 
 Vindob. 428 no. 154 contains the words: ' der donr slahe uns 
 beide ! der tiuvel brahte mich zuo dir, und dich sin muoter her 
 ze mir/ his mother brought you to me; ( mit des tiuvels muoter 
 wette loufen/ run a race with; Wahtelmasre 108: 'ist diz der 
 tufel daz hie vert (rides), oder sin muoter, oder sin sun? 3 Herb. 
 7729 ; f der tufil adir sin eldwmuoter 3 Altd. bl. 1, 264 ; f des 
 teufels muoter, 3 01. Hatzl. 219, 16 j and in Margareta v. Limburg 
 she plays an important part (Mone's Anz. 4, 166). We see that 
 she is by turns represented as all that is bad, outdoing even her 
 son, and again as of a gentler disposition : ( a widower a widow 
 wedded, the devil to his dam was added 3 (things got worse) says 
 Burc. Waldis 138 a ; ' kam nicht der Mansfelder, der teufel mit 
 seiner mutter 3 (omnia mala simul), Berl. kal. 1844 p. 298: f to 
 swear one of the hangman 3 s grandam 3 s legs off/ Simplic. 2, 254; 
 ' I fear me not, were it the devil and his dam. 31 — And this sub- 
 ject again contributes popular explanations of natural phenomena : 
 a sure indication of old myths in the background. When rain 
 and sunshine rapidly succeed each other, it is said as a proverb, 
 ' the devil bleaches his grandmother (de diivel blekt sin m6m) , : 
 in Switzld. ' the devil beats his mother, 3 Tobler 294 a (also, the 
 heathen hold a hightide) ; of a brown complexioned man, ( he's 
 run out of the devil's bleaching ground (he is dem diivel ut der 
 bleke lop en) ' ; if it thunders while the sun shines, the devil beats 
 his mother till the oil comes/ 2 In Nethl., ' de duivel slaat zyn 
 wyf/ and ' 'tis kermis in de hel (nundinae sunt in inferno)/ In 
 Fr., ' le diable bat s&femme, 3 when it rains amid sunshine (Tuet's 
 Proverbes no. 401). In connexion with this ought to be taken 
 
 1 Conf. Felner's Flores philol. cap. 7 p. 103. Names of the devil or his grand- 
 mother were given to cannon (Eommel 4, 180) ; ' Huck vor die holle ' = D.'s mother 
 (Stender's Lett. wtb. 2, 337 a ). 
 
 2 Praetorii Blocksbergverr. 2, 113. Brem. wtb. 1, 97. 
 
devil's offerings. 
 
 1009 
 
 the explanation of crackling fire (p. 242) and of earthquake 
 (p. 816-7). The last quotation names the wife instead of the 
 mother, like the iotun's frilla in H$inis-qvr3a; and Hagene says 
 of Brunhild, who made him feel uncomfortable, f ja sol si in der 
 helle sin des iibelen tiuvels brut (bride) Nib. 426, 4. A Greek, 
 seeing giant Asprian grind fire out of stones, cries out, 'heir 
 veret des tuvelis brut/ Roth. 1054 ; just as another giant's (the 
 Wind's) bride fares along (p. 632). Percuna tete (p. 173) washes 
 her son the Thunder-god in a bath : this is the Bavarian ' anel 
 with her ley ' (p. 641). In Austria they tell (Ziska pp. 14 — 16), 
 of the devil's franel (= ver anel), how she felt dull in hell, and 
 came for a change to the Highlands (Up. Austria), where she got 
 her son to build her a castle near the Danube, imagining the people 
 would worship her as much, as the virgin Mary ; but as no one 
 wanted her and the people laughed at her, she was enraged, and 
 threw a huge piece of rock with a part of her castle into the 
 Danube, at the spot now called wirbel and strudel, and the ruins 
 of her house are still named the devil's tower ; conf. p. 592 on 
 whirlpools. I suppose no one can doubt that all these notions 
 date from heathen times 1 (see Suppl.). 
 
 Private sacrifices, intended for gods or spirits, could not be 
 eradicated among the people for a long time, because they were 
 bound up with customs and festivals, and might at last become an 
 unmeaning harmless practice. We have seen how a clump of 
 ears was left standing in the field for Wuotan or dame Gaue, and 
 a bushel of oats was presented to Death or the Wild Hunter. 
 This the clergy of an older time would at once have set down as 
 deoflum geldan (Leges Wihtrsedi 13). It is certain that the 
 centuries immediately following the conversion still witnessed 
 lighted candles beside holy waters (p. 584). In Norway lambs 
 and kids } mostly black ones, were offered to the watersprite 
 (p. 493) ; and similar sacrifices were in use among the Lettons 
 and Lithuanians in modern times. Whirlpools and rivers de- 
 manded goats and horses (p. 592), Hecate black lambs. In a 
 Hessian folktale the Devil guards a treasure, and will allow 
 no one to lift it unless he offer to him a black he-goat exactly 
 a year and a day old. This is an almost invariable incident in 
 
 1 Mone in Anz. 8, 450 interprets the devil's mother as Demeter, who in the 
 Eleusinian mysteries is made the mother of Dionysus. 
 
1010 
 
 DEVIL. 
 
 treasure-lifting, and must have been deeply stamped on the 
 people's imagination. To the examples given at p. 977 I will add 
 one from the mouth of the peasantry in L. Saxony. Whoever 
 goes into the forest on Shrove Tuesday and sits down under a har- 
 row, may look on at everything, the beasts rushing through the 
 wood, the king on his car with foxes [sorrel horses ?] going be- 
 fore him, and whatever there is to be seen that night. A shepherd 
 who knew this and wished to try it, went and sat under the harrow 
 in the wood, and looked through the holes; then, when the devilry 
 was over, he tried to creep out again from under the harrow, but 
 he sat fast, and the Devil stood beside him, shewing his teeth : 
 ' have you got a black sheep/ said he, f one that is coalblack all 
 over ? Give it me, and you'll get loose/ The shepherd lay there 
 till daylight, then some people passing through the wood tried to 
 set him free, but could not, so he had his black sheep fetched, the 
 Devil took it and flew up in the air with it, and the shepherd got 
 loose. Black cocks were also sacrificed (Dieffenbach's Wetterau 
 279), but there must not be a white feather on them, Bechst. 4, 
 207. Little men of the mountain can also be conjured up, if you 
 place a new table for them, and set two dishes of milk, two of 
 honey, two plates and nine knives upon it, and kill a black hen, 
 DS. no. 38. Guibertus (vita 1, 24) speaks of a cock-sacrifice that 
 was still in use in France : ' diabolo gallo litare, ita ut ovum de 
 quo concretus est, die Jovis, mense Martio, in gallina constet ex- 
 positum ; ' the cock was roasted, and carried to the pond (i.e. to 
 a watersprite again). In H. Sachs iii. 3, 13° a man says he 
 will cover two old women with bear skins, stick them all over with 
 green lozenges, and give them to the Devil on new-year's day. In 
 Burcard Waldis 150 a we read of ' sending the soul stuck over 
 with may (or birch) to the Devil.' 1 To light a candle to the Devil 
 (Schweinichen 2, 54) is preserved to this day as a proverbial 
 phrase. Drink-offerings to the highest gods of heathenism must 
 after the conversion have appeared devilish. At p. 56 was men- 
 tioned the kufe (cask, bowl ? ) out of which our ancestors drank 
 
 1 These must be thoroughly popular phrases. In Christ. Weise's Drei erznar- 
 ren, Lp. 1704 p. 426 : ' if she were my wife, I'd have her gilded and stuck over with 
 rosemary, put an orange in her mouth, and sell her to the hangman for a sucking- 
 pig.' In hisKKigste leute, Augsb. 1710 p. 124 : ' ay, you should stick him over with 
 rosemary, gild his snout, and squeeze a Borstorf apple between his teeth, you could 
 invite the Devil to dine off him then.' That is how old-fashioned cookery used to 
 garnish its roast. 
 
devil's offerings. 
 
 1011 
 
 Wuotan's minne; perhaps even ( Saturni dolium 3 (pp. 126. 247) 
 was no bath, but a drinking vessel. It seems worth noting, that 
 in an AS. sermon the words in 1 Cor. 10, 20 'non potestis calicem 
 Domini bibere et calicem daemoniorum/ which Ulphilas renders 
 verbally (ni rnagu]? stikl Fraujins drigkan jah stikl skohsle), are 
 thus expressed : ( ne mage ge samod drincan ures Drihtnes calic 
 and ]?a3s deofles cuppan, 3 so that e cuppe ' was the technical name 
 of the heathen vessel. People still say, if you leave anything in 
 your glass,, that you are sacrificing to the Devil (Grarg. 43 b ). But 
 there is also ground for maintaining that a devil's or hell's bath 
 was believed in, as we saw before: f ze telle baden/ Welsch. 
 gast 105 a ; ' to get into the Devil's bathroom 3 (Sastrow's Life 1, 
 11) means the height of distress. Popular legend often speaks 
 of devil's baths (see Suppl.). 
 
 As in that passage of Wernher's Maria (p. 1006) which describes 
 the Devil as chained in hell, so through the Mid. Ages iu general 
 he seems to have been imagined as lying bound till the dawn of 
 the Judgment- day ; then he will get loose, and appear in company 
 with Antichrist. His liberation from bonds therefore marks also 
 the time of general confusion and the world's destruction. One 
 popular tradition makes him lie tightly bound under the table at 
 which two virgins (evidently norns) are spinning, Deut. sag. no. 9. 
 In other tales a noose of bast is slipt over his head, which like the 
 chained wolf he is unable to break, and in that state is mauled 
 on the anvil with a hammer, which leaves him lamed (Mahrische 
 sagen, Briinn 1817, pp. 69. 72. 123); still better known is the 
 story of the blacksmith, who gets him to creep through the key- 
 hole into a sack, and then hammers him to pieces. I hold these 
 pictures to be heathenish and Eddie (see p. 244) ; as Prometheus 
 is chained, so Ahriman lies fettered for 1000 years, so Loki is 
 bound ; not only in Germany, but in Scandinavia the expression 
 'the Demi is loose, 3 Nethl. ' de duivel is los,' has been handed 
 down through many hundreds of years in the people's mouth. 1 
 With this we must connect that of fire breaking loose (pp. 245. 
 602), and of rubbing fire out of wood to break the devil's 
 strength (pp. 606-7). What there is at the bottom of another 
 saying, ' The Devil 3 s dead, and any one can get to heaven un- 
 
 1 Swed. ' mi ar Fan los,' Hallman's Skrifter, Stockh. 1820, p. 224. 
 VOL. III. t 
 
1012 DEVIL. 
 
 hindered ' (Meinert's Kuhlandchen 215), I do not rightly know ; 
 it can hardly mean the devil's defeat in the christian sense. The 
 Msere von der wibe list 368 already has a protestation ' durch 
 des tiuvels tot' I incline to identify it with the exclamation 
 quoted p. 453 n., 'the king is dead! ' namely of the dwarf s or 
 elves. 1 The Renner 17982 says: 'waeren die teufel tot, miinche 
 und pfaffen ksemen in not/ be in a bad way (see Suppl.) . 
 
 To Wuotan, as the war-loving god, were imputed the setting 
 up and sowing of strife and enmity (p. 145 n.). So Ahriman sows- 
 discord, Death sows his seed (p. 848), and Werre or Discordia 
 hers (p. 273-4 n.). Shall we set it all down to the sowing of 
 the devil's tares in Matth. 13, 39, or allow to the notion a more 
 universal character ? ' Sathanas seminavit semen suum/ Bohmer's 
 Fontes 1, 47. ' den samen kan der tiuvel geben/ Freid. 67, 25. 
 'des tiefels same; Walth. 31, 34. 'der tievel hat gescet den 
 sinen samen in diu lant/ Ms. 2, IIP. 'warp de duvel sin sat 
 dar in/ Detm. 2, 217. 
 
 It is remarkable that in Beow. 348 seq. the devil is called 
 gdstbona, soul-killer, and 3485 bona, shooting with fiery bow ; as 
 indeed we find in Mod. German ' the murderer from the first ' 
 (Sieben ehen p. 394), 'the cruel hangman of souls' (in Erasm. 
 Francisci) ; conf. the Serv. stari krvnik (p. 21). To him, as well 
 as to Death, are ascribed bands, ropes, bridle and steed : ' diufeles 
 gi-benti,' 0. i. 10, 22. 'mit des tievels bande geseilet/ tied, Karl 
 33 a . ' der tievel hat mich gestricket, 3 snared, 17 a . ' in des tivels 
 zoumheften (bridle-fastenings) sitzen/ Tod. gehugde 782. 'an 
 des tiuvels sUn/ cords, Renner 21232 ; ' bridles and saddles the 
 devil's horse 3 14429. ' tiuvels seil/ MsH. 3, 218. 
 
 To deepen the impression of something horrible, we still say, 
 the very Devil would shudder and shrink at it, used as he is to 
 horrors. As early as the 12th cent., it is said (Diut. 3, 59) of 
 
 i In many other cases it is difficult or impossible to trace the origin of the 
 Devil's connexion with certain superstitious beliefs and modes of speech People 
 say • when the shaft is out of your hand, it belongs to the devil (he can steer it to 
 where it will do mischief). Who runs behind himself (not so fast as he could), runs 
 Into the devil's arms, makes the deviVs bed, Superst. I, 604 659 Idleness is the 
 deviVs lounge, Nethl. luiheid is duivels oorkussen (pillow). Take the plough off the 
 dra*. or the devil sleeps under it, ib. 819. When you can't find a thing, the devil 
 holds his hand or tail over it 256. The devil's plough and cushwn appear already 
 in Eenner 15597. 15938. ' richtuom ist des tivels wetzestein, Welsch gast 125 
 ' des tiuvels dorn,' Eenner 1748. What does < des tiuvels zite hden' (Walth. 107, 
 28) mean ? his festivals ? zite (pi.), OHG. ziti, ON. ti'Sir, festa. 
 
DEVIL. 
 
 1013 
 
 monsters with flashing teeth : e swenne si si lazent plecchen, so 
 mahten sie ioch (eke) den tiufel screcchen 3 And MsH. 3, 293 a : 
 ' so luog ich herviir, ich nioht den tiuvel uz der helle erschrecken, 
 swenne ich den minen kolben uf enbiir 9 (see Suppl.) . 
 
 Our common folk, when the disagreeable is suddenly brought 
 forward, or is bound to befall them, are apt, in outcry or curse, to 
 bring in the Devil or some baneful being that does duty for him : 
 ' has the devil brought you here again ? 3 Platers leben p. 77. 
 ' whence brings him the devil ? 3 ' hat dich der tiuvel har getragen ! 3 
 Meyer and Mooyer 48 a ; 'hat dich der tiuvel also balde (so soon) 
 getragen har?'27 b . ' der tiuvel hat in dar getragen/ Reinh. 
 1544. 'der tiuvel braht in hiure her/ Grute frau 783. So in 
 M. Nethl. : ' galghenere, die lede duvel bracht u here/ Ferg. 
 4735 j ' die lede duvel droech u hier 3 520. ' deable li ont amene/ 
 Ren. 5051. 8171. ' dise hat der tiuvel gesendet in min lant/ 
 Bit. 30 b . f der tievel sande mich an die stat/ Reinh. 311. 551. 
 f sus (so) kam er her geriieret, als den der tiuvel fiieret/ Trist. 
 6855. ' quis te maleficus hie adduxit ? 3 Vita Joh. Gorziensis, 
 before 984, in Mabillon's Ann. Bened. sec. 5, p. 401. 'does the 
 ritt (pestis) bring you here now ? 3 H. Sachs iv. 3, 5 b ; equivalent 
 to the Westphalian ' wo ford di de suke her ? 3 for diseases were 
 looked upon as demonic beings. But what means that in 
 Schmidts Schwab, wtb. 544, tf has the zauch brought you back 
 already t 3 I suppose, the hellish hound (tyke, OHGr. zoha, bitch). 
 Westph. ' fort juw de kiwitt (peewit) nu weer her ? ' instead of the 
 more usual cuckoo, vulture, which, like the peewit, are magical 
 birds. f hat mich der guckguck hergebracht/ Grobianus 97 a . 
 And curses go through the same variations : e daz dich der tiuvel 
 hin fiiere ! 3 Sifrit 74, 2. ( var du dem tiuvel in die hant ! 3 
 Reinh. 952. f le diable t'emporte ! 3 'the geier (vulture) take 
 you ! ' Gryphius 746. ' the cuckoo and his clerk fetch him ! 3 
 Dan. ' var satan i void ! 3 ' die leide ride (mala pestis) miieze in 
 vellen ! 3 Karlmeinet, Meusebach 162. In the same way are to be 
 judged the formulas about becoming and being the devil's, i.e. 
 falling due to him, where again cuckoo, vulture and the rest can 
 be substituted. A devil's carl, devil's child, des tuvelis kint, 
 Rol. 2, 31 mean those taken possession of by him : curiously 
 Lamprecht makes Porus exclaim 4452 : dirre tubilis Alexander 
 stellet michel f wunder/ this hero is bold as the devil. 
 
1014 
 
 DEVIL. 
 
 These quotations will not appear superfluous, if we will observe 
 that they fit themselves to the Devil chiefly in those respects m 
 which he is a product of heathen god-notions. As we hear it 
 said just as much : ' what (ill) weather sends you here ? what 
 tempest (or thunderstorm) has brought you this way ? what, has 
 the hail beaten you here too? where does the hail beat you 
 from ? 3 in Simplic. 5, 2, "Til be the weather's if . . ./ f M be 
 thunder's first ! 3 1 and even ' where does the Lord send you here 
 again from V; can anything be plainer, than that such phrases 
 properly refer to the heathen Donar, lord of the weather, conse- 
 quently that by the Devil afterwards put in his place we are to 
 understand him ? Or we may, if we please, summon up some 
 storm-breeding giant, a Blaster, Yader or Fasolt (pp. 549. 630). 
 We know that thunderbolts are also devil's fingers (p. 179).— And 
 here some other points can be made good. Donar had a red 
 beard, and our proverb runs : red of beard, devil's weird, f rode 
 baert duivels aert (= kind)/ We good-naturedly pity in the 
 words poor devil; in the 17th cent, they still said poor thunder, 
 Weise's Drei erzn. pp. 14. 335 ; and thunder's child is synony- 
 mous with devil's child, ibid. 285. 425. The author of Simplicis- 
 simus writes both teufelsgeld p. 480, and donnersgeld p. 481, in 
 the sense of accursed pelf. The curse ' zum donner' still means 
 exactly the same as 'zum teufel' ; and our 1 fahr zum teufel I' 
 answers in effect to the ON. < far til Odins ! Offinn eigi >ic ! ' as 
 well as to <}?ik hafi gramir, ibtnar,' p. 991, and to ' dat die de 
 Earner I Hamer sla V p. 1 81. To the benediction < Gott wait's 
 (God guide it) ! ' corresponds in the mouth of the vulgar the curse 
 < des walte der teufel I der donner ! ' Nor be it forgotten, that in 
 exclamations and curses, of no matter what language, names of 
 old gods get hardened and fixed; conf. p. 783-4, and Gramm. 3, 
 297 (see Suppl.). 
 
 Again, the Devil stands connected, not only with the gods of 
 heathenism, but with its dsemons, its spirits ; and a good deal of 
 what was ascertained in ch. XVII. will apply to him. Thus he 
 is called the wicht, the bosewicht, the hellewicht (p. 441) in the 
 harshest sense ; the alp, whose spell binds men, may stand for 
 
 1 < Ik sen dormers ! ' Hansen's Geizhals p. 120. In Pruss. Natangen, Pikullis 
 (p. 672, surely not akin to Picken p. 176 ?) takes the place of it : < hat mich heute 
 der Pakulls gedragen ? ' Firmenich's Volkerst. 1, 108. 
 
DEVIL. 
 
 1015 
 
 him. Like elves lie lias the power of appearing, disappearing, 
 and transforming himself, only the more sportful mischief of 
 these sprites becomes grim earnest when applied to him. Like 
 the alp, the Devil or valant is said to ride men, p. 464: in a poem 
 of Heinr. von Miiglein (Mus, 2, 196) God destines him to ride 
 a wicked woman ' over hill and dale/ It is a remarkable thing, 
 that the notions of wind, wight, thing, and no less those of devil 
 and valant, are used to strengthen a negative, Gramm. 3, 734-6 
 (see Suppl.). 1 Now, as the word tropf (drop, ibid. 730) was used 
 in the same sense, it explains how the expressions e armer tropf 
 (poor wretch, fool), armer wicht, armer teufel 3 all came to have 
 one meaning. We either attribute to spirits and the Devil the 
 swiftness of wind, of the Wild Host rushing in storm, or we 
 imagine the wind itself a spirit and devil (p. 999) ; hence the 
 following are synonymous turns of speech : ' sam sie der tievel 
 vuorte/ as though the d. carried her, Rab. 749. Dietr. 8854, and 
 e as if the wind drove her/ c she rushed past me like the zauch 
 (tyke, p. 1013)/ Schmid's Schwab, wtb. 544. 
 
 That morbid imbecile condition of one whom the elves are said 
 to have touched (p. 461) is undoubtedly analogous to possession 
 by devils. The difference lies in this, that the Heathen view 
 makes the spirits operate purely from without, while in Jewish, 
 Oriental and Christian doctrine the devils take up their abode in 
 a man's body, and for the abnormal condition to cease, they must 
 be formally cast out. An actual incarnation took place (p. 338), 
 and we speak of devils incarnate. Saul is possessed by the evil 
 spirit. When Nalas had denied himself, the demon Kalis entered 
 into him, but retired at length, and passed into a tree (Bopp's 
 Nalas pp. 234. 267. 196-8). Even our early Mid. Ages furnish 
 examples : Carl, son of king Ludwig, was a demoniac (Pertz 1, 
 
 1 Nib. 1682 : ' ich bringe iu den tiuvel ' means I bring you none at all, as we 
 say ' the devil a bit,' etc. But also the simple indefinite pronoun is intensified by 
 the addition of devil : ' welcher teufel ? ' who ? [quisnam, ris irore] Phil. v. Sittew. 
 1, 30. ' besehen, welchen tiuvel sie mit im wellen ane-vahen,' see what d. they 
 will do with him, Morolt 2650. ' zuo welchem tiuvel bin ich geschart ? ' Bit. 7766. 
 ' von ivelchem tiuvel si sint komen ? ' Dietr. 81 b . ' welchen tiuvel hfflte ein wip an 
 dir ersehen ? ' = who in the world, Hartm. erst, biichl. 818. Cries of surprise : 
 ! was teufel; what (the) devil, Dan. ' hvad fanden ' (intens. ' hvad i f andens skind 
 og been,' skin and bone), ' drink then you and the devil ! ' (Schlampampe p. 17) are 
 still common among the people. The meaning of the last is ' you and whoever it 
 may be ' ; but the combination is also a counterpart of the ' God and I ' explained 
 on p. 16. ' daz weiz er und der tiuvel wol,' Helbl. 7, 125. Curiously in Kenner 
 1745 : ' dem tiuvel von erst und darnach Gote,' the d. first, and then God. 
 
101G 
 
 DEVIL. 
 
 495) For elves to steal men's children and put their own 
 changelings in their place, is heathenish (p. 468) ; for the Devil 
 to lie hid in the ckangeliug, is not (Zeno 58 seq.). Again, 
 the devil-possessed are like those houses and tenements where 
 racketing sprites have made themselves fixtures (pp. 514. 892). 2 
 An early instance of this is that Grendel in Beowulf, who disturbs 
 the royal hall by his nightly visits. For ( possessed ' (arreptitius, 
 daenioniacus), having the devil in one's body, the OHG. has the 
 following terms : firnoman, taken up, 0. iii. 14, 107 (MHG. ' vil 
 gar vernomen ich do lac/ I lay insensible, Fragm. 46 b ) ; f ther 
 diufal ist iru inne,' 0. iii. 10, 12; 'gramon in-gvwitun' p. 991 
 (0. Fr. ' mans esperis li est el cors entres, 3 Garin p. 280); tiauol- 
 winnic, tiuvolwinnanti, Gl. mons. 337. 391. Doc. 239, as well as 
 tiuvolsioh, AS. deofolseoc (-sick) ; in 0. iii. 14, 63 ' thie mit 
 diufele wunnun, who had to contend with the devil ; and that is 
 the meaning of H. Sachs's ' wiitig und icinnig 3 1, 481 b . iv. 3, 16 a . 
 In the 13th cent, our ( possessed' was already a current phrase : 
 'besaz sie der valant,' Uolrich 1510. f nu var hin, daz hiute der 
 tievel uz dir leal ! 3 holla out of thee, Ben. 440. ' der tiuvel var 
 im in den munt ! 3 pop into his mouth, Eeinh. 1642. ' var du 
 dem tievel in die hard ! ' 852. ' der tiuvel var dir in den bale ! 3 
 into thy skin, Morolt 1210. ' der tufil muez im durch daz lierze 
 varn ! ' Grundr. 314. f tusent tiuvel uz dir bellen ! 3 bark, MsH. 
 3, 259 b (we still say, ' an evil spirit spoke out of Mm 3 ), 'ich 
 wasn der tiuvel uz beiden luge 3 Reinh. 309. 520 (see Suppl.). 
 
 The words last quoted bring us to his mendacity. The Scrip- 
 ture calls him a ' father of lies ' ; c tievellichen gelogen 3 lied like 
 
 1 Vita S. Godebardi (d. 1038) : In civitate Eatisbona quodam tempore sanctus 
 Godebardus niorabatur, pro negotio forsan sui monasterii; ubi quaedam obsessa a 
 daemonio ad eum ducebatur, ut sanaretur ab eo. Quam vir Dei inspiciens ait : 
 ' responde mibi, immrmde spiritus, ad ea quae a te quaero. quid bic agis in cre- 
 aturaDei?' At daemon ait : 'pleno jure est anima ipsius mea, quod incantatrix 
 est, et per earn rnultas animas lucratus sum.' Et ait vir sanctus : ' quare propter 
 incantationem tua est?' Et daemon ait: ' nonne legisti quia Dominus pithones, 
 divinos et incantatores jussit exterminari? quid enim tales faciunt, nisi quod mibi 
 meisque principibus deseryiunt ? idololatrae enim sunt, vix enim aliquos tanto jure 
 possidere possumus quanto bujusmodi vitiis irretitos ; numquid ignoras quod inter 
 mille incantatrices aut divinos vix una invenitur quae vel qui vebt boc vitium 
 confiteri ? sic enim ora ipsorum claudimus, ut de talibus loqui nibil valeant quovis 
 modo.' Tbe bisbop casts out tbe demon. Et sic spiritus ille malignus abscessit, et 
 mulier ut mortua cecidit. Sed vir sanctus subito earn erexit, erecta vero publice 
 vitium incantationis, quod dudum multoties perfecerat, cum lacrymis est confessa, 
 quam et vir sanctus solvit. 
 
 2 A deserted castle possessed by tbe devil, Greg. Mag. dial. 3, 4. Like tormenting 
 sprites, tbe devil ows stones, conf. Greg. Tur. vitae patr. 1, vita Heimeradi cap. 21. 
 
DEVIL. 
 
 1017 
 
 a devil, says Nib. 2167, 3. What if the corrupt Dan. ' Locke 
 lojemand, lovmand' p. 246 had an allusion to lyve (mentiri) pret. 
 loi, or if a kinship could even be established between luge (men- 
 dacium) and logi (blaze, blast) ? Wind means to us a false 
 allegation, windbag a humbug, liar. A Dan. proverb says : 
 'logn er et skadeligt uveir ' (mendacium est tempestas nociva), 
 Saxo Gram., ed. Mull. p. 200. A liar is also a mocker, hence 
 <des tievels spot/ Nib. 2182, 2. f daz sinen spot der tuvel mit 
 den sinen habe,' Gr. Rud. 1, 9. In Mod. Nethl. ' de vyand heeft 
 my beet gehad/ hostis me ludibrio habuit (see Suppl.) . 
 
 GrendeVs diabolic nature resembles that of bloodthirsty water- 
 sprites (p. 494) ; he lives too in moors and fens, and comes up at 
 night to haunt sleeping mortals : ' com of more gangan/ Beow. 
 1413; he flies f under fen-hleo$u' 1.632. He drinks men's blood 
 out of their veins 1478, like vampires whose lips are moist with 
 fresh blood. An ON. saga has a similar demon, called Grimr 
 oegir because he can walk in water as on land, he spits fire and 
 poison, suds the blood out of man and beast (Fornald. sog. 3, 
 241-2). 
 
 About when in the Mid. Ages did the idea spring up of formal 
 covenants and treaties which the Devil concludes with men ? To 
 the unfortunate, the desperate, he promises temporal blessings 
 for a number of years, but bargains for their souls at the expira- 
 tion of the term, and insists on a written bond usually signed 
 with the men's blood. This sounds not heathen, but rather as if 
 invented after the Eoman mode of writing had become general 
 in Europe. The Norse devil 1 tries to strike profitable bargains 
 too, but never in writing. The most famous and variously told 2 
 tale is that of the vicedominus Theophilus. It is known that 
 Gerbert, afterwards pope Silvester 2 (d. 1003), was said to have 
 
 1 The iotunn p. 547. The transaction is called a purchase. 
 
 2 The event itself is placed at the beginn. of the 6th cent. ; the oldest work 
 I know of, that relates it, is Hroswitha's poem Lapsus et conversio Theophili vice- 
 domini (Opp. ed. Schurzfleisch pp. 132-145), of the latter half of the 10th cent. 
 Not long after comes the mention of it by Fulbertus Carnofcensis (d. 1029), Opp. 
 Paris 1608, p. 136. A Historia Theophili metrica is attrib. to Marbod (d. 1123), 
 and stands in his Works (ed. Beaugendre pp. 1507-16). The story occurs m Hart- 
 mann's poem (12th cent.) Von dem gelouben, 11. 1927-98. Berceo (d. 1268) merely 
 alludes to it in Milagros de Maria str. 276, and in Duelo de Maria str. 194 ; so does 
 a MHG. poet, Altd. bl. 1, 79. Widest diffusion given it by Vincentius Bellovac. m 
 Spec. hist. 22, 69. Dramatized by Eutebeuf (Legrand 1, 333 ; now publ. m Jubmal's 
 ed. 2, 79-105, and Michel's Theatre Fran?, 136-156 with notes on its liter, history) ; 
 and aft. by a Low Germ, poet (Bruns p. 389). 
 
1018 
 
 DEVIL. 
 
 sold himself to the devil (Anon. Leobiens. in Pez 1, 763). In 
 the Annolied str. 46-7 is the story of one Volprecht, who gives 
 himself to the devil; another in Ottocar cap. 335. In most 
 legends of this kind the Devil misses his prey after all, and is 
 made to give up the damning document. The man may have 
 denied God, but has never renounced the heavenly Virgin, so she 
 lends a helping hand. In a Swiss folktale the devil bargains 
 that the contracting party shall never say the gospel of John any 
 more (de Hanseler uf der lalle ummedriillen), but he comes to 
 grief nevertheless, for the poor shepherd lad ivhistles it from 
 beginning to ' end. Another time the Evil one is promised 
 payment of the sum advanced, at the falling of the leaf ; but 
 when at fall- time he presents himself, and presses the bargain, he 
 is shown trees in the church, that were cut with the leaves on 
 (Kinderm. no. 148), or else firs and pines (Woycicki's Klechdy 1, 
 149). On the whole there are ways more than one, to cheat the 
 poor devil of his legal due. One who has bound himself to him, 
 but who for seven years long neither washes nor combs, is rid of 
 him again ; or he need only have demanded that the devil shall 
 make a sapling grow, a thing beyond his power (Superst. I, no. 
 626). The former is the story of Bearskin -(Simplic. 3, 896. 
 Kinderm. no. 101), and of Brother Sooty (KM. no. 100) : Bear- 
 skin has to remain seven years in the devil's service, wrapt in a 
 bear's hide by way of cloak, i.e. leading a lazy inactive life (conf. 
 p. 1010, the bearskin offered to the devil). Almost every case 
 contains this stipulation of seven years to be spent in his service 
 and lore. 1 
 
 What has a more direct bearing on our investigation is, that 
 some of the ON. legends speak of a gefaz 0(?ni (giving oneself 
 to O.) exactly as the christian Mid. Ages do of writing or vowing 
 oneself into the Devil's hands. Indeed ' gefa ' seems the most 
 genuine expression, because the free man, who of his own accord 
 enters into service and bondage, gives, yields himself: giafj?rael, 
 servus dedititius (BA. 327); 'begeben' is used in MHGr. of 
 maidens giving themselves up to the church. The Olaf Trygg- 
 vas. saga tells how king Eirikr of Sweden gave himself to 
 
 1 Mone's Anz. 5, 176. In a MHG. poem (Fragm. 20 c ) an old man is addressed : 
 4 din hundert jar sint nu komen zuo siben jdren tiz erwegen, daz din der tiufel 
 miieze pflegen.' 
 
DEVIL. 
 
 1019 
 
 OSinn (at hann gafsc O&ni) in return for his lending him victory 
 for ten years long, Fornm. sog. 5, 250 and 10, 283; and this last 
 account calls Oddiner a devil (so in 10, 303 a ' diofull me$ asionu 
 OSins,' looking like O.). That the ancient god of victory here 
 sinks into the Enemy of good, is, from the legend's point of 
 view, quite in order. The only question is, whether the loan for 
 ten years, and after that, the king's forfeiture to the god, were 
 taken over from christian stories of the devil, or had their ground 
 in heathen opinion itself. In the latter case it may have been 
 these heathen traditions that first suggested to christians the wild 
 fiction of a league with the devil. It is true the Norse authorities 
 say nothing about a bond signed in blood, nor about fetching 
 away upon forfeiture (see Suppl.) . 
 
 How to call to the Devil, when one wishes to have dealings 
 with him, we learn from a Dan. superstition (no. 148) : Walk 
 three times round the church, and the third time stand still in 
 front of the church-door, and cry ' come out ! ' or whistle to him 
 through the keyhole. That is exactly how spirits of the dead are 
 summoned up (Superst. G, line 206 seq.). The hiss, by which 
 homage was rendered to the devil, does not occur till we come to 
 heretics and the • later witches ; it seems either copied from the 
 secular homagium, or a parody of the christian kiss of peace 
 during Adoration. 
 
 The devil in some stories, who brings money or corn to his 
 friends and favourites, approximates to good-natured homesprites 
 or elves ; and in such cases nothing is said about a bond or about 
 abjuring God. He is usually seen as a fiery dragon rushing 
 through the air and into chimneys (Superst. I, nos. 6. 253. 
 520-2-3. 858). The Esthonians say, red streaks of cloud shew 
 the dragon is flying out, the dark that he is returning with booty 
 (Superst. M, no. 102) ; so the Lithuanians about the red alb and 
 the blue (N, no. 1). In Lausitz they tell of a corn-dragon (zitny 
 smij) who fills his friend's thrashing floor, a milk-dragon (mlokowy 
 smij) who purveys for the goodwife's dairy, and a penny-dragon 
 (penezny smij) who brings wealth. The way to get hold of such 
 a one is the following : you find a threepenny piece lying some- 
 where to-day ; if you pick it up, there'll be a sixpenny piece in 
 the same place to-morrow, and so the value of what you find will 
 keep rising till you come to a dollar. If you are so greedy as to 
 
1020 
 
 DEVIL. 
 
 take the dollar too, you get the dragon into your house. He 
 demands respectful treatment and good fare (like a homesprite) ; 
 if goodman or goodwife neglect it, he sets the house on fire over 
 their heads. The only way to get rid of him is to sell the dollar, 
 but below its price, and so that the buyer is aware and silently 
 consents. 1 It is the same with the alraun and the gallows- 
 mannikin (p. 513 n.). If given away, these breeding -dollars always 
 come back (Superst. I, no. 781). 
 
 But nowhere does the Devil savour so much of heathenism as 
 where he has stept into the place of the old giant (pp. 999. 1005. 
 1023-4) . Both of them the thunder-god pursues with his hammer; 
 as the sleeping giant is struck by Thorns miolnir, so is the devil by 
 the blacksmith's hammer (p. 1011) ; 2 the devil with three golden 
 hairs (KM. no. 29) has already been likened to the ON. Ugarthi- 
 locus (p. 244) . And more especially is he giant-like, where the 
 people credit him with stupendous feats of building and stone- 
 throwing : here he puts on completely the burly, wrathful, spiteful 
 and loutish nature of the iotunn (pp. 534. 543-54) ; stupid devil 
 is used like stupid giant (p. 528). The building of christian 
 churches is hateful to him, and he tries to reduce them to ruins ; 
 but his schemes are sure to be foiled by some higher power or by 
 the superior craft of man. Like the giant, he often shews him- 
 self a skilful architect, and undertakes to build a castle, bridge 
 or church, only bargaining for the soul of him who shall first set 
 foot in the new building. 
 
 What was once told of the giant is now told of the devil, but 
 a harsher crueller motive usually takes the place of milder ones. 
 The giant in building has commonly some sociable neighbourly 
 purpose (pp. 535-54), the devil wishes merely to do mischief and 
 entrap souls. Norway has many legends of giant's bridges. The 
 jutul loves a huldra on the other side of the water ; to be able to 
 visit her dryshod, he sets about building a bridge, but the rising 
 sun hinders its completion (Faye 15. 16). Another time two 
 jutuls undertake the work to facilitate their mutual visits. Over 
 
 1 Lausitz. monatsschr. 1797, p. 755-6. Conf. the Mem. oorem, Haupt's 
 Zeitschr. 7, 532. 
 
 2 It is no contradiction, that in other stories the Devil has the opposite part of 
 Donar with his hammer and bolt handed over to him, or again that of the smith, 
 the limping Hephsestus. A preacher of the 14th cent. (Leyser 77, 10) speaks of 
 the evil devil's blow-bellows. 
 
DEVIL. 
 
 1021 
 
 the Main too the giants propose to build a bridge (p. 547), 
 though the motive is no longer told. When the Devil builds the 
 bridge, he is either under compulsion from men (Thiele I, 18), or 
 is hunting for a soul (Deut. sag. nos. 185. 336) ; but he has to 
 put up with the code or chamois which is purposely made to run 
 first across the new bridge. 1 A Swiss shepherd in a narrow glen, 
 finding he could not drive his flock over the brook, wished the 
 devil would bridge it over for him ; instantly the fiend appeared, 
 and offered to do the work on condition that the first thing that 
 crossed should be his : it was a goat that led the way (Tobler 
 214 a )\ In one French story, having reserved for himself every 
 thirteenth creature that should cross the bridge, he has already 
 clutchyed numbers of men and beasts, when a holy man, being 
 a thi/rteenth, confronts and conquers him (Mem. de Pacad. celt. 
 5, 8/84). 3 The church-building devil also having bargained for the 
 'Jul of the first that should enter, they make a wolf scamper 
 'through the door (Deut. sag. no. 186) ; he in a rage flies up 
 through the roof, and leaves a gap that no mason can fill up (the 
 last incident is in nos. 181-2). On mountains he builds mills , 
 and destroys them again (nos. 183. 19 5). 3 His wager with the 
 architect of Cologne cathedral is remarkable : that he will lead 
 a rivulet from Treves to Cologne, 4 before the other can finish his 
 church (no. 204). In the same way a giantess wagers to throw 
 a stone bridge over a strait of the sea, before St. Olaf shall have 
 brought his church-building to an end ; but the bridge was not 
 half done, when the bells pealed out from the sacred pile. She in 
 vexation hurled the stones she was building with at the church- 
 tower, but never once could she hit it ; then she tore off one of 
 her legs, and flung it at the steeple. Some accounts say she 
 knocked it down, others that she missed ; the leg fell in a bog, 
 
 1 Before entering a new house, it is safest to let a cat or dog run in first, 
 Superst. I, 499. 
 
 2 The devil is shut up in a tower, where he may get out at the top, hut only by 
 mounting one stair a day, and there "being 365 of them, the journey takes him a 
 whole year. 
 
 3 A mountain called Teufelsmulin at the source of the rivulet Alp is ment. in 
 Dnmbek's Geogr. pagor. p. 79 ; and a mill Buvelmolen near Soest in Seibertz 1, 
 622. Bechst. Franken p. 107. Baader's Bad. sag. no. 487. 
 
 4 By this was meant the oldKoman aqueduct (Gelenius de admir. Col. p. 254), 
 of which an equally fabulous account stands in the Annolied 510 : ' Triere was ein 
 burg alt, si zierte Bomare gewalt, dannin man undir der erdin den win santi verre, 
 mit steinin rinnin, den herrin al ci minnin, di ci Colne warin sedilhait.' 
 
1022 
 
 DEVIL. 
 
 which is still named Giograputten (Faye p. 119). Bell-ringing is 
 hated by dwarfs (p. 459), giants (Faye p. 7. 17. Thiele 1, 42), 
 and devils, 1 who keep retiring before it : these legends all 
 signalize the triumph of Christianity. Out of some churches the 
 devil drags the bells away (Deut. sag. 202) : at first he does not 
 know what the new structure is for, and is pacified by evasive 
 answers (no. 181) ; but when it stands complete, he tries to 
 batter it down with stones. Devil's stones are either those he has 
 dropt as he bore them through the air for building, or those he 
 carried up the hills when undoing some work he had begun, or 
 those he has thrown at a church (nos. 196-8-9. 200. 477). Scan- 
 dinavian stories of stones hurled by the giant race at the first 
 christian church are in Thiele 2, 20. 126-7. Faye pp. 16. 18; a 
 Shetland one in Hilbert p. 433. Frequently such fragments of 
 rock have the fingers of the devil's hands imprinted on them; a 
 stone on which he has slept shews the mark of his ear, DeV- 
 sag. 191. At Limburg near Tiirkheim in the Palatinate is a 
 stone, which the Evil one was bringing to fling at the church ; 
 but being only a young devil, he tired of the heavy load, and lay 
 down to sleep on it ; his figure printed itself on the rock, and he 
 overslept the time during which the throw ought to have been 
 made. In the vale of Durbach, on a hill of the Stollenwald, 
 stand eleven large stones; the twelfth and largest one the devil 
 was carrying off, to batter down the Wendels-kirk with ; he had 
 got across the Eappenloch with it, and halfway up the Schiehald, 
 when he laid his burden down, and had a rest. But after that he 
 could no longer lift the heavy stone, its pointed end stuck fast in 
 the mountain, and you may still see the round hole made in it by 
 the devil's shoulder-bone. So the church was spared, but the 
 devil still drives about the place now and then with six he-goats, 
 and at midnight you hear the crack of his whip (Mone's Anz. 3, 
 91)._ Devil's Dikes* are explained by the people as built by the 
 Devil to mark the boundary of his kingdom (Deut. sag. 188) ; he 
 is imagined then as the ruler of a neighbouring and hostile 
 kingdom (a Iotunheimr), nay, as disputing with God the possession 
 
 1 In the Mid. Ages bells were rung to keep off lightning (the heathen Donar) 
 and the^evil.^ ^ d(ml)Ie gense of ditch and earth-wall, both being made by 
 digging ; hence also any wall. The Germ, graben, ditch, bas in some old words the 
 meaning of wall.— Trans. 
 
DEVIL. 
 
 1023 
 
 of the earth, till at last they agree to divide it, and the Devil 
 builds the boundary- wall (no. 189). But these devil's walls and 
 devil's ditches alike gather additional significance for us. The 
 people call the Roman fortifications in Bavaria, Swabia, Fran- 
 conia and the Wetterau, not only devil's walls, but pfalgraben, 
 joohlgraben, pfahltdbel (-mounds), and even simply pfal, pi. pfale, 
 which is explained as our pfahl, pale or stake, a word early 
 borrowed from Lat. palus (Graff 3, 331). But these walls have 
 no stakes in them, only stones and bricks ; it seems more correct 
 to trace the name to our old friend Phol ; the form Wulsgraben, 
 which occurs in the Av"etterau (Dieffenb. A^ett. p. 142) and is 
 merely a softened pronunciation of Phulsgraben, is clearly in 
 favour of it ; and we have seen several instances in which Phol, 
 Pfal, Pful interchange. What is more, in various places the 
 devil's wall is also called the schweingraben (swinedike), and a 
 remarkable Swabian folktale says it was scratched up and rooted 
 up out of the ground in the night by a chanticleer and a hog. 1 
 Does not that unmistakably point to pfol the boar (p. 996) ? I 
 have scarcely a doubt that popular tradition and local names will 
 yield some further confirmations. On this devil's wall the devil 
 is said to come driving on Christmas night (Abh. der Miinchn. 
 acad. 1, 23, conf. 38), as nearly all the heathen gods are astir 
 from then to Twelfthday. Nor ought we to overlook, that in 
 such districts we also come across teufelsgraben, diihersgraben, 
 e.g. in Lower Hesse, where Roman walls never came : any rocks 
 and walls that strike the eye are traced back by popular imagina- 
 tion either to giants and devils, or to Romans (p. 85) and Hel- 
 lenes (p. 534). One piece of rock the Devil puts on as a hat, to 
 shew his enormous strength ; then comes the Saviour, and slips 
 the same on his little finger (Deut. sag. no. 205), just as Thorr 
 keeps outdoing the giant (p. 545) : doubtless a fiction of primitive 
 times. But when footprints of the Saviour and the Devil are 
 pointed out on high cliffs, from which the tempter shewed and 
 offered to his Lord the landscape invitingly spread out below 
 (DS. 184. 192), that seems to be founded on the Bible. 3 Pro- 
 
 1 Prescher's Hist, bl., Stnttg. 1818, p. 67. Where the wall runs over the 
 Kochersberg to the E. Murr, the country people all call it schweingraben. 
 
 2 Ulrichs in his Journey through Greece 1, 44 gives the story of a devil's stone 
 (logari) from which the Devil preached (\6yos). 
 
1024 
 
 DEVIL. 
 
 jecting crags are called devil's pulpits (Staid. 2, 85, kanzeli, 
 fluhkanzel), whence he is said to have preached to the assembled 
 people (DS. 190. Bechst. 3, 222); perhaps in olden times a 
 heathen priest stood there, or a divine image ? or are they simply 
 ancient Woden's hills ? The devil's beds may be placed by the 
 side of the Brunhilde beds and the like (see Suppl.). 
 
 Here I will make room for a few detailed narratives. The 
 Devil is represented as a masterful giant who will have his tithe 
 and toll : sometimes he appropriates the first who crosses the 
 bridge, at other times the last. So from the wheel of fortune 
 (p. 868) he every year made the last pupil drop off, 1 and took 
 him to himself. A Spanish legend has it, that there was a cave 
 at Salamanca, where he constantly maintained seven scholars, on 
 condition that when they had finished their studies, the seventh 
 should pay the lawing. Once, when a set of students were 
 taking their leave, and the last was ordered to stay, he pointed 
 to his shadow, saying ' he is the last ! 9 So the devil had to take 
 the shadow, and the pupil escaping remained without a shadow 
 all his life. Jamieson gives the details of a Scotch superstition : 
 ' Losing one's shadow arrives to such as are studying the art of 
 necromancy. When a class of students have made a certain 
 progress in their mystic studies, they are obliged to run through 
 a subterraneous hall, where the devil literally catches the hind- 
 most in the race, unless he crosses the hall so speedily that the 
 Arch-enemy can only apprehend his shadow. In the latter case 
 the person of the sage never after throws any shade, and those 
 who have thus lost their shadow always prove the best magicians.' 
 The devil is cheated of his prey, and has to put up with the bare 
 shadow, like the dishonest man in the sham penance (HA. 678) 2 
 (see Suppl.). 
 
 That significant Norrland story of the giant Wind and 
 Weather (p. 548), whose connexion with the Devil is placed 
 beyond a doubt by the observations on pp. 1000-14, is related by 
 Thiele 1, 45 in the following shape. Esbern Snare wished to 
 build Kallundborg church, but his means not sufficing, a trold 
 
 1 ' Da nu einer ins teufels reder sesse, oder gar in sumpf gefallen were, oder 
 des tods schwaden hette ihn ergriffen,' Mathesius 140b. 
 
 2 Chamisso's Peter Schlemihl rests, no doubt, on a legend substantially the 
 same. Of the homesprite Vollmar, on the contrary, nothing was seen but tha 
 shadow, p. 509. 
 
DEVIL. 
 
 1025 
 
 offered his assistance on condition that, when the church was 
 finished, Esbern should be able to tell the trold's name, or else 
 forfeit to him his heart and eyes. The work went rapidly for- 
 ward, and only half a pillar was wanting, when Esbern began to 
 be alarmed, because he knew not yet the trold's name. Anxious 
 and sad he wandered in the fields, when at the top of a rock he 
 heard the voice of a trold-wife : ' hush, hush, my child, to-morrow 
 comes thy father Fin bringing thee Esbern Snare's heart and 
 eyes to play with/ Esbern came home comforted ; he stept into 
 the church, the trold was just bringing up the stone shaft that 
 was still wanting, when Esbern hailed him by the name of Fin ! 
 In a rage the trold shot up into the air with the half-pillar : that 
 is why the church stands on three pillars and a half only. Finnr 
 is the name of a dwarf in the Edda. — The German legend on 
 p. 549 is told thus in Lower Hesse : A peasant on the Ellenbach 
 (by the Sandershauser mt. near Oassel) had so much corn to 
 gather in, that he knew not how to house it all : his barn was too 
 small, and he had not the money to build a larger. As, thought- 
 ful and anxious, he paced his fields, a gray old mannihin stept up 
 to him, and asked the reason of his sadness. When the peasant 
 had told him the plight he was in, Gray mannihin smiled and said : 
 ' a barn I would doubtless build for thee, so roomy that thou 
 canst garner all thy crop therein, and ere to-morrow's dawn shall 
 it stand ready in thy yard, if thou wilt make over to me whatso- 
 ever hidden property thou ownest.' 1 The peasant thought of 
 treasures underground, which could do him no good till they 
 were lifted, and he closed with the stranger's offer : not till he 
 turned to leave did he notice a cow's foot and horse's foot peep out 
 from under the gray coat. He went home, and told his wife what 
 had happened to him in the field : ' my God ! what hast thou 
 done ? I have a child unborn, and thou hast signed it away to 
 the Evil one/ The moment it was dark, a tremendous din arose 
 in the farmyard, carters, carpenters, masons working away to- 
 gether, the Devil as architect directing the whole business, which 
 advanced with incredible speed : a few hours more, and the barn 
 
 1 Hottr (hat, gray hat), i.e. Ocfinn (p. 146), after giving Geirhildr his spittle to 
 be the barm of the ale she was brewing (conf. p. 902), demands what is between her 
 and the vat, viz. her unborn child, Fornald. sog. 2, 26. The wilde walrabe (p 997) 
 requires of the queen ' det du haver under belte dit, 1 DV. 1, 187. If only for this 
 one incident, I hold the Hessian tale to be of heathen origin. 
 
 V 
 
1026 DEVIL. 
 
 stood ready built, the roof was thatched, the walls filled up, only 
 a square or two stood open in the gable. Then the cunning wife, 
 dressed in her husband's clothes, crept across the yard to the 
 henhouse, clapt her hands} and mimicked the crow of a cock, and 
 all the cocks set up a crowing one after the other. The evil 
 spirits scuttled away with a great uproar, leaving but one gable- 
 square of the new barn empty: one carter had just come up 
 with a large stone drawn by four chestnuts, when the Devi 
 cauo-ht him up and smashed him, cart and steeds and all, against 
 the barn ; his figure was printed on that same stone for a remem- 
 ■ brance, and may be seen there now. The barn-gab e no human 
 hand has ever been able to close up; what was built in by day 
 would always fall out again at night* The hill where the gray 
 » first appeared to the peasant is called Tmfehbwrg.Sot far 
 
 man iir»u appear ^ ™ r - , .,, - * 
 
 from Bomhild stand the Gleichberge, high basaltic hills, one ot 
 which has its top encircled by a double ring of stones irregularly 
 piled Here the Devil once carried a wall round the castle ot a 
 knio-ht, having bargained for the hand of his lordship's daughter. 
 But°before daybreak the young lady's nurse slapped her knees 
 loudly with her hands, the cocks began to crow, and the devil lost 
 his bet. Exasperated he destroyed his own work, therefore yon 
 see only ruins of the wall. Another version of the story (Bechst 
 Franken p. 261) is, that the nurse, having overheard the compact, 
 stole out at early morn with a dark lantern to the hen-roost; 
 the cock, suddenly seeing the light, thought it was day and 
 crowed with all his might?-K mill at Coslitz being badly off for 
 water, the Devil undertook to provide it with plenty by daybreak 
 before the cock should crow; the miller in return bound himself 
 to give up his handsome daughter. In one night therefore the 
 devil had nearly finished cutting the conduit from the E be to 
 Coslitz, when the miller repented, and, some say by imitating 
 the cock's cry, others by knocking his leather apron made the 
 cock crow before his time, whereupon the devil departed m anger, 
 and the trench remained unfinished, Mitth. des Sachs, verems, 
 
 ""i In any church the hole at which the ae.il has flown out can never he closed, 
 s Same incident in a Thuringian story, Bechst. 3, 224. 
 
DEVIL. 
 
 1027 
 
 Dresd. 1835. 1, 11. — At Geertsbergen in W. Flanders there goes 
 a similar story of a devil's barn (duivel schuer), and here too the 
 farmer is saved by the cunning of his wife : lang voor dat de 
 haen gewoon is te kraeyen, sprong zy het bed nit, en liep naer 
 buiten, waer zy een onnoemlyk getal werklieden bezig zag met 
 de schuer op te maken, aen dewelke nog slechts een gedeelte 
 van den zymuer ontbrak. Zy plaetste haven mond tusschen hare 
 handen, en schreeuwde zoo schel als zy maer kon : ' koekeloren 
 haen ! ' en alle de hanen in de rondte lieten hun eerste morgen- 
 geschrei hooren. Het werkvolk was verdwenen, en de schuer 
 stond er, doch met dien onvoltrokken gevel ; men heft herhaelde 
 malen beproefd het gat te stoppen : telkens komt Satan het's 
 nachts openbreken, uit weerwraek dat de ziel van den boer hem 
 zoo loos ontsnapt is. 1 
 
 The Esthonians call a farm-servant who has charge of the 
 barns and grains ' riegenkerl/ Once a riegenkerl sat casting 
 metal buttons, when the Devil walked up to him, said good day, 
 and asked, ' what are you doing there V 'I am casting eyes/ 
 ' Eyes ? could you cast me a new pair V ' Oh yes, but I've no 
 more left just now.' < But will you another time ? ' < Yes, I can/ 
 said the riegenkerl. ' When shall I come again ? ' ' When you 
 please/ So the devil came next day to have eyes cast for him. 
 The riegenkerl said, < Do you want them large or small ? ' < Very 
 large indeed/ Then the man put plenty of lead over the fire to 
 melt, and said, ' I can't put them in as you are, you must let me 
 tie you down/ He told him to lie down on his back on the 
 bench, took some stout cords, and bound him very tight. Then 
 the devil asked, ' what name do you go by ? ' ( Issi (self) is my 
 name/ < A good name that, I never heard a better/ By this 
 time the lead was melted, and the devil opened his eyes wide, 
 waiting for the new ones. < Now for it ! 3 said the riegenkerl,' 
 and poured the hot lead into the devil's eyes; the devil sprang up 
 with the bench on his back, and ran away. He was running past 
 some ploughmen in the fields, who asked him, 'who's done that 
 to you?' He answered, e issi teggi' (self did it). The men 
 laughed and said, < self done, self have/ But he died of his new 
 
 ^•i 1 Ku + nS - en - letter ^ a /> Ghen * 1840. p. 7; and from it Wolf no. 187, who gives 
 similar stories m no. 186 and note p. 686. 
 
 VOL. III. 
 
1028 DEVIL. 
 
 eyes, and nobody has ever seen the devil since. 1 In this tale the 
 Devil is more a blundering giant than the malignant Foe of 
 mankind; his blinding and the name Issi reminds us of Homer's 
 Polyphemus and OZtis, as well as of the oriental Depeghoz 
 (p. 554). In our nursery-tale (KM. 2, 481, conf. Altd. bl. 1, 122) 
 the giant's eyes are scalded out with oil, and in Lith. the devil is 
 called aMatis, the blind, blinded. When other Esthonian tales 
 explain thunder by saying the devil is pursued by God, and 
 fleeing for refuge to the rocks, is smitten down (Superst. M, 61. 
 04) ; here also God resembles the Scand. Thorr, and the Devil a 
 ibtunn whom he slays (see Suppl.). 
 
 It is a vital part of the machinery of medieval poetry, for 
 heroes to be transported by the Devil through the air from distant 
 countries to their home, when there is urgent need of their 
 presence there : some marriage is contemplated, that would rob 
 them of wife or lover. Thus king Charles (in the Spagna, canto 
 xxi) rides a devil, converted into a horse, from the East to France 
 in one night; later legends make an angel appear to him instead, 
 and shew him a strong horse, DS. no. 439. The angel visits the 
 gentle Moringer in like distress (no. 523). Bub Henry the Lion 
 and Gerhart (Caes. Heisterb. 8, 59) travel with the devil's aid. 
 The mere fact that angel and devil can change places here, shews 
 that no evil spirit was originally meant; it is no other than 
 Wuotan carrying through the clouds his foster-son (p. 146) ; and 
 so we get at the real meaning of the question, what devil brings 
 you he°re ? A devil carries a belated canon from Bayeux to Rome 
 in time for pontifical mass; and by the same magic Klinsor and 
 Ofterdingen get from Hungary to the Wartburg. 
 
 There is no surer test of the mythic element having a deep 
 foundation, than its passing into the Beast-fable. The Esthonian 
 tale of the man and the bear going halves in the cultivation and 
 produce of a field (Reinh. cclxxxviii), which turns on the same 
 distinction of upper and under growth that we saw at p. 715, is 
 told in our KM. no. 189 of a peasant and the devil, and m this 
 form we find it as early as Rabelais bk 4, cap. 45-47. Riickert's 
 Poems p. 75 (Godeke 2, 416) give it from an Arabian tradition, 
 the source of which I should like to learn; while the Dan. story 
 
 i Kosenplanter's Beitrage, part 6, p. 61. The devil's being buried by beasts is 
 not in point here. 
 
DEVIL. 
 
 1029 
 
 in Thiele4, 122 relates it of a peasant and a trold. The common 
 folk in Normandy have to this day a legend of their Mont St. 
 Michel, how Michael and the Devil disputed which could build 
 the finer church. The devil builds one of stone, Michael con- 
 structs a handsomer one of ice; when that melts, they both 
 agree to till the soil, the devil choosing the upper herbs, and 
 Michael keeping what hides in the ground. In all these tales, 
 the bear, giant, troll or devil is the party outwitted, like the 
 giant who built the castle for the gods (see Suppl.). 
 
 Lastly, the old-heathen nature of the Devil is proved by animals' 
 and plants being named after him, as they are after gods and 
 giants (p. 532). The libellula grandis, dragonfly, a delicate 
 slender-limbed insect, is called both enchanted maid and devil's 
 horse, devil's bride, devil's nag, Da,n.fande?is ridehest ; in the I. of 
 Mors a beetle, meloe proscarabaeus, fannens riihejst (Schade p. 
 215) ; in Switz. the libellula, devil's needle, devil's hairpin, and 
 the caterpillar devil's cat. 1 In the vale of Rimella the black 
 snail, tiufulsnaMe, and a tiny black beetle s' bozios ajo, the evil 
 one's mother, Albr. Schott pp. 275. 334, a counterpart to the 
 Marienkafer, p. 694, but also suggestive both of ' devil's needle 9 
 and of Loki's mother Nal, p. 246; so that T*on&-nadel (p. 490 n.) 
 may be correct, as the name of an evil river-sprite. In Holland 
 some herb, I know not which, is called duivels naai-garen (sewing 
 yarn). The alcyonium digitatum or palmatum is devil's hand, 
 manus diaboli, thief's hand, Engl, devil's hand or deadman's 
 hand, Nethl. doode mans hand, oude mans hand, Fr. main de 
 diable, main de ladre, de larron, conf. Forneotes folme, p. 240. 
 Lycopodium clavatum, devil's claw ; euphorbia, devil's milk ; 
 clematis vitalba, devil's thread ; scabiosa succisa, devil's bite, Boh. 
 cert-hus ; adonis, devil's eye ; convolvulus arvensis, devil's gut, 
 etc., etc. 2 Probably the folktales of an earlier time knew the 
 exact reasons of such names, conf. Superst. I, nos. 189. 190. 476. 
 The thunderbolt, the elf-shot, was also called devil's finger, pp. 
 179. 187 (see Suppl.). 
 
 1 Caterpillars, through shedding their skins, becoming pupae, and gradually 
 changing from creeping and dead-like creatures into flying ones, have something 
 uncanny, ghostly in them. 
 
 2 Hypericum perforatum, deviVs flight, because it drives him away: ' dosten, 
 harthun, weisse heid, thun dem teufel vieles leid. ' 
 
1030 DEVIL. 
 
 In such various ways lias a Being who, taken altogether, was 
 unknown to the heathen, pushed himself into the place of their 
 gods, spirits and giants, and united in himself a number of 
 similar or conflicting attributes. He resembles Wuotan as the 
 grayman and the cloaked wild hunter, who rides and carries 
 through the air; as sowing discord, playing dice, and ^ taking 
 into his service men that vow themselves to him. His red beard 
 his hammer and bolt recall Donar. Phol and Zio are connected 
 with the storm-wind, and the former with devil's buildings. As 
 for giants, their whole being has most things in common with 
 that of the Devil. 
 
CHAPTER XXXIV. 
 
 MAGIC. 
 
 mracle wundern) . M the salutary, magic (zaubern) the hurtful 
 dev S. f U :il SU P e ™ atural P°-ers : miraele is divine, magic 
 
 imputed to to,.' Beings midway betwixt them and man, sage 
 giants, artful elves and dwarfs practise magic; only their skill 
 seems mere innate, stationary, not an acquired art Man can 
 heal or poison, by directing natural forces to good or to cvT 
 sememes he even shares the gift of miracle, but when he pushes' 
 the beneficent exercise of his powers to the supernatur/point, 
 he learns to conjure. Miracle is wrought by honest means 
 mag,c by unlawful; the one is geheuef (blessed, ZZZl', 
 p. 914), the other nngeheuer. At the same time the origin of 
 ^conjunng must be traced directly to the most sacred caLgs, 
 which contained in themselves all the wisdom of heathendom 
 viz. rebgmus worsh lp and the art of song. Sacrificing ani 
 rrofTe t0 r a \ C0 ^-> thepries/and the poetfeonfi- 
 nexl i a P artl0i P^ts of divine inspiration, stand 
 
 next-door to the fortune-teller and magician (see Suppl.) 
 
 the J °° t nati ° nS ' WaS 80 With our -asters : by 
 
 the side of divme worship, practices of dark sorcery, by way of 
 exception, not of contrast. The ancient Germans knew Zg c 
 
 S fnTtT Tr ; sfoundation first do 811 the later 
 
 cate^ 1 t WaS necessaril y strengthened and compli- 
 
 cated when, upon the introduction of Christianity, all heathen 
 
 dem wonder, daz der wundSLe JZl^?«f ' Says " Ms ' 2 - I5 * b : ' ™>1 
 
 Ms. 2, 17 lb TrSf lnmTlt ^ ,f n d< V J sUezen -' God is the 
 mirabilis Deus, Helbl 7 12 *„♦ ? ' "*? ° f ^ U . w011 ^r S hath control, Parz. 43, 9 ; 
 
 the name of w'unZrll) in Etels tlLhnl T ? "° dBto ^ e ' g " Erek - ea ™ 
 savage devilish man, p. 943 hofhaltung it is even applied, less fitly, to a 
 
 • fors^ffioligi amftakes Lim ?S£ T* Sn0rri CalIs 
 
 Gram. p. 13 ascribes to h?m • ™thriL' f n « • s ^ c/P- 5. 7. Saxo 
 
 mathematicijsee Foreelhni?ubfHntf?L t- T° U ? ly dmdes a11 "^"dans 
 (p. 9) ; conf. his statements (t ™1031 or "t^ rSu?' Vlz ' glants ' and 
 
 the Ohronieon Erici (circ 1288) repre Se nts oZ „? ' Ca ! " rtis imbuti -' S ° 
 v x^ooy xepresents Odin as ' incantator et magus.' 
 
1032 MAGIC. 
 
 notions and practices were declared to be deceit and sinful 
 delusion : the old gods fell back and changed into devils, and all 
 that pertained to their worship into devilish jugglery. Presently 
 there sprang up tales of the Evil one's immediate connexion with 
 sorcery ; and out of this proceeded the most incredible, most 
 cruel jumbling up of imagination and reality. Magic tricks per- 
 formed, and those merely imagined, so ran into one another, that 
 they could no longer be distinguished either in punishing or 
 even in perpetrating them. 
 
 Before proceeding with our inquiry, we have to examine the 
 several terms that designated witchcraft in olden times. It 
 seems worth noting, that several of the more general names have 
 simply the sense of doing or preparing, and therefore mark an 
 imperceptible lapse of right doing into wrong. The OHG. 
 Icarawan, AS. gearwian, had only the meaning of facere, parare, 
 praeparare, ornare, but the same word in ON. gbra approxi- 
 mates to that of conjuring, Dan. forgiore ; gbrning is maleficium, 
 gbmingar artes magicae, much in the same way as facinus is both 
 deed and misdeed. Our thun, to do, passes into anthun, to inflict 
 (by sorcery); and the ON. fordwfta (malefica), Sasrn. 64 a . 197 b 
 comes from da$ (facinus). 1 Now the Greek and Latin words 
 Zpoeiv, pe&iv, facere (p. 41n.), mean not only to do, but to 
 sacrifice, without requiring the addition of lepd or sacra, and 
 epSetv tivL tl is to bewitch; the ON. biota, beside its usual sense 
 of sacrificare, consecrare, has that of maledicere; whether 
 fornceskja, sorcery, can be connected with /dm, sacrifice, has been 
 discussed, p. 41. — A difficult word to explain is the OHG. zoupar 
 divinatio, maleficium, zouparari hariolus, zouparon hariolari ; 
 Notker spells zoufer in Ps. 57, 6, zouver in Boeth. 29, zouferlih, 
 zouverlih in Cap. 45. 99; the MHG. zouber, zoubern answers 
 exactly to the strict OHG. forms with p, to LG. tover, toveren, 
 and the same in Nethl. both Mid. and Mod. (conf. toverie, 
 Maerl. 1, 260-3, toverare 1, 266. 2, 176-7, toeverie is a faulty 
 spelling) ; 0. Fris. tawerie, Richth. 401. 21. The Icelandic has 
 tqfur instrumenta magica, tofrar incantamenta, tofra fascinare, 
 
 i M. Lat. factura (sortilegium), facturare (fascinare), affacturatrix (incantat- 
 rix); Iial.fattura (incantatio), fattucchiero, -ra, soroera, -ress; Ptoy. /acAumr, 
 faiturar, to conjure, fachilieira, faitileira, sorceress; 0. Fr. faiture ^rene 
 sorcery ; Span, hecho (facinus), hechizo (incantatio), hechizar conjure, hechicero, -ra, 
 sorcerer, -ress. 
 
ZATJBEK. WITCHCRAFT. 
 
 1033 
 
 tofrari magus, tofranorn saga, Fornald. sog. 3, 205 ; with, which 
 the ISTorw. tougre fascinare (Hallager 131 b ) and Swed. tofver in- 
 cantatio, tofverhaxa saga, agree ; we may safely suppose a modern 
 importation of all these Scand. words from Germany, as they 
 do not occur in ON. writings. 1 I am in doubt whether an AS. 
 tedfor is to be connected with zoupar ; it signifies minium, color 
 coccineus, and Lye gives (without ref.) tifran depingere, which 
 ought perhaps to be t^frian. The addition of the adj. red in 
 redd tea/or (rubrica) favours the conjecture that tedfor was a 
 general term for the colours employed in illuminating manuscripts, 
 and thus may stand for rune, mystic writing, hence our zauber 
 (magic). 2 To identify zoupar with zepar (p. 40), AS. tedfor with 
 tiber, is forbidden by the difference of vowel, though it would 
 bring the notion of magic very near that of sacrifice again. One 
 would much rather trace zoupar to zouwan, Goth, taujan, AS. 
 tawian (facere, parare), and assume the operation of some anoma- 
 lous change of the w into v, b } p? Even the Lith. daryti, Lett, 
 darriht (facere), and the Slav, tvoriti (facere, creare, fingere) are 
 worth considering. — Another term no less perplexing is one 
 peculiar to the Saxon branch of our race. In L. Saxony they 
 still say for conjuring or soothsaying, wikhen, wicken (Ssp. 2, 13. 
 Homeyer p. 117 var. x) and wigelen (wichelen), for fortune-teller 
 wikker, wichler, for witch wikkerske, for sorcery wichelie. So in 
 Nethl. both wikhen and wichelen, wikkerij and wichelarij ; M. 
 Nethl. wikelare ariolus, Maerl. 2, 323. 348, wigelare, Kastner's 
 Bruchst. 42 b , wigelinge vaticinium 12 b . The AS. also has the 
 two forms : both wiccian fascinare, wicce saga, wiccungdom 
 (Csedm. 223, 17) or wiccancrceft ars magica; and wiglian ariolari, 
 wigelere augur, wigelung augurium, incantatio ; while the Fris. 
 transposes the letters, wiliga incantatio, Richth. 401, 21. The 
 Engl, has witch = wicce ; from the AS. verb has survived its 
 partic. wicked (perversus, maledictus), and 0. Engl, had an adj. 
 wikke meaning the same ; add wizard, but all the L-forms have 
 
 1 So the Luneburg Wendic toblatsch sorcerer (Eccard p. 291), tobalar sorcerer, 
 towlatza, toblarska sorceress (Jugler's Wtb.), seem borrowed from German, as other 
 Slavic dialects have nothing similar ; for the Sloven, zoper magic, zoprati to conjure, 
 zopernik, -nitza sorcerer, -ress, are certainly the Germ, zauber, etc. 
 
 2 Is the derivation of our ziffer, Engl, cipher, Fi.chiffre, It. cifra, cifera (secret 
 writing) from an Arabic word a certainty ? Ducange sub v. cifrae has examples 
 from the 12th cent. The AS. word has a striking resemblance. 
 
 3 Our gelb, farbe, gerben, miirbe, all have w in MHG. 
 
1034 
 
 MAGIC. 
 
 disappeared. The word is unknown to any HG. dialect, old or 
 new ; 1 yet I believe it springs from a root common to all 
 Teutonic tongues, viz. veihan (no. 201), which again had originally 
 the sense of facere, conficere, sacrare, and from which came the 
 adj. veihs (sacer), OHG. win, and the noun vaihts (res), conf. 
 Slav, tvar, tvor (creatura, ktigls). We know that vaihts, wight, 
 acquired the sense of daemon (p.440-1), and the ON. vcettr (orm 
 vaettr, poor wight) means a witch in Seem. 214 b . I treat the kk 
 in wikken as I did that in Ecke from the root agan (p. 237), and 
 this is supported by the g in wigelen and ch in wichelen (evidently 
 a ch = h). — Near in meaning, though unrelated in origin, seems 
 the OHG. wizago, AS. witega, witga, Caedm. 218, 18. 224, 13, our 
 weissage, prophet, soothsayer, but in a good, not in a bad sense ; 
 the ON. form vitlci, Saem. 63 a . 118 a , stands for vitugi (conf. vitug 
 94 a ), as ecki, eitki does for eitgi (Gramm. 3, 738), and vaetki for 
 vaetgi. This vitki has been wrongly identified with AS. wicce : 
 never does an AS. cc result from tg, though it becomes tch in 
 English. 2 The corresponding verb is OHG. wizagon, AS. wite- 
 gian, M. Nethl. witegen, Diut. 2, 202 b . — Equivalent at first to 
 witega and vitki were the ON. spamacfr, spakona, spadis (pp. 
 94. 402) : but from signifying the gift of wisdom and prediction 
 as it resides in priest and poet, 3 they gradually declined into the 
 sense of noxious wizard and witch. Even Snorri's for-spar and 
 fibl-kunnigr (p. 1031 n.) had already acquired the bad secondary 
 sense. Fidlkunnigr (multiscius) came to mean magician, and 
 fidl-kunndtta fidlkyngi, and even the simple kyngi ( = kunnugi) 
 sorcery. This kyngi was learnt as a profession : e Rognvaldr 
 nam fidlkyngi/ Har. Harf. saga cap. 36. Walther 116, 29 says 
 of a lady wondrous fair : ' daz si iht anders kiinne (that she was 
 up to other tricks, knew too much), daz soli man ubergeben 
 (you are not to imagine) / Hans Sachs calls an old sorceress by 
 turns ' die alt unhuld 3 and • die weise frau ' iv. 3, 32-3 (see 
 Suppl.). 
 
 1 Vegius in the Lex Burg. 16, 3 and OHG. 1, 8 has been taken to mean 
 magician ; but, as the rubric ' viator ' in the last passage shews, it is one who 
 fetches and carries, index, delator. 
 
 2 Of like meaning are: weiser maim, weise frau, Mug e frau ; ON. visindamacfr, 
 sage, natural philosopher, Fornald. sog. 1, 5 ; Serv. vietcht peritus, vietchtats, 
 -titsa veneficus, -ca; Pol. wieszczka sorceress, fortune-teller, wieszczyka night-hag, 
 lamia ; Sloven, vezha witch. 
 
 3 Analogous is the 0. Fr. devin, divin, magician, diviner. 
 
WITEGA. SPA. GALDOR. 
 
 1035 
 
 Inasmuch as spying is foreseeing and seeing, there is another 
 word for conjuring that I can connect with it. Without any 
 bodily contact, things may be acted upon by mere looking, by 
 the evil eye : this in our older speech was called entselien (p. 461). 
 
 But as the vates, beside seeing and knowing, has also to sing 
 the mystic strain and speak the spell, there must from the earliest 
 times have been words to express conjuring, like our present 
 beschreien, beschwatzen, berufen, iiberrufen, beschwdren [from cry, 
 call, talk, swear]. The OHG. kalan, AS. galan, ON, gala, was 
 not only canere, but incantare, a recital with binding power, a 
 singing of magic words. Such spoken charm was called in ON. 
 galdr, AS. galdor, OHG. kalstar (not to be confounded with 
 kelstar, sacrifice, p. 38-9), MHG. galsterie, Schwanr. 813 ; we 
 find galsterweiber for witches even in Mod. German ; galdr in 
 itself seems not to have meant anything criminal, for meingaldr 
 (wicked spell) is particularized, Fornm. sog. 2, 137. ON. galdra 
 fascinarej galdr ama^r incantator, galdr ahona saga; AS. galdor- 
 crceft magia, galdere magus ; OHG. Jcalstarari incantator, ' Medea 
 diu handega galsterard/ N. Cap. 100. In like manner the Fr. 
 charme, charmer come from carmen, and enchanter incantare from 
 cantus, canere. The M. Lat. carminare, to enchant, gave birth 
 to an OHG. garminari, germinari incantator, germinod incantatio, 
 Diut. 2, 326 b . Gl.Doc. 213 a . germenod, N. Cap. 100 ; which after- 
 wards died out of the language. The MHG. already used segen 
 [blessing, from signum] for a magic formula, segenaerinne for 
 enchantress. Chap. XXXVIII. will go more deeply into this 
 necessary connexion of magic with the spoken word, with poetic 
 art; but, as the mystery of language easily passes into that of 
 symbol, as word and writing get indissolubly wedded, and in our 
 idiom the time-honoured term rune embraces both tendencies ; 
 it throws some light on the affinity of zoupar with teafor (p. 1033), 
 and also on the method of divination (p. 1037) by rune- staves. 
 
 The Goth, afhugjan, to deprive of one's senses, bewilder, stands 
 in Gal. 3^ 1 for fiaaicaiveiv = fascinare ; 1 AS. dyderian, bedyder- 
 ian illudere, incantare, perhaps conn, with our HG. tattern, dot- 
 tern (angi, delirare) ; we now say verblenden } daze, dazzle. That 
 ON. troll (p. 526), which stood for giants and spirits, is also 
 
 1 Is this, or is the Ital. fasciare, the source of Fr. facher, formerly fascher, 
 irritare, Span, enfadar ? 
 
1036 MAGIC. 
 
 applied to magicians, trblUkapr is sorcery, the Sw. trolla, Dan. 
 trylh incantare, trolldom, trolddom witchcraft; the Gulahmgslag 
 r, 137 has 'at vekja troll' for conjuring, which reminds us oi 
 'veckja hildi' and 'waking the Saelde,' p. 864. The Frists 
 say Uyoene fascinare, tsyoen-er, -ster sorcerer, -ress, which (as 
 initial ts before i or y often stands for k) is no donbt to be ex- 
 plained by the ON. kyu in its collateral sense of monstrnm cont. 
 MHG knnder. I cannot satisfactorily account for an O.bw. 
 vib S h : ,pli,nse&m the Vestgotalag for magic, not of the worst 
 kind, but what can be expiated by penance: 'far kona me> 
 viJ>sk!plum,' V .l§S; 'vai T er taken mep mfcJappUm, p. Uk !; 
 < convictus de widskiplum,' p. 321 ; it is plainly the present vid- 
 skepelse superstitio ; skipa is ordinare, facere, and the wrongness 
 must lie in the vid ; conf. beginn. of ch. XXXV 
 
 We find seifr meaning magic already in the Edda : »tf hon 
 kunni,' said of a vala or volva, Seem. 4 ; seiffberendr 118* are 
 magicians, who stand on a par with volur and vitkar ; and the word 
 becomes commoner in the sagas. If we might spell it seyffr (as 
 one poem has it in Fornald. sog. 2, 130), we should get both 
 an easy derivation from sioSa to seethe, and another point ot 
 contact with Goth, saups, p. 40. Seiffma&r is magician, seiSkona, 
 sevSkona a wise woman, one that skills to seethe and cook magic 
 remedies. 1 Meanwhile serSr occurs clearly as a vowel-change 
 from siffa, Tngl. saga cap. 16-7, Loki reproaches OSmn with 
 having practised sorcery : ' bik siSa koSo/ Saem. 63% and I have 
 never seen si63a put for it; so the two words, even if cognate 
 must remain apart, or find their justification in an exceptional 
 shifting from the' 4th to the 5th series of vowel-change. _ 
 
 The OHG. puozan, AS. Utan, is emendare, but also meden, to 
 remedy, heal; in Westphalia boten* still expresses the action ot 
 old-fashioned charms as opposed to scientific medicme, Superst. 
 I, 873 ; the Teutonista gives boiten as synon. with conjuring, 
 and the M. Nethl. ut boeten is sanare (Reinh. 5394). 3 
 
 . Seyffr or sauSr is a poetic word for a fire to cook by: ■ a seySi bera,' S*m. 
 54-, to set on the fire, take to cook, make to boil. 
 
 < der list von nigrdmm*,* Parz. 453, 17. 617, 12 M m. answ g 
 which Snorri uses of magic ; nigromancie, Maerl. 2, ZbL. aei swa/se 
 
SEID-MAN. JUGGLER. 
 
 1037 
 
 Now, as the concocting of remedies and that of poisons easily 
 fall into one, the OHG. luppi, AS. lyf 3 MHG. liippe, is used of 
 poisoning and bewitching : e liippe und zouber triben/ Berth. 12, 
 and liippcerinne 58 is sorceress, exactly as veneficium and venefica 
 stand related in Latin; and the Goth, lubjaleisei, Gal. 5, 20 
 is (fyap/jLarceia, sorcery, and leisei is like list in zouberlist, Iw. 1284. 
 Even the Goth, lekeis, OHG. lahhi (leech, medicus in the good 
 honest sense), and lahhinon (rnederi), lahhan (remedium) lie at 
 the root of the words lachencerinne enchantress, Oberl. bihteb. 46, 
 lachsnen quackery, conjuring, lachsnerin witch, Staid. 2, 150. 
 
 In Hessian witch- trials of the 16th cent., the usual, nay the 
 only term for bewitching is derren, prop, nocere ; as even OHG. 
 taron acquired, beside nocere, the meanings fraudare, officere, 
 illudere (see Suppl.). 
 
 A part of the diviner's craft consisted in casting and inter- 
 preting lots. Like the Lat. sortilegium and sortilegus (M. Lat. 
 sortiarius, whence Fr. sorrier), our old German words hliozan 
 (Graff 4, 1122), MHG. liezen (augurari, Diut. 3, 107-8. Er. 
 8123), and hliozari, liezcere (augur, divinator) are applicable to 
 sorcery. Then from the customary phrase ' mittere, jactare 
 sortem 9 seems to have been borrowed the expression zouber 
 werfen, to throw a spell, Wolfd. 515. 520. 533, jeter un sort, 
 ' maleficium super jactare/ Lex Sal. 22, 4 ; zouber leg en, to lay a 
 spell, Walth. 115, 32. 116, 23-5. The Swed .tjusa to conjure is, 
 I think, for kjusa, ON. kiosa, choose, spy (Gramm. 4, 848), pick, 
 eligere sortem; but also the e vala/ the wise woman and enchant- 
 ress, is one that ' wales ' or chooses, a valkyrja. 
 
 One species of divination was performed with the drinking-cup 
 (Genesis 44, 5). From the Lat. caucus (for scyphus) are sup- 
 posed to have sprung cauculator, Capitul. an. 789, § 63 capit. 1, 
 62. 6, 373, and coclearius, ib. § 18 capit. 5, 69, and from these 
 the OHG. coucalari scenicus, magicus, Gl. Mons. 377, gougulari, 
 
 Troj. 7411. ' suochen an den swarzen buochen,'' Martina 20 a . ' nu ler etz in sin 
 swarzez buoch, daz ime der hellemor hat gegeben,' Walth. 33, 7. Black art, black 
 artist, not till a later time. All this came of misunderstanding the Gr. ve/cpo/uavreta. 
 In the Ulm Vocab. of 1475 we read : ' nigramansia dicitur divinatio facta per nigros, 
 i.e. mortuos, vel super mortuos, vel cum mortuis.' A curious statement in Bit. 79 
 about Toledo : ' ein berc lit nahen da bi, d& der list nigromanzi von erste wart er- 
 funden (first invented) ; ' another opinion propounded in Herbort 9372. Our Mid. 
 Ages saddled the Saracens in Spain and Apulia with its invention: ' ein pullisch 
 zouber,' Ms. 2, 133 b . 
 
1038 
 
 MAGIC. 
 
 0 iv 16, 33, kouMari, Georgsl.25, goucaltuom magia, Gl. Mens. 
 375, gouTcel praestigium, N. ps. 65, 3 ; MHG. gougel gougelvre 
 Welti 37, 34, our gaukel, juggle ; ON. huhl praeshgmm, kuklan 
 nraoms ; M. Nethl. cokelere hariolus, Dint. 2, 217*. Others derive 
 gauklerfrom joculator, aud cue thing that seems to be m its 
 Lour is the mild meaning, of mere sleight-of-hand, which still 
 clings to gauklerei (jugglery), i.e. harmless tricks performed by 
 way of game and recreation; conf. gougel-huhse (-box), Walth. 
 38,6. Renn. 2244. gougelstok (-stick) Martina^ gouge - 
 fuore (-cart), MsH. 3, 166*. 186*. gougelspil (-play) 438 gouke 
 Metlin (-cap), Renn. 16719, conf. Walth. 37 34 So the Nethl. 
 auinhelen, gochelen, goghelsn, guichelaar : ' gokelt onder den hoet 
 TW 2772 ; the form gaichelen is very like wMm (p. 10dd), 
 and there actually occurs an AS. hweohre, hweoUere (suggesting 
 hweohl, *tou«, rota) as another way of spellm g w,gelere *o 
 that one might really conjecture an 0. Prankish chuigalan and 
 from it get cauculator, were not everything else against it. I will 
 just mention also the Boh. kaudo magic, kauzUU to conjure, Pol. 
 gusla magic, guslar, conjurer ; this g form we might be tempted 
 to refer to the Serv. gusle, Rnss. gusli, psaltery as he bew,tch- 
 ing instrument, but that the Pol. gesle, Boh. hausle, does not 
 
 a°ree (see Suppl.)- , 
 °The varions ways of naming magic have led ns to the notions 
 of doing, sacrificing, 1 spying, soothsaying, singing, sign-making 
 (secret writing), bewildering, dazzling, cooking, healing, casting 
 
 10 Thev shew that it was practised by men as well as women. 
 Yet even our earliest antiquities impute it preeminently to women. 
 More influential, more expert than the zouparari, wigelere, 
 spamaSr, galdramaSr, appears the zouparara, W ^ce w^Urshe 
 lutarart qaUrakona, spakona; and to these must be added 
 some appellations hardly applicable to any but female witchery. 
 
 For the reason of this I look to all the circumstances external 
 and internal. To woman, not to man, was assigned the culling 
 aud concocting of powerful remedies, as well as the cookmg of 
 food Her lithe soft hand could best prepare the salve, weave the 
 lint and dress the wound; the art of writing and reading is in 
 
 . Even where the vowel resists, the coincidence is remarkable : forn and torn, 
 gglstar and galstar, sauS and seiS, zepar and zoupai. 
 
HEXE. 
 
 1039 
 
 the Mid. Ages ascribed chiefly to women. The restless lives of 
 men were filled up with war, hunting, agriculture and handi- 
 crafts ; to women experience and convenient leisure lent every 
 qualification for secret sorcery. Woman's imagination is warmer 
 and more susceptible, and at all times an inner sacred power 
 of divination was revered in her (pp. 95. 397). Women were 
 priestesses, prophetesses (56n. 94—8), their names and fame are 
 embalmed alike in Old -Germ an and Norse tradition ; and the 
 faculty of somnambulism still shews itself most of all in women. 
 Then again, looked at from one side, the art of magic must have 
 been chiefly monopolized by old women, who, dead to love and 
 labour, fixed all their thoughts and endeavours on hidden 
 science. 1 Snorri in his curious account of the origin of magic 
 (Yngl. s. cap. 7) says, that to males (karlmonnum) it seemed un- 
 dignified to dabble in a doubtful art, so they taught it the god- 
 desses or priestesses, for gyftjur can mean either. According to 
 differences of national sentiment, the norns and volvas (p. 403), 
 the valkyrs and swan-maids approximate to divine beings or 
 sorceresses. On all this put together, on a mixture of natural, 
 legendary and imagined facts, rest the medieval notions about 
 witchcraft. Fancy, tradition, knowledge of drugs, poverty and 
 idleness turned women into witches, and the last three causes 
 also shepherds into wizards (see Suppl.). 
 
 To the Latin words saga, 2 strix, striga} venefica, lamia, furia 
 answers our hexe, by which is meant sometimes an old, sometimes 
 a young woman, and a beauty can be complimented by being 
 called a perfect witch. The OHG. form of the word is hazns 
 [pron. hatsus], hazusa, hazasa, Graff 4, 1091 ; hazzuso (eumeni- 
 
 1 ' Where one man is burnt, there be well ten women burnt ' says Keisersp. 
 Om. 46 . ' ein wunderaltes wip bescheidet den troum,' unravels the dream, Walth. 
 95, 8. A 1 kerltng frocf ok framsyn ' foretells of a log that is to perish in the fire, 
 Nialssaga 194-9. Very early times impute to old women more craft and malice than 
 to the devil himself, as we see by the pretty story of the hag who set a loving couple 
 by the ears when the devil could not, for which he handed her a pair of shoes 
 cautiously on a peeled stick, being afraid of her touch, Morolt 917 — 1007. Haupt's 
 Altd. bl. 2, 81. H. Sachs ii. 4, 9. Melander's Jocoseria 2, 53. Conde Lucanor cap. 
 48. No witchcraft comes into the story, though the first account calls her a zouberin. 
 
 2 « Sagire sentire acute est ; ex quo sagae anus, quia multa scire volunt,' Cic. 
 de Divin. 1, 31. 
 
 3 Lex Sal. 22. 67. Lex Alam. add. 22 stria; O.Fr. estrie (seep. 287 dame 
 Habonde) ; Ital. strega, stregona (whence perh. the Swiss strdggele p. 934), a wizard 
 being stregone. Orig. strix, arpiy^, was bird of night, owl: « striges ab avibus 
 ejusdem nominis, quia maleficae mulieres volaticae dicuntur,' Festus sub v. 
 
1040 
 
 MAGIC. 
 
 dum), Diut. 2, 350% is gen. pi. of hazus, hazes 2, 346 a ; hezesusun 
 (furiis) 2, 33 7 b apparently a corruption of hegezusun ? The Gl. 
 Flor. 21 give hegezisse, and that the genuine form in full was hagazus 
 or hagazusa (p. 1045n.) we are assured by the AS. hwgtesse, M. 
 Nethl. hagetisse, Diut. 2, 229 b , haghedisse, Hor. Belg. 1, 119 : the 
 contraction of the first two syll. (as in talanc for taga-lank) speaks 
 for its age and frequent use ; we must therefore prefer the spell- 
 ing hdzus with long a, and in N. Cap. 105 it does seem to be 
 Mzessa, Wackern. lb. 153, 36 in spite of Graff's hazessa. Earely 
 do we find a MHG. hegxse, hexse, Martina 90 c . 106 b , hecse, Oberl. 
 bihteb. 46 ; the Swiss say hagsch, haagsch, Staid. 2, 10; at Ulm, 
 says Schmid's Schwab, id. 156, they call a stingy old woman 
 heMds, only another way of writing hexe. But as the AS., be- 
 side hcegtesse, has also hcegesse, Engl, hag, MHG. hdchel, Ls. 2, 
 638, Swiss hdggele (conf. straggele), the suffixed letters seem to 
 have added little to the simple root hag. The ON. adj. hagr 
 means dexter, artificiosus, and might have had the full sense of 
 sagus : our hexe is a deep sly woman. Still the ON. never does 
 useamasc. noun hagr or a fern, hog in such away; and the 
 Swed. hexa, Dan. hex, in their very spelling' betray their Mod. 
 German extraction. For hexen, to bewitch, Up. German dialects 
 furnish hechsnen, which agrees with an O. Fris. verb hexna 
 (Eichth. 159, 25, one MS. has hoxna); the Dalecarlian is hagsa, 
 hugsa [hoax, hocus?]. Down to the 16-1 7th cent., instead of 
 the rare MHG. forms given above, the preference was given to 
 unholde (which properly means she-devil, p. 266), as diu unholde 
 in Martina 170 c . 172 c , occasionally backed by a masc. unholdcere; 
 in Keisersberg and Sachs unholde is still the usual word, not till 
 the 17-18th cent, did hexe become general instead of it. Here 
 and there the people use a masc. hex for conjurer; in Swabia der 
 hengsi (Schmid 273), in Switz. haagg, hagg, hah for cheat, jug- 
 gler ; even the OHG. hdzus strio (masc. to stria? hardly for 
 histrio ?) might mean a male. Many have been caught by the 
 obvious resemblance of the Gr. Hecate, 'Ekcltt), but the letters 
 agree too closely, contrary to the laws of change, and the Mid. 
 Ages would surely have had an unaspirated Ecate handed down 
 to them ; no Ecate or Hecate appears in M. Lat. or Eomance 
 writings in the sense of witch, and how should the word have 
 spread through all German lands ? About the M. Nethl. haghe- 
 
HEXE. 
 
 1041 
 
 disse, strix, there is this to be said, that the Mod. Nethl. eghdisse, 
 egdisse, haag disse is lacerta, our eidechse, OHGr. egidehsa, AS. 
 a'Sexe : the lizard does seem to have played a part in magic, and 
 witch-trials actually speak of witches giving birth to a lizard in- 
 stead of the traditional elf, Mark, forsch. 1, 260 (see Suppl.). In 
 the Span. hechicero, -ra I see again only an accidental likeness 
 (p. 1032 n.) ; the Span, bruxa, South Fr. bruesche, means a bane- 
 ful nightbird, but, like strix, it has passed into the sense of 
 witch. Brut, drude is often found as an equivalent for witch, 
 though strictly it denotes the tormenting oppressive nightmare ; 
 out of what heathen being this drut arose, was shown on p. 423, 
 it was so easy for elvish sprites of the olden time to be after- 
 wards mixt up with human sorceresses ; in the same way bihviz, 
 belewitte (p. 473) will now and then occur in witch-affairs. 
 
 Another set of names, presented to us in the ON. remains, 
 merits particular attention : here we see the notion of mao-ic 
 women stand next door to that of giantesses. Troll is the gene- 
 ral term including at once beings of the elf or giant brood and 
 those of magic kind (p. 526), yet so that at first the giant 
 character predominates, and afterwards the diabolic. Trollahals, 
 trollaskogr, trollatunga occur in the Landnamabok ; trollskapr 
 may be taken to mean, first the iotunmoftr p. 530, secondly our 
 witchcraft and magic. But while scarcely any mention is made 
 of a trollmaftr, there is plenty about the trollkona, and names for 
 a giantess like flagff, sfcass, skessa (p. 526) are applied without 
 scruple to witches. Snorri 210 gives a long string of names, 
 some hard to interpret, which will be a task to the student for 
 some time to come. Others, archaic and poetically conceived, 
 are told by one who is a trollkona to Bragi, who meets her at 
 eventide, Sn. 175. The copiousness of this nomenclature implies 
 the great antiquity of magic in the North, and its deep-rooted 
 oneness with the systems of magic all over Europe : the most 
 significant of these names I shall take up and explain in the 
 course of discussion. 
 
 On such etymological groundwork, of the more general terms 
 that come under question, may now follow an examination of the 
 subject itself. 
 
 And this time I will commence with Scandinavian sorcery, 
 
1042 MAGIC. 
 
 whose more antiquated and to my thinking unadulterated cha- 
 racter proves above all things that the leading part in it was 
 taken by women, not by men. 
 
 It is true the Edda classifies magicians as volar, vitkar and 
 semerendr, S»m. 118% of whom only the first are female, the 
 other two male; nay, all three are traced up to ViMlfr, Vilmei&r 
 and SvarthofSi, alleged inventors of magic, about whom there is 
 nothing conclusive to be said. Svari-hofiTi, Blackhead, may come 
 of the black art, and black as the fiendish colour m general 
 (p 993) Vilmei&r, compounded of vil (favor, beneplacitum) and 
 merSr (arbor), ought rather to claim kinship with the pleasing art 
 of poesy (p 901). Vi&olfr would seem to be the ' Vitolfus me- 
 dendi peritus' mentioned in Saxo Gram. 122. To me however 
 the first named, the volur, seem to throw the rest into the shade : 
 that poetic dialogue with Bragi gives the witch a vilsmn volu 
 (better perh. vilsinni, acc. vilsinna), i.e. a friend and comrade of 
 the vala. Vitkar, vitkar, are the OHG. wlzagon, soothsayers, 
 vates, which supports my interpretation of Vilmeror. Safr has 
 no right to be monopolized by men : we saw above (p. 106b), and 
 shall soon make out more exactly, that it pertains to women too 
 that seiSkonor shew themselves no less than seiSberendr. Both 
 must have been forthcoming in great numbers in some districts : 
 in Harald Mrf. saga" cap. 36, king Eirikr causes his brother 
 Eoo-nvald and 80 serSmenn to be burnt. The vala or volva is a 
 prophetess, priestess, norn, a most holy being of the olden time 
 (pp 97 408), and at the same time a sei&kona. Even of the 
 Eddie vala it is said : <sei3 hon kunni/ Sa3m. 4 b . Such magic 
 women are Eei&r, Eamqlom, Skuld, etc., all originally air-riding 
 valkyrs (p. 421) ; in Seem. 154 b volva, skass, valkyrja stand 
 side by side. Weighty evidence shall be brought by and by of 
 their wanderings in the wood at even and by night. They roam 
 through the country with their retinue (me$ sitt liS), are reverently 
 invited in by men, entertained, and called upon to say sooth. 
 This they do, sitting on a four-legged stool, the seicrhiallr. The 
 performance is called efla seiS (fixing, instituting magic), Fornald. 
 sog. 2, 72. 3, 318; setja sei$ 1, 97; < seiSrinn verSr erfi&r, is 
 wrought 1, 12 ; foera a hiallinn is to conduct to the stool 2, 72. 
 The later sagas evidently throw in contemptible features. In the 
 company of Skuld, says Fornald. sog. 1, 97, might be seen ekes, 
 
SBIDE. 
 
 1043 
 
 norns and other such, fry (alfar ok nornir ok annat Hei&r 
 may still come riding with 15 youths and 15 maids (2, 165. 506), 
 but Oddr sets little store by her, addresses her as ' ailra kellinga 
 ormust,' poorest (wretchedest) of old women 168. 508. So when the 
 Fornm. 3, 212 mentions these vagrants, who tell people's fortunes, 
 the same word is used 214 : ( vol van arma,' miserable witch, like 
 'usleh&vfrxie' in the Dan. folksong (DV. 1, 110). 1 King FroSi 
 wished to get a prophecy out of the volva Hei&r, Fornald. sog. 1, 
 10: ' giorfti hann J?a gilda veizlu i moti henni, ok setti hana a 
 seifthiall emu haan . . . ok svara mer sem skiotast, sei&hoYia ! ' 
 When she falters, and will not say all, he threatens to use force : 
 ' J?ik skal pina til sagna' (11. 12). 2 It is worth noting, that the 
 serSr is performed at night, when men are asleep, by the volvas, 
 who sally out with their company : ' menn foru at sofa, en volva 
 for til ndttfars sei&s meff sitt lid" 3 2, 166 ; and the parallel passage 
 2, 507 says : ' gekk hun J?a ut meft UcH sinu, er aftrir gengu til 
 svefns, ok efldi seift.' Ketill was roused at night by a great 
 uproar in the wood, he ran out and saw a sorceress with streaming 
 hair (sa trollkonu, ok fell fax a herftar henni) ; being questioned, 
 she begged him not to balk her, she was bound for a magic mote, 
 to which were coming Skelking king of sprites from Dumbshaf, 
 Ofoti (unfoot) from OfotansfirS, ThorgerSr Horgatroll and other 
 mighty ghosts from the northland (ek skal till tr6llaj?ings, bar 
 kemr Skelkingr, norSan or Dumbshafi, konungr trolla, ok Ofoti 
 ur Ofotansfirfti, ThorgerSr Horgatroll ok a$rar stor-vsettir norSan 
 ur landi), Fornm. sog. 1, 131, conf. 3, 222. The riding out by 
 night to do magic was called sitja uti (Biorn 2, 251 a explains it : 
 sub dio nocturnis incantationibus operam dare) ; the Norw. Laws 
 name these jaunts uti-setor to wake up the magic-working sprites : 
 ' spafarar allar oc utisetor at vekja troll upp, oc fremja me$ pvi 
 heidni/ Gulath. p. 137. Of the objects of Scand. sorcery I 
 will give a specimen or two. Fees were given to sorceresses, to 
 raise up storms: f sendu eptir serSkonum, tveimr, Heroi ok 
 Hamglom, ok gafu )?aim fe til, at peer sendi ve&r . . . baer 
 
 1 Arm poor, slight, miserable. I named poverty as a cause of sorcery, p. 1039 : 
 ' armer warsage, wissage,' Freidank 124, 1. Ms. 2, 176% and note to Freid. p. 372. 
 1 armer bleicher (wan) wissage ! ' Herb. 2266. 
 
 2 ' J>a let hann taka Finn, einn er margfroftr var, oc vildi neySa hann til saftrar 
 sogu (force him to a sooth saw), oc pindi hann, oc feck \>b ecki af honum,' Sa<?a 
 Halfdanar svarta cap. 8. ° 
 
 VOL. III. r 
 
1044 
 
 MAGIC. 
 
 efldu seictinn, ok fcerSust a hiallinn me$ goldrum ok giorningum/ 
 Fornald. sog. 2, 72. Magic made men proof against weapons, 
 invulnerable : ' var seidt at Haraldi, at hann skyldi eigi Uta iarn, 3 
 iron should not bite him 1, 374. f J?eir letu serSa at Ogmundi, 
 sva at hann skyldi engi iarn bita atkvaeSalaus 3 2, 241. 
 
 Certain features, that agree with the descriptions to be given by 
 and by of witches' doings, might be thought plagiarisms. I doubt 
 it. True, the nocturnal gathering before Skelking, Ofoti and 
 ThorgerS is not altogether in the spirit of ON. religion, but it 
 may have arisen in Scandinavia itself by the gradual deterioration 
 of older beliefs. Nowhere is the Devil mentioned, though the 
 ' footless one 3 may remind us of the horse-footed. This Norse 
 trolla-fiing is more like the meetings of our night-women, whom 
 I take to have sprung out of wise-women and volvas ; and this is 
 fully borne out by the nightly excursion of HerSr with her party 
 of 30 persons, and that of Skuld with elves and norns. ThorgerS, 
 Skuld and HerS are, like Hulda and Berhta, purely pagan half- 
 goddesses, round whom gathers the magic ring- dance ; they stir 
 up storm and tempest, they make invulnerable, they prophesy. 
 Their seift-hiallr with four props or prongs (stolpar, stiklar), 
 Fornald. sog. 1, 12. 3, 319 (see Suppl.), finds nothing to match 
 it in the German witch-world ; it does remind us of the Delphian 
 pythia's tripod, and possibly further inquiry may allot a three- 
 legged stool to German night- excursionists as well, especially as 
 that article has a sacredness belonging to it from of old, KA. 80. 
 189. 208; conf. in Superst. F, 59. 60 the sitting on the tripod, 
 and I, 111 the caution against setting an empty trivet on the fire. 
 Skuld queens it here, does her spiriting in a black tent, sits on 
 her magic stool : ' sat i sinu svarta tialdi. a seiShialli sinum, skip- 
 tir mi sva um, sem dimm nott komi eptir biartan dag/ Fornald. 
 1, 105. With the Norse enchantresses the power and obligation 
 to prophesy is still predominant, which in German witches and 
 night-women falls into the background. Other features of the 
 Norse faith in magic I can better weave into the account, now to 
 follow, of our own antiquities. 
 
 Christianity found a heathen belief in magic- wielding women 
 existing among Celts and Germans as well as Greeks and Romans, 
 but has largely modified it ; views held by heretics or imputed to 
 
WITCHES. 
 
 1045 
 
 them got mixt up with it, and out of everything put together 
 witchcraft has to be explained. Down to the latest period we 
 perceive in the whole witch-business a clear connexion with the 
 sacrifices and spirit-world of the ancient Germans. This of itself 
 proves the gross unfairness and grotesque absurdity of witch- 
 burning in later times. 
 
 A world-old fancy, that has penetrated all nations, finds in 
 sorcery the power to hide or change one's figure. Enchanters 
 would turn into wolves, enchantresses into cats ; the wolf was the 
 sacred beast of Wuotan, the cat of Frouwa, two deities that had 
 most to do with souls and spirits. The adept in magic assumed 
 a mask, grima (p. 238) } a trolls-ham, by which he made himself 
 unrecognisable, and went rushing through the air, as spirits also 
 put on grimhelms, helidhelms (p. 463) ; often we see the notion 
 of sorceress and that of mask 3 meet in one, thus the Leges Both. 
 197. 379 have c striga, quod est masca/ ' striga, quae dicitur 
 masca. 3 On this last term I shall have more to say by and by 
 *-4 s ee Sup pi.). 
 
 But sorceresses have also at their command a bird's shape, a 
 feather-garment, especially that of the goose, which stands for the 
 more ancient swan, and they are like swan- wives, valkyrs, who 
 traverse the breezes and troop to the battle. Inseparable from 
 the notion of magic is that of flying and riding through air (p. 
 427), and the ancient ThruSr becomes a drut (p. 423), and Holda 
 tmunholdm. Like the 'holde' sprites, 'unholde'now float in 
 the air with the Furious Host. They assemble in troops to fulfil 
 a common function. 
 
 From this subject, then, heathen sacrificial rites are by no 
 means to be excluded. Our very oldest Laws, esp. the Salic, 
 mention gatherings of witches for cooking, and I remind the 
 reader of those Gothland sucTnautar (p. 56) at a sacrifice. The 
 Lex Sal. cap. 67 specifies it as the grossest insult to call a man 
 witches' kettle-hearer: 'si quis alteram chervioburgum, hoc est 
 strioportium clamaverit, aut ilium qui inium dicitur portasse ubi 
 
 i ON. Grima, name of a sorceress ; also Gryla (horrific), Sn. 210 a . 
 Can hagebart, larva, Gl. Herrad. 189 a be conn, with hag in hagezusa > A 
 mask is sometimes called schembart, of which more hereafter : bearded masks were 
 worn m masquerades. I am even tempted to explain the latter half of hagazusa by 
 (cirrus} irl' FmS m^™' stro P Mum )' Graff 5 > 711 5 cent MHG. zuse 
 
1046 MAGIC. 
 
 strias (for striae) codnanV In my KA. 645 I have tried to 
 explain chervioburgus. 1 He that demeans himself to carry 
 witches' utensils becomes contemptible to men; he may also be 
 called simply strioportius, witches' carrier, being hired by them 
 to do it. Now this kettle-bearer is never named in the later 
 stories of witches, but these often take a piper to their meetings, 
 whose business is to play to their feasting and dancing, without 
 being exactly an accomplice in the conjuring; and he maybe 
 likened to that menial. The words ubi striae cocinant (some MSS. 
 coquinant, cucinant; Lex. emend, incorrectly concinunt) imply a 
 cooking and seething (seySr p. 1036) by several witches m com- 
 mon. In Macbeth three witches— but they are < weird-sisters 
 too (p. 407), and so suggest the old meaning of drut— meet on a 
 heath and in a cave, to boil their cauldron. They are not^ so 
 much enchantresses in league with the Devil, as fate -announcing 
 wise- women or priestesses, who prophesy by their cauldron, p. 56 
 
 (see Suppl.). . 
 
 It may seem over-bold to name Shakspeare's witches m the 
 same breath with ancient Cimbrian prophetesses, with strigas of 
 the Salic Law; but here we have other links between the oldest 
 times and the recent. 
 
 Speaking of heilawac (healing waters) in chap. XX, I on 
 purpose omitted all mention of salt springs, that I might here 
 bring their sacredness into immediate connexion with the witch- 
 craft of a later time. Tacitus, in a passage of importance in 
 many ways, Annals 13, 57, tells us: < Eadem aestate inter Her- 
 munduros Chattosque certatum magno praelio, dum flumen 
 gignendo sale foecundum et conterminum vi trahunt; super 
 libidinem cuncfca armis agendi religione insita, eos maxime locos 
 propinquare coelo, precesque mortalium a deis nusquam propius 
 audiri. Inde indulgentia numinum illo in amne illisque silvis 
 salemprovenire } non ut alias apud gentes eluvie maris arescente, 
 sed unda super ardentem arborum struem fusa, ex contrarns inter 
 se elementis, igne atque aquis, concretum.' 2 Burgundians and 
 
 i Leo now explains from the Celtic, that burgius is th % tr ^^ a ^^ 
 attendant, and chervio wise-woman, from gear ?^ d > 
 
 <sagae minister.' Also, that strioportius may be the Welsh ystryws wise, and 
 
 sam aciem Marti ac Mercurio sac£vere : quo veto equi, vm, ^« 
 
 dantur. Et minae quidem hostiles in ipsos vertebant.' The sense of these remark 
 
salt. 1047 
 
 Alamanns also fought for salt- springs : 'Burgundii salinarum 
 imiumque causa Alamannis saepe jurgabant/ Amm. Marc. 28, 5. 
 That not only in Germany, but in Gaul, salt was obtained 'by 
 pouring water on burning wood, we know from Pliny 31. 7 } 39 : 
 ^GalliaeGermaniaequeardentibuslignis aquam salsam infundunt;' 
 hence the ritual that hallowed it may have been common to Celts 
 and Teutons. Now of streams charged with salt there was 
 doubtless a good number in Germany, then as now, and it is 
 hardly possible to say which in particular was meant by Tacitus. 1 
 They rose on mountains, in sacred woods, their produce was 
 deemed the direct gift of a near divinity, possession of the spot 
 seemed worth a bloody war, the getting and distributing of salt 
 was a holy office; would not there be very likely sacrifices and 
 festivals connected with salt-boiling ? (see Suppl.) . 
 
 Suppose now that the preparation of salt was managed by 
 women, by priestesses, that the salt-kettle, saltpan, was° under 
 their care and supervision ; there would be a connexion established 
 between salt-boiling and the later vulgar opinion about witch- 
 craft : the witches gather, say on certain high days, in the holy 
 wood, on the mountain, where the salt springs bubble, carrying 
 
 of tW w 11 aS ^ 1 - ° Wn - , We need not su PP° se th *t both sides vowed least 
 of all that the Hermunduri vowed to Mars, the Chatti to Mercurv for Th^ nfo 
 closing words would have no point. Besides, I think the verTSliaritv o? th£ 
 cruel vow consists in its being made to both dispensers of viZl (pp 134 197 8 at 
 once he men falling may be, to Wuotan's share, the women%h lTef and animal 
 to Zio s ; none were to escape alive. Had the vow been to one god [ alonTh TwTld 
 
 /Z^ b^hSHTr.Sw The passage proves that Zio and Wuotan were wor- 
 S Z £ 5 Hermunduri ; the Eoman conceptions of Mars and Mercurv 
 
 ?^ ^ ' ' Hei ^ ¥ <«* a P art)^ni ^al^et^r 
 
 Hnln^Z 1? f'^t the Salza in Bavaria, Rail and ifaZtetadt in Austria 
 meaning wonld ant almost any village thaTnas work slell ' ' Beomi 
 
1048 MAGIC. 
 
 with them cooking-vessels, ladles and forks; and at night their 
 saltnan is a-elow. 1 These conjectures are countenanced by a 
 pol ice Vienna MS. 428, 154* either by Strieker or one of 
 his countrymen and contemporaries, which I quote m full : 
 
 Ich bin gewesen ze Portigal 
 
 und ze Dolet sunder twal (Toledo, I assure you), 
 
 mir ist kunt (ken'd) Kalatra daz lftnt, 
 
 da man di besten meister vant (found) ; 
 
 ze Choln (Cologne) und ze Paris, 
 
 da sint di pfaffen harte wis (exceeding wise), 
 
 di besten vor alien richen (realms). 
 
 Dar fuor ich weerlichen (travelled I truly) 
 
 niwan durch diu maere (merely to ascertain) 
 
 waz ein unholde waere (what a witch was) ? 
 
 Daz gehort ich nie gelesen (never heard it read), 
 
 waz ein unholde miige wesen (might be). 
 
 Daz ein wip ein chalp rite (should ride a calf), 
 
 daz wsere'n wunderliche site (fashion), 
 
 ode rit uf einer dehsen (wand), 
 
 ode uf einem huspesem (besom, broom) 
 
 ndch salze ze Halle fuere (fare to H. for salt) ; 
 
 ob des al diu welt swiiere (if all the world swore it), 
 
 doch wolde ich sin nimmer gejehen (say yea to it), 
 
 ich en-hete (unless I had) ez mit minen ougen gesehen 
 
 wand (for) s6 wilrde uns nimmer tiure (dear, scarce) 
 
 daz salz von dem ungehiure. 
 
 Ob ein wip einen ovenstap iiber schnte (bestride) 
 
 und den gegen Halle rite 
 
 iiber berge und iiber tal, 
 
 daz si tsete deheinen val (make no fall), 
 
 daz geloube ich niht, swer daz seit (whoever says it), 
 
 und ist ein verlorniu arbeit (lost labour) ; 
 
 und daz ein wip ein sib tribe (drive a sieve) 
 
 sunder vleisch und sunder ribe, 
 
 da niht inne wsere (wherein was nought), 
 
 daz sint allez gelogniu msere (all a lying tale). 
 
 Daz ein wip ein man iiber schrite 
 
 und im sin herze uz suite (cut out his heart), 
 
 wie z*me daz (how were that possible) einem wibe, 
 
 daz si suite uz einem libe (body) m 
 
 ein herze, und stieze dar in str6 (stuff straw therein), 
 
 wie moht' er (how could he) leben ode werden fro ? 
 
 ein mensche muoz ein herze haben, 
 
 ez habe saf od si beschaben. 
 
 Ich wil iu sagen msere (give you information), 
 waz sin rehte unholdcere (who real sorcerers are) • 
 
 but, loi^mlie coctura,' read 1 talis coctura. 
 
SALT. HORSE-FLESH. 1049 
 
 daz sint der herren ratgeben (counsellors of lords) 
 di ir ere furdern solden und leben, 
 di siflent in zuo den oren (whisper in their ears) 
 und machent sie ze toren (make fools of them), 
 si niezent (profit by) ir erbe und ir lant 
 und lazent och si ze hant (make them very soon) 
 scheiden von eren (part with their honour) und von guote, 
 von vrouden (joy) und hohem muote. 
 Ditz ist ein warez masre (true tale) : 
 di selben (these same) unholdcere 
 die sougent uz (suck out) herze und bluot, 
 daz vil mangem (full many a) herren schaden tuot. 
 
 This Halle is probably the one in Austria or Bavaria, so that in 
 those parts there still prevailed at that time the vulgar belief that 
 the 'unholden' rode on broomstick, oven- stick or twig (Schm. 
 sub. v. dachsen, conf. diesse p. 270 n.) over hill and dale to Halle'. 
 Was it imagined that they fetched their supply of salt home from 
 there? which seems almost to be implied in the words, 'were it 
 so, tiiey would not make salt scarce to their neighbours (abstract 
 it).' As Christians equally recognised salt as a good and needful 
 thing, it is conceivable how they might now, inverting the matter, 
 deny the use of wholesome salt at witches' meetings, and come 
 to look upon it as a safeguard against every kind of sorcery 
 (Superst. I, no. 182). For it is precisely salt that is lacking 1 in 
 the witches' kitchen and at devil's feasts, the Church having now 
 taken upon herself the hallowing and dedication of salt. Infants 
 unbaptized, and so exposed, had salt placed beside them for 
 safety, RA. 457. The emigrants from Salzburg dipped a wetted 
 finger in salt, and swore. Wizards and witches were charged 
 with the misuse of salt in baptizing beasts. I think it worth 
 mentioning here, that the magic-endowed giantesses in the Edda 
 knew how to grind, not only gold, but salt, Sn. 146-7 : the one 
 brought peace and prosperity, the other a tempest and foul 
 weather. 
 
 Equally significant seems to me the use of horseflesh and of 
 the horse altogether among wizards and witches. It was shewn, 
 p. 47, that the heathen sacrificed horses to their gods, and any 
 inclination to eat their flesh was denounced for a long time as 
 a hankering after heathen ways; it is only in these days 
 
 fh 01 v\ A1S ° b ? ad, l ? n ° th ?I necessar y of life ; yet of course the heathen baked for 
 their banquets and sacrifices exactly as the christians did. 
 
1050 
 
 MAGIC. 
 
 that the prejudice against eating so clean an animal begins to 
 give way. Well, the witches were accused of indulging in 
 this food at their assemblies, i.e. of still keeping up heathen 
 sacrifices. Henry Boguet in his Discours execrable des Sorciers, 
 Rouen 1603, p. 82-3 asserts, not only < qu'il y avoit une grande 
 chaudiere sur le feu, dans laquelle chacun alloit prendre de la 
 chair/ and ' mais il n'y a iamais du sel, 3 but also expressly ' que 
 la chair n'est autre chair que de cheual 3 If to this we add, that 
 the nailing up of horses' heads (p. 47) 1 must be identified with 
 those sacrifices, that horses' heads are thrown into Midsummer 
 fires (p. 618), that the piper at witches' meetings (p. 1046) or 
 other ghostly beings (p. 849) play on horses 3 heads, 2 that the 
 devil appears with horse's feet, and drinking is done out of 
 horse-hoofs; the whole thing assumes a still more antique ap- 
 pearance of heathen sacrificial rites (see Suppl.) . 
 
 But if in heathen times the preparation and distribution of 
 hallowed salt, and the eating of horseflesh stood connected with 
 sacrifices and popular assemblies (and these were often com- 
 bined), such connexion is equally proved or confirmed by all 
 the remaining characteristics of witches' jaunts. Their Times 
 and Places can in no other way be accounted for. 
 
 We know that all over Germany a grand annual excursion 
 of witches is placed on the first night in May (Walpurgis), 
 i.e. on the date of a sacrificial feast and the old May- 
 gathering of the people. On the first of May, of all days, 
 the periodical assizes continued for many centuries to be held, 
 RA. 822-4; on that day came the merry May-ridings, p. 775, 
 and the kindling of the sacred fire, p. 603 : it was one of the 
 highest days in all heathenism. 3 Or if two or three witch- 
 
 i On this fixing-up Festus has passages in striking accord : * October equus 
 appellatur, qui in Campo Martio mense Oct. immolatur. De cujus capite non leyis 
 contentio solebat esse inter Subnranenses et Sacravienses ut hi in regiae panete 
 illi ad turrim Mamiliam i&figerent ; ejusdemque coda tanta celeritate perfertur in 
 regiam, ut ex ea sanguis destillet in focum participandae rei divmi gratia. And : 
 'Panibus redimibant caput equi immolati idibus Oct. m Campo Martic > quia id 
 sacrificium fiebat ob frugum eventum, et equus potms quam bos immolabatur, quod 
 hie bello, bos frugibus pariendis est aptus.' . 
 
 * Musicians piping or fiddling on a horse's head, Tnerer acten p. 206. bieg- 
 burger pp. 228. 239. Death's head for cithern, Eemigms 145. 
 
 3 A comparison of our witches' dances on May-night with the Floraha, which 
 lasted from April 28 to May 1 (Hartung's Relig. d. Rom. 2, 142), and from which 
 all men were P excluded (Creuzer's Symb. 4, 608) may be allowed, provided no 
 borrowing of the Teutonic and Celtic custom from the Roman be inferred. Rightly 
 understood, the Greek Dionysia also present many points of comparison. 
 
witches' jaunt. 
 
 1051 
 
 festivals be enumerated, as 'in Whitsuntide and Autumn/ or 
 ' on St Walburg's, St John's and St Bartelemy 5 s/ we have 
 still the usual holidays and assize-days of the Mid. Ages. 
 Danish witch-trials name e Valdborg aften, S. Hans aften, Maria 
 besogelsesdags aften.' The people would never have given 
 up their venerated season of justice to the witches, had not 
 these been long in prescriptive possession (see Suppl.). 
 
 Still more plainly do the Localities coincide. The witches 
 invariably resort to places where formerly justice was ad- 
 ministered, or sacrifices were offered. Their meeting takes 
 place on the mead, on the oak-sward, under the lime, under 
 the oak, at the peartree; on the boughs of the tree sits that 
 piper whose help they need in the dance. Sometimes they dance 
 at the place of execution, under the gallows-tree, in the sand-pit. 
 But for the most part mountains are named as their trysting- 
 places, hills (at the three biiheln, knolls, three kopchen, peaks), 
 in fact, the highest points of a neighbourhood. We must not 
 forget how elves and bilweises are housed in hills (p. 474), nor 
 that the Servian vilas and Romance fays dwell on mountains : a 
 notable passage about magic wrought on a mount (puegau, pueg, 
 puy, Lat. podium) was quoted p. 411. The fame of particular 
 witch-mountains extends over wide kingdoms, in the same way as 
 high mountains are named after gods, sacrifices, courts of justice. 
 Almost all the witch-mountains were once hills of sacrifice 
 (p. 58), boundary-hills (malberge, RA. 801-2), or salt-hills. A 
 exenbukel is pointed out on the Hirschau boundary-line by 
 Rothenburg on Neckar, and an unholdenberg near Passau; but 
 most of them have proper names of their own. North Germany 
 nows the Brocken, Brocks- or Blocks-berg, 1 the highest point of 
 he Harz Mts, as the head meeting-place of witches. A con- 
 fessional of the 15th cent, speaks of sorceresses f die uf den 
 Brockisberg varen/ Hoffm. zeitschr. 753; that is the earliest 
 documentary evidence I know of a superstition that doubtless 
 reaches to a far older time. Seats of justice the Harz must have 
 
 1 1 Hons Bructerus ' / Only the Bructeri never lived there, but on the West- 
 phalian Lippe ; some without any reason connect the name Melibocus with the 
 Brocken. What is the oldest documentary form of the name ? Stieler 160 writes 
 Brockersb. ; others Prockelsb. (Proculus), Brockelsb., Blockersb. ; Blocksb. (Brem. 
 wtb. sub v. bloksbarg) may have arisen by mere softening of r into I, and can 
 hardly have anything to do with the Swed. Blakulla. 
 
1052 MAGIC. 
 
 had more than one in the Mid. Ages; a salt spring it has still 
 at Juliushall in Neustadt domain. But the name seems to cover 
 a much wider area, as several hills in Mecklenburg (and no 
 doubt in other parts of N. Germany) are called blocksbergs Mekl. 
 iahrsber 2 114. 3, 189; also in Prussia (Tettau and Temme 
 p 264) Other trysts of witches I can only enumerate incom- 
 pletely The Huiberg near Halberstadt is still spoken of; in 
 Thuringia they flock to Eorselberg by Eisenach, or Inselbei-g by 
 Schmalkalden; in Hesse to Bechelsberg or Bechtelsberg by Ottrau, 
 an old Ziegenhain seat of justice; in Westphalia to Koterberg 
 bv Oorvei, to Weckingsstein (Wedigenstein, where Wittekmd or 
 Wittich dwells) by Minden; in Swabia to the Black Forest, to 
 Kandel in Breisgau, or to Heuberg' by Balingen, which is noticed 
 as a witches' monnt as early as 1506, and resembles the > Hmberg 
 above; in Franconia to Kreidenberg by Wiirzburg, and b taflel- 
 stein by Bamberg ; and probably the Fichtelberg and the Silesian 
 Biesengebirge have witches' haunts of their own In Alsace 
 are named Bischenberg, Bilchelberg (conf. Bechelsb.), Schauenberg 
 and KnUUss (knee-biting, from the steepness, elsewhere Kme- 
 brecher) ; in the Vosges, Hupella. The Swedish meeting-places 
 are Bl&kulla (Ihre says, an island rock between Smaland and 
 Oland, liter, black monnt, a name it prob. shares with other 
 heights), 2 and Nasafjdll in Norrland. The Norwegian witches 
 also repair to Blaakolle, further to Bovrefjeld, Lyderhom by 
 Bergem ffiam* in Tvedsogn, to Vardo and Domen in Pinmarken; 
 all such trysting-places are called baholM camp« 
 malus) In Denmark they say 'fare til Hekkelftelds (p. 1001), 
 ie to Mt Hekla in Iceland, Heklufiall; also 'ride til Trums, 
 fare til Troms,' meaning Trommenfjeld, a mountain on the ISorw. 
 island Tromso, high up ofi the Pinmark. The Neapolitan 
 streghe hold their tryst under a walnut-tree near Benevento, 
 which the people call the Beneventine wedding; on that very 
 spot stood the holy tree of the Langobards (pp. 101. 649 so 
 here again witchcraft stands clearly connected with old heathen 
 worship. Witches' hills in Italy are the Barco di Ferrara, 
 Paterno di Bologna, Spinato della Mirandola, Tossale di Ber- 
 
 makinfn^rwoman was called Blakulla , Arnkiel 1 85 sets up a sea-goddess Blakylle, 
 SrYidsson 2, 302-5 has berget M, the black mount. 
 
witches' jaunt. 
 
 1053 
 
 gamo, and one, f la croce del pasticcio/ whose situation I do not 
 know. In France the Puy de Dome near Clermont in Auvergne 
 is renowned, and other districts have their hills. The Spanish 
 hechizeras hold their dance on the heath of Baraona, in the sand 
 of Sevilla, on the plain of Cirniegola ; in Navarre on Aquelarre, 
 said to mean in Basque ' goat's meadow/ The Servian witches 
 dance f na pometno guvno,' on the swept thrashingfloor, pro- 
 bably on a high mountain; those of Hungary on Kopasz teto 
 (the bald crown), a peak of the Tokay # wine-hills, 1 with which 
 the f na Jjysagore' of the Polish witches (Woycicki 1, 17. 2, 
 77) agrees. A part of the Carpathians between Hungary and 
 Poland is called in Pol. babia gora, old wives' mountain ; I 
 cannot say if witch-festivals are placed there. The Kormakssaga 
 pp. 76. 204. 222 has a similar Spakoiiufell, wise-woman's mount. 
 The Lithuanians say, on the eve of St. John all the magicians 
 come flying to Mt Szatria, where a mighty sorceress Jauterita 
 entertains them. 2 It is singular, how all over Europe the 
 heathen's pilgrimages to feasts and sacrifices are by christians 
 converted into this uniform sorcery, everywhere alike. Did 
 the notion take shape in each nation by itself ? or, what is less 
 credible, was the fashion set in one place, and followed every- 
 where else? 3 (see Suppl.) 
 
 That the heathen in old Scandinavia already had the notion of 
 enchantresses riding or driving out at evening and night, is clear 
 from the Edda. As Heftinn roamed the forest alone in the 
 evening, he fell in with a trollkona, who offered him her fylgft 
 (attendance, like a guardian valkyrja), but he declined it, Sasm. 
 146 a . A legend fraught with meaning is but slightly touched 
 upon in Sn. 175 : As Bragi the old (p. 1041) drove through a 
 forest late in the evening, he met a trollkona, who addressed him 
 in a song and asked, who rideth there ? She names to him her 
 troll names, and he, answering in song, tells her his poetic names. 
 Hence an enchantress is called qveld-ri&a, evening-rider, Ssem. 
 
 1 Szirmai's Notitia comitatus Zempleniensis, Budae 1803. p. 3 ; and Hungaria 
 in parabolis p. 158-9. 
 
 2 Court. Society's Communic, Mitau 1840. 1, 47 b . 
 
 _ 3 Nocturnal meetings on mountains can also be conn, with other heathen 
 notions : giants and elves reside on mountains. Pliny 5, 1 says of Mt Atlas : 
 | incolarum neminem interdiu cerni, silere omnia . . . noctibus micare crebris 
 ignibus, Aegipanum Satyrorumque lascivia impleri, tibiarum ac fistularum cantu, 
 tympanorum et cymbalorum sonitu strepere.' 
 
1054 MA<na 
 
 143", and myrk-riffa 77% by which monstrous mischievous giant- 
 women are meant, wild women, waldminnes, iarnviSjur (p. 483), 
 whom the heroes are bent on putting down: 'hen ec qvaldar 
 qveldrrSor,' I have quelled the witches, says Atli. Their riding 
 is called gandreiff, vectura magica, Nialss. p. 195 ; gandr is pro- 
 perly wolf, they are said to have ridden wolves and bridled them 
 with snakes: 'faun trollkono, sn rmtS vargi ok hafSi orma i tan- 
 mom,' Stem. 146 s . ' Hyrrokin reiS vargi ok hafSi hbggorm at 
 taumum,' Sn. 66. A Bfcne figure (bautil 1157) represents a troll 
 riding a wolf, using a bent twig for reins. A Swed. folksong 
 makes her ride on a bear, and use the wolf as a saddle, the snake 
 as a whip : 1 bjornen den sa red hon uppa, ulfven den hade hon till 
 sadel derpa, och ormen den hade hon till piska,' Sv. vis. 1, 77. 
 Nor must we overlook, that the Servian vila, who has much more 
 of the elf about her, rides a stag, and bridles him with a snake. 
 Among names of enchantresses Sn. 210 b has Munnriffa, mouth- 
 rider, perhaps holding the snake-bridle in her mouth ? Another 
 is Munnharpa (Bibrn says, rigor oris ex gelu); both demand a 
 more precise explanation, but anyhow -rrSa must refer to night- 
 riding One poet, Sn. 102, uses the circumlocution qyeldrunmn 
 oven, femina vespere excurrens. The Vestgota-lag, like the Salic 
 (p 1045), speaking of insulting accusations, instances that ot 
 sorcery, p. 38 : ' iak sa at ret a quiggrindu, losharafi ok i trols- 
 ham, fa alt var iam rift nat ok dagher/ and p. 153 has almost 
 the same words, with losgiurfi added to loshareb : I saw thee ride 
 on the hurdle, loose-haired, loose-girt, in troll's garb, where day 
 and night divide (in twilight) ; if we might read gvtgml* it 
 would be 'ride on the calf,' as in the MHG. poem, p. 1048. 
 Neither this Law nor the Bdda tells us of sorceresses assembling 
 in troops at appointed places, yet the valkyrs ride together by 
 twelves and twenties. But the idea of night-ndmg itself may 
 be derived even from goddesses: the Hyndlu-lioS has for its 
 groundwork, that Freyja seated on her boar, whose bristles glow 
 in the gloom of night, and her sister Hyndla (canicula) on a wolt, 
 ridenptoholy Valholl 1 (see Suppl.). 
 
 In Germany proper, successive stages can be pointed out. 
 Before Christianity, the old giantesses (etenins) may well have 
 
 > A marieian who was kveldWr (evening-sleeper), bears the name KvOd&fr 
 Egilss P 3 8 ; ?Ustte the OHG. NoMoZ/by whieh H. renders Necturnus. 
 
witches' jaunt. 
 
 1055 
 
 been sorceresses amongst us also, as we still find such a one in 
 our Heldenbuch (see p. 556) , and a giant plays the host on a 
 witches' hill, Lisch 5, 83. After the conversion, sorcery links 
 itself with the discredited gods both foreign and domestic ; not 
 at once with the Devil yet, whose idea had scarce begun to take 
 root among the people. The witches are of the retinue of former 
 goddesses, who, hurled from their thrones, transformed from 
 gracious adored beings into malign and dreaded ones, roam rest- 
 less by night, and instead of their once stately progresses can 
 only maintain stolen forbidden conferences with their adherents. 
 Even when the bulk of the people was won over to the new 
 doctrine, individual men would for a time remain true to the old 
 faith, and perform their heathen rites in secret; but soon these 
 pagan practices would cease as real facts, and abide in the memory 
 and shaping fancy of mankind, and the more enduringly if they 
 were connected with popular feasts and the permitted or pro- 
 hibited usage about healings and poisonings. Performance, tradi- 
 tion, fancy were mixt up together, and no single century can 
 possibly have been without the notion of illicit idolatrous magic, 
 even if we are unable to specify the shape in which it entertained 
 it. Amongst all christians the report of it lasted ineradicable, 
 assuming a looser or firmer consistency, according as the Church 
 indulged popular beliefs, or sought more sternly to suppress 
 them. What she was determined to punish and exterminate, 
 must gradually have been withdrawn from the mild realm of 
 fancy, and assumed the harsh aspect of a horrible reality. 
 
 Enchanters and enchantresses (I will start with that) attach 
 themselves to the spectral train of deities, to that Furious Host 
 with which elvish and all manner of evil beings got associated : 
 in the Vilk. saga cap. 328-9 the wild host of Ostacia (Ostansia, 
 or whatever the genuine form may be) shews a significant con- 
 nexion. But enchantresses would be ranged specially with god- 
 desses, out of whom the christian teachers might make up a 
 Koman Diana, a Jewish Rerodias, but the populace never entirely 
 dropt the traditional native names. How natural then, if dame 
 Holda, if that Freyja or Abundia (whether she be Folia p. 308, 
 or a Celtic deity) had formerly led the round dance of elves and 
 holden, that she herself should now be made an unholde and 
 be escorted by unholden (p. 926) ! In the Norw. fairytale no. 15 
 
1056 MAGIC. 
 
 the troldUaring takes quite the place of dame Holda. In the 
 Jen d'Adans (supra p. 412 n.) the three fays assemble on a 
 meadow, where the old women of the town await them : 1 or tost 
 allons ent par illeuc, les vielles femes de le vile nous i atendent.' 
 There did exist a fellowship then between fays and witches. 
 
 It perfectly agrees with the view propounded, that the Thuring. 
 Horselberg is at once the residence of Holda and her host (pp. 456. 
 935. 959), and a trysfcing-place of witches (p. 1052). Keisers- 
 berg in Omeiss 36. 40 makes the night-faring wives assemble no 
 otherwhere but in the Venusberg (p. 953), whereat is good living, 
 dancing and hopping. Still more decisive are the passages 
 quoted° in the Appendix (Superst. C, int. 44; 10, 1; p. 194 a . 
 D, 140 r.), by which it appears, that down into the tenth and 
 into the 14th cent., night-women in the service of dame Holda 
 rove through the air on appointed nights, mounted on beasts ; 
 her they obey, to her they sacrifice, and all the while not a word 
 about any league with the Devil. Nay, these night-women, 
 shining mothers, dominae noctumae, bonnes dames (p. 287-8), in 
 Hincmar < lamiae sive geniciales feminae 3 were originally daemonic 
 elvish beings, who appeared in woman's shape and did men 
 kindnesses; Holda, Abundia, to whom still a third part of the 
 whole world is subject (pp. 283-8), lead the ring of dancers, and 
 on the goddess's itinerant ship dances were trod (p. 260). It is 
 to such dancing at heathen worship, to the airy elf-dance (p. 470), 
 to the hopping of will-o 3 -wisps (p. 916), 1 that I trace primarily the 
 idea of witches 3 dances ; though festive dances at heathen May- 
 meetings can be reckoned in with the rest. To christian zealots 
 all dancing appeared sinful and heathenish, and sure enough it 
 often was derived from pagan rites, like other harmless pleasures 
 and customs of the common people, who would not easily part 
 with their diversion at great festivals. Hence the old dancings 
 at Shrovetide (p. 770n.), at the Easter fire and May fire, at the 
 solstices, at harvest and Christmas ; a minuter examination than 
 has yet been made of the proceedings at these holidays would 
 bring out many things more clearly. Afzelius 2, 5 informs us, 
 that to this day stories are afloat in Sweden of dances and reels 
 performed by the heathen round holy places of their gods : so 
 
 » The ignis fatuus is called hexentanz (Schm. 2, 148), Sloven, vezha, prop, 
 witch ; even the dead were made to carry on dances. 
 
witches' jaunt. 
 
 1057 
 
 wanton were they, yet so enticing, that the spectators at last 
 were seized with the rage, and whirled along into the revelry. 
 When chronicles of our Mid. Ages occasionally record the dese- 
 cration of holy days by wild dancing, and that the penalty 
 imposed was, to keep it up without ceasing for a whole year, DS. 
 no. 231, this again expresses the disgust of the christians at the 
 relics of heathenism, and resembles the perversion of Wuotan's 
 march into the ' everlasting hunter's ' chase. 1 Why Herodias 
 was dragged into the circle of night- women, was just because 
 she flayed and danced, and since her death goes booming through 
 the air as the ' wind's bride.' In this ghostly band, then, 
 popular fancy placed human sorceresses too, i.e. women of ill 
 repute who clung to heathenism, fantastic old wives : ' Et si 
 aliqa&femina est, quae se dicat cum daemonum turba, in simili- 
 tudinem mulierum transformata, certis noctibus equitare super 
 quasdam bestias, et in eorum (daemonum) consortio annumeratam- 
 esse ; 3 and : f Quaedam sceleratae mulieres retro post Satanam 
 conversae, daemonum illusionibus seductae, credunt se nocturnis 
 horis cum Diana paganorum dea, vel cum Herodiade et innumera 
 multitudine mulierum, equitare super quasdam bestias, et multa 
 terrarum spatia intempestae noctis silentio pertransire, ejusque 
 jussionibus velut dominae obedire, et certis noctibus ad ejus servi- 
 tium evocari.' — Such was the earlier way of thinking about 
 witches' rides ; 3 and the names naht-fard, naht-frouwd, naht-riid, 
 dating doubtless from the heathen time, agreed exactly with the 
 ON. qveldrrSa, myrkrrSa on p. 1053-4. I cannot indeed produce 
 
 w 1 The clergy represented dancing as a mimicry of the priestly procession, and 
 likened it to the Jewish idolatry with the golden calf. 
 
 2 The extract from Burchard, Superst. C (conf. Pref. to my First Ed. p. xxiv) 
 can neither have been derived from the Council of Ancyra a.d. 314, which has no 
 such passage in print or MS. ; nor from Augustine, though it occurs in the Tract, de 
 spiritu et anima pap. 28 (opp. ed. Bened. Antv. 1706. 6, 525) with ' et Minerva' 
 added after Herodiade, for this is a spurious work, yet of so early a date (6th cent., 
 thinks Biener, Zeitschr. f . gesch. rechtsw. 12, 123)' that it is but little inferior in 
 value for our purpose. Begino too (ed. Waschersl. 2, 371), the oldest genuine 
 authority, has prob. drawn from it ; then come Burchard in the 11th, and Ivo (11, 
 30) and Gratian in the 12th century. Albertus Mag. in Summa theol. 2, 31 (opp.' 
 18, 180) has : « cum Diana pag. dea, vel Herodiade et Minerva.' The passage is 
 said to be also in an unpubl. Vita Damasi papae, and there to refer back to a 
 Synod of Rome of 367 (Soldan p. 75). To me it makes no difference if both Ancy- 
 ran council and Soman synod already mention the night-faring Diana and Herodias; 
 for Diana, who even to the ancient Romans ruled the woods, the chase and the 
 night, must no doubt have appeared to christian converts of the first centuries as 
 a goddess of magic. 
 
1058 MAGIC. 
 
 them from earlier than the 13th century, as Wh. 1, 82": <wil 
 der (Machmet) helfe sparn, so helfen in die naht-varn ; daz sint 
 alter wlbe troume/ if M. grudge help, the night-farers help them. 
 Ls 3 10 • ' ez konde niemen bewarn, ich miles eine (alone) uz 
 fa'rn Lit der naU-frouwen (i.e. with the goddess) ; do sprach ich 
 zuo mime gesellen : als schiere so (as soon as) ez naht wirt, dm 
 vart mich niht verbirt, ich sol llden groze not, bezzer ware mir 
 der t6t. 1st aber daz mir wol ergat, so kum ich umb die han- 
 krat, des enweiz ich aber niht. Min triu, du solt mir em heht 
 kleiben hin an etewaz, daz ich kunne dester baz komen her wider 
 hein : kleib' ez an einen stein, oder kleiV ez an die want. 
 Notice that to the simple-minded man the woman represents her 
 alleged expedition as a painful necessity. 1 In Vintler (Superst 
 G 1 274) it is said : < so farent etlich mit der {nacht) far aut 
 kelbern und auf pecken (bocken) durch stain and durch stecke.' 
 So calves and he-goats are those ' quaedam bestiae. At p. 116 
 we saw the word nacUfare fittingly applied even to a star travel- 
 ling in the sky. John of Salisbury, who lived in England and 
 France (d 1182), and believed in demonic influence, has a re- 
 markable statement in his Poller, ii. 17 : < Quale est quod noeh- 
 culam (nocticolam? noctilucam?) quandam, vel Herodiadem, vel 
 praesidem noctis dominant, consilia et conventus de node asserunt 
 convocare, varia celebrari convivia, ministeriorum species diversis 
 occupationibus exerceri, et nunc istos ad poonam trahi pro 
 mericis, nunc illos ad gloriam sublimari; praeterea mfantes 
 exponi Umiis, et nunc frustatim discerptos edaa ingluvie m 
 ventrem trajectos congeri, nunc praesidentis miserahone rejectos 
 in cunas reponi. Quis vel caecus hoc ludificantium daemonum 
 non videat esse nequitiam ? quod vel ex hoc patet, quod muher- 
 cvdis et viris simplicioribus et infirmioribus in fide ista provenmnt. 
 I will add some equally conclusive testimonies from various parts 
 of France, and all of the 13th cent., to the character of these 
 night excursions; their analogy to the preceding will not fail 
 to°be perceived. The Acta sanct. 32 Jul. p. 287* draw from 
 a parchment MS. of the 13th cent, the following, which has 
 also -ot into the Legenda Aurea cap. 102, though wanting m 
 the older biographies of Germanus: ' Hospitatus (S. Germanus 
 
 . By nightmare (mar=hoise) is meant not the wtteh who rides out, but an 
 elfin who rides, i.e. presses, on the sleeper, Superst. I, 878. 
 
witches' jaunt. 
 
 1059* 
 
 Autissiodor.) in quodam loco, cum post coenam iterum mensa 
 jmraretur, admiratus interrogate cui denuo praepararent ? Cui 
 cum dicerent, quod bonis illis mulieribus, quae de node incedunt}' 
 praepararetur, ilia nocte statuit S. Germanus vigilare. Et ecce, 
 videt multitudinem daemonum in mensa, in forma hominum et 
 mulierum venientem. Qui eis praecipiens ne abirent, cunctos de 
 familia excitarit, inquirens, si personas illas cognoscerent ? qui 
 cum omnes vidnos suos et vicinas esse dicerent, misit ad domos 
 singulorum, daemonibus praecipiens ne abirent. Et ecce,, omnes 
 in suis lectulis sunt inventi. Adjurati igitur se daemones esse 
 
 dixerunt, qui sic hominibus illudebant/- Guilielmus Alvernus 
 
 p. 1066: 'Idem et eodem modo sentiendum est tibi de aliis 
 malignis spiritibus, quos vulgus stryges et lamias vocant, et 
 apparent de node in domibus in quibus parvuli nutriuntur, eosque 
 de cunabulis raptos laniare vel igne assare videntur : 2 apparent 
 autem in specie vetularum. Vetularum autem nostrarum desipi- 
 entia opinionem istam mirabiliter disseminavit et provexit, atque 
 animis mulierum aliarum irradicabiliter infixit. Similiter et de 
 dominabus nocturnis } quod lonae mulieres sint, et magna dona 
 domibus quas frequentent per eas praestentur, mulieribus potis- 
 simum persuaserunt ; et, ut ad unum dicam, pene omnes reliquias 
 idololatriae retinuit et reservavit et adhuc promovere non cessat 
 
 anilis ista fatuitas.' Yincentius Bellovac. in Spec. mor. iii. 3, 
 
 27 : 1 Cum in quadam parochia homines talibus crederent, quidam 
 ribaldi transfiguraverunt se in similitudinem mulierum, earum 
 assumto habitu, et domum cujusdam rustici cum tortiis (torches) 
 intrantes et choreas ducentes suppressa voce canebant Gallice ' un 
 en prenes, cent en rendres/ Latine : unum accipite, centum 
 reddite ! et sic in oculis rustici domum ejus evacuaverunt omnibus 
 bonis, dicentis uxori suae : tace, et claude oculos, divites erimus, 
 quia bonae res sunt/ et centuplicabunt bona nostra/ And 
 further on : < Cum quaedam vetula volens blandire suo sacerdoti 
 
 going IlouU 01IG ' d9mgUn ' lamiae ' Diut - 2 ' 174 > to be explained by this nightly 
 h . L^ 11 Deme + te l r anointed the child Demophoon with ambrosia by day, fanned 
 h ? SW + \ 6t b . reath .' laid Mm in the fi re at ^ to consume all that was 
 Wi , m +i m ' b °? th f 0ve ' tm his mother watched and saw and burst into a 
 w 7 I ' • G f ?? ^ racle Was inter ™pted, Hym. to Ceres 236-63. So Thetis 
 anoints her mf ant Achilles and hides him in the fire. Conf. however the vapa^pTv 
 ra p P e<p v dia r V s cpXoyos, and ponerejuxta ignem, p. 625. 
 
 Guotiu wihtir, p. 442 ; conf. unrighteous things, p. 1031, sorcery. 
 VOL. III. J ^ 
 
 M 
 
1060 ' MAGIC. 
 
 diceret ei in ecclesia: domine, multum me debetis diligere, quia 
 liberavi vos a morte : quia cum ego vadeham cum bonis rebus, 
 media node intravimus domum vestram cum lummanbus, ego 
 videns vos dormientem et nudum, cooperui vos, ne dominae 
 nostras viderent nuditatem vestram, quam si vidissent, ad mortem 
 vos flagellari fecissent. Quaesivit sacerdos, quomodo mtraverant 
 domum ejus et cameram, cum essent fortiter seratae ? Tunc ait 
 ilia, quod bene intrabant domum januis clausis. Sacerdos autem 
 vocans earn intra cancellum, clauso ostio verberavit earn cum 
 baculo crucis, dicens : exite bine, domina sortilega ! Et cum non 
 posset exire, emisit earn sacerdos dicens : niodo videtis quam 
 fatuae estis, quae somniorum creditis vanitatem/ This priest goes 
 very sensibly to work with the sorceress, and never dreams ot 
 
 baiting ber as a criminal. Gervase of Tilbury 3, 85 : < Lamiae 
 
 dicuntur esse mulieres quae noctu domos momentaneo discursu 
 penetrant, dolia vel cophinos, cantbaros et ollas perscrutantur, 
 infantes ex cunis extrabunt, luminaria accendunt, et nonnunquam 
 dormientes* affligunt.' At 3, 93 be assures us be bad known 
 women wbo declared < se dormientibus viris suis cum coetu 
 lamiarum celeri penna mare transire, mnndum percurrere, et si 
 quis aut si qua in tali discursu Cbristum nominaverit, statim, m 
 quocunque loco et qnantovis periculo fecerit, corruere; ' and one 
 woman bad fallen into tbe Khone tbat way. < Scimus quasdam m 
 forma cattorum a furtive vigilantibus de nocte visas ac vulneratas 
 
 in crastino vulnera truncationesque ostendisse.' So tben tbe 
 
 witcbes travel in tbe nightly train of gracious dames, 1 for whom 
 men spread tables, as tbey do for visitant fays and elves (pp. 409. 
 411 Superst. C, 198 d ), because tbey bring luck or multiply it, 
 scrutinize tbe house-gear, bless the babes in tbe cradle, 
 lleatbenish tbe superstition was, for the name of Christ might 
 not be uttered ; but it did not pass for devilish yet. True, the 
 notion of kidnapping (of which elves also were accused, p. 468) 
 already mingles with it, and rises to the barbarous height of 
 roasting and devouring ; but this also hangs on myths about elves 
 and goddesses, and had always been laid at the door of sorceresses. 
 One passage even celebrates the compassion of tbe president and 
 
 i The Maid of Orleans, indicted for sorcery, was asked: < si elle scait rien de 
 
 ceux qui vont avecq les fees' I 
 
WITCHES. 1061 
 
 directress of the feast, she has the stolen sucklings carried back 
 to their cradles (see Suppl.). 
 
 Crescentia, who had devoted herself to the nurture of children, 
 is addressed as an unholde : < Waz huotes du d&se, ubele horn- 
 blase ? du soldes billecher da ce hohe varn, dan die megede hie 
 bewarn ; du bist ein unholde, und sizist hie behangen mit golde/ 
 She answers: < Got weiz wol die sculde, ob ich bin ein unholde, 
 oder ie dicheinis (any) zouberes gephlac/ Kaiserchr. 12199. 
 • Diemer p. 373 (imitated, Kolocz. 261-2). They believed then in 
 the 12th cent, that unholden f fared to the woods/ to the Wild 
 Host, and ' blew horns/ like Tvtosel, who as a tooting hooting 
 owl, i.e. strix, travels in the Furious Host (p. 922) ; can < hor- 
 tuta/ a word of insult in the Yestgotalag p. 38, have been 
 hornjmta, homfiyta ? ON. }?iota, ululare, Goth. J?ut-haurn adXiri^ . 
 The precise meaning of ddse, unless it be for dwase, twase, getwas 
 (spectre, p. 915), escapes me (see Suppl.). Such unholden are 
 much more night-dames, bonae dominae, than deviPs partners. 
 The < faring to woods and forests' expresses the sentence 
 pronounced on banished outlawed men, whose dwelling is in 
 the wilderness, among wolves, RA. 733, to whom the forest be- 
 comes mother (shuma ti mati !), conf. saltibus assuetus (p. 482). 
 Vulgar opinion in Sweden to this day suspects old women, who 
 live alone in the woods, of harbouring and sheltering wolves 
 when they are hunted: they are called vargamodrar, wolf- 
 mothers, and such a one is meant in the song of Sdmung 
 (Ssemingr p. 305) : < inde satt gamla djuramor, rorde med nasa i 
 brande/ within sat the old beasts 5 -mother, stirred with her nose 
 the coals (Afzel. sagohafder 1, 38. 43). The long-nosed hag here 
 evidently melts into the notion of the alrune who mingles with 
 wood-schrats, p. 404, and of the wild wood-wife, p. 432 ; she is 
 like the ON. iamviftja, p. 483. 
 
 But what to my mind completely establishes this milder 
 explanation of witches' doings, which leaves the Devil out of 
 the reckoning, is the collection of conjuri?ig spells quoted in the 
 Appendix, vol. 3. Taken mostly from witch-trials of the last few 
 centuries, when the link between witch and devil was a long" 
 established thing to the popular mind, they refer not to devilish 
 doings at all, but everywhere to elvish or even christian. Some 
 of them seem to be of high antiquity, of heathen origin, and to 
 
1062 
 
 MAGIC. 
 
 have been handed down through a long course of oral tradition. 
 Their power to hurt or heal is founded on faith in elves and sprites, 
 whose place is afterwards filled by angels and holy names. As 
 elf and elfin, dwarf and she-dwarf, Ulwvz and bilwizin are invoked 
 (p. 472), so in the old AS. formula (App. spell i.) ( esa gescot 
 (ases' shot), ylfa gescot, hcegtessan gescot' all stand side by side. 
 Such formulas, whose words must long ago have become unin- 
 telligible to witches of the 16-17th cent., at once prove the 
 injustice of the charge brought against them. It is to me a • 
 significant fact, that the imagination of the tortured witches still 
 expressly owns to a journey ' auf Yenesberg und in das paradis ' 
 (Mone's Anz. 7, 426), meaning therefore the ancient elvish or 
 even christian abode of bliss, and not a devilish one. 
 
 The gradual intrusion of the Devil by whom, according to the 
 Church's belief, men were possessed (p. 1015), is easily accounted 
 for. The conception was radically foreign to the Teuton mmd, 
 which tried at first to naturalize it by transferring it to a fe- 
 male being (p. 990). But when in course of time the christian 
 notion of a male devil got the upper hand, then all that had been 
 told of Holda had in its turn to be applied to him. From their 
 service and attendance on that unhold dame of night, the witches 
 passed into the Devil's fellowship, whose sterner keener nature 
 aggravated the whole relationship into something more wicked, 
 more sinful. Those magic rides by night had merely rested 
 on the general allegiance due to the people's ancient goddess, in 
 whose train the women rode ; but now that the Devil came to 
 fetch the women, and carried them over hill and dale (pp. 1013. 
 1028), there grew up the idea of an amorous alliance between 
 him and every single witch. 
 
 Connecting links may be found in abundance. Ghostly beings 
 could form close and intimate ties with men; a long line of 
 neighbourly elves links its destiny to the good or ill fortunes of 
 a human family, home-sprites devote themselves to a man's 
 service, and cling to him with obstinate and troublesome fidelity 
 (p. 513) ; only these attachments are neither founded on formal 
 compact, nor are they pernicious to man. An equally tender and 
 an innocent relation subsists between him and the attendant 
 guardian spirit given him at birth, p. 875. 
 
 The witches' devils have proper names so strikingly similar m 
 
witches' devils. 
 
 1063 
 
 formation to those of elves and kobolds, that one can scarcely 
 think otherwise than that nearly all devils' names of that class are 
 descended from older folk-names for those sprites. A collection 
 of such names, which I have culled out of witch- trials, may afford 
 us a welcome glimpse into old elvish domestic economy itself. 
 Some are taken from healing herbs and flowers, and are certainly 
 the product of an innocent, not a diabolic fancy : Wolgemut (ori- 
 ganum), Schone (bellis minor, daisy), Luzei (aristolochia) , Wege- 
 tritt (plantago), Blumchenblau (conf. the marvelous flower, p. 
 971), Peterlein (parsley) ; exactly such are the names of two 
 fairies in Midsum. N. Dr., Peasehlossom and Mnstardseed. Names 
 equally pretty are borrowed from the forest life of the sprites : 
 Orunlauh (-leaf), Griinewald, Lindenlaub, Lindenzweig (-twig), 
 Eichenlaub (oak), Birnhaum (pear), Birnbaumchen, Rautenstrauch 
 (rue), Buchsbaum (box), Holderlin (elder), Krdnzlein (garland), 
 Spring -ins-f eld, Hurlebusch, Zum-wald-fliehen ; clad in green (as 
 the devil is in Kinderm. 101) appear the Scotch elves (Minstrelsy 
 2, 152-4. 160-4) and Norse huldre (Faye p. 42) ; foliage garlands 
 must have been largely used in ancient sacrifices as well as in 
 sorcery, oak-leaves in particular are enjoined on witches, and are 
 used in brewing storms (Mone's Anz. 8, 129). As the Devil 
 often presents himself in fair angelic guise (' in young man's 
 sheen' occurs already in Ls. 3, 72), he receives such names as 
 Mingling, Junker, Schdnhans, and feather- ornaments or wings 
 are a favourite ascription, hence the names Feder, Federhans, 
 Federling, Federhusch, Weissfeder (white-f.), Straussfeder (ostrich- 
 f.), Strausswedel (-plume), Grunwedel. Of all the names confessed 
 by witches, none is commoner than Flederwisch (Voigt's Abh. 
 62-8-9. 105-9. 113. 129), but folktales give that name to ko- 
 bolds (Jul. Schmidt 158), and carousers in their cups used to 
 drink f to all flederwischen ! ' (Franz. Simpl. 1, 47. 57): by 
 flederwisch we mean the end limb of a (goose) wing, used for the 
 purpose of dusting, hence Kehrwisch also occurs as a devil's name, 
 aptly denoting the rapid whisking to and fro of a spirit. Then 
 again proper names of men are in great request, especially in the 
 familiar fondling form which is also used for kobolds (p. 504) : 
 Hans, Hdnschen, junker Hans (squire Jack), Grauhans (conf. 
 Gray man, p. 993), Grunhans, Hans vom busch ; Heinrich, Grau- 
 heinrich, Hinze ; Kunz, Kunzchen (conf. Kueni, p. 1003), Konrad ; 
 
1064 
 
 MAGIC. 
 
 Nickel, Grossnickel ; Martin (p. 931), Merten ; Kaspar, Kasparle ; 
 Bewes, Bupel, Bilppel (p. 504), Bausch (p. 51 7n.), Wendel (p. 375 
 last 1.), Hemmerlin (p. 182), Stophel, junker Stof (Christoph, the 
 first syll. shortened with a purpose? conf. Stopchen, p. 1003), 
 some few of them equally savouring of the heathenish and 
 the devilish ; Perlebitz (in some Hessian trials Berlewitzchen, 
 -witchen), probably the same as pilwitz (p. 472). 1 The following 
 begin to look suspicious : Leidenoth, Machleid, Ungluck, Beiclieher, 
 Hintenhervor, Allerlei-wollust (perh. a flower's name), Schwarzburg, 
 Dreifuss, Kuhfuss, Kuhdhrnchen, Bickbauch ; yet they may also 
 turn upon the satyr-like shape of the schrats, or upon the weird 
 and worrying nature of any intercourse with the demonic world. 
 The old Easter-play supplies the following names, belonging at 
 latest to the beginning of the 15th century: Kottelrey, Rosen- 
 kranz, Krezlin, Federwisch, Baffenzan, Binkebank, Spiegelglanz, 
 Schorbrant, Schojppenstak, Hellekrug, 2 Schorzemage ; they are 
 easy to explain from what has gone before. Italian streghe call 
 their devil Martinello, Martinetto, and again Fiorino ; French 
 trials furnish maistre Persil, Verdelet, Verdjoli, Jolibois, Saute- 
 buisson. Two more fairies in Mids. N. Dream, Moth and Cobweb, 
 are worth remembering. All these names have nothing in com- 
 mon with the names of the Jewish or Christian devil, except with 
 those quoted pp. 988-9. 1003, and they are kobolds' names. 3 Some 
 of the names in my list appear to belong equally to the witches 
 themselves, just as elves have several common to both sexes. 
 Thus the feminine names of plants and flowers are more suitable 
 to sorceresses (see Suppl.). 
 
 Love-affairs between spirits and men arise out of their familiar 
 intercourse. She-kobolds are nowhere mentioned, and we are 
 never told of kobolds having designs upon women ; elves on the 
 contrary do carry off maidens, and men live in secret intimacy 
 with elfins ; thus Helgi became the father of Skuld by an alfkona, 
 Fornald. sog. 1, 32. 96. Bat except that Elberich having made 
 himself invisible overpowers Otnit's mother, and an dlfr does the 
 
 1 The Hessian dialect often inserts an r: at Cassel they call bellevue 
 berlevue. 
 
 2 Mone's Schausp. p. 131 has hellekruke for witch. 
 
 3 A few times the hellish wooer is called Lucifer or Belzebok, Trier, act. 114 ; 
 where the name jamer is also given, which I do not quite understand : is it jammer 
 unpleasant [as in jammer schade, a sad pity] , or jammer ailment, epilepsy? 
 
devil's bkide. 
 
 1065 
 
 like to king Aldrian's wife and begets Hogni, I cannot tlaink of 
 any instance of such amours as lie at the bottom of all the witch- 
 stories. The notions of incubus and succubus seem to me not of 
 German origin, though afterwards they got mixed up with those 
 of elf and night- spirit. An AS. manuscript in Wanley, either of 
 the 12th, 11th, or some earlier cent., speaks of i monnom, ]?e 
 deofol mid hseurS.' In the later doctrine about witches their 
 prostitution is an essential feature, it seals the compact, and gives 
 the Devil free control over them : in a pure maid he can have no 
 part. 1 Without this abomination we never come across a witch 
 at all. 2 
 
 It is a question, at what period witches* covenants and amours 
 are first mentioned in Germany. No doubt the first impulse to 
 them was given by the persecution and consequent spread of 
 heresies, which after the middle of the 13fch cent, came from Italy 
 and France into Germany. However guilty or innocent the 
 heretics may have been, report, magnifying and distorting, 
 charged their assemblies with idolatrous excesses, whose affinity 
 to witches'' doings is beyond dispute. Among the heretics them- 
 selves, with their seclusion, reserve, and constantly repeated 
 success in attaching new disciples and adherents, some ancient 
 departures from orthodox faith and ritual kept stubbornly 
 reproducing themselves ; as persistently did calumnies start up 
 against them. They were accused of adoring a beast or beast's 
 head, which presently turned into the Devil, who became visible, 
 now as a black spirit, now as a bright beguiling angel, his fa- 
 vourite animal shape being that of a he-cat, or else a toad. At 
 their meetings, it was said, they slaughtered children and kneaded 
 their blood in flour or ashes, and after extinguishing the lights, 
 practised together the lusts of the flesh. Newly admitted mem- 
 bers were marled by the prick of a needle, the while they cursed 
 their Maker, and signified their faith and homage to the Evil one, 
 as to worldly rulers, by a kiss. 3 Even in the less offensive teach - 
 
 1 ' Le demon ne peut faire pacte avec une vierge,' Mich. Hist, de Fr. 5, 68. 159. 
 
 160. 
 
 2 Greek antiquity had its fables about the intercourse of gods with mortals (p. 
 343), and so had our heathenism about the union of heroes with swan- wives and 
 elfins ; at last the far grosser conception could find credence, of a literal commerce 
 of the Devil with mankind ! 
 
 3 Soldan's Geschichte der Hexenprocesse pp. 103—146. 
 
1066 MAGIC. 
 
 ing and practice of some heretics there could not fail to be a 
 mixture of heathen things with christian; the church's zeal had 
 to bestir itself at once against new errors of doctrine and against 
 remnants of heathenism that were combined with them. Along 
 with heretic-prosecutions went rumours of diabolic compacts and 
 conferences, which the populace connected with their ancient be- 
 lief in dsemonic beings. Traditions of certain men being leagued 
 with the Devil had already circulated in the West, at all events 
 from the 10th cent. (p. 1017) ; the more readily would they now 
 be extended to women. The earliest certain mention of an in- 
 trigue between witch and devil is of the year 1275 under an 
 inquisitor at Toulouse (Soldan p. 147) ; the first half of the 14th 
 cent, seems to have established more firmly, especially in Italy, 
 the belief in a diabolic sisterhood (secta strigarum). Bartolus (d. 
 1357) delivered a judgment on a witch of Ortha and Riparia m 
 Novara bpric., 1 the charge was novel to him, and he appeals to 
 theologians as to the nature of the crime; from the whole tenor 
 of his sentence we may assume that seldom or never had a witch 
 been tried in the Milanese before. Amongst other things he says : 
 < Mulier striga sive lamia debet igne cremari, confitetur se crucem 
 fecisse ex paltis et talem crucem pedibus conculcasse . . . 
 se adorasse diabolum, Mi genua fledendo . . . pueros tactu 
 stricasse et fascinasse, adeo quod mortui fuerunt. Audivi a sacris 
 quibusdam theologis, has mulieres quae lamiae nuncupantur tactu 
 vel visu posse nocere etiam usque ad mortem fascinando homines 
 seu pueros ac bestias, cum habeant animas infectas, quae daemoni 
 
 voverunt .> Between 1316 and 1334 pope John XXII had issued 
 
 a bull without date, ordering the property of convicted sorcerers 
 to be confiscated like that of heretics. What was then done by 
 inquisitors and judges Soldan has subjected to a minute investi- 
 gation (pp. 160—210), and I need only single out one or two 
 facts. Alfonsus de Spina in his Fortalitium fidei (written about 
 1458) lib. 5 informs us : ' Quia nimium abundant tales perversae 
 mulieres in Delphinatu et Gaschonia, ubi se asserunt concurrere 
 de nocte in quadam planitie deserta, ubi est aper quidam in rupe, 
 qui vulgariter dicitur el boch de Biterne, et quod ibi convemunt 
 cum candelis accensis, et adorant ilium aprum, osculantes eum m 
 
 i Printed in Joh. Bapt. Ziletti consilior. select, in criminal, causis, Francof. 
 1578 fol., torn. 1, consil. 6. 
 
devil's beide. 
 
 1067 
 
 ano suo ; ideo captae plures earum ab inquisitoribus fidei, et con- 
 victae, ignibus comburuntur ; signa autem combustarum sunt 
 depicta, qualiter scilicet adorant cum candelis praedictum aprum, 
 in domo inquisitoris Tholosani in magna multitudine camisearum, 
 
 sicut ego propriis oculis aspexi.' -Read throughout caper for 
 
 aper, as bock, boc, bouc evidently means the former. Adoring 
 and kissing of the he-goat or he-cat was just the charge brought 
 against heretics, whose very name (ketzer, cathari) some derived 
 from that circumstance. 1 This parody of divine worship may 
 either be connected with goat-sacrifices of the heathen (p. 52) and 
 the sacredness of that animal, or explained by the goat's feet 
 ascribed to the devil from of old (p. 995). Kissing the toad 
 (Soldan p. 133-6) is wonderfully like those conditions necessary 
 to the release of ' white women 3 (p. 969) ; here heretical 
 opinions coincide with superstition. In 1303 a bishop of 
 Coventry was accused at Rome of a number of heinous crimes, 
 amongst others c quod diabolo homagium fecerat } et eum fuerit 
 osculatus in tergo 3 ; Boniface 8 acquitted him (Rymer 2, 934 old 
 ed.). The same charge is commonly brought against the later 
 witches. Dr. Hartlieb in 1446 mentions e abjuring God and 
 giving oneself up to three devils/ Superst. H, cap. 34. 
 
 For four centuries, beginning with the 14th ; what with the 
 priestly Inquisition, with the formality of the Canon and Civil 
 law process simultaneously introduced in the courts, and to 
 crown all, with Innocent 8's bull of 1484 (MB. 16, 245-7), as well 
 as. the Malleus Maleficarum 3 and the tortures of the criminal 
 court j the prosecutions and condemnations of witches multiplied 
 at an unheard-of rate, and countless victims fell in almost every 
 part of Europe. The earlier Mid. Ages had known of magicians 
 and witches only in the milder senses, as legendary elvish beings, 
 peopling the domain of vulgar belief, or even as demoniacs, not 
 
 • 1 ' Catari dicuntur a cato, quia osculantur posteriora cati, in cujus specie, lit 
 dicunt, apparet eis Lucifer,' Alan, ab Insulis (d. 1202) contra Valdenses, lib. 1. A 
 better name for heretics was boni homines, bons hommes (Soldan p. 131), not, I think, 
 because so many were of good condition, but in harmony with other meanings of 
 the term (conf. supra p. 89). At the same time it reminds us of the ghostly good 
 women, bonae dominae, p. 287, as ' francs hommes ' does of the franches puceles, p. 
 410 n. Even the gute holden are not to be overlooked. 
 
 2 Composed 1487 by the two inquisitors appointed by Innocent, Heinr. Insti- 
 toris in Alemannia and Jac. Sprenger at Cologne, with the help of Joh. Gremper, 
 priest at Constance. Soon followed by episcopal mandates, e.g. at Kegensburg 
 1491-3 (MB. 16, 241-3). 5 5 
 
1068 
 
 MAGIC. 
 
 as actual apostates from God and malefactors arraigned before 
 a court of justice. A good deal has been made of the Annales 
 Corbeienses, which do expressly state under the year 914, f multae 
 sagae combustae sunt in territorio nostro 3 ; but these Annals 
 were not written till 1464, and have of late been totally dis- 
 credited. Several ancient Codes lay penalties on sorcery ; 1 but 
 all the cases that occurred had for their basis real crimes, 
 murder, poisoning ; the stria is a ( herbaria/ i.e. venefica ; 2 for 
 alleged storm-raising few can have forfeited their lives. Especially 
 worthy of note are the punishments denounced against precisely 
 those persons who from a vain belief in sorcery have burnt or put 
 to death either man or woman ; 3 not sorcery, but the slaying of 
 supposed sorcerers is what the enlightened law pronounces 
 heathenish and diabolic. On the mere ground of a night-excur- 
 sion with 'unholden' nobody dreamt of bringing a criminal 
 charge against women; that father confessor of the 13th cent, 
 (p. 1060) refutes the confessions of his c domina sortilega 5 by 
 rational argument. 4 But when once, by a fatal confusion of 
 
 1 Lex Sal. 22. Lex Rip. 83. Lex Visigoth, vi. 2, 2. 3, 4. Lex Alam. add. 
 22. Capital, a.d. 789 cap. 18. Capit. ii. a.d. 805. 
 
 2 Meichelbom no. 683 : a.d. 853, a girl at Freising, venefica ; a.d. 1028, 1 malefica 
 mulier artes maleficas cum tribus aliis mulieribus exercens,' Pertz 6, 146 ; a.d. 
 1074 at Cologne, 'mulier homines plerumque magicis artibus dementare infamata,' 
 Lamb, schafn. p. 375. 
 
 3 Capit. Caroli de part. Sax. 5 : ' si quis adiabolo deceptus crediderit secundum 
 morem Paganorum, virum aliquem aut feminam strigam esse, et homines comedere, 
 et propter hoc ipsam incenderit, vel carnem ejus ad comedendum dederit, capitis sen- 
 tentia punietur. 1 Lex Eoth. 379 : ' nullus praesumat aldiam alienam aut ancillam 
 quasi strigam occidere, quod christianis mentibus nullatenus est credendum nec 
 possibile est ut hominem mulier vivum intrinsecus possit comedere.' How the 
 wisdom of Charles and Rothar shines by the side of Innocent's blind barbarous bull ! 
 Those ' sagae combustae ' in Westphalia, if the statement be worth believing, were 
 hardly condemned by the courts, but more likely sacrificed by the mob to such 
 heathenish superstition as the laws quoted were trying to stem. In our own day 
 the common folk in England, France and Belgium take it upon themselves to throw 
 suspected witches into fire or the pond(Horst's Zauberbibl. 6, 368. 372-4). White's 
 Selborne p. 202 : 1 the people of Tring in Hertfordshire would, do well to remember 
 that no longer ago than 1751 they seized on two superannuated wretches, crazed 
 with age and overwhelmed with infirmities, on a suspicion of witchcraft ; and by 
 trying experiments drowned them in a horsepond.' The Gazette des tribunaux 
 no. 3055, June 4, 1835 relates a trial of supposed magicians, whose family had the 
 hereditary faculty of charming lice away. 
 
 4 It is true the Sachsensp. ii. 13, 7 has : ' svelk kerstenman ungelovich (un- 
 believing) is, unde mit tovere umme gat oder mit vorgiftnisse (poisoning), unde des 
 verwunnen wirt, den sal man upper hort bernen. 1 Schwabensp. 149. Wackern. 
 174. Lassb. Gosl. stat. 38, 20. The words ' oder wif ' standing after ' kerstenman ' 
 in Homeyer, are a later insertion : they are wanting in other laws, and are contra- 
 dicted by the pron. ' den,' him, which follows. That these docs, speak of wizards, 
 not yet of witches, seems to fit better their age and spirit ; yet it must be noted, 
 that they already link apostacy with witchcraft, conf. Soldan 172 — 4. Biener, in 
 
WITCH-TEIALS. 
 
 1069 
 
 sorcery with heresy, the notion gained a footing that every 
 witch renounces God and becomes the DeviTs, everything assumed 
 a new aspect : as the Devil 5 s ally, apart from any crimes she 
 might have committed, she was deserving of death, and her sin 
 was one of the greatest and horriblest. But from that time the 
 earlier notion of possession by the devil almost entirely ceased : 
 imagination had taken a new direction. 
 
 Witch-trials of the 16-17-1 8th centuries have been amply 
 made known, of the 15th few completely. 1 One need only have 
 read two or three of them : everywhere an unaccountable uni- 
 formity of procedure, always the same result. At first the accused 
 deuies ; tortured? she confesses what all those doomed before her 
 have confessed, and without delay she is condemned and burnt 
 (inciuerata, as the Malleus expresses it). This agreement in 
 depositions of imaginary facts is to be explained by the traditional 
 illusions that filled the popular fancy. I will here attempt to 
 summarize all the essential points (see Suppl.) . 3 
 
 Zeitschr. f. gesch. rechtsw. 12, 126, would limit the penal fire of the Sachsensp. 
 to cases where the spiritual court hands the sinner ewer, as impenitent, to the 
 secular. 
 
 1 Little can be gleaned from a Tractatus de phitonico contractu fratris Thomae 
 Murner, Friburgi Brisg. 1499. Murner tells how in childhood he was crippled by a 
 witch. 
 
 3 The hangman's formula ran : ' thou shalt be tortured so thin that the sun will 
 shine through thee ! ' EA. 95. Diut. 1, 105. 
 
 3 Witch-trials at Mainz of 1505-11, in Horst's Zauberbibl. 4, 210—8 ; at Frei- 
 burg of 1546 and 1627— 35, ed. H. Schreiber, Freib. 1836 ; at Quedlinburg of 1569 
 —78, in G. C. Voigt's Gemeinmitz. abh. Leipz. 1792 pp. 59—160 ; at Trier of 1581, 
 in Trier, chronik 1825, 10. 196 seq., and of 1625 ib. 108 seq. ; at Nordlingen of 1590 
 —4, ed. Weng, Nordl. 1838 ; in Elsass of 1615—35, in Lit. bl. der borsenh. Hamb. 
 1835 nos. 1092-3 ; at Eichstatt of 1590 and 1626—37, repr. Eichst. 1811 ; at Wem- 
 dingen of 1620, in Mone's Anz. 7, 425—7 ; at Dieburg of 1627, in Steiner's Gesch. 
 von Dieb. , Darmst. 1820, 67—100; at Buhl of 1628-9, in Mone's Anz. 8, 119— 
 132 ; at Siegburg of 1636, in P. E. Schwabe's Gesch. v. Siegb. , Col. 1826, 225— 
 241 ; in Brandenburg of the 15-18thcent., in Mark, forsch. 1, 238—265 ; at Cammin 
 of 1679, in Pommer. provinzialbl. Stettin 1827, 1, 332—365 ; at Freising of 1715—7, 
 in Aretin's Beitr. 4, 273 — 327. Useful extracts from Swabian trials of the 15th 
 cent, are in the notorious Malleus malefic, (first printed 1489) ; from Lorrainian of 
 1583 — 90, in Nic. Bemigii daemonolatria ; and from Burgundian (en la terre de 
 sainct Oyan de Joux) of 1588-9, in Henry Bogvetfs Disc, execrable des sorciers, 
 Bouen.1603, repr. Lyon 1610. Less important is S. Meiger de panurgia lamiarum, 
 Hamb. 1587. 4. On Scandinavia : Nyerup's Udsigt over hexeprocesserne i Norden 
 (Skand. Lit.-selskabs skrifter 19, 339—394. 20, 1-42), in which an extr. from Lem 
 on Norweg. sorcery (19, 385) is specially instructive ; Trollvasendet i Dalarna, aren 
 1668— 73, in J. M. Bergman's Beskrifning om Dalarne, Fahlun 1822. 1, 208—19. I 
 have also read Girol. Tartarotti del congresso notturno delle lamie, Kover. 1749. 4 ; 
 and C. F. de Cauz de cultibus magicis, Vindob. 1767. 4 : two painstaking books, the 
 first revelling in Ital. prolixity ; D. Tiedemann's prize essay De artium magicarum 
 origine, Marb. 1787 was of less use to me. On the Netherl. : Scheltema's Geschie- 
 denis der heksenprocessen, Haarl. 1829 I had not at hand ; Cannaert's Bydragen 
 
1070 MAGIC. 
 
 The Devil appears in the shape of a fine young man, gaily 
 plumed and amorous; not till too late does the witch observe the 
 horsefoot or goosefoot (wilde pnotte fiisse, Nordl. hexenpr. 35). 
 He then compels her to abjure God (p. 818), baptizes her over 
 again, making her choose sponsors, gives her a new name, and 
 reveals his own. A mark is printed on her body (p. 1077), and 
 the place has no feeling ever after ; in some cases hair is plucked 
 out from the front of the head. He comes sometimes as a mouse, 
 goat, crow or fly, but soon changes into human shape. Even 
 after repeated dalliances the witch receives but small presents of 
 money; what he gave as glittering coin is by daylight muck and 
 dirt. 1 The main thing is, that on certain days the Devil fetches 
 her, or appoints her to go, to nightly feasts, which are held in 
 company with other witches and devils. After anointing her 
 feet and shoulders with a salve* or tying a girdle round her, she 
 bestrides a stick, rake, broom, distaff, shovel, ladle or oven-fork, 
 and muttering a spell, flies up the chimney, and away through 
 the air over hill and dale. 3 A dehselrite, Helbl. 1, 1196 (p. 1049), 
 a fork-rider, besom-rider all mean a witch, so does quosten- 
 pinderin, sash-binder, Clara Hatzl. W> (quaste = perizoma, 
 cingulum). A 14th cent, story told in Herm. von Sachsenheim 
 (Wackern. lb. 1005-6) makes an old woman at Urach anoint 
 with salve the calf on which she is to ride. If the hellish wooer 
 comes to fetch the witch, his seat on the stick is in front, and 
 hers behind ; or he is a goat, and she mounts him ; or she drives 
 
 tot het oude strafregt in Vlaenderen, Bruss. 1829, repr. Gend 1835 has interesting 
 extrs 475-917 some fresh facts are collected in Schaye's Essai historique, Louv 
 ?oo? i?« 9A9 ThPrp is a crowd of other books: Horst's Damonomagie, 
 iMsS ^Zautab Zi^ZL 1821-6, and Walter Scott's Demonol. and 
 witchcraft I have hardly used at all ; both, based on diligent compilation, lack Jme 
 ™"and scholarship ; besides, Horst's work is turgid and 
 irmraet and careless. Most of the above are far surpassed by Soldan s tresenicnte 
 der T^pSsse, Stattg. 1843, a work of whose value I give a fuller estimate 
 in my Preface divine the devil turns topsyturvy, p. 986: his gold turns into 
 filth • whereas when gods or benignant beings bestow leaves, chips, or pods, these 
 furn into sheer gold p g p. 268. 275 8 Hence, when the devil sits, when witches stand 
 
 cathedral. 
 
INITIATION. 
 
 1071 
 
 horses that come out of the ground. Older accounts have it, 
 that the devil takes her inside his cloak, and carries her through 
 the air, whence she is called mantelfahre, mantelfahrerin. At the 
 trysting-place arejnany more witches, each with her demon lover ; 
 they are mostly neighbour women, often such as have long been 
 dead, some (the superior sort) muffled and masked. But their 
 wooers are mere servants of the Chief Devil, who in goat-shape, 
 but with black human face, sits silent and solemn on a high chair 
 or a large stone table in the midst of the ring, and all do him 
 reverence by kneeling and kissing. When the Chief Devil takes 
 a particular fancy to one woman, she is named the witches 3 queen, 
 and ranks above all the rest, 1 answering to that Norse trolla 
 konungr, p. 1043. The undelightful meal is illumined by black 
 torches, all kindled at a light that burns between the horns of 
 the great goat. Their viands lack salt and bread, 9, they drink out 
 of cows' hoofs and horses' heads. Then they relate what mischief 
 they have wrought, and resolve on new : if their misdeeds fail to 
 satisfy the Devil, he beats them. After the feast, 3 that neither 
 fills nor nourishes, the dance begins : up in a tree sits the 
 musician, his fiddle or bagpipe is a horse's head (p. 1050), his fife 
 a cudgel or a cat's tail. In dancing the partners face outwards, 
 turning their backs to each other : in the morning you may see 
 a circular track in the grass, shewing the print of cows' and goats' 
 feet. The dance, according to Hessian trials of 1631, is like that 
 of the sword-dancers (p. 304) ; we often hear of one of the 
 women wearing the guldne schuh on her right foot, would she be 
 queen or commandress ? Martin von Amberg speaks of ' making 
 red shoes (schuechel) for the trut'; to dance in? When the 
 ring-dance is over, they beat each other with swingle-staves and 
 mangle-bats, and practise lewdness. At last the great goat bums 
 himself to ashes, and these are distributed among the witches to 
 work mischief with. A young untried witch is not at once 
 admitted to the feast and dance, but set on one side to tend toads 
 with a white wand ; 4 at home also they breed and maintain these 
 
 1 Laffert's Kelationes criminales, Celle 1721. pp. 52-4. Horst's Damonom. 2, 
 376-7. 
 
 2 Yet they eat bread baked on a Sunday, meat salted on Sunday ; and drink 
 wine put in cask on Sunday. 
 
 3 Distinction of ranks is kept up too : the rich sit down to table first, and 
 drink out of silver goblets, then the poor out of wooden bowls or hoofs. 
 
 4 O. Fr. poets also put peeled wands in the hands of witches : ' une vielle 
 
1072 
 
 MAGIC. 
 
 animals : the Hatzlerin lxviii a already chides a witch as f inhitzige 
 hrotensack ! 3 Such a novice witch the Devil inverts, and sticks 
 a candle in a part of her person, Thiir. mitth. vi. 3, 69. They 
 go home the same way as they came : the husband, who all the 
 while has mistaken a staff laid in the bed for his sleeping spouse, 
 knows nothing of what has passed. Whoever happens to get 
 sight of a witches' dance, need only utter the name of God or 
 Christ : it all stops in a moment, and disappears. 1 The harm 
 that witches do is chiefly to the cattle and crops of their neigh- 
 bours. They know how to drain other people's cows of every 
 drop of milk, without coming near them, Superst. G, line 132 : 
 they stick a 'knife in an oaken post, hang a string on it, and make 
 the milk flow out of the string (Keusch's Samland p. 66) ; or 
 they drive an axe into the doorpost, and milk out of the helve ; 
 they draw milk out of a spindle, out of a suspended handkerchief. 2 
 They turn good milk blue, or bloody-colour ; their compliments on 
 entering your house are bad for the milk : if you were just going 
 to churn, the butter will not come, Sup. I, 823. Hence any 
 witch is called milch-diebin (as the butterfly is a milk or butter 
 thief), milch-zauberin, molken-stehlerin, molken-toversclw, whey- 
 bewitcher. 3 Here again comes to light the connexion between 
 witches, elves and butterflies, for vulgar opinion blamed dwarfs 
 also for drawing milk from the udders of kine : ON. dverg-speni 
 means papilla vaccarum vacua. If your milk is bewitched, whip 
 it in a pot, or stir it about with a sickle : every lash or cut makes 
 the witch wince, Sup. I, 540. A Wetterau superstition takes 
 this shape : when a beast is bewitched, they set the frying-pan 
 on, and chop into it with the grass-chopper behind bolted doors ; 
 the first person who comes after that is the witch. The power 
 of witches to draw milk and honey from a neighbour's house to 
 their own is already noticed by old Burchard, Sup. C, p. 199 d . 
 Lashing the brooks with their brooms, squirting water up in 
 the air, shooting gravel, scattering sand toward sunset, witches 
 
 barbelee, qui porte a verge pelee plus de qatre vingts ans,' Kenart 28286 ; conf . 
 Meon 4 478, ' remest ausi monde com la verge qui est pelee: 
 
 1 DS no 251. Wolf's Niederl. sagen 245. 381-2. Wodana xxxvi. 
 
 2 So, by magic, wine is struck out of the post, Superst. G, line 262 ; conf. the 
 legend of Doctor Faust. . 
 
 3 on the eve of S. Philip and S. James, i.e. May 1, people in the I. of Kugen 
 run about the fields with large fire-bladders : this they call molkenfoverschen brennen 
 Kugian. landgebr. cap. 243. 1 milchdiebin und unhold,' H. Sachs hi. 3, 5 d . 
 
witches' doings. 
 
 1073 
 
 bring on storm and hail (p. 909) , to beat down their neighbour's 
 corn and fruit. For the same purpose they are said to boil 
 bristles or else oak-leaves in pots, or strew some of those deviVs- 
 ashes on the fields. These are the lightning or weather witches, 
 whose doings will come to be treated more fully hereafter. It 
 is said they stroke or strip the dew off the grass, and with it do 
 harm to cattle, Sup. I, 1118 ; also that early before sunrise they 
 skim the dew off other people's meadows, and carry it to their 
 own, to make the grass grow ranker ; hence they may be recog- 
 nised by their large clumsy feet, and are called thau- stretcher (in 
 E. Friesland dau- striker) , though other suspicious characters, 
 even men, are called the same bad name. This clearly hangs 
 together with the dew-brushing after the nightly elf-dance, and 
 the dew the valkyrian steeds shake out of their manes ; only 
 here it is perverted to evil. A witch, by binding up the legs of 
 a footstool, can heal the broken bones of: one who is „ absent. If 
 she is present at a wedding, just as the blessing is pronouncing, 
 she snaps a padlock to, and drops it in the water : this is called 
 tying up the laces ; until the padlock can be fished up and un- 
 locked, the marriage proves unfruitful. Witches can kill men by 
 dealing pricks to images or puppets ; in churchyards they dig up 
 the bodies of young children, and cut the fingers off ; 1 with the 
 fat of these children they are supposed to make their salve. 
 This seems to be their chief reason for entrapping children ; to 
 the sorceress of older times kidnapping was imputed far more 
 freely (p. 1059). From the Devil's commerce with witches pro- 
 ceeds no human offspring, but elvish beings, which are named 
 dinger (things, conf. wihtir, p. 440), elbe, holden, but whose 
 figure is variously described : now as butterflies, then as humble- 
 bees or queppen (quab, burbot), and again as caterpillars or worms. 
 Even an OHGr. gloss in Graff 1, 243 has : alba, brucus, locusta 
 quae nondum volavit. The enigmatic beetle and larva shape is 
 very appropriate to such beings. 2 They are called by turns good 
 
 1 Fingers of a babe unborn are available for magic : when lighted, they give 
 a flame that keeps all the inmates of a house asleep ; equally useful is the thumb 
 cut off the hand of a hanged thief. Conf. Schamberg de jure digitor. p. 61-2, and 
 Praetorius on thieves' thumbs, Lips. 1677. The Coutume de Bordeaux § 46 treats 
 of magic wrought with dead children's hands. Thief's hand was the name of a 
 plant, p. 1029. 
 
 2 The caterpillar is also called deviVs cat (p. 1029), and a witch, like the dragon- 
 fly, deviVs bride, deviVs doxy. The Finn. Ukon koira (Ukkonis canis) means papilio 
 
1074 MAGIC. 
 
 and bad things, good and bad elves, good 1 and bad holden, holder- 
 chen, holdiken. Witches nse them to produce illness and swel- 
 lings in man and beast, by conjuring them into the skin and 
 bones. But they also make them settle on forest-trees, they dig 
 them in under elder-bushes : the f elves/ in gnawing away the 
 wood of the aspen, waste away the man at whom they are aimed. 
 The same witch as set the ' holden 9 on a man must take them off 
 again ; when she wants them, she goes into the wood and shakes 
 them off the trees, or digs them out from under the elder (the 
 elves' grave). You may know a man into whom holden have been 
 charmed, by there being no manikin or baby {/copr), pupa) visible 
 in his eyes, or only very faintly (Voigt pp. 149. 152). This is 
 like the devil's drawing a toad on the pupil of a witch's left 
 eye. -The nine species of holden I shall specify in the chap, on 
 Diseases. But not unfrequently the demon lover himself appears 
 in the form of an elf or butterfly. Their daughters born in human 
 wedlock the witches have to promise to the devil at their birth, 
 and to bring them up in his service ; at great assemblies they 
 present to him any children they have, lifting them up backwards. 
 Sometimes they sacrifice black cattle to him. They love to gather 
 where roads divide; 3 like the devil (p. 999), they can pop in and 
 out of houses through the keyhole (Sup. G, line 106-7. Tobler 
 146 a ) ; where three lights burn in a room, the witch has power ; 
 ringing of bells they cannot bear. Before the judge they must 
 not be allowed to touch the bare ground, or they will change 
 themselves in a moment ; they are incapable of shedding a tear ; 
 thrown into water, they float on the top* upon which fact the 
 
 or larva papilionis, tuonen koira (mortis canis) and suden korendo (lupi vectis) 
 butterfly and Ukon lehma (U. vacca) another insect. Swed. trollstanda(dzemoms 
 fusus) butterfly. In the Grisons they call a caterpillar baluise, m Switz (acc. to 
 Stalder) palause, which is our old acquaintance pelewise, P^weise, p . 472-5. A 
 mythic meaning also lurks in the OHG. huntes-satul (eruca), Graff 6, 167, as m 
 
 ° N ' f Called r qutTholden even when harmful magic is wrought with them, Braun- 
 schw anz. 1815, p. 726 seq. In the Malleolus I find : ' vermes nocivi-qm vulgariter 
 dicuntur iuqer ' and ' Alemannico nomine juger nuncupantur, sunt albi colons et 
 nigri capitis, sex pedum, in longitudine medii digiti.' Is jug the same thing as 
 miea fm> 183 692) ? Many other designations of the phalaenae overlap those ot 
 will o' wisps or of wichtels, as zunsler, from fluttering round a light, land-surveyors, 
 (p. 918), night-owls, etc. 
 
 2 At cross-roads the devil can be called up, so can the Alraun. 
 
 3 Plinv 7 2 of sorcerers : « eosdem praeterea non posse mergi ne veste quidem 
 deeravatos.' We are told several times, that the devil, after promising to bring the 
 witches in the water an iron bar to make them sink, brings them only a line needle. 
 
MISERY. 
 
 1075 
 
 ancient usage of the witches' bath (ducking) was founded, once 
 a divine ordeal, EA. 925. If at the beginning of the action 
 they contrive to catch the judge's eye, he' turns soft-hearted, and 
 has not the power to doom them. 
 
 Now it is a characteristic fact, that witches, with all their 
 cunning and the devil's power to boot, remain sunk in misery and 
 deep poverty : there is no instance to be found of one growing 
 rich by sorcery, and making up for the loss of heavenly bliss by 
 at least securing worldly pleasure, a thing that does occur in 
 tales of men who sign themselves away to the fiend (p. 1017). 
 These hook-nosed, sharp- chinned, hang-lipped, wry-toothed, chap- 
 fingered beldams 1 practise villainy that never profits them, at 
 most they may gratify a love of mischief. Their dalliance with 
 the devil, their sharing in his feasts, never procures them more 
 than a half-enjoyment 2 (see Suppl.). 
 
 This one feature might have opened people's eyes to the basis 
 of all sorcery. The whole wretched business rested on the 
 imagination and compulsory confessions of the poor creatures. 
 Of fact there was none, save that they had a knowledge of medi- 
 cines and poisons, and quickened their dreams 3 by the use of 
 salves and potions. Called upon to name their confederates, 
 they often mentioned dead persons, to shield the living or to 
 evade inquiry; any vile thing they stated was set down as gospel 
 truth. We read of witches confessing the murder of people 
 who turned out to be alive. 4 It never occurred to the judges to 
 consider, how on earth it happened that innumerable meetings 
 of witches, all at well-known accessible places, had never been 
 surprised by witnesses whom their road must have taken that 
 way. By what special licence from God in those times should 
 a pack of miscreants previously unheard of nestle down all of a 
 sudden in towns and villages all over the country ! 
 
 Long before witches were tortured, great criminals had been 
 
 i 1 ! ^ ro ™? d nose and P° inted chin > took to find the fiend therein ! ' I find a 
 parallel m ON. names, Hengikepta, Grottintanna, Loftinnfingra, Sn. 220-1 
 
 Berthold p. 58 : 'so gent eteliche mit bcesem zouberlehe umb, daz si wament 
 ems geburen (boor's) sun oder einen kneht bezoubern. pfl du rehte tcerin ! war 
 umbe bezouberstdu emen graven oder einen kiinec niht (fool, why not bewitch a 
 count, a king) ? so wasrestu ein kuneginne ! ' They say a witch gets three farthing 
 richer every seven years, Simplic. 625. 
 
 3 Alter wibe troume, Wh. 1, 82\ kerlinga villa, S»m. 169. 
 3 chap I 'll imann de fascinatione P- 850 ' Montaigne notices the same fact, livre 
 fOL. III. 
 
1076 
 
 MAGIC. 
 
 put to bodily sufferings intended to wring from them a confession 
 of their guilt. The Lex Visig. iii. 4, 10-11 already speaks of 
 ( torquere' ; and the triangular beam on which the accused had 
 to ride was called equuleus, poledrus, whence comes our falter, 
 Fr. poultry poutre. That ON. extortion of a full declaration, 
 e pina til sagna' p. 1013, need not have been borrowed from 
 witch-trials. 
 
 The signing away to the devil, abjuring of God and adoring 
 of the goat in witch-stories seems to be of heretic origin ; at the 
 same time the abjurer parodies the Abrenuntiatio Diaboli enjoined 
 on catechumens; 1 in every other point the heathen element 
 preponderates. Even the goat, and the offering of black beasts 
 (pp. 52. 493. 1009), cannot but remind us of the old worship of 
 gods ; it is remarkable that a Dalecarlian tradition makes the 
 devil not occupy the chair of state, but lie under the table, bound 
 with a chain (just as with those spinsters in German legend, 
 p. 1011). The witches there have much to tell about this chain : 
 when its links wear out, an angel comes and solders them to 
 again, Bergm. 217-9. Various witcheries were wrought by the 
 efficacy of salt, Sup. I, 713. 846 ; it seems almost as if we might 
 assume a connexion between the salt-boiling , salt-grinding , salt- 
 strewing, salt-burning , salt-fetching at p. 1047, and the burning 
 of the goat, the carrying away and strewing of his ashes? 
 Equally heathen we found the consumption of horseflesh p. 1049. 
 The witches' flights were usually performed on May-night, St. 
 John's night, and at Christmas, but also at Shrovetide, Easter 
 and other seasons ; these were the days of great heathen festivals, 
 of Easter-fires, May-fires, Solstitial and Yule fires, and there is 
 no occasion to see in them a parody of the christian feasts. The 
 riding by night, the torchlight procession, the penetrating of 
 locked-up houses, are exactly as in the case of Holda's host ; 
 
 1 In the formulas : 1 ik fate an (grasp) disen witten stock, und verlate (forsake) 
 unsen lierre G-ott (Cathol. : Marien son und Got) ! ' or ' her trede ik in din nist 
 (nest), und verlate unsen herre Jesum Christ ! ' In Hessian records of 1633 : 'hie 
 stehe ich uf dieser mist, und verleugne (deny) des lieben herrn J. Christ ! In 
 abjuring, she stands on the dunghill, which begins to burn round her, and with a 
 white stick she stabs a toad (iitsche). The standing on dung is also in conjuring- 
 spells. The white staff is a symbol of surrender, and after being grasped is thrown 
 into the water. 
 
 - Shepherds reputed to be sorcerers were accused of baptizing their sheep 
 with salt. Factums et arrest du parlem. de Paris contre des berges sorciers 
 executez depuis peu dans la prov. de Brie sur l'imprime a Paris 1695. 8, p. 57. 
 
HEATHEN OBIGIN OF DUCKING-, ETC. 
 
 1077 
 
 the seducers' names, the spells, the brood of ' holden,' the round 
 dance, all this is elvish. 1 A witch's being strengthened by 
 touching the bare ground (iarftar-megin p. 642) may remind us 
 of the heathen belief about giants. An application of the Old- 
 German ducking to witches sprang out of the early practice 
 of courts which had long used it against sorceresses who 
 committed actual crimes. I do not know that the blood-mark 
 imprinted on witches (p. 1070) on forming their hellish compact 
 is necessarily to be traced to the practice of heretics (p. 1065). 
 Mingling of blood in oaths and covenants was ancient and widely 
 spread, B A. 192-3; the stigma was known in Germany long 
 before witches were prosecuted, 2 the regular name for it being 
 anamali (Graff 2, 715). The corresponding auiseli in ON. I find 
 only in the ethical sense of nota==vituperium ; but when heroes 
 of old Scandinavia found themselves dying the stra-dau$i in bed, 
 they used first to consecrate themselves to 03inn, who would 
 only take a bleeding hero, by scratch of spear, even as he before 
 dying gave himself a gash with Gungnir (p. 147) ; this they 
 called marka sik geirs oddi, marka sik 0$ni, Yngl. saga cap. 10. 
 11. And I incline moreover to connect the f tires tacen/ p. 200, 
 and even the < T6des zeichen/ p. 847 ; about all this there was 
 not a thought of criminal sorcery (see Suppl.) . 
 
 The details of witchcraft, the heart-eating, the storm-raising, 
 the riding through air, are all founded on very ancient and 
 widely scattered traditions, which I will now examine more 
 minutely. 
 
 Let a glance at Servian superstitions lead the way. The 
 veshtitsa is possessed by an evil spirit : when she falls asleep, 
 he comes out of her, and then takes the form of a butterfly or a 
 hen, but he is essentially one with the witch. As soon as he is 
 out, the witch's body lies as if dead, and then always turns 
 its head about to where the feet lay ; in that state she cannot be 
 awaked. The witch tries to catch people, to eat up, especially 
 
 / • T ^ e hone y suc ^ le > or Perh. another plant, is in Lr. Germany called alf-ranke 
 (elt-vme), hexen-schlinge (Eitter's Mekl. gram. p. 107. Arndt's March, p. 404) 
 Any creepers, climbers, or intertwined branches, are named hexen-schlupf, because 
 a witch ox elf, when pursued, can always slip through them. 
 
 ha „ • if • P \ 381 ' of the devil : the y that fal1 into capital sin make him glad, 
 escu?h Jpamts hls mark on them > and will fain have honour by their bearing his 
 
1078 MAGIC. 
 
 young children. If she finds a man asleep, she pushes a rod 
 through his left nipple, opens his side, takes out the heart and 
 eats it, and the breast closes up again. Some of the people thus 
 ' eaten out' die directly, others live on for a time. A witch will 
 eat no garlic ; and at Shrovetide many people smear themselves 
 with garlic on the breast, soles and armpits as a safeguard, 
 believing that she eats more people in Lent than at other times. 
 Young and handsome women are never suspected of sorcery, 
 witches are always old women, 1 but there goes a proverb : 1 mlada 
 kurva, stara veshtitsa/ young wanton makes old witch. If once 
 the witch has confessed and criminated herself, she can never 
 eat people or practise witchcraft any more. When witches fly 
 out by night, they shine like fire, their meeting-place is a 
 thrashing floor (guvno), and each when starting from her kitchen 
 anoints herself with a salve, and repeats a spell which will be 
 quoted further on. If many children or other people die in a 
 village, and suspicion falls on some old woman, they bind and 
 throw her in the water : if she sinks, she is pulled out and let 
 go ; if not, she is put to death, for witches cannot sink in water. 
 Whoever kills a snake before Lady-day, and ties a piece of garlic 
 in its head, and on Lady-day goes to church with the snake's head 
 stuck on a cap, can tell what women are witches by their congre- 
 gating round him and trying to filch the snake or a piece of it 
 (Vuk sub v. vjeschtitza, pometno, blagovjest). 
 
 This remarkable account opens the way to explanations. We 
 too had similar means of recognising witches. He that has about 
 him a harrow's tooth he has picked up, or grains of corn found 
 laked into the loaf, or a Maundy Thursday's egg, will see the 
 witches at church with milking -pails on their heads, Sup. I, 636. 
 685. 783. Just the same in Denmark, Sup. 169. Bergman p. 219 
 says, in Dalarne the witches rarely come to church : it is really a 
 sheaf of straw or a swine-trough that occupies their place, only 
 no one is the wiser but they of the Blakulla sisterhood. I do 
 
 i It is chiefly in Sweden that even innocent children, boys as well as girls, 
 are drawn into the web of sorcery. The devil requires every witch to bring some 
 children with her ; she wakes them out of sleep with the words ' Devil s brat, come 
 to the feast ! ' sets them on the roof till her number is full, then carries them through 
 the air to the Fiend, who asks them if they will serve him, and writes them down 
 in his book. He endows them with wisdom, and they are called vis-gassar, wise 
 lads. Conf. the children piped out of Hameln. In our Freising records are some 
 poor bejgar boys seduced by the devil. • 
 
MEANS OF EE COGNITION. 
 
 1079 
 
 not know if this pail or trough has to do with their bewitching 
 the milk, or with the Norse belief that giantesses, ellekoner 
 and huldre- wives carry a trough on their hacks (Faye 118. 
 Mull, sagabibl. 1, 367. Molb. dial. lex. 98). Keisersberg in 
 Omeiss 36° tells of a night-faring woman who sat down in a 
 dough-trough, anointed herself with oil, spoke magic words and 
 slipt away (?). So early as in Sn. 210 a we find among names of 
 sorceresses a Bakrauf, riven-backed, fissura dorsi. In Dan. 
 ' ellekone bagtil huul som et deigtrug,' Thiele 4, 26. All these 
 resemblances are important. In the Appendix I quote a spell, ' 
 where the alb is thus addressed : ' with thy bach like a dough- 
 trough ! 3 Both elf and witch are beautiful only in front, behind 
 they are disgustingly deformed, like Gurorysse p. 945, or dame 
 World in Conrad's poem. Out of the Maundy Thursday egg, 
 when hatched, comes a fowl of gay plumage, which changes 
 colour every year : take such an egg with you to church on 
 Easter Sunday morning, and in sunshine you can tell all the 
 women who belong to the devil ; but they smell it out, and try 
 to crush the egg in your pocket, so you must be careful to carry 
 it in a little box, for if they succeed in crushing it, your heart 
 will be broken too. Tobler 102 a informs us of the Swiss super- 
 stition : f weme ma n' am Sonntig vor sonna nufgang e nubblatU 
 lets chlee (clover) ine schue ina thued, ond mit dem schue i d'chi- 
 lacha god (goes to church), so sieht ma's, wenn e hax d'inen ist : 
 die wo honder for sitzid (sit hind foremost) sond haxa/ Also, 
 whoever at Christmas matins stands on a footstool of nine sorts 
 of wood, can tell all the witches in the congregation : they 
 all turn their backs to the altar. But the witches can see him 
 too, and woe to him if they get hold of him after service ; he is a 
 dead man, unless he has provided himself with something to 
 tempt their cupidity, which he must keep throwing out bit by 
 bit (as in ancient legend the pursued scatter rings and gold 
 before the pursuing foe), and while they are picking it up, run 
 as fast as he can, till his home receives him. A parchm. MS. of 
 the 14th cent, at Vienna (Cod. bibl. graec. 39 / 63 bl. 133 a ) gives a 
 simpler recipe : ' wil du, daz di vnholden zu dir chomen, so nym 
 em leffel an dem fassangtag, vnd stoz in in gesoten prein, vnd 
 behalt in also vntz in die drey metten in der Yasten (3 matins in 
 Lent), vnd trag den leffel in dy metten, so wird ez dir chunt, wor 
 
1080 MAGIC. 
 
 sew sinV Much the same in Moneys Anz. 4, 310 : He that on 
 the first 'knopflein' day shall pull the spoon out of the dough 
 unseen, and on the second and third day shall again put it in and 
 pull it out unperceived, so that at length some dough from each 
 day sticks to it, and shall then take it to church with him on 
 Christmas day, will there see all the witches facing the wrong 
 way (or, upside down?) ; but he must get home before the bene- 
 diction is pronounced, or it may cost him his life. It is only upon 
 going to church that any of these recognitions can take place ; 
 but they seem also to depend on your being the first to see, as m 
 meeting a wolf or basilisk. Another means of recognising a 
 witch is, that when you look into her eyes, you see your image 
 reflected upside down. 1 Eunning at the eyes is a mark of old 
 witches, Sup. I, 787 (see Suppl.). 
 
 One thing that in our tales of witches has dropt into the rear, 
 their eating men's hearts out of their bodies, stands in the fore- 
 front of the more primitive Servian way of thinking. Vuk has a 
 song no. 363, in which a shepherd boy, whom his sister cannot 
 wake, cries in his sleep : ' veshtitse su me iz-yele, maika mi srtse 
 vadila, strina yoi luchem svetlila,' witches have eaten me out, 
 mother took my heart, cousin lighted her with a torch. Fortis 
 cap. 8 relates, how two witches took a young man's heart out in 
 his sleep, and began to fry it; a priest had looked on without 
 being able to hinder, and the spell was not broken till the youth 
 awoke; then, when the priest approached the witches, they 
 anointed themselves out of a mug, and fled. He took the heart 
 half-cooked off the fire, and bade the youth gulp it down quick, 
 by doing which he was completely restored. To me this Servian 
 witch, making her appearance at Shrovetide and cutting open 
 people's breasts, looks uncommonly like our periodical Berhta, 
 who cuts open the lazy workman's body and stuffs it with chopped 
 straw, p. 273 ; out of the goddess was made the hideous bugbear. 
 In many villages, we are told, there are wicked wives that have 
 a white liver, whose husbands waste away and die. Passages in 
 the Codes prove that the same delusion prevailed among the 
 ancient Germans : Lex. Sal. 67, <si stria hominem comederit/ 
 and what was quoted p. 1068 from the Lex Roth. 379 and the 
 
 1 Pliny 7, 2 notices a similar test for magicians : « in altero oculo gemmam 
 pupillam, in altero equi effigiem.' Conf. the people possessed by holden, p. 1074. 
 
HEART-BATING. 
 
 1081 
 
 Capit. de parte Sax. 5. Also the Indie, paganiarum : ( quod 
 feminae possint corda hominum tollere juxta paganos;' and Bur- 
 chard : ( ut oredas, te januis clausis exire posse,, et homines inter- 
 ficere et de coctis carnibus eorum vos comedere, et in loco cordis 
 eorum stramen aut lignum aut aliquod hujusmodi ponere, et 
 comestis iterum vivos facere et inducias vivendi dare.- 5 Notker's 
 Cap. 105, speaking of ambrones and anthropophagi (man-ezon), 
 adds : ' also man chit, taz ouh Mzessa hier im lande tuen. 3 1 The 
 tenth, the eleventh century had not given up the heathen notion, 
 nay, it lingers later still. It lies at the root of Diomed's words in 
 Herbort 9318: 'si hat mvn herze mit ir . . . ich han niht in dem 
 libe, da mm herze solde wesen, da trage ich eine lihte vesen, ein 
 stro, oder einen wisch ; ' only here it is not an old witch, but his 
 lady-love that has run away with his heart, in which sense lovers 
 in all ages talk of losing their hearts. 3 The poem given p. 1048 
 speaks of the unholde striding over a man, cutting his heart 
 out, and stuffing straw in, and his still remaining alive. Says 
 Berthold (Cod. pal. 35 fol. 28 a ) : < pfei ! gelawbestu, das du 
 ainem man sein herz auss seinem leib nemest, und im ain stro hin 
 wider stossest ? 3 So in the North they speak of a fern, mann- 
 cetta (not a masc. mann-astti), and the word is even used for male 
 magicians: ' troll ok manncetta/ Fornm. sog. 3, 214. A Polish 
 story in Woycicki makes the witch pull the heart out and put a 
 hare's heart in its place. Child- devouring f striges' in Altd. bl. 
 1, 125. Our present fairy-tales represent the witch as a wood- 
 wife, who feeds and fattens children for her own consumption 
 (KM. no. 15) ; if they escape, she goes after them in league- 
 boots (nos. 51. 56. 113). Grimly the witch in the tale of Frau 
 Trude throws a girl into the fire as a log of wood, and snugly 
 warms herself thereby. That the Eomans believed in witches 
 consuming particular parts of a man who still lived on, is proved 
 by the following passages. Petronius cap. 134: ' quae striges 
 comederunt nervos tuos ? ' cap. 63 : ' strigae puerum involaverunt, 
 
 1 To this he appends his well-known statement as to the Weletabi or Wilze, 
 who were accused of eating their aged parents, EA. 488. That the national name 
 Volot, , Velet passed into that of giant, hence ogre (as in the analogous cases on p. 
 527), bchafank has ably expounded in his Slav. stud. 1, 877 ; but he had no business 
 to mix up (1, 882) our Welisungs (supra p. 371) with those Wilzen. 
 
 1 Bubacuori, che il cor m'avete tolto ; del petto mio cavasti il cuore ' Tom- 
 maseo's Canti pop. 1, 88—90. 
 
1082 
 
 MAGIC. 
 
 et supposuerunt stramentum.' Plautus in Pseud, iii. 2, 31 : e sed 
 strigibus vivis convisis intestina quae exedint.' The Atellamc 
 ghost, the manducus, from mandere, manducare, is a munching 
 voracious bogie (butz p. 507), a bugbear to children. Masca p. 
 1045, Ital. maschera, may be referred to macher, mascher, or 
 masticare, and the witch is called mask because she consumes 
 children. The Indian sorceresses also try to get human flesh 
 to eat, Lomad. 2, 62 (see Suppl.). 
 
 Equally ancient is the opinion that the spirit passes out of a 
 sleeping witch in butterfly shape. Souls in general were likened 
 to butterflies, p. 829 ; to the Slovens vezha is will o' wisp, but- 
 terfly and witch. The alp appears as a butterfly or moth, pha- 
 laena {nacht-toggeli, Staid. 1, 287), as a devil's beast p. 1029 ; the 
 witches' holden and elves are butterflies. But our native legend 
 speaks of other animals too, that issue from the mouths of 
 sleepers. King Gunthram, spent with toil, had gone to sleep on 
 a faithful follower's lap : then the henchman sees a little beast 
 like a snake run out of his lord's mouth, and make its way to a 
 streamlet, which it cannot step over. He lays his sword across 
 the water, the beast runs over it, and goes into a hill on the other 
 side. After some time it returns the same way into the sleeper, 
 who presently wakes up, and relates how in a dream he had 
 crossed an iron bridge and gone into a mountain filled with gold 
 (Aimoin 3, 3. Paul. Diac. 3, 34, whence Sigebert in Pertz 8, 
 319). Later writers tell of a sleeping landsknecht, and how a 
 weasel came running out of him, Deut. sag. no. 455. But in 
 more recent accounts it is applied to devil's brides, out of whose 
 mouth runs a cat or a red mouse, while the rest of the body lies 
 fixed in slumber (ibid. nos. 247— 9). 1 A miller, cutting firewood 
 iu the Black Forest, fell asleep over the work, and his man saw a 
 mouse creep out of him and run away; everybody searched, but 
 could not find it, and the miller never awoke. Is all this con- 
 nected with the witches' mouse-making p. 1090, and the narrow 
 thread-bridge to be crossed by the soul on its way to the under 
 world p. 834 ? It is stated, exactly as with the Servians, that 
 if you turn the sleeper's body round, the beast on returning 
 
 i < For the mouse that runneth out (=matrix) lay a sword across the stream,' 
 F.ttner's Hebamme p. 194. In Fischart's Plays no. 216 : ' there runs a white mouse 
 up the wall.' 
 
FOEMS OF EXIT. BEOOMSTICK. 
 
 1083 
 
 cannot find its way in, and death ensues, Sup. I, 650. That state 
 of internal ecstasy, in which the body lies in a rigid sleep, our 
 old speech designates by irjorottan (raptus), i.e. tranced. 1 But 
 ON. myth has already acquainted us with the greatest of all 
 possible examples: 'OSinn skipti homum (changed his shape), 
 la J>a bukrinn sem sofinn e$a dauSr, enn hann var \kfugl e$a dyr, 
 fishr e$a ormr, ok for a einni svipstund a fiarlseg lond, at sinum 
 erindum e$r annara manna/ Yngl. s. cap. 7 ; his body lay asleep 
 or dead, and he as bird, beast, fish or snake, fared in a twinkling 
 to far-lying lands (see Suppl.). 
 
 Again, the Servian starting- spell, e ni o trn ni o grm, vetch na 
 pometno guvno ! ' (not against thorn nor against oak, but to 
 swept barnfloor), agrees with German ones. Usually the word 
 is: f auf und davon ! hui oben hinaus und nirgend an! 3 out on 
 high, and (strike) against nothing ; or ' wol aus und an, stoss 
 nirgend an ! 3 or ' fahr hin, nicht zu hoch, nicht zu nieder ! ' and 
 in England : e tout, tout, throughout and about ! 3 But if the 
 witch is pursuing people : ( before me day, behind me night ! ' 
 Dan. ( lyst foran, og morkt bag ! ' A Norse magician took a 
 goatskin, wrapt it round his head, and spoke : ' ver&i J?oka, oh 
 vercPi skripi, ok undr mikil ollum J?eim sem eptir ]?er soekja ! 3 be 
 there mist and magic and much wonder to all that seek after 
 thee, Nialss. cap. 12. A formula used by Fr. magicians on 
 mounting the stick is given, but not completely, by Boguet p. 
 Ill : 'baston blanc, baston noir, etc. 3 Of Indian sorceresses we 
 are likewise told, that they repeat a formula for flight : Kalaratri 
 said it and immediately, with her disciples and the cow-stall on 
 whose roof she stood, she flew aloft and along the path of cloud, 
 whither she would ; a man, having overheard her, made use of 
 the same spell to go after her (Somad; 2, 58-9), exactly as in our 
 tales of witches men get acquainted with their salves and spells, 
 and pursue them (see Suppl.). 
 
 Where is the first mention of stick and broom riding to be 
 found ? Actually I can only produce a tolerably old authority 
 for riding on reeds and rushes, and even these turn into real 
 horses. Guilielm. Alvernus, p. 1064: ' Si vero quaeritur de 
 equo quern advectigationes suas facer e se credunt malefici, credunt, 
 
 1 The hinbriiten (ecstasis) of sorceresses, Ettn. Hebamme p. 226. Martin von 
 Amberg : ' die henpreUgen,' the entranced. 
 
1084 
 
 MAGIC. 
 
 inquam, facere de carina per cliaracteres nefandos et scrip turas 
 quas in ea inscribunt et impingunt; dico in hoc, quia non est 
 possibile rnalignis spiritibus de carina verum equum facere vel 
 for mare; neque cannam ipsam ad hanc ludificationem eligunt, 
 quia ipsa aptior sit ut transfiguretur in equum, vel ex ilia generetur 
 equus, quam multae aliae materiae. Forsitan autem propter 
 planitiem superficiei et facilitatem habendi earn alicui videatur ad 
 hoc praeelecta. . . . Sic forsan hac de causa ludificationem istam 
 efficere in canna sola et non alio ligno permittuntur maligni 
 spiritus, ut facilitas et vanitas eorum per cannam hominibus 
 insinuetur. ... Si quis autem dicat, quia canna et calamus habi- 
 tations interdum malignorum spirituum sunt 1 . . . ego non im- 
 probo.' — More intelligible is the Irish tale of the rushes and corn- 
 stalks that turn into horses the moment you bestride them, Ir. 
 elfenmar. 101. 215. Of such a horse, after the first time, you 
 need only lift the bridle and shake it when you want him, and 
 he comes directly (Sup. H, cap. 31. Spell xvi.). In Hartlieb 
 (Sup. H, cap. 32) the unholden are represented riding on rakes 
 and oven-forks, in the older Poem given at p. 1048 on brooms, 
 dehsen, oven-sticks and calves, in the Ackermann aus Bohmen 
 p. 8 on crutches and goats, but in the Tkadlezek p. 27 on distaffs 
 (kuzly). Dobrowsky in Slavin p. 407 mentions the Bohem. 
 summons ' stare baby, na pometlo t 3 old wives, on to your stove- 
 broom. — Of more importance is what we find in the story of 
 Thorsteinn boearmagn, which Miiller 3, 251 assigns to the 15th 
 century: As the hero lay hid in the cane-brake, he heard a 
 boy call into the hill, ' Mother, hand me out crook-staff and band- 
 gloves, I wish to go the magic ride (gand-rerS, p. 1054), there is 
 wedding in the world below'; and immediately the krokstafr was 
 handed out of the hill, the boy mounted it, drew the gloves on, 
 and rode as children do. Thorsteinn went up to the hill, and 
 shouted the same words : out came both staff and gloves, he 
 mounted, and rode after the boy. Coming to a river, they 
 plunged in, and rode to a castle on a rock, where many people 
 sat at table, all drinking wine out of silver goblets ; on a golden 
 
 i 1 Mennige narrinnen (many a she-fool) mid ock mennigen dor (fool) bindet de 
 duvel up sin ror (the d. ties on to his cane),' Narragonia 14 b (nothing like^itin 
 Brant). Does it mean devil's horses? And does that explain Walther's « uz lm 
 (the black book) leset siniu ror ' (33, 8) ? A Servian proverb says : ' lasno ye 
 dyabolu u ritu svirati,' 'tis easy piping on the devil's reed. 
 
BK00MST1CK. DISLIKE OF BELLS. 
 
 1085 
 
 throne were the king and queen. Thorsteinn, whom his staff had 
 made invisible, ventured to seize a costly ring and a cloth, 
 but in doing so he lost the stick, was seen by all, and pursued. 
 Happily mV invisible fellow-traveller came by on the other stick, 
 Thorsteinn mounted it as well, and they both escaped (Fornm. 
 sog. 3, 176—8). If the poem has not the peculiar stamp of 
 Norse fable, it teaches none the less what notions were attached 
 to these enchanted rides in the 14th or 15th century : no devil 
 shews his face in it. Sticks and staves however seem to be later 
 expedients of witchery : neither night-wives nor Furious Host 
 nor valkyrs need any apparatus for traversing the air; night- 
 wives had already calves and goats attributed to them, p. 1058. 
 There is a very curious phrase, f to wake a hedge-stick/ which 
 has to become a he-goat and fetch the loved one to her lover ; 
 originally perhaps no other sticks were meant but such as, on 
 bestriding, immediately turned into beasts (see Suppl.) . 
 
 As witches slip through keyholes and cracks in the door, p. 1074, 
 they are able to squeeze themselves into the narrowest space, 
 even betwixt wood and bark (conf. Suppl. on p. 653). Thus in 
 H. Sachs ii. 4, 10 the devil first peels the hazel-rod on which 
 he hands the old woman the stipulated shoes, for fear she might 
 creep to him 'twixt wood and bark. In Iw. 1208 the utmost 
 secresy is expressed by : ' sam daz hoh under der rinden, alsam 
 sit ir verborgen.' When a Lithuanian convert began to bark the 
 trees in a holy wood, he said : ' Yos me meis anseribus gallisque 
 spoliastis, proinde et ego nudas vos (sc. arbores) faciam. Crede- 
 bat enim deos rei suae familiari perniciosos intra arbores et cortices 
 latere. 9 The Swed. song makes enchanting minstrels charm the 
 bark off the tree, the babe out of the mother, the hind from the 
 forest, the eye from out the socket (Arvidsson 2, 311-2-4-7). 
 
 Again, the witches' dislike of bells is heathenish : the elves 
 have it, and the giants, p. 459. Pious prayer and ringing of bells 
 put their plans out: they call the bells 'yelping dogs/ In a 
 Swed. folktale (Odm. Bahusl. beskrifn. p. 228) an old heathen 
 crone, on hearing the sound of the christian bell from Tegneby, 
 exclaims in contempt : < nu ma tro, Eulla pa Rallehed har fadt 
 bjalra,' R. the christian church has got a tinkler. As yet there 
 is no thought of witchery. But it is told of Swed. witches too, 
 that they scrape the bells loose up in the belfry : in their airy 
 
1086 
 
 MAGIC. 
 
 flight when they come to a steeple, they set the kidnapped 
 children (p. 1078) down on the church-roof, who are then mere 
 jackdaws to look at ; in the meantime they scrape the bell loose, 
 and lug it away, and afterwards let the metal drop through the 
 clouds, crying : ' never let my soul draw near to God, any more 
 than this metal will be a bell again ! 9 (see Suppl.) . 
 
 The raising of hailstorms and spoiling of crops by magic reaches 
 back to the remotest antiquity of almost every nation. As 
 benignant gods make the fruits to thrive, as air-riding valkyrs 
 from the manes of their steeds let life-giving dew trickle down on 
 the plain (p. 421) ; so baneful beings of magic power strive to 
 annihilate all that is green. The Greek Thumenides (a word that 
 even our oldest glosses translate by hazasa) spoil the crops with 
 their slaver , and the fruit with hailstones, Aesch. Eum. 753-68-77- 
 95. The Roman Twelve Tables imposed a penalty on him ( qui 
 fruges excantassit . . . sive . . . alienam segetem pellexerit.' 1 In 
 the 8-9th cent. ' weather-making 9 was alleged against sorcerers 
 rather than sorceresses; the passages given at p. 638 name only 
 tempestarii, not tempestariae. So in Ratherius p. 626: ' contra 
 eos qui dicunt quod homo mains vel diabolus 3 tempestatem faciat, 
 lapides grandinum spergat, agros devastet, fulgura mittat, etc. 
 Those magicians in Burchard are called immissores tempestatum, 
 Sup. C, 10, 8; p. 194 a . Yet in the North, ThorgerSr and Irpa, 
 who stir up storm and tempest, are women (p. 637), and the salt- 
 grinders Fenja and Menja giantesses ; their ship is like the mist- 
 ship of the clouds. How magicians set about their weather- 
 making, is nowhere specified. In much later authorities we find 
 them using a tub or a pitcher, p. 593. In Ls. 2, 314 Master 
 Irreganc says (G. Abent. 3, 90) : 
 
 und ksem ein wann (tub) in min hant, 
 
 der hagel sliieg (hail would beat) uber allez lant. 
 
 In the Apollon. von Tyrland (9183. 10970. 11010 seq.) are 
 mentioned pitchers, the emptying of which was followed by 
 showers and hail : one jug engendered lightnings and thunder- 
 bolts, another hail and shower, a third one rain and nipping 
 
 1 'Kudis adhuc antiquitas credebat et attrahi imbres cantibus, et repelli,' 
 Seneca Nat. quaest. 4, 7. 
 
 2 The devil brings on gales and thunderstorms, p. 1000 ; so does the giant, p. 636. 
 
EAISING OF STOEMS. 
 
 1087 
 
 winds. A woodcut in Keisersberg's Omeiss (ed. 1516, 36 b ) por- 
 trays three naked unholden sitting on footstools, distaffs and 
 horses' heads, holding up pots, out of which shower and storm 
 mount up. A passage in the Eudlieb is worth quoting : the 
 repenting culprit begs (6, 48), 
 
 post triduum corpus tollatis ut ipsum 
 et comburatis, in aquam citfier.es jaciatis, 
 nejubar abscondat sol, aut aer neget imbrem, 
 ne per me grando dicatur laedere mundo. 
 
 Let her body be taken off the gallows and burnt, and the 
 ashes be strown on water, lest, being scattered in air, it should 
 breed clouds, drought and hail. Just so the devil's ashes are 
 strown to awaken storm and tempest, p. 1071-3; the Chronicon 
 S. Bertini states that Bichilde, before her fight with Eobert the 
 Frisian, threw dust in the air against the Frisians with formulas 
 of imprecation, but it fell back on her own head in token of 
 her speedy overthrow. She meant, like ThorgerSr and Irpa, to 
 destroy tlve enemy by tempest. Justinger's Chron. of Bern p. 
 205 relates how a woman, secretly sent for by a Count of Kyburg, 
 who promised not to betray her, stood on the battlements of his 
 castle, and uttering hidden words, raised clouds, rain and storm, 
 which scattered his foes (a.d. 1382). The witches of Norway still 
 proceed exactly as the Vinlanders were said to do (p. 640) : they 
 tie up wind and foul weather in a bag, and at the proper moment 
 undo the knots, exclaiming ' wind, in the devil's name ! ' then 
 a storm rushes out, lays waste the land, and overturns ships at 
 sea. By Hartlieb's account (Sup. H, cap. 34), old women sacri- 
 fice to devils, that they may make hail and shower. According to 
 German records of the 16-17 cent., witches assemble in crowds 
 by waterbrooks or lakes, and flog the water with rods, till a fog 
 rises, which gradually thickens into black clouds ; on these clouds 
 they are borne up, and then guide them toward the spots to 
 which they mean mischief. They also place magic pots in the 
 water, and stir them round. 1 The windsack is mentioned a few 
 times (Voigt 131). They make blue lights trickle into the water, 
 throw flintstones into the air, or trundle barrels whose bursting 
 begets tempest. They gather oak-leaves in a man's shirt, and 
 
 1 Conf. p. 596-7 on storm-raising by throwing stones and pouring out water. 
 
1088 
 
 MAGIC. 
 
 when it is full, hang it on a tree : a wind springs up directly, 
 that drives all rain away, and keeps the weather fine. Out of a 
 small piece of cloud a witch made a deal of bad weather (Arx 
 Buchsgau p. 103). A violent thunderstorm lasted so long, that 
 a huntsman on the highway loaded his gun with a consecrated 
 bullet, and slot it off into the middle of the blackest cloud ; out 
 of it (as out of the ship, p. 638) a naked female fell dead to the 
 ground, and the storm blew over in a moment (Mone's Anz. 4, 
 309). In Carinthia the people shoot at storm-clouds, to scare 
 away the evil spirits that hold counsel in them. The parson 
 being credited with power to charm the weather, the women 
 bring apronf uls of hailstones into his house : ' there, that's his 
 rightful tithe of the weather, as he did not see good to keep it 
 away'; Sartori's Journ. in Austria 2, 153-4. In some parts of 
 France whole families are suspected of having the hereditary 
 power to raise a storm: they meet on the lake-side, not less 
 than three 'at a time, and lash the water up with horrible cries ; 
 this is done at night before sunrise, and a violent storm is the 
 immediate consequence, Mem. de l'acad. celt. 2, 206-7. Such 
 people are called meneurs des nue'es, Mem. des antiq. 1, 244. In 
 Germany witches were commonly called, by way of insult, wetter- 
 macherin, wetterhexe, wetterkatze, donnerkatze, nebelhexe, strahl- 
 hexe, blitzhexe, zessenmacherin (from the old zessa, storm), and 
 earlier, wolkengusse, cloud-gushes, Ms. 2, 140 . The OHG. 
 Wolcliandrut, a woman's name in Trad. Fuld. 2, 101, need have 
 had none but perfectly innocent associations : the valkyr either 
 rides in the clouds or sprinkles from them fertilizing dew; so 
 even the strewing of ashes on the field may originally have in- 
 creased their fertility. Occasionally feldfrau and feldspinnerin 
 are used of a witch; is it because she passes over field and 
 meadow, or spins magic threads? (conf. p. 1099). Who knows 
 but that the popular saying, when it snows, f the old wives are 
 shaking their coats out ' (de aule wiver schiiddet den pels ut, 
 Strodtm. p. 336), is, properly understood, identical with that 
 on p. 268 : 'dame Eolle is making her bed' ? Goddess, valkyr, 
 witch : the regular gradation of such myths. To the Greeks 
 Zeus himself was still ve^eXrjyepera, to the Serbs the vila gathers 
 clouds. In Scandinavia too, hail and hurricane proceed from 
 those half-goddesses Thorgercfr and Irjpa, not as injurious to 
 
BEWITCHING OF CKOPS. 1089 
 
 crops, but perilous to armies ;i Sn. 175 makes a sorceress bear 
 the very name El, procella 2 (see Suppl.). 
 
 But sometimes the aim of sorcery is not so much to destroy 
 the produce, as to get possession of it, to carry it off the field, 
 either to one's own garner, or that of a favourite. 3 Even the 
 Eomans speak of this : ' satas alio traducere messes/ Virg. Eel. 
 8, 99 ; ' cantus vicinis fruges traducit ab agris/ Tibull. i. 8, 19. 
 People fancied, that when unholden walked through a vineyard 
 and shook the vines, the grapes came out of the neighbour's plot 
 into theirs (Hartm. segenspr. 341). An old dalesman gave his 
 granddaughter a staff, and told her to stick it in the corn at a 
 certain spot in a field; the girl on her way was overtaken by a 
 shower, took refuge under an oak, and left the staff standing 
 there : when she got home, she found a great heap of oak-leaves 
 in her grandfather's loft (ibid. p. 342). We also hear of 
 vme-shoots being boiled in a pot, probably to spoil the vineyard. 
 The poison-herbs of witches boil and evaporate under the open 
 sky. 
 
 We are told of witches bathing naked in the sand 41 or in com; 
 I know not for what purpose ; Superst. I, 519 speaks of rolling 
 naked in the flax. Three witches were seen going to a field of 
 rye, laying aside their garments, and bathing in the corn with 
 their hair hanging loose. When witnesses approached, two 
 vanished suddenly, leaving their clothes behind, the third hud- 
 dled her smock on (Voigt 130—2). Has this to do with corn- 
 wives and rye-aunts p. 477 ? 
 
 Witches and sorcerers use various implements, of which for 
 the most part no exact description is given. Of the wand with 
 which the old magicians are usually armed, I find no mention 
 in our tales, for when the wishing-rod is named, it is as a higher 
 and noble instrument ; yet the staff or stick that witches are said 
 
 i 
 
 554. 648) 
 
 As the whirlwind is ascribed to the devil (p. 1008) so it is to witches (Sup. I 
 1 48). Kihan 693 remarks, that it is also called varende wif, travelling woman' 
 i.e. air-riding sorceress ; conf. wind's bride p. 632, and ' rushing like a wind's-bride 
 through the land,' Simplic. 2, 62. 
 
 2 Is she called solar bol, sun's bale, because she darkens the sun with her 
 storm-cloud ? Or may we go farther back to heathen times, and impute to the 
 witch as to the wolf, a swallowing of sun and moon ? To me it looks the more 
 likely Irom the name hvel-svelg himins, swallower of heaven's wheel. 
 z Conf. the convenient corn-dragon (p. 1019) and home-sprite. 
 k Fowls are said to ' bathe in sand ' : Lith. kutenas' wisztos ziegz'drosa • Lett 
 pernnatees ; Pol. kury sie. w piasku ka,pia, ; Serv. leprshatise. 
 
1090 
 
 MAGIC. 
 
 to ride may originally have been earned in the hand. I also 
 find the stick spoken of as the wizard's third leg (Mone's Anz. 7, 
 426). In Bavarian records the so-called making of mice or pigs 
 (fackel for ferkel) is often mentioned : the witch has a four- 
 legged implement, dark-yellow, hard and stiff; this she holds 
 under a figure of a mouse or pig that she has made out of a 
 napkin, and says ' Eun away, and come back to me ! 9 the figure 
 becomes a live animal, and runs away ; probably to fetch her 
 something of other people's. Hence a witch is called maus- 
 schlagerin, mouse-beater, and a wizard maus-schlagel. In North 
 German trials the expression is muse-maker, and the process is 
 different: the witch boils magic herbs, then cries, ' Mouse, 
 mouse, come out in devil's name!' and the beasts come jump- 
 ing out of the pot (Laffert's Kelat. crim. p. 57-9). It reminds 
 one of the destructive mice created by Apollo Smintheus in his 
 wrath, and the devastations of lemings in Lapland; so that this 
 plague may with perfect right take its place with the desolating 
 storm and hail, although our witch-trials say hardly anything of 
 the damage done by the magic beasts (conf. Klausen's Aeneas 
 p. 73—5). One Nethl. story in Wolf no. 401 relates how a 
 young girl flung two pellets of earth one after the other, and in 
 a moment the whole field swarmed with mice. Swedish tradition 
 tells of a bjaraan or bare, which (says Ihre, dial. lex. 18 a ) was a 
 milking-pail made by tying together nine sorts of stolen weaver's 
 knots. You let three drops of blood fall into it out of your 
 little finger, and said : 
 
 pa jorden (on earth) skai tu for mig springa, 
 • i Blakulla skal jag for thig brinna ! 
 
 The name comes from the vessel conveying (bara) milk and other 
 things to the houses of the devil- worshippers. Hiilphers (Fierde 
 saml. om Angermanland. Yesteras 1780, p. 310) describes it as 
 a round ball made of rags, tow and juniper, etc., and used in 
 several magic tricks : it ran out and brought things in. It starts 
 off the moment the sender cuts his left little finger and lets the 
 blood fall on it : 
 
 smor och ost (butter and cheese) skal du mig bringa, 
 och derfor (skal jag) i helfvetet brinna (in hell-fire burn) ! 
 
APPAEATUS : MICE, WAX FIGUEES. 
 
 1091 
 
 Who can help thinking of Goethe's Magician's Apprentice with 
 his water-fetching broom ? 
 
 Of the same kind seems to have been the Icelandic snackr, 
 which commonly means a weaver's spool. It is made, says 
 Biorn, of a dead man's rib in the shape of a snake, and wrapt in 
 gray wool ; it sucks at the witch's breast, after which it can suck 
 other people's cattle dry, and bring their milk home 1 (see 
 Suppl.). 
 
 Of wider diffusion is sorcery with the sieve, which I shall speak 
 of by and by; and with wax figures, to which if you did anything 
 while uttering secret words, it took effect on absent persons. The 
 'wax figure (atzmann) was either hung up in the air, plunged in 
 water, fomented at the fire, or stabbed with needles and buried 
 under the door-sill : the person aimed at feels all the hurts in- 
 flicted on the figure (Sup. G, line 28; H, cap. 79). 2 In Aw. 2, 55 
 a travelling student says : 
 
 Mit wunderlichen sachen 
 
 ler ich sie (I teach her) denne machen 
 
 von wahs einen hoholt, 
 
 wil sie daz er ir werde holt (he grow kind to her), 
 und touf ez 3 in den brunnen, 
 und leg in an die sunnen ; 
 
 but counter-agencies make the danger recoil on the conjuror 
 himself. 4 Magic figures can also be baked of dough or lime, and 
 
 1 The Lapps have a magic vessel quobdas (Leem p. 421 spells govdes), cut out 
 of fir, pine or birch with the grain running from right to left ; it is open under- 
 neath, but covered with a skin at the top. The Lapl. adepts drum on this skin 
 with a hammer. 
 
 2 Conf. Dsemonomanie, Fischart's transl., Strasb. 1591 fol. p.143-4. 
 
 3 I.e. tauche es, dip it into the fountain ; if we took it as taufe, baptize, we 
 should have to read ' in dem brunnen.' 
 
 4 Schimpf und ernst cap. 272 tells the following story : A certain man went to 
 Eome, for to seek S. Peter and S. Paul ; and when he was gone, his wife loved 
 another, that was what men call a scholar-errant, and did covet her to wife. The 
 woman saith, ' my good man is departed unto Eome, were he dead, or couldst thou 
 take away his life, then would I have thee of all men.' He said, ' yea truly I can 
 take his life ; ' and buyeth wax about six pound, and maketh an image thereof. 
 Now when the good man was come to Eome into the city, there came one to him 
 and spake : ' 0 thou son of death, what goest thou up and down? If none help 
 thee, this day shah see thee alive and dead.' The man asked, ' how should that 
 be ? ' And he said, ' come to my house, and I will shew it thee.' And having 
 brought him home, he prepared for him a waterbath, and set him therein, and gave 
 him a mirror, saying, 4 look thou therein,' and sat beside him, reading in a book, 
 and spake unto him, 1 behold in the glass, what seest thou therein ? ' The man in 
 the bath said, ' I see one in mine house, that setteth up a waxen image on the wall, 
 
 VOL. III. 
 
 0 
 
1092 
 
 MAGIC. 
 
 wrought out of metal, but wax made by the sacred bee (p. 696) 
 appears the most appropriate ; their manufacture is a mimicry of 
 divine creation (p. 570), but it succeeds only up to a certain 
 point. In Peer's Morgante 21, 73 a witch possesses an image 
 made of the pure wax of young bees (delle prime api), and 
 having every limb except one rib : 1 the witch's own vitality is 
 bound up with the figure, and when Malagigi melts it at a slow 
 fire, she dwindles away. That such figures were sometimes 
 baptized, is shewn by a sermon of Berthold's (Cod. pal. 35 fol. 
 27 b ) : ' so nimpt diu her und taufl ein wachs, diu ein holz, diu ein 
 totenpein (dead man's bone) , allez daz sie domit bezouber ; ' 2 and 
 this proves the connexion of magical appliances with superstitious 
 healing appliances. As the sick and the restored used to conse- 
 crate and hang up in churches an image or a limb of wax, so by 
 images the witch maimed and killed. No doubt this kind of 
 conjuring goes back to the oldest times; we find it in Ovid, 
 Amor. iii. 7, 29 : 
 
 Sagave punicea defixit nomina cera, 
 et medium tenues in jecur egit acus ? 
 
 and goeth and taketk his crossbow, and having bent it, will shoot at the image.'' 
 Then said the other, ' as thou lovest thy life, duck thee under the water when he 
 shall shoot.' And the man did so. And again he read in the book, and spake 
 ' behold, what seest thou ? ' The man said, ' I see that he hath missed, and is ex- 
 ceeding sorry, and my wife with him ; the scholar-errant setteth to, and. will shoot 
 the second time, and goeth the half way toward.' ' Duck thee when he shall shoot.' 
 And he ducked. Saith the other, ' look, what seest thou ? ' The man said, ' I see 
 that he hath missed, and is sore troubled, and speaketh to the woman, If now I 
 miss the third time, I am [a man] of death ; and setteth to, and aimeth at the 
 figure very near, that he may not miss.' Then spake he that read in the book, 
 ' duck thee ! ' And the man ducked from the shot. And he said, ' look up, what 
 seest thou ? ' ' I see that he hath missed, and the arrow is gone into him, and is 
 dead, and my wife bestoweth him in the basement below.' Then said he, ' arise now, 
 and go thy way.' And the man would have given him much, but he would take no- 
 thing, and said, ' pray God for me.' When the citizen was come home again, and 
 his wife would have kindly received him, he would take no pity on her, but sent to 
 bid her friends, and spake to them, what manner of wife they had given him, and 
 shewed them everything, how she had borne herself. The woman steadfastly 
 denied it ; then led he the friends to the place where she had dug him in, and 
 dug him out again. And the people took the woman, and burned her, the which 
 was her just reward. — The story comes from the Gesta Eom. (ed. Keller cap. 102 ; 
 transl. ed. Keller p. 160) ; but one ought to compare the fresh story from Finnish 
 Lapland in Afzelius 1, 48. 
 
 1 As the rib serves for further creation (p. 562), and for making miraculous 
 apparatus (pp. 907. 1091), imperfect creation is destitute of it. 
 
 2 Quidam (Judaeorum) ad similitudinem episcopi (Eberhardi Treverensis, in 
 11th cent.) ceream imaginem lycnis interpositam facientes, clericum ut earn bap- 
 tizaret pecunia corruperunt, quam ipso sabbato accenderunt ; qua jam ex parte 
 media consumpta, episcopus coepit graviter infirmari, et obiit (Hist. Trev.). 
 
WAX FIGUEE. WEEEWOLF. 1093 
 
 Compare Horace, Epod. 17, 76: 'movere cereas imagines.' 
 Theocritus 2, 28 has the wax-melting very plainly : go? tovtov top 
 fcapbv eyo) avv haifiovo rd/cco, o>? tclkoiV vir e>o)ro?, but not that 
 it was an image. In Virgil, Bel. 8, 74 seq., a magic figure 
 (terque haec altaria circum effigiem duco) seems to be made of 
 lime and wax (see Suppl.). 
 
 An ancient custom, very similar to this of hanging up and 
 thawing the atzmann, was to cut out the earth or turf on which 
 had rested the foot of one whom you wish to destroy. This erd- 
 schnitt as Vintler calls it (Sup. G, 1. 92) is hung in the chimney, 
 and as it begins to wither or dry up, the man too shall waste 
 away (I, 524. 556). It was already known to Burchard (C, p. 
 200 a ). To fetch up a comrade from a foreign land, you boil his 
 stockings ; or you put his shoes in a new pot, and with it draw 
 water against the current, then boil the shoes in the pot four days 
 long; when they are past, he will come, says Hessian superstition 
 (see Suppl.). You can lame a horse by driving a nail into his 
 recent footprint, and discover a thief by putting tinder in his (I, 
 978). Pliny 28, 20 says: ' vestigium equi excussum ungula (ut 
 solet plerumque) si quis collectum reponat, singultus remedium 
 esse recordantibus quonam loco id reposuerint ; 3 a cure for hic- 
 cough if you remember where you put it. 
 
 Our magicians have also, in common with those of Greece and 
 Rome, the power of assuming an animal shape (in itself a divine 
 'attribute, p. 326) : the men prefer changing into a wolf or hawk, 
 the women into a cat or swan ; to translate it into the language 
 of our heathen time, they addict themselves to the service of 
 Wuotan, of Frouwa. These metamorphoses are either voluntary 
 or compulsory : the higher being in his might puts on the animal 
 shape that suits him, or he dooms a man to wear it in punish- 
 ment or vengeance. In the stories it is often a mother-in-law or 
 stepmother that transforms children, ON. stiupmoftur shop, Forn- 
 ald. sog. 1, 31. 58. 
 
 Herodotus 4, 105 says of the Neuri, that among Scythians and 
 Greeks settled in Scythia they pass for magicians (yorjTes), be- 
 cause once a year every Neurian becomes a wolf for a few days, 
 and then resumes the human form (cJ>? Ireo? ifedcrrov dira^ tu'v 
 Nevpcov gKaaTos \{, K o^ yiverai ^epa^ oXiya?, teal adrts oiriaw e'? 
 tcovto KaTLGTarai). Similar accounts are in Pliny 8, 34. Pomp. 
 
1094 
 
 MAGIC. 
 
 Mela 2, 1. Augustine Civ. Dei 18, 17: 'his ego saepe lupum 
 fieri et se condere silvis Moerin . . . vidi/ Yirg. Eel. 8, 97. 
 A man distinguished by this gift or malady was called 
 \vfcdv0p (ottos, 1 a word-formation to which the AS. wereiuulf 
 (Leges Canuti, Schmid 1, 148), Engl, werewolf, exactly corre- 
 sponds ; Goth, vairavulfs? OHG. werawolf? MHG. poets have 
 no werewolf. The ON. nses vargr alone (RA. 733. Reinh. 
 xxxvii), verulfr in Sn. 214 b is a sword's name, the Swed. Dan. 
 varulf, varulv, seem formed on a Romance or German model. I 
 find werwolf first in Burchard (Sup. 0, p. 198 c ) ; though Bouiface 
 before him couples ' strigas et fictos lupos credere ' (Serm., in 
 Mart, et Dur. 9, 217). The Fr. loup-garou (ivarou in 0. Fr. 
 poems) might seem a distortion of warulf ; garulf (Gervase of 
 Tilb. writes gerulphus), but then the Breton dialect has also its 
 bleiz-garou, -garo (fr. bleiz, wolf), and den-vleiz, man-wolf (fr. den, 
 man), grek-vleiz (femme-loup) ; bisclaveret in Marie de France 1, 
 1 78 is apparently a corruption of bleizgarv, as the Norman garwal 
 is of guarwolf. The Pol. wilkolak, wilkolek, Boh. wlkodlak, 
 strictly means wolf-haired, and suggests the hairy wood-sprite, 
 p. 480. The Serv. vukodlae signifies a vampire. From wilks 
 (wolf) the Letton forms wilhats (werewolf), Wilkascha radda ds. 
 1644. 
 
 Our oldest native notions make the assumption of wolf- shape 
 depend on arraying oneself in a wolf-belt or wolf-shirt (ulfa-hamr), 
 as translation into a swan does on putting on the swan-shift or 
 swan-ring (p. 427-8). 2 One who wears a wolf-belt, ulfhamr, is 
 called in OHG. wolfhetan, ON. ulfhecfinn (the repres. an orig. 
 d) ; especially do raging berserkir become ulfheftnir : ' J>eir hofSu 
 vargstakkar fyrir brynjur/ Vatnsdcela saga 36. 'berserkir ]?eir 
 varu kallaftir ulfhiedar (r. ulfhe^Snir)/ Grettissaga 32 a . We also 
 find a man's name Zflfhedinn, and OHG. Wolfhetan, MB. 28, nos. 
 
 1 Among the iEsopian Fables is a merry gest (Cor. 425. Fur. 423) : A thief 
 pretends to his host, that when he has yawned three times, he becomes a werewolf 
 (otclv odi> xa<TyU,?7#c3 rpeis /SoXds, yivofxcu Xvkos eadiwv avdp&Tovs) ; the timid host runs 
 away, and the rogue gets possession of his garment. Petronius in Sat. 62 mentions 
 a peculiar method of metamorphosis : 1 i^le circumminxit vestimenta sua, et subito 
 lupus factus est ; vestimenta lapidea fact^ sunt.' Conf. cap. 57 : ' si circumminxero 
 ilium, nesciet qua fugiat.' I 
 
 2 The girdle was an essential article of dress, and early ages ascribe to it other 
 magic influences : e.g. Thor's divine strength lay in his girdle (niegmgiorS, fern.), 
 Sn. 26. 
 
WEREWOLF. 
 
 1095 
 
 52. 246. Apart from wolves, we have biarnhe^inn, geithe^inn, 
 i.e. dressed in a bearskin, goatskin; as a proper name, both. 
 Biarnhe&inn, Landn. 45, and a simple Hecfmn, ancestor of the 
 Hiadhingar, AS. Heodeningas fr. Heden or Heoden. The vowel 
 is therefore e (not e), and we must suppose a lost verb OHG. 
 hefcan, hat, pi. hatum, Groth. hidan, had, hedum. Lye quotes a 
 ' heden, casla/ meaning prob. casula, robe ; and an ON. geithe- 
 ffinn is supposed to be 'pallium e pelle caprina'; but I prefer 
 to take Wolfhetan as a participle. We see then, that the trans- 
 formation need not be for a magical purpose at all : any one that 
 puts on, or is conjured into, a wolf- shirt, will undergo metamor- 
 phosis, remain a wolf nine days, and only on the tenth be allowed 
 to return to human shape 1 ; some stories make him keep the 
 wolf-body for three, seven or nine years. With the appearance, 
 he acquires also the fierceness and howling, of the wolf: roaming 
 the woods, he rends to pieces everything that comes in his way. 2 
 Fornald. sog. 1, 50 speaks of a 'liosta me3 ulfhandska/ striking 
 with wolfs glove, by which a person is turned into a bear, and 
 wears the animal form by day, the human at night. In a similar 
 way the notion of werewolves also gets mixed up with that of 
 outlaws who have fled to the woods. A notable instance is that 
 of Sigmund and Sinfiotli (ibid. 2, 130-1) : when they sleep, their 
 wolf-shirts hang beside them. 
 
 Werewolves thirst for youthful blood, and carry off children 
 and maidens with reckless audacity. Out of many stories in 
 Woycicki 1, 101—113. 152—8 I select only this : A witch 
 twisted her girdle together, and laid it on the threshold of a house 
 where there was a wedding ; when the newly married pair stepped 
 
 . 1 I* is also believed, that every ninth day the seal (selr) doffs his fishy skin, and 
 is for one day a man (Thiele 3, 51). In medieval Germany the nine years' wolf was 
 supposed to give birth to adders, Ms. 2, 234 b ; to which may be compared Loki's 
 begetting the wolf Fenrir and the snake Iormungandr (p. 246), and that gandr 
 again means wolf. 
 
 2 A married couple lived in poverty ; yet, to the man's astonishment, his wife 
 contrived to serve up meat at every meal, concealing for a long time how she 
 obtained it; at length she promised to reveal the secret, only, while she did so, he 
 must not pronounce her name. They went together to the fields, where a flock of 
 sheep was grazing, the woman bent her steps toward it, and when they were come 
 near, she threw a ring over herself, and instantly became a werewolf, which fell upon 
 the flock, seized one sheep, and made off with it. The man stood petrified; but 
 when he saw shepherd and dogs run after the wolf, and his wife in danger, he forgot 
 his promise, and cried ' ach Margareit ! ' The wolf disappeared, and the woman 
 stood naked in the field (Hess. Folktale). 
 
1096 
 
 MAGIC. 
 
 over it, the bride, bridegroom and six bridesmen were turned 
 into werewolves. They fled from the cottage, and for three years 
 ran howling round the witch's house. At length the day of their 
 deliverance came. The witch brought a pelisse with the fur 
 turned outwards, and as soon as she covered a werewolf with it, 
 his human shape returned ; the covering reached over the bride- 
 groom's body, all but the tail, so he became a man again, but kept 
 the wolfs tail. Schafarik (Slow. st. 1, 167) observes, that in a 
 very marked degree these wolf- stories are native to Volhynia 
 and White Russia, and thence draws an argument for his opinion 
 that the Neuri were a Slavic race. 
 
 According to the French Lai de Melion pp. 49. 50, the man, 
 when undressed, 1 must be touched with a magic ring : forthwith 
 he turns into a wolf, and runs after game. Marie de Fr. I, 182 
 makes a knight become a bisclaveret three days every week, and 
 run about naked in the wood ; if the clothes he has laid aside 
 be removed, he has to remain a wolf. 2 Pluquet (Cont. pop. 15) 
 remarks, that he can only be delivered by being beaten with a key 
 till he bleeds. 
 
 The common belief among us is, that the transformation is 
 effected by tying a strap round the body ; this girth is only three 
 fingers broad, and is cut out of human skin. Such a werwolf is 
 to be distinguished from natural wolves by his truncated tail. 
 From the witch-records of Lorrain we learn, that when stalks of 
 grass were pulled up, blessed and thrown against a tree, wolves 
 sprang forth, and immediately fell upon the flock; Remigius 
 pp. 152. 162 leaves it doubtful whether the men that threw the 
 grass themselves turned into wolves, but from p. 261 we can think 
 no otherwise. Bodin's Daemonomanie (Fischart's transl. p. 120 
 seq.) has several werewolf stories. Rhenish and Westphalian 
 superstition makes men alone become wolves ; maids and matrons 
 change into an iitterbock (uddered buck, hermaphrodite ? ) : an 
 uncanny old hag is called ' the cursed iitterbock ! ' According to 
 a peculiar Danish superstition (K, 167), if a bride uses a certain 
 specified charm to secure painless labour, her sons become vbir- 
 
 1 But he begs people to keep his clothes safe for him : 'ma despoille me 
 gardez,' as in the Aesopian fable: deo/xal aov, 'Lva (pvXd^rjs rd i^dnd ^ov. 
 
 2 I have not read the O.E. tale of William and the Werewolf in Hartshorne's 
 Anc. metr. tales. 
 
WOLF. BEAR. CAT. 
 
 1097 
 
 illve, her daughters marer (nightmares). Thiele 1, 133 remarks, 
 that the werewolf goes in human shape by day, yet so that his 
 eyebrows grow together over the nose, 1 but ,at a certain time of 
 night he turns into a three-legged dog, and can only be set free 
 by some one calling him f werewolf/ Burchard's account also 
 seems to make lycanthropy something innate to man (see Suppl.) 
 
 That a change of the human form into that of the bear should 
 also be familiar to Norse antiquity, is no surprising thing, as that 
 animal was considered rational (Reinh., app. on p. lvi), and held 
 in high esteem, p. 667. Finnbogi talks to him, and calls him 
 bessi, Finnb. saga p. 246. A Danish song makes the trans- 
 formation take place by tying an iron collar round one's neck, 
 DV. 1, 184. In Norway it is believed that the Laplanders turn 
 into bears : of a bear that is uncommonly daring and destructive 
 they say, 'this can't be any christian bear/ An old bear in 
 Ofoden's prastegjeld, who had killed six men and over sixty 
 horses, had the same reputation, and when at last he was slain, 
 a girdle is said to have been found on him (Sommerfelt Saltd. 
 prasteg. p. 84). 
 
 Conversion into the cat has most of all to do with the works 
 and ways of home-sprites (pp. 503-9) : there is nowhere the 
 slightest hint of donning any belt or shirt. It is a common 
 saying, that a cat of twenty years turns witch, and a witch of 
 a hundred turns cat again. Yintler (Sup. Gr, 1. 232) notices the 
 assumption of cat-shape. As was the case with night-wives 
 (p. 1060) , examples occur in almost every witch- trial, and particu- 
 larly common is the story of the wounded cat, whom you after- 
 wards recognise in a bandaged woman. Oats meeting you are 
 of double meaning, Sup. I, 643. One should never hurt a strange 
 cat ; the witch might serve you out. A farmer took on to ail 
 from the day of his wedding : on that day he had shied a stone 
 at a cat that walked into his yard with a saddle on her. The 
 saddled cat is a kind of Puss-in-boots, KM. 3, 259. Wolfs 
 Wodana pp. 123. 131 has stories of magic cats. But the cat is 
 also to be spared because she was Frouwa's favorite beast 
 (p. 305) : if it rains on your wedding-day, they say in the Wette- 
 rau e you have starved the cat,' and so offended the messenger or 
 
 1 Otherwise a mark of the witch or wizard who can set the alb on other men : 
 he comes out of their eyebrows in butterfly shape, Deut. sag. 1, 132. 
 
1098 MAGIC. 
 
 handmaid of the love-goddess. Now night-wives and witches 
 apparently travel in the train of that divinity. 
 
 The goose too is a magic beast, and easily referable to the 
 nobler swan of older legend. A sportsman shot at some wild 
 geese and hit one, which fell into the bushes; when he came up 
 to the place, there sat a naked woman unhurt, whom he knew 
 very well, and who begged hard that he would not betray her, 
 but get some clothes sent her from her house. He threw her his 
 handkerchief to cover herself with, and sent the clothes (Moneys 
 Anz. 6, 395). Niclas von Wyle,in the Dedication to his translation 
 of Apuleius, tells us of a different case, which he had heard from 
 the lips of Michel von Pfullendorf, clerk to the Imp. treasury: 
 An innkeeper had through a woman's witcheries (gemecht, conf . 
 make = conjure, p. 1032) been a wild goose for more than a year, 
 and flown about with other such geese, till one day a goose that 
 he was quarrelling and snapping with, happened to tear f rom off 
 Us neck the little kerchief in which the enchantment was knit up : 
 again therefore a swan-ring, except that the witch does not wear 
 it herself, but has changed an innocent man into the beast, just 
 as werewolves are by turns enchanters and enchanted. In 
 Kinderm. 193 white strips of cloth take the place of the swan- 
 shift. _ . . 
 
 As the raven stands on a par with the wolf, we may lairiy 
 assume transformations of magicians into ravens, though I can 
 think of no example : trolds in Dan. songs often appear as ravens, 
 p. 993. Perhaps witches may be found turning into crows rather, 
 as we already hear of an 6skmey (wish-maid, Vols. cap. 2) : < hun 
 bra ft sik kraku ham, ok fl^gr ; 3 and Marpalie in Wolfdietrich doffs 
 her garments, claps her hands (p. 1026 n.) and turns into a crow 
 (see Suppl.). 
 
 If the cast-off clothing, human or animal, be removed (p. 
 a re-assumption of the former shape becomes impossible; hence 
 in legend and fairytale the practice of secretly burning the beast's 
 hide when stript off. 1 Yet the human shape may be restored on 
 this condition, that a spotless maid keep silence for seven years, 
 and spin and sew a shirt to be thrown over the enchanted person, 
 KM. 1, 53. 246. 3, 84. And such a shirt not only undoes the 
 
 * Aw. 1, 165. KM. 2, 264. Straparola 2, 1. Pentam. 2, 5. Vuk 1, xxxix 
 Beq. Fornald. sog. 2, 150-1. 
 
GOOSE. EAVEN. CEOW. EVIL EYE. 
 
 1099 
 
 charm, but makes one spell-proof and victorious (Sup. I, 656. 
 708) ; 1 in the last passage, victory in a lawsuit has taken the 
 place of the old victory in battle. In the Mid. Ages it was called 
 St. George's shirt, and was spun on a Saturday (Vintler ; conf. 
 Sup. I, 333 the thread spun on Christmas night) ; Wolfdietrich 
 receives it from Siegminne, i.e. from a wise spinning norn or 
 valkyr (p. 434) : obviously the old heathen idea was afterwards 
 transferred to the conquering saint of the christian church. Not 
 unlike are the golden shirt that defends from drowning, Beow. 
 1095, and the frid-hemede (App. Spells x) ; a woven flag of victory 
 will be mentioned p. 1112. To me these famous shirts of fate 
 seem connected with the threads and webs of the norns and dame 
 Holda. A magic weaving and spinning was probably ascribed 
 to witches, who in Sup. I, 824 are called field- spins ters ; and Bur- 
 chard's allusions to the superstition ' in lanificiis et ordiendis 
 telis 3 are worth comparing, Sup. C, int. 52, and p. 193 d . Hincmar 
 of Eheims (Opp. 1, 656) speaks of sorceries ( quas superventas 
 feminae in suis lanificiis vel textilibus operibus nominant ' ; again 
 p. 654 : ' quidam etiam vestibus carminatis induebantur vel co- 
 operiebantur/ 2 A similar thing is the magic and spell in the 
 case of swords, conf. p. 687-8 (see Suppl.). 
 
 There may be magic in the mere look, without bodily contact, 
 what our old speech called entsehen (p. 1035), Ital. gettare gli 
 sguardi, Neapol. jettatura, fascino dei malvagi occhi. The 
 bleared, envious, evil eye 3 of a witch who walks in (Sup. I, 787), 
 let alone her breath and greeting, can injure in a moment, dry up 
 the mother's milk, make the babe consumptive, spoil a dress, rot 
 an apple, visu fascinare (p. 1066 and Sup. 0, p. 199 d ) : f the coat 
 is so handsome, the apple so red, no evil eye (onda oga, Sup. 
 Swed. 57) must look upon it ; 3 hurtful look, Sup. I, 874 ; obliquus 
 oculus, Hor. Epist. i. 14, 37. Of sick cattle especially they say : 
 
 1 This shirt of victory reminds us of the child's shirt of luck (p. 874), which in 
 Denmark is likewise called a victor's shirt (seyers-hue, -hielm, -serk). If we may 
 ascribe high antiquity to the phrase ' born with helmet on,' such seyers-hielm fore- 
 tells the future hero. Conf. Bulenger 3, 30 on amniomantia, i.e. divinatio per 
 amnium seu membranam tertiam embryonis. 
 
 2 Disenchanting or defensive shirts have their counterpart in bewitching baneful 
 ones. In a Servian song (Vuk 3, 30, 1. 786) a gold shirt is neither spun nor woven, 
 but knitted, and a snake is worked into the collar. The shirt sent to Herakles, 
 drenched in dragon's blood, is well known. 
 
 3 iibel ougen, Parz. 407, 8 are spiteful eyes ; whereas « ein bozsez ouge ' 71, 16 is 
 a weak, sore eye. 
 
1100 
 
 MAGIC. 
 
 ' some evil eye has been at it ' ; to look at a beast with sharp 
 eyes. In Virgil's Eel. 3, 103 : f nescio quis teneros oculus mihi 
 fascinat agnos.' The Renner 18014 says, the glance of the eye 
 kills snakes, scares wolves, hatches ostrich-eggs, breeds leprosy. 
 Kadulfi ardentis Homil. 42 a : ' cavete ab illis qui dicunt, quosdam 
 oculis urentibus alios fascinare.' Persius 2, 34 has urentes oculi ; 
 tmdfascinare, fiaaicaLveiv with the ancients meant chiefly this kind 
 of sorcery. The ON. expression is sion-hverfing , look-throwing : 
 f sundr stauk sula for sion iotuns/ asunder burst the pillar at the 
 look of the giant, Seem. 53\ Stigandi can by his look destroy 
 anything ; when taken prisoner, they pull a bag over his head 
 (dreginn belgr a hofut honum) : he peeps through a hole in the 
 sack, and with one look spoils a field of grass, Laxd. p. 152-6. 
 Different and yet similar are the sharp eyes of certain heroes 
 (p. 391) and maids, e.g. Svanhildr being bound is to be kicked 
 to death by horses : ' er hun (when she) bra % sundr augum^ ]?a 
 ]?orSu eigi (dared not) hestarnir at spora hana ; ok er Bikki sa 
 ]?at, mselti hann, at belg skyldi draga a hofuS henni/ Fornald. 
 sog. 1, 226. And of one SigurSr we are told in Fornm. sog. 
 2,°174: f at hann hefSi snart augnabragft, at allir hundar hurfu 
 fra honum, ok var enginn sva grimmr at )?yr$i a hann at ra^a, 
 er hann hvesti augun imot ^eim/ as dogs cannot endure the look 
 of spirits and gods (p. 667). Any one possessed of this perilous 
 power, who is evil-eyed, can prevent its baneful operation by 
 directing his looks to a lifeless object. The phrase < no one shall 
 say black is your eye' means, no one can exactly report any 
 harm of you (Brockett p. 66). Has that peculiar conformation 
 of the witch's eye-pupil (p. 1080) anything to do with her evil 
 eye ? As a safeguard against its influence, the paw of the blind 
 mole is worn 1 (see Suppl.) . 
 
 But as great beauty enchants by the radiant glance of the 
 eye, it has also magic power in the smiling of the lips. In a 
 Mod. Greek song, when the charming maid laughs, roses fall into 
 her apron {ottov yeXa, teal irtyrovve ra p68a \ rrjv iroBidv T179), 
 Fauriel 2, 382. In Heinr. von Neuenstadt's Apollonius of 
 Tyre, composed about 1400, it is asked 1. 182 : f wa sach man 
 
 1 It is another thing for conjurors to blind the eyes of men by jugglery : ' sunt 
 et praestigiatores, qui alio nomine obstrigilli vooantur, quod praestringant vel 
 obstringant humanorum aciem oculorum,' Hincm. Rem. ed. 1645. 1, b5o. 
 
LOOKS. LAUGHING. KISSING. DEINKS. 1101 
 
 rosen lachen ? 3 and then follows a tale abont a man who laughs 
 roses : 
 
 e der lachetj daz ez vol rosen was, 
 perg nnd tal, laub und gras.' 
 
 A Nethl. proverb (Tuinman 1, 306) says : ' als hy lacht, dan 
 sneuwt het rozen 3 The myth must have been very popular, as I 
 frequently find in records (e.g. Bohmer's Cod. francof. 1, 185), 
 and even at the present day, the names Rosenlacher, Rosenlachler, 
 Blumlacher. The same poem of Apollonius has at 1. 2370 : 
 
 er kuste sie wol dreissig stunt (30 times) 
 an iren rosenlachenden munt (mouth) ; 
 
 other passages to the point are quoted Aw. 1, 74-5. Gifted 
 children of fortune have the power to laugh roses, as Freyja wept 
 gold; probably in the first instance they were pagan beings of 
 light, who spread their brightness in the sky over the earth, 
 ' rose-children, sun-children/ Georg 48-9, laughing daybreaks 
 (p. 747), rose-strewing Eos (p. 749). Mart. Cap. says, a silver urn 
 f quee prseferebat serena fulgentia et vernantis coeli temperie 
 renidebat 3 was called risus Jovis (see Suppl.) . 
 
 The hissing mouth has even greater power than the smiling. 
 It is a recurring feature in our nursery-tales, that a hiss makes 
 one forget everything (KM. 2, 168. 508), yet also that it brings 
 back remembrance (2, 463). The unbinding of a spell hangs 
 upon a hiss (p. 969). In the Norse legends oblivion is produced 
 by a potion called ominnis-dl (-ale), ominnis-drychr, the opposite 
 of minnis-dl (p. 59) : such an ominnisol Grimhild hands to SigurS, 
 who thereupon forgets Brynhild ; and Go^run, before she could 
 forget Sigurd and choose Atli, had to drink an ominnis-veig, 
 whose magical concoction the poem describes, Ssem. 223 b . 234 a . 
 So valkyrs, elfins and enchantresses offer to heroes their drinking- 
 horns (p. 420), that they may forget all else and stay with them; 
 conf. the Swed. tale in Afzelius 2, 159. 160 and the song in 
 Arvidsson 2, 179. 282, where the miner makes the maiden drink 
 of the glomshans horn and forget father and mother, heaven and 
 earth, sun and moon. Now, seeing that minna in the Swed. 
 folksongs and minde in the Dan. signify to kiss (minna uppa 
 munnen, Sv. vis. 3, 123-4. D. vis. 1, 256. 298), as <j>i\elv is 
 amare and osculari, and with us in the 16th cent. f to set the seal 
 
1102 
 
 MAGIC. 
 
 of love ' is roundabout for kissing ; there must be a close connec- 
 tion between kissing and the minne- drinking at sacrifices and in 
 sorcery. 1 But magic potions are of various kinds and extreme 
 antiquity, their manufacture trenches on the healing art and 
 poison- mixing (see SuppL). Love-drinks have love-calces to keep 
 them company. Burchard describes how women, after rolling 
 naked in wheat, took it to the mill, had it ground against the sun 
 (ON. andscelis, inverso ordine), and then baked it into bread. 
 Popular superstition in Samland makes out, that when a wife 
 perceives her husband growing indifferent toward her, she lays 
 aside a piece of the raw dough from nine successive bakings of 
 bread or scones, then bakes him a scone out of the pieces, on 
 eating which his former love returns. The Esthonians have a 
 karwakak (hair-bread), a loaf into which hairs have been baked 
 as a charm. The love-apples, in which symbols were inscribed 
 (Hoffm. Schles. monatschr. p. 754), are to the same purpose (see 
 SuppL). 
 
 There are certain safeguards in general use against magic. One 
 should not answer a witch's question (Sup. I, 59), not thank her 
 for her greeting (568) ; for certain kindnesses and gifts, if they 
 are to do you good, it is advisable not to thank any one (398. 
 Swed. 35. 52. Esth. 94). A witch may be known by her thank- 
 ing you for lending things (I, 566) ; she never answers three times 
 (563). — Whatever she praises will turn out ill, unless you 
 promptly reply with railing, reviling, wishing f the same to you I 
 (696), or spitting. To praise one to his face does harm, Pliny 
 28, 2. ' Si ulto-a placitum laudarit, baccare frontem cingite, ne 
 vati noceat mala lingua futuro/ Virg, Eel. 7, 27; hence in prais- 
 ing oneself a ' praefiscini ' (prae fascino ?) was added, Plaut. Asin. 
 ii. 4, 84. Insult and imprecation the ancients turned aside with 
 the words : eh Ke<j>a\rjv aoi, on thy head may it fall ! — The Mod. 
 Greeks and Slavs are shy of praise, and try to save themselves 
 by spitting : a B/Ussian nurse directly spits in the face of one who 
 cracks up her baby without putting in the precautionary ' God 
 save the mark ! ■ Before a witch's house you spit three times 
 (Sup. I, 756), the same in crossing a haunted water by night 
 
 1 Minna = to kiss may indeed seem a corruption of my nna (to give mouth), 
 ON. mynnaz, conf. mundes minne, MsH. 1, 45 a ; still the other explanation has its 
 weight too. 
 
SAFEGUARDS. 
 
 no3 
 
 (Swed. 40) ; the Greeks at sight of a madman spat thrice into 
 their bosom, Theocr. 6, 39. 21, 11. f <cr dictis despue carminibus/ 
 Tibull. i. 2, 55. Home-sprites cannot bear spitting (p. 514) ; conf. 
 Sup. I, 317. 453. To the same effect, and worth reading, is what 
 Pliny 28, 4 says on despuere, adspuere, inspuere, exspuere. — In 
 case of need you may without scruple strike a suspected witch, 
 and draw blood (p. 1096), or throw a firebrand at her (Sup. Swed. 
 96).— Bread, salt and coals are a protective against magic (I, 564. 
 713), as witches abstain from bread and salt (p. 1071). I fancy 
 that pipping of the loaf, so distasteful to the wood-wives (p. 484), 
 was a sacred magic- averting symbol; conf. 'placenta digito 
 notata 3 in Lasicz 49.— Throw a steel over enchanted beasts, and 
 they are bound to resume their natural shape (Sup. I, 886) ; l 
 throw a knife marked with the cross over a witch, and you re- 
 cognise her (554) ; when a man threw steel between the elfin and 
 the hill, it prevented her going into it (p. 467) ; steel insures the 
 child in the cradle from being changed. Instances of magic thus 
 averted by steel we find in Faye 20. 24-5-6. 51. 141 ; conf. Sup. 
 Swed. 71.— Witches and devils shun the sign of the cross : that 
 is why we see so many crosses on the doors the first night in 
 May. The peasant ploughs a cross into each corner of his field. 
 On the cradles of infants before they were christened, the cross 
 was lavishly employed to guard against elf or devil; just so the 
 heathens .used their hammer, and there is a remarkable vestige of 
 it forthcoming still : f malleum, ubi puerpera decumbit, obvolvunt 
 candido linteo 3 (Gisb. Yoetii sel. disput. theol. Ultraj. 1659, pars 
 3 p. 121.)— No less do evil spirits hate and shun the sound of 
 bells (pp. 1022-74) ; it disturbs their dance at the cross-road, Sup. 
 I, 542.— To this must be added the methods mentioned p. 1078 
 of recognising witches and guarding against them (see Suppl.). 
 
 These are the most distinctive phenomena in the world of 
 Magic. Many, indeed most magic appliances run over into 
 Superstition, between which and magic proper it is impossible 
 to draw a fixed boundary. I have indeed put forward, as a dis- 
 tinguishing mark of sorcery, the malicious design to do mischief, 
 
 1 A peasant was driving his waggon one night, when a werewolf approached. To 
 disenchant him, the man had the presence of mind instantly to tie his fire-steel to 
 the lash of his whip, and fling it over the wolf's head, keeping the whip in his 
 hand. But the wolf caught the steel, and the peasant had to save himself by 
 speedy flight. 
 
1104 
 
 MAGIC. 
 
 and it does seem to have resulted from inverting the wholesome 
 use of occult forces in nature (pretty much as the devil from an 
 inversion of God, p. 986); but particular applications of the true 
 and the false art cannot always be kept apart. As a herb, a 
 stone, a spell proves a source of healing, so may it also act 
 perniciously too ; the use was proper and permissible, the abuse 
 abhorred and punished. A poisoner as such is not a witch, she 
 becomes one in the eyes of the people the moment she uses pre- 
 ternatural means. A wise woman, healing sickness and charming 
 wounds, begins to pass for a witch only when with her art she 
 does evil ; her means are as natural as the poison of the mur- 
 deress. To higher antiquity, witches were priestesses, physi- 
 cians, fabulous night- wives, whom men honoured, feared, and at 
 last made light of, but never dreamt as yet of persecuting and 
 executing. Maidens might turn into swans, heroes into were- 
 wolves, and lose nothing in popular estimation. In course of 
 time, when the Devil's complicity with every kind of sorcery 
 came to be assumed, the guilt of criminality fell upon all personal 
 relations [with him] ; but the people for the most part continued 
 to practise their long-accustomed charms in the innocent sense 
 of superstition, though a suspicion of sorcery was more likely to 
 overshadow it now than before. 
 
CHAPTER XXXV. 
 
 SUPERSTITION. 
 
 By Superstition is to be understood, not the whole body of 
 heathen religion, which we think of as a delusion, a false belief, 
 but the retention of particular heathen practices and principles. 
 The christian convert rejected and loathed the gods of the hea- 
 then, but still there lingered in his heart notions and habits, 
 which having no obvious reference to the old faith, seemed not 
 directly opposed, to the new. Wherever Christianity has left a 
 vacuum, where its spirit could not at once penetrate the ruder 
 minds, there superstition or over-belief grew rank. In Low Ger- 
 man they say bi-glove by-belief, in Nethl. overgelof, bygeldf, Dan. 
 overtro, Icel. liiatru, all modelled on the Latin super stitio, which 
 itself is traceable to superstes (surviving), and denotes a persist- 
 ence of individual men in views which the common sense of the 
 majority has abandoned. A fortune-teller was to the Romans 
 ' superstitiosus homo/ And the Swed. term vidshepelse seems 
 primarily to mean a sort of magic, not superstition (p. 1036; see 
 Suppl.). 1 
 
 There are two kinds of superstition, an active and a passive, one 
 being more the augurium, sortilegium, the other more the omen 
 of the ancients. 2 If, without man's active participation, some 
 startling sign be vouchsafed him by a higher power, he prog- 
 nosticates from it good hap or ill. If the sign did not arise of 
 itself, if he elicits it by his own contrivance, then there is posi- 
 tive superstition. Naturally Christianity succeeded better in 
 combating the positive superstition that was mixed up with hea- 
 then rites, than the negative and involuntary, which swayed the 
 mind of man as the fear of ghosts does. 
 
 1 Also Swed. skrok, skrak, superstitio ; the ON. skrok, figmentum. OHG. 
 gameitheit superstitio, vanitas, Graff 2, 702. In Mod. Germ. I find zipfel-glaube, 
 Schmid's Schwab, id. 547. Lett, blehnu tizziba, faith in idle things (blehnas). 
 
 2 Divine omnipotence produces miracles (p. 1031), a chance phenomenon mere 
 presages, omina, portenta, in which sense Ulphilas renders r^para by fauratanja, 
 Mk. 13, 22. John 6, 26. 1 Cor. 12, 12. With tani I can hardly connect anything 
 but ON. teningr, talus, or OHG. zeno, provoco, Graff 5, 673 (see Suppl.). 
 
 1105 
 
1106 
 
 SUPERSTITION. 
 
 The usages of active superstition always have some practical 
 aim. A man wants to escape a present evil, to throw off a sick- 
 ness, to get rid of his enemy, or he wishes to know and secure 
 his future luck. And here we must not overlook how often, 
 according to a difference of period or nationality, the same cus- 
 toms acquire a new relation and meaning, 1 being often torn away 
 from their connexion, e.g. what had a distinct reference to sacri- 
 fice will, standing by itself, be unintelligible ; and the same was 
 the case with the objects of sorcery. What our forefathers hoped 
 or feared had reference more to war and victory ; the farmer of 
 today cares about his corn and cattle. If the heathen sorceress 
 with her hail destroys the host of the enemy, the modern witch 
 makes foul weather for her neighbour's field. So the farmer 
 promises himself a plenteous crop on the strength of an omen 
 that in olden time betokened victory. Yet farming and cattle- 
 breeding have a long history too, and a number of superstitious 
 rites connected with them stretch without a break through many 
 centuries. Likewise all the superstitions that look to domestic 
 life, to birth and death, wooing and wedding, are rooted in 
 nature, and almost unchangeable through the lapse of ages ; 
 superstition constitutes a kind of religion for all the lower kind 
 of household wants. 
 
 Divinations form a leading feature of superstition. Man 
 would fain lift the veil that time and space have cast over his 
 weightiest concerns; by the use of mysterious means he thinks 
 he can arrive at the truth. Divination lawful and unlawful has 
 always been a function of the priest (or head of a family) and 
 of the magician (p. 862-3) : the one belongs to religion, the other 
 to superstition. 
 
 Various words for divining and soothsaying were given at the 
 beginning of last chapter, when we had to settle the meaning of 
 magic. I have now to add an OHG. heilison augurari (AS. 
 halsian) ; heilisod omen, augurium ; heilisari augur (AS. halsere), 
 heilisara auguratrix. In MHGr. these words had died out. One 
 
 1 It is conceivable that remnants of the old Roman divinatio were still in vogue 
 at the time of the Lombards : ' habebat tunc Agilulf quendam de suis aruspicem 
 rjuerum, qui per artem diabolicam, quid futurum portenderent ictus fulminum in- 
 telligebat,' Paul. Diac. 3, 30. The Etruscan haruspicia were especially directed to 
 fulgura, 0. Mull. 2, 32. 
 
DIVINATION. 
 
 HOT 
 
 must distinguish them from OHGr. heilizan salutare, AS. haletan 
 (see Suppl.). 
 
 The sacred priestly divination appears, like the priestly office 
 itself (p. 93), to have been hereditary in families. A female 
 fortune-teller declared that the gift had long been in her family, 
 and on her death the grace would descend to her eldest daughter 
 (Sup. H, cap. 107) : from mother to daughter therefore, and from 
 father to son ; by some it is maintained that soothsaying and the 
 gift of healing must be handed down from ivomen to men, from 
 men to women. To this day there are families that have the 
 peculiar gift of foreseeing what will happen, especially fires, 
 deaths and corpses : in L. Germany they call such people vorkie- 
 hers, fore-peepers. It is also said they can quad sehn, i.e. see 
 or scent any coming misfortune, nay, the power is even allowed 
 to horses, sheep and dogs : horses prophesy (p. 658), hounds 
 can see spirits (p. 667). And notice in particular, that such 
 men can impart their gift to him that treads on their right foot 
 and looks over their left shoulder ; this was apparently a very 
 ancient, even a heathen posture, it was a legal formality in tak- 
 ing possession of cattle (RA. 589), and may have been tolerated 
 among christians in other cases, e.g. one who is doing penance 
 has to step on the right foot of the hermit, Ls. 1, 593. The first 
 child christened at a newly consecrated font receives the power 
 to see spirits and coming events, until some one shall from idle 
 curiosity tread on his left foot and look over his right shoulder, 
 when the gift will pass away to him, Sup. I, 996 ; on the other 
 hand, he that looks through the loop of the wise man's arm 
 (p. 939) becomes a seer of spirits, he beholds the natural 
 and preternatural : even to the dog the gift descends, if 
 you tread on his right foot and make him look over your right 
 shoulder, Sup. I, 1111. Again, children born with the helmet 
 can see spirits, ghosts or witches (p. 874n.). In all this we see 
 the last quiverings of life in practices of the heathen priest- 
 hood, before they pass into mere conjuring and witchcraft (see 
 SuppL). 
 
 Divination is directed mainly to the discovery of future things, 
 they being the most uncertain. The past is done and known, 
 or can be ascertained in many ways ; what goes on in the present, 
 at a distance, we seldom feel any temptation to find out; an 
 
 VOL. III. p 
 
1108 
 
 SUPERSTITION. 
 
 instance occurred at p. 109 In., where the pilgrim is enabled by 
 magic to see what is going on at his home. Yet the present has 
 its puzzles too, when methods have to be decided on, especially 
 property to be divided. 
 
 When events and deeds of the past were wrapt in obscurity, 
 antiquity had a thrice-hallowed means of discovery, the ordeals 
 or judgments of God, a retrospective divination of sure and 
 infallible success, such as judicial procedure demanded. But 
 to every German ordeal it is essential that the accused should 
 perform its ritus himself ; in no case could it be placed in the 
 judge's hands. This fact distinguishes it from the sieve-driving 
 or sieve-turning practised since the Mid. Ages, which was per- 
 formed by wise women, witches, conjurors, and even by respect- 
 able persons, to bring concealed criminals to light : the woman 
 held a sieve that was an heirloom between her two middle fingers, 
 uttered a spell, and then went over the names of suspected 
 persons ; when she came to that of the culprit, the sieve began 
 to sway and tilt over. 1 The plan was adopted against thieves, 
 and such as in a tumult had inflicted wounds ; and sometimes 
 to reveal the future, e.g. who should be a girl's sweetheart. I 
 find the first mention of it in the poem cited on p. 1048 : c und 
 daz ein wip ein sib tribe, sunder vleisch und sunder ribe, da niht 
 inne wasre/ this I take to be a lie, says the author ; his in- 
 credulity seems to rest on the tilting over, the sieve is void, 
 has neither flesh nor bone. The sieve was also laid on a pair 
 of tongs, which were held up between the two middle fingers. 
 In Denmark the master of the house himself took the trial in 
 hand, balancing the sieve on the point of a pair of scissors, Sup. 
 Dan. 132. This sieve-running (sieve- chasing, sieve-dance) must 
 have been very common in France and Germany in the 16-1 7th 
 
 i Sieve-running is described differently in the Meckl. jahrb. 5, 108 : A sieve 
 inherited from kinsfolk is set np on its edge, an inherited pair of scissors is opened 
 and its points stuck into the sieve's edge deep enough to lift it by. Then two 
 persons of different families take it to a perfectly dark place, put the middle finger 
 of the right hand under the scissors' ring, and so raise the sieve. At the slightest 
 movement of course the ring will slip off the finger, and the sieve fall, as in the 
 dark it does not hang quite perpendicular. Then one begins to ask the other : ' I 
 ask thee in the name of G., etc., tell me truth and lie not, who stole so and so ? 
 did Hans, Fritz, Peter ? ' At the name of the guilty party the ring slips off, the 
 sieve falls to the ground, and the thief is known. In all the other descriptions 
 I have read, the thing is done in daylight, and the sieve does not fall, but spins 
 round. 
 
SIEVE-TURNING-. KEY-SPINNING. 
 
 1109 
 
 cent., many books mention it, and couple together sieve-turners 
 and spell-speakers ; 1 it may here and there be still in use, conf. 
 Stender sub v. 'seetinu tezzinaht/ and his Gram. p. 299; it 
 seems the Lettons stick it on a pair of shears. But it was already 
 known to the Greeks, Theocritus 3, 31 mentions a KocrKivo/xavr^, 
 and Lucian (Alex. 7) speaks of tcoaiclvw fiavreveaOaL among the 
 Paphlagonians; Potter 1, 766 thus describes the process of fcoa- 
 /cLvofiavreia : they held up the sieve by a string, prayed to the 
 gods, then ran over the names of the suspects ; at that of the 
 doer the sieve set off spinning (see Suppl.). 
 
 In the same way people stuck a hereditary key in th e Bible 
 (at the first chap, of John), 2 or a cleaver in a wooden ball, which 
 began to move when they came to the right name, Sup. I, 932. 
 I surmise that the revolution of the lotter-wood worn by spruch- 
 sprecher (lotter-buben, frei-harte, H. Sachs iv. 3, 58 a ) was also 
 for divining purposes; in the early Fragm. 15° we find: 'louf 
 umbe lotterholz, louf umbe gedrate ! 3 On this I shall be more 
 explicit in another place. 
 
 It may be regarded as a relic of the judicium offae or casei 
 (RA. 932), that those suspected of a theft were made to eat of 
 a consecrated cheese : the morsel sticks in the throat of the real 
 thief (Sup. H, cap. 51). 3 
 
 1 Fischart's Damonom. p. 71. Hartm. on Spells 99. Simplic. 2, 352. Ettner's 
 Apoth. 1187. J. Praetorius on Sieve-running. Curiae Varisc. 1677. 4. Bommel's 
 Hess, gesch. 6, 61. In Burgundy 4 tonai le taimi,' Noels Borg. p. 374 ; taimi is the 
 Fr. tamis, Nethl. teems, in Teutonista tempse, but in Diut. 2, 209 tempf. If Graff 
 has not misread this, we might make of Tamfana (pp. 80. 257. 278) a goddess named 
 after the sieve she held in her hand ; that would look heathenish. 
 
 2 H. Stahl's Westfal. sagen, Elberf. 1831. p. 127 gives a fuller account : The 
 hered. key is put inside a hered. Bible, so that the ward part of the key lies on the 
 words « In the beginning was the Word,' and the ring stands out of the book. They 
 tie it up tight with string, and hang it up by the end of the string to the ceiling. 
 Then two people hold their fingers under the ring, touching it gently, and the 
 injured party asks : « has there been a witch at my cow ? ' The other must say No, 
 and the complainant answer Yes, and this they keep up for some time. If the cow 
 be really bewitched, the Bible begins to turn round, and then more questions are 
 asked. If there has been no witchery, or the wrong witch is named, the Bible 
 remains still. The turnings of sieve and key resemble those of the wishing-rod, 
 p. 975. 
 
 3 The Observationes ad Ivonis epistolas p. 157 have the following : ' Formulae 
 m codicibus monasteriorum, quibus ad detegenda furta jubebatur oratio dominica 
 scribi in pane et caseo, postea fieri cruces de tremulo, quarum una sub dextero pede, 
 alia super caput suspecti viri poneretur, deinde post varias numinis invocationes 
 imprecari, ut lingua et guttur rei alligaretur, ne transglutire posset, sed eorum 
 [coram?] omnibus tremeret, nec haberet quo requiesceret. Cf. formulam Dunstani 
 Cantuar. editam a Pitthoeo in glossario capitulariorum.' Against crossing cheeses 
 (de caseis cruce non signandis) several ordinances were issued in the 15th cent. (docs, 
 of 1430, '48, '70, '77 in Monum. boic. 16. 50. 55. 58. 61). 
 
1110 
 
 SUPEESTITION. 
 
 Other methods of forecasting the future were likewise available 
 for detecting thieves or any malefactors. 
 
 The lot (OHG. hloz, Goth, hlauts, AS. hieat, ON. hlutr) was 
 the venerablest and fairest of all kinds of divination. A difficult 
 and doubtful matter was to be raised thereby above human 
 caprice and passion, and receive the highest sanction, e.g. in 
 dividing an inheritance, in ascertaining the right victim (conf. p. 
 230), and so forth. Lot therefore decides a present uncertainty, 
 but it may also extend to the future. Originally placed in the 
 hands of a priest or judge, it afterwards became an instrument 
 of sorcery (p. 1034-7), and sortilegus, sortiarius, sorcier are all 
 derived from sors. Our OHG. hliozan seems in like manner to 
 have passed out of the meaning sortiri into that of augurari, 
 incantare, which it retains in its MHG. form liezen, Hoffm. 
 fundgr. 2, 67. Er. 8123. 
 
 It was managed in two ways : the priest or the paterfamilias 
 cast the lot, and interpreted it when fallen, or he held it out 
 to the party to draw ; the first was for indicating the future, the 
 last for adjusting the present. 
 
 Let Tacitus describe the first kind: < Sortium consuetudo 
 simplex. Virgam, frugiferae arbori decisam, in surculos ampu- 
 tant } eosque notis quibusdam discretos super candidam vestem 
 temere ac fortuitu spargunt. Mox si publice consuletur, sacerdos 
 civitatis, sin privatim ipse pater familiae, precatus deos coelumque 
 suspiciens, ter singulos tollit, sublatos secundum impressam ante 
 notam interpretatur. Si prohibuerunt, nulla de eadem re in 
 eundem diem consultatio; sin permissum, auspiciorum adhuc 
 
 fides exigitur/ Germ. 10. Here the lots are but preliminary to 
 
 the entire transaction, and if they prove unfavourable, further 
 divination is not proceeded with. I need not transcribe the 
 important explanations my Brother has given in his work on 
 Runes pp. 296—307. A connexion there certainly is between 
 these lots and the runes and ciphers ; lot-books are mentioned 
 as early as the 13th cent., Ls. 3, 169. Kolocz. 70 (see Suppl.). 
 
 The Armenians prophesied from the movement of cypress 
 boughs : f quarum cupressorum surculis ramisque seu leni sive 
 violento vento agitatis Armenii flamines ad longum tempus^in 
 auguriis uti consueverunt/ as Moses Chorenensis (ed. 1736, p. 54) 
 tells us in the 5th cent. 
 
LOTS. WATER IN A SIEVE. 1111 
 
 A long array of divinations seems to have been diffused over 
 Europe by the Greeks and Romans ; 1 from this source come 
 Hartlieb's accounts of hydromantia, pyromantia (the fiur-sehen 
 of Altd. bl. 1, 365), chiromantia (MHG. the tisch in der hant, Er. 
 8136), on which see more inHaupt's Zeitschr. 3, 271 (see Suppl.). 
 The crystal-gazing of the pure child, Sup. H, cap. 90, is the 
 ' gastromantia ex vase aqua pleno, cujus meditullium (belly of the 
 jar) vocabatur ydarpy. 3 2 
 
 More to the purpose are customs peculiar to certain nations, 
 and not traceable to the above source: in these we either find 
 a different procedure, or the forecasts are gathered from natural 
 objects by lying in wait, listening, looking. 
 
 Our ancestors (acc. to Tac. Germ. 3) contrived to foresee 
 the issue of a battle by the spirited or faltering delivery of the 
 war-song. 
 
 The ancient Poles reckoned on victory if water drawn in a sieve 
 was carried before the army without running through. I quote 
 the words of the Chronicon Montis Sereni (Menken 2, 227. 
 Hoffm. script, rer. lus. 4, 62) : Anno 1209 Oonradus, orientalis 
 marchio, Lubus castrum soceri sui Wlodislai ducis Poloniae, 
 propter multasquas ab eo patiebatur injurias, obsedit. Wlodis- 
 laus vero, obsidionem vi solvere volens, collecto exercitu copioso, 
 marchioni mandavit, se ei altera die congressurum. Vespere 
 autem diei praecedentis Oderam fluvium cum suis omnibus trans- 
 gressus, improvisus supervenire hostibus moliebatur. Unus vero 
 eorum qui supani dicuntur vehementer ei coepit obsistere, monens 
 ne tempus pugnae statutum praeveniret, quia hoc factum nullius 
 rectius quam infidelitatis posset nomine appellari. Quern dum 
 dux timiditatis argueret, et fidelitatis qua ei teneretur commoneret, 
 respondit: < ego quidem ad pugnam pergo, sed scio me patriam 
 meam de cetero non visurum.' Habebat autem (sc. Wlodislaus) 
 ducem belli pythonissam quandam, quae deflumine cribro haustam 
 nec defluentem, ut ferebatur, ducens aguam exercitum praecedebat, 
 et hoc signo eis victoriam promittebat. Nec latuit marchionem 
 
 508^^ 3Ha ^ "AO,, 4 PP. 
 
 2 Melber de Geroltzhofen says in Vocabularius predicantium (sheet E 4) • 
 'Nigromantia. schwartz kunst die do ist mit vffsehung der dotten, mit den der 
 mgromanticns za ubert , oder mit den dry en erstenschollen, die der pfaff^Mt yns Z 
 grab Oder mit den wydhopffen, die do lauffen by den grebem." The passage is also 
 quoted from Melber in Jod. Eychman's Vocab predic!, Niirnbg ^ 8 e 3 paSSage 18 also 
 
1112 SUPERSTITION. 
 
 adventus eoruin, sed mature suis armatis et ordinatis occurrens, 
 forti congressu omnes in fugarn vertit, pythonissa primitus inter- 
 fecta. Ille etiani supanus viriliter pugnans cum multis aliis inter- 
 
 fectus est. What is here an omen of success is elsewhere a 
 
 test of innocence : a true-hearted boy carries ivater in a sieve, and 
 not a drop runs out, KM. 3, 254; according to Indian belief the 
 innocent can take water up in a lump like a ball.^ £ Exstat 
 Tucciae vestalis incestae precatio, qua usa aqnam in cribro tuht/ 
 Pliny 28, 3; a witch sets a girl the task of fetching ivater in the 
 sieve, Norske ev. 1, 88; the vestal had also to carry fire in a 
 brazen sieve (supra p. 611), and a Dan. fairytale in Molbech's 
 Ev. p. 22 actually speaks of carrying the sun in a sieve. The 
 sieve comes before us as a sacred old-world vessel with miraculous 
 properties. What the myth imports the proverb treats as sheer 
 impossibilities : < er schepfet wazzer mit dem sibe, swer ane vrie 
 milte mit sper und mit schilte ervehten wil ere und lant/he draws 
 water in a sieve, who by brute force, etc., Troj. 18536. < Lympham 
 infundere cribro/ Eeinard. 3, 1637 (see Suppl.). 
 
 By AS. accounts, the Northmen had a wonderful standard 
 borne before their army, from whose indications they inferred 
 victory or defeat. In Asser's Yita Alfredi p. 33 ad an. 878 : 
 < . . . vexillum quod reafan (for raefan, hraefen, ON.hrafn) vocant. 
 Dicunt enim quod tres sorores Hungari et Habbae, filiae videlicet 
 Lodebrochi illud vexillum texuerunt, et totum paraverunt illud 
 uno meridiano tempore} Dicunt etiam quod in omni bello, ubi 
 praecederet idem signum, si victoriam adepturi essent, appareret in 
 medio signi quasi corvus vivus volitans ; sin vero vincendi in 
 futuro fuissent, penderet directe nihil movens : et hoc saepe pro- 
 
 batum est/ The Encomium Emmae (Duchesne's Script. Norm. 
 
 169) says, the flag was of plain white silk, but in war-time 
 there became visible in it a raven, with open beak and flutter- 
 ing wings whenever victory smiled on them, but sitting still with 
 drooping feathers when it eluded their grasp. Ailredus Rieval- 
 lensis p. 353 declares this raven to have been the devil himself, 
 who does at times assume the shape of that bird (p. 997) ; we 
 more naturally see in it the bird of the heathen god of victory 
 (p. 671) : OSinn might give the victorious host this sign that he 
 
 i The thread spun between 11 and 12 (Sup. I, 841) corresponds wonderfully. 
 
FLAG. NEIGHING-. SHOULDEKBLADE. 
 
 1113 
 
 was sending down his messenger. Yet no Scand. story alludes 
 to such a flag of victory. 
 
 Prophesying from the auspicious neighing of horses has been 
 dealt with, p. 658. Dempster in Antiq. Eom. 3, 9 says : ( equos 
 hinnitu alacriore et ferociore fremitu victoriam ominari etiamnunc 
 militibus persuasum est/ At twelve o'clock on Christmas night 
 the superstitious listen at crossroads, at boundary- stones : if they 
 can hear swords rattle and horses neigh, there will be war the 
 coming spring (so war is foretold by the neighing in the Furious 
 Host, p. 938). At the same season maids listen at the stable 
 door for the neighing of stallions,, and if they hear it, make sure 
 of a suitor presenting himself by Midsummer (Liebusch's Sky- 
 thika p. 143). Others lie down in the horse-manger at Christmas, 
 to learn future events (Denis Lesefriichte 1, 128). Misfortune is 
 near when the steed stumbles, e.g. the Servian Sharats (Vuk 1, 
 240). 
 
 Sjpatulamancia in Hartlieb (Sup. H, cap. 115) is a corruption 
 of scapulimantia, an art that seems not solely derived from 
 Eomans or Byzantines. Lambeck 7, 224 says the Vienna library 
 has a treatise by Michael Psellus (I know not which one) irepl 
 wHoirXaroaicoirlas. Vintler too (Sup. G, 1. 126) mentions the 
 inspection of shoulder -bones. ' Divinationes sculterren-blat,' Altd. 
 bl. 1, 365. Jornandes cap. 37: 'Attila diffidens suis copiis, 
 metuens inire conflictum, statuit per aruspices futura inquirere. 
 Qui more solito nunc pecorum fibras, nunc quasdam venas in 
 abrasis ossibus intuentes, Hunnis infausta denuntiant/ 1 Among 
 the Kalmuks are sorcerers called dalatchi, because they predict 
 from the shoulderblade (dala) of sheep, swans and stags. They 
 let these bones burn in the fire for a time, then report the aspect 
 of the streaks and lines that have arisen on them. If the fire 
 have left many black marks on the blades, the dalatchi holds out 
 hopes of a mild winter; many white marks indicate snow 
 (Bergm. Nomad, streifer. 3, 184). The Cherkesses too have 
 soothsaying from shoulderblades, conf. Erman's Archiv 1842. 1, 
 123 (see Suppl.). 
 
 1 Such extispicia were performed on beasts slain for sacrifice ; but animals 
 were also killed for the mere purpose of divination : 4 Eecluso pectore (of a goose), 
 extraxit f ortissimum jecur, et inde mini futura praedixit,' Petron. 137. • Quis invenit 
 Jissamjecoris ? ' Cic. de Nat. D. 3, 6. 
 
1114 
 
 SUPERSTITION. 
 
 This comes very near the forecasting by the goose-bone (ex 
 anserino sterno), Sup. H, cap. 121, which appears among the 
 people in later times, probably even now, conf. Sup. I, 341 ; K, 
 163 ; Meckl. Jahrb. 9, 219 no. 46. I have marked a few passages 
 for extraction. Ettner's Ungew. apoth. p. 1144: 'And what 
 prognostica must not the breastbones of capon, goose and duck 
 yield ! If the same be red, they ordain an abiding coldness ; or 
 if white, clear and transparent, then shall the winter's weather 
 be endurable/ Martinsgans by Joh. Olorinus variscus (Magdeb. 
 1609. 8), p. 145 : ' Good old ladies, I present to you the breast- 
 bone, that ye learn thereby to foretell true as the almanack, and 
 become weather-prophets. The fore part by the throat signifies 
 the fore-winter, the hinder part the after-winter, white is for 
 snow and mild weather, the other for great cold.-' Ganskonig by 
 Lycosthenes Psellionoros (Wolfg. Spangenberg) Strasb. 1607, 
 ciii: 'The breastbone which they call the steed (made into a 
 prancing horse for children) ; and well can many an ancient dame, 
 prognosticating by the same, tell by the hue infallibly, how keen 
 the winter's cold shall be.' Ehythmi de ansere (in Dornau 1, 
 403) : ' Then in my breast the merrythought, I trow it lies not 
 there for nought, for men therein may plainly see what winter 
 weather it shall be, and many a man holds fast thereto, accounting 
 me a prophet true.' 
 
 Those who thus looked after the weather were called weter- 
 sorgoere, Er. 8127 (weter-wiser man 7510), or weter-kiescere, 
 -chooser, whence the surname Kiesewetter, Gramm. 4, 848 ; in 
 Eauch's Script. 1, 430 I find a place ' bei der weterkiesen/ as if 
 certain spots were favourable to weather- choosing. 
 
 The Esthonians foretold weather and fruitfulness from bownets. 
 Gutslaff says in his book on Wohhanda p. 209 : 'I am told that 
 on this beck the husbandmen of old had their augurium respect- 
 ing weather, which they managed thus. They set in the beck 
 three baskets in a row, and not heeding the two outer, gave their 
 mind wholly to the midmost, what kind of fish would come into 
 the same. For if into this basket were gotten a scaleless fish, as 
 crab, quab or the like, they had ill weather and unfruitful year to 
 dread, and were fain to sacrifice an ox for to obtain good weather. 
 Whereupon they set the baskets in as before, and if again a 
 scaleless fish were found therein, then a second time did they 
 
MEEEYTHOTJGHT. BOWNET. COEN. CEOSS-WAY. 1115 
 
 sacrifice an ox, and set the baskets in for the third time. If once 
 more they found a scaleless fish, then this third time they sacrificed 
 a child, in hope to get good weather and a plenteous season. 
 And if yet again fishes not scaly were come into the middle 
 basket, they rested therewith content, and with patience abided 
 it. But when scaly fish were found therein, they cast them to 
 have fair weather and fruitful year, whereat they rejoiced greatly .' 
 — — A different thing altogether was the Greek IxOvofiavrei'a from 
 fish's entrails (Potter's Archaol. 1, 703). 
 
 As horses' neighing was watched for (p. 1113), so there was 
 listening at night in the growing cornfields : going into the 
 winter-crop on Christmas night to overhear the future, or on 
 May-night into the green corn, Sup. I, 420. 854. The cereals 
 were a sacred thing, ' der heilego ezesg, 3 N. ps. 140, 7 (Goth, 
 atisks), f das liebe korn,' Gramm. 3, 665. So then, sitting in the 
 corn, one might hear the sound of voices, hear spirits conversing 
 on coming events. They listened also at cross-ways, Sup. I, 854. 
 962, where boundaries touched : the partings of roads 1 were 
 accounted meeting- places of sprites and witches (p. 1074 and Sup. 
 I, 647), conf. the ON. ']?ar sem gotur (roads) moetast,' Forn. 
 sog. 3, 22. Did images of heathen gods stand where the roads 
 forked ? We are told of people praying, sacrificing and lighting 
 candles ad bivia, Sup. C, p. 193 d ; and just before that, p. 193°, 
 we hear of them sittiug at the cross-way, 2 without the corn being 
 mentioned : ' in bivio sedisti supra taurinam cutem, ut ibi futura 
 tibi intelligeres ? ' To me the bull's hide, like the bearskin 
 (p. 1010, conf. Reinh. p. lvi), indicates heathen sacrifice. And 
 here a Gaelic rite described by Armstrong seems to furnish a 
 valuable clue : A man is wrapt in the warm shin of an animal 
 just hilled, he is then laid down beside a waterfall in the forest, 
 and left alone ; by the roar of the waves, it is thought, the future 
 is revealed to him, and this kind of divination is called taghairn. 
 The ' forse ' too was a sacred spot, as well as the forking of roads : 
 
 1 A Persian superstition : ' sitting down at the junction of four cross-roads on 
 a Wedn. night, and applying to yourself every sentence spoken by the passers and 
 considering it as a good or bad omen,' Atkinson, p. 11. 12. 
 
 2 If after supper on Christm. eve a girl shakes out the tablecloth at a crossivay, 
 a man will meet her, and give her good even. Of the same height and figure will 
 her future husband be. The shaken cloth has taken the place of the spread, or, of 
 the animal's hide. Divination by sowing basilicum is known to Vuk 1, 22. no. 36 
 (Wesely p. 58). 
 
111G 
 
 SUPEESTITION. 
 
 this last is mentioned in the Edda, f opt bolwisar konor sitja 
 brauto ncer, J?aer er deyfa sverS ok sefa/ Sasm. 197 b . Some 
 people on New-year's day would sit on the house-roof, girt with 
 a sword, and explore the future. Sup. C, p. 193 c . This again 
 must have been a holy place, for sick children were also set on 
 the roof to be cured, Sup. C, 10, 14 ; p. 195 c . Does this explain 
 why, when a person cannot die, some shingles in the roof are 
 turned, or taken right out (I, 439. 721) ? Also when a child has 
 convulsions, a plank is turned, J. Schmidt 121. A peculiar 
 practice is, to listen while you dangle out of window a ball of 
 thread fastened to a hereditary key, Sup. I, 954. 
 
 Sneezing {irraipeiv, sternuere) has from the earliest times been 
 fraught with meaning. Some take it for a mild form of apoplexy, 
 a momentary palsy, during which one loses the free use of his 
 limbs, Sup. H, c. 74. The Greeks saluted the sneezer with £fj0i, 
 Zev acocrov ! conf. Anthol. Gr. ii. 13, 11. ' Cur sternumentis 
 salutamus ? quod etiam Tiberium Caesarem, tristissimum (ut 
 constat) hominum, in vehiculo exegisse tradunt/ Plin. 28, 2. 
 ' Giton ter continuo ita sternutavit, ut grabatum concuteret, ad 
 quern motum Eumolpus salvere Gitona jubet/ Petron. sat. 98. 1 
 The Arabs too salute at sneezing (Riickert's Hariri 1, 543). In 
 our Mid. Age poets I find: ' die Heiden nicht endorften niesen, 
 da man doch sprichet, helfiu Got ! 9 durst not sneeze, though 
 etc. Turk Wit. 35. ' Christ iu helfe ! so sie niesen, 9 Ms. 2, 169\ 
 ' durch daz solte ein schilt gesellen kiesen, daz im ein ander 
 Jieiles wunschte, ob dirre schilt kunde niesen, 9 Tit. 80. ' so wunsch 
 ich dir ein niesen, 9 Ms. 2, 217 b . ' wir sprechen, swer niuset, Got 
 helfe dir !' Renn. 15190. f Deus te adjuvet' (a.d. 1307), Pistor. 
 script. 1, 1024 ; conf. Konigshoven p. 302. Enchanted sprites 
 sneeze under a bridge, that some one may call out God help ! and 
 undo the spell, DS. no. 224-5-6. Moneys Anz. 4, 308. f dir hat 
 din katze niht genorn,' Helbl. 1, 1393. To the Greeks there 
 seemed something divine in sneezing : tov irrapiibv 6ebv rjyov/j,e0a, 
 Arist. probl. 33, 7; conf. 11, 33. Xen. Anab. iii. 2, 9. Theocr. 
 7, 96. 18, 16. Words confirmed by sneezing come true, Od. 17, 
 
 1 1 Sterrratantibus salvere dictum antiquior mos quam putatur,' Valesius in 
 Valesiana p. 68. ' Pourquoi on fait des souhaits en faveur de ceux qui eternuent,' 
 Morin in Mem. de l'acad. des inscr. 4, 325. J: Geih. Meuschen de antique- et mo- 
 demo ritu salutandi sternutantes, Kilon. 1704. Gesch. der formel ' Gott lielf dir ! ' 
 beim niesen, publ. by Wieland, Lindau 1787. 
 
SNEEZING. EAES, EYES, NOSE. LOVER. 1117 
 
 541-5. t sternutationes nolite observare,' Sup. A. Whoever 
 sneezes during a narrative is bound to prove its truth. In the 
 Christmas nights do not sneeze, and the cattle will not die. The 
 passage in Hartlieb, Sup. H, c. 73, is curious; conf. Sup. I, 186. 
 266. 437 and M (Esthon.) 23 (see Suppl.). 
 
 Hinging in the ears, garrula auris, /36ytt/3o?, is lucky when in 
 the right ear. c Absentes tinnitu aurium praesentire sermones 
 de se receptum est/ Plin. 28, 2, conf. Sup. I, 82. 802; booming 
 
 in the ear, F, 27. Quivering of the eye : aXkerai o^daXfjuos 
 
 fjboi 6 Se^o?, Theocr. 3) 37. Itching of brows and cheeks, Sap. 
 I, 141. D, 38 r. 140 v. ' si vibrata salitione insuetum alter 
 oculorum, dexter vel sinister palpitaret, si concuterentur ac veluti 
 exsilirent aut trepidarent musculi, humeri aut femora etc., mali 
 erant ominis,' Dempster's Antiq. Eom. 3, 9 ; conf. Suidas sub v. 
 oitoviGTiKY). The Indians thought twitching of the right eye a bad 
 omen (Hirzel's Sakuntala p. 65). Itching in the right eye has 
 
 a good meaning, in the left a bad, says Tobler 30. Bleeding of 
 
 the nose : unlucky if on the left side, Sup. I, 825. If in going 
 out you catch against the door, or stumble on the threshold, you are 
 warned to turn back (248. 895). If your right hand itches, you 
 will part with money, if your left, you will take money. Itching 
 of the right eye betokens crying, of the left, laughing. If your 
 soles itch, you are going to dance, if your nose, to hear news. 
 Whoever gets a yellow finger has lost a relation (see Suppl.). 
 
 The many ways of finding out one's lover or suitor that is to 
 be are, so far as I see, unconnected with Roman or Greek super- 
 stition. The girl hearkens to the cackling of the cock (Sup. I, 
 101), or she throws her wreath of flowers (848. 1093; conf. 867), 
 or some particular night in the year she pulls a billet of wood out 
 of the stack or a stick out of the hedge (I, 109. 958 ; F, 7. 49), 
 walking to it back foremost ; or on a dark night she clutches at 
 the flock in hopes of pulling out a ram (I, 952). Walking 
 backwards or standing naked is a usual requisite in this, as in 
 other cases (I, 506-7. 928; G, 1. 207). Another way is, being 
 naked, to throw one's shift out through the door (I, 955), or to 
 grasp backwards through the door at the lover's hair (I, 102), or 
 to spread the table for him (as for norns), and then he is bound to 
 appear and eat his supper off it. Harrys in Volkss. 2, 28 de- 
 scribes the so-called nappel-jpfang : in a vessel full of clean water 
 
1118 
 
 SUPEESTITION. 
 
 you set afloat little pots of thin silver plate marked with the 
 names of those whose fate is in question ; if a young man's pot 
 comes up to a girl's, it will be a match. The same is done in 
 some parts with simple nutshells. 1 
 
 Like the discovery of one's future husband, it was an important 
 matter to ascertain the sex of a child before it was born. This 
 could be gathered from the persons one met in going to church, 
 Sup. I, 483, from previous children (677. 747), from sneezing 
 (M, 23). That a woman would have none but daughters, was to 
 be learnt by other signs (I, 678. M, 22). An 0. Fr. poem in 
 Meon 3, 34 has the following : 
 
 voire est que je sui de vous grosse, 
 si m'enseigna l'on a aler 
 entor le mostier sans parler 
 trois tors, dire trois patenostres 
 en l'onor Dieu et ses apostres, 
 une fosse au talon feisse, 
 et par trois jors i revenisse : 
 s'au tiers jorz overt le trovoie, 
 c'etoit unfits qu' avoir devoie, 
 et s'il etoit clos, c'etoit fille. 
 
 Throwing shoes over one's head, and seeing which way the 
 points look, reveals the place where one is destined to stay 
 longest, Sup. I, 101 ; G, 1. 220. The Sermones disc, de tempore 
 mention, among superstitious Christmas customs, that of calceos 
 super caput j 'act are ■, Sermo xi. 
 
 They also speak of some e qui cumulos satis ponunt 3 et per hoc 
 futura pronosticant.' Sup. I, 1081: f on Christmas eve put a 
 little heap of salt on the table; if it melts overnight, you die 
 next year ; if not, not.' Again, in a house where one lies dead, 
 they make three heaps of salt (I, 846) . This has to do with the 
 sacred nature of salt (pp. 1046. 1076). Apparently of Greek 
 origin is the widely received custom of pouring out lead (I, 97; 
 H, cap. 96) ; even Ihre (de superst. p. 55) mentions it, conf. 
 
 1 Divining by filberts was another thing : ' infra manus meas camellam vini 
 posuit, et cum digitos pariter extensos porris apioque lustrasset, avellanas nuces 
 cum precatione mersit in vinum ; et sive in summum redierant, sive subsederant, 
 ex hac conjectura dicebat,' Petron. 137. 
 
BOY OE G-IKL ? SHOES. SALT. AN-GANG-. 1119 
 
 e molybdomantia ex plumbi liquefacti diversis motibus/ Potter's 
 Arch. 1, 339 (see Suppl.). 
 
 But no species of superstition had more deeply penetrated the 
 entire Mid. Ages than the presages known under the names of 
 aneganc (an-gang, coming upon), widerganc, widerlouf. A beast, 
 a man, a thing, that you unexpectedly encountered on stepping 
 out of doors or setting out on a journey at early morn, while yet 
 the day is fresh, betokened weal or woe, and admonished you to 
 go on with what you had begun, or to give it up. When Saxo 
 Gram. p. 84 says ' congressionum initia/ what was the Norse word 
 he had in his mind? perhaps vrSr-gangr, or still better mot 
 (meeting) ? As the beginning of any business is critical (omina 
 principii3 inesse solent, Ov. Fasti 1, 178), as the first stepping 
 into a new house, on to a new bridge, is cautiously set about 
 (p. 1021), and the god or daemon claims the first he meets (see 
 below) ; so men took note of every sign that attended a purposed 
 ride or journey. The M. Latin term for it is superventa (sc. res), 
 what surprises, supervenit (Fr. survient) 1 ; or even, taking it 
 literally, what floats above us in the air, though that indeed 
 would only apply to the flight of birds. Hincmar de divortio 
 Lotharii (supra, p. 1099) says: f ad haec ... pertinent, quas 
 superventas feminae in suis lanificiis vel textilibus operibus nomi- 
 nant.'' These the Greeks called ivoBta avfju^oXaj and we have 
 most of them in common with them, with the Romans, nay with 
 Oriental nations. In view of the almost universal diffusion of 
 these ' angange/ it is hardly credible that they first came to the 
 Germans in the wake of Latin literature : they rest on the older 
 kinship of all European nations, and the very earliest observer of 
 our kindred, Tacitus, remarked this mode of divination among 
 them : t auspicia sortesque, ut qui maxime, observant . . . et illud 
 quidem etiam hie notum, avium voces volatusque interrogare.' 
 And of horses, p. 658. Many of our old myths lay a stress on 
 the primitiae : we need only mention Wodan's promising the 
 victory to those whom he should first set eyes upon at sunrise, 
 p. 134 (see Suppl.). 
 
 I will first take passages that group several things together, 
 and then elucidate particulars. 
 
 1 [' And overcome us like a summer's cloud.' — Macbeth.] 
 
1120 
 
 SUPEKSTITION. 
 
 To begin with Xenophon's Memorab. i. 1, 4 : aW oi fiev 
 TrXelaroL $aa\v vtto re twv opviOcov teal rcov aTravrcovrayv airorpe- 
 ireadaC re teal irporpeireaOai. And, i. 1, 14: tou? $e koX XlOovs 
 kclI %v\a /cal ra TvyovTa 0r)pla crejBeaOaL, i.e. ( obvia animalia/ 
 not, as some have taken it, ' vulgaria, ubivis obvia/ 
 
 The earliest evidence from our own Mid. Ages, but one that 
 speaks very generally, is found in St. Eligius, Sup. A: 'nullus 
 observet egrediens aut ingrediens domum, quid sibi occurrat, vel 
 si aliqua vox reclamantis fiat, aut qualis avis cantus garriat, vel 
 quid etiam portantem videat.' Greg. Turon. 7, 29 : * et cum iter 
 ageret, ut consuetudo est barbarorum, auspicia intendere coepit, 
 ac dicere sibi esse contraria^ We find more detail in John of 
 Salisbury's Polycraticus sive de nugis curial. 1, 13, which how- 
 ever I do not quote in full : e Si egrediens limen calcaveris aut in 
 via offenderis, pedem contine . . . Cum processeris, abscondita 
 futurorum aves quas ominales vocant tibi praenunciabunt. Quid 
 comix loquatur diiigenter ausculta, situmque ejus sedentis aut 
 volantis nullo mo do contemnas. Refert etenim plurimum, a dex- 
 tris sit an a sinistris, qua positione respiciat cubitum gradientis, 
 loquax sit an clamosa, an silens omnino, praecedat an sequatur, 
 transeuntis expectet adventum, an fugiat, quove discedat. Corvus 
 vero, quern non minori diligentia observabis, rebus majoribus 
 auspicatur, et usquequaque cornici praejudicat. Porro cygnus in 
 auguriis ales gratissima nautis, utpote quae aquarum domestica 
 quadam gratia familiaritatis eorundem secreta praenoverit. Si 
 avis quae vulgo dicitur albanellus (see below) praetervolans viam 
 a sinistris feratur ad dextram, de hospitii hilaritate ne dubites, 
 si contra, contrarium expectabis. Leporis timebis occursum, lupo 
 obvio congratulaberis ; ovibus gratanter obviam gradieris, dum 
 capram vites. Bobus triturantibus, libentius tamen arantibus 
 obviabis ; nec displiceat si viam ruperint, quia mora itineris 
 hospitii gratia compensabitur. Mulus infaustus est, asinus 
 inutilis, equus quandoque bonus est; habet vero jurgiorum et 
 pugnae significationem, interdum tamen ex colore et visu miti- 
 gatur. Locusta itinerantium praepedit vota, econtra cicada via- 
 toris promovet gressum. Aranea dum a superioribus filum ducit, 
 spem venturae pecuniae videtur afferre. Sacerdotem obvium 
 aliumve religiosum dicunt esse infaustum ; feminam quoque, quae 
 capite discooperto incedit, infelicem crede, nisi publica sit/ 
 
AN-GANG : PATH-CKOSSING. 
 
 1121 
 
 Petrus Blesensis (d. about 1200) epist. 65 : ' Somnia igitur ne 
 cures, nec te illorum errore involvas, qui occursum leporis timent, 
 qui mnlierem sparsis crinibus, qui hominem orbatum oculis, aut 
 mutilatum pede } aufc cuculatum habere obvium detestantur; qui 
 de jucundo gloriantur hospitio, si eis lupus occursaverit aut 
 columba, si a sinistra in dexteram avis 8. Martini volaverit, si in 
 egressu suo remotum audiant tonitrum, si hominem gibbosum 
 obvium habuerint aut leprosum.' 1 Hartmann makes his daunt- 
 less Erek defy the danger : 
 
 8122. Keins swachen glouben er phlac (cherished), 
 er wolt der wibe liezen (lot-casting) 
 engelten noch geniezen (pay for, nor partake), 
 swaz im getrownen (dream) mahte 
 dar uf het er kein ahte (took no heed) ; 
 er was kein weter-sorgazre (no weather- watcher) : 
 er sach im als mgere 
 des morgens uber den wee varn 
 die iuweln (owls) sam den musarn 
 ouch hiez er selten machen 
 dehein fiur uz der spachen 
 daz man in dar an sashe, 
 er phlac deheiner spaehe. 
 ez was umbe in so gewant, 
 im was der tisch in der hant 
 als msere enge so wit, 
 und swaz ungelouben git (gibfc, gives) 
 dane kerte er sich nicht an. 
 
 This is imitated by Wirnt, whose Wigalois also goes forth : 
 6182. dehein ungeioube in muote (no superstition in mind) 
 in dem hu.se noch uf dem wege, 
 er lie (liez, left) ez allez an Gotes pflege (care) . 
 Swaz im des morgens wider lief (ran against), 
 oder swie vil diu lira gerief (how the crow cried), 
 swie vil der musdre umbe geflouc (how the m. flew round), 
 der ungeioube in niht betrouc (deluded) : 
 
 1 Conf. Chrysostom (b. 354 d. 407) ad popul. Antioch. homil. 21 (Opp. Etonae 
 1612. 6, 610) : IIoAAd/as e£e\diov tls tt]v oltiav ry\v eavrov eWev avBpwirov €rep6<pda\p.ov 
 i) x^Xe^ra, Kai oiuvLtjaro . . . iav diravTrjarj irapdevos, (prjaiv, airpaKros rj rj/xepa 
 yiyverac. cow de diravT-Qay irbpviq, detjea Kai XPV^tt} Kai ttoAAtjs ifX7ropias ye/xovaa. 
 
1122 STJPEBSTITION. 
 
 wancV er (for he) niht dar uf ahte (heeded). 
 Wir haben maneger slahte (many a sort) 
 bosheit unde gelouben (sin and superstition), 
 da mit wir uns nu rouben (whereby we rob us) 
 aller unser saelecheit (bliss), 
 ez ist vil manegem manne leit (loth, painful) 
 swenne im ein imp daz swert git (gives) ; 
 daz lie der riter ane nit (W. took no offence), 
 era' ahtet niht dar uf ein har, 
 ez wsere gelogen (false) oder war : 
 er het in Gotes gnade gegeben 
 beidiu sele unde leben. 
 
 swaz im des morgens wider gie (ging ; met him), 
 daz engefloch (shunned) der riter nie, 
 wan (for) guoten gelouben het er ie (ever) . 
 Berthold p. 58 : f So gloubent eteliche an boesen aneganc (evil 
 meeting) : daz ein ivolf guoten aneganc habe, der aller der werlte 
 schaden tuot, und ist halt so unreine daz er die liute an stinket 
 (infects), daz nieman bi im genesen mac ; und daz ein gewihter 
 priester boesen aneganc habe, an dem aller gloube lit (faith lies) 
 ... So gloubent eteliche an den miusearn ; so ist dem der hase 
 (hare) iiber'n wee geloufen. Als ist ir unglouben als (so) vil, daz 
 sin nieman ze ende komen mac/ Conf. Sup. I, 128. The word 
 ' aneganc ' is supported by Rudolfs Weltchron. (Cod. Zeisb. 
 114 ), in speaking of Moses : 
 
 er verbot alien aneganc, 
 vogel-vluc, stimme oder sane, 
 daz da geloupte nieman an ; 
 and Walth. 118, 16 says of a wretched man : ' wizzet, swem der 
 anegenget an dem morgen fruo, deme get ungeliicke zuo/ whom 
 he on-gangeth at early morn, on him shall come misfortune. 
 The Nethl. Reinaert 1055 expresses the notion by ' tekin ende 
 ghemoet; token and meeting ; 1 Reineke, ed. Hakemann p. 52, by 
 
 gemote, and people still say ' to mote komen/ The ON. heill 
 
 (omen) is a more general expression ; but one lay of the Edda 
 (Seem. 184 b ) mentions three signs favourable to the warrior at 
 
 1 Bein. 1107 : sulc mochte ons daer ghemoeten, 
 
 hi soude ons quedden ende gioeten, 
 die ons nemmerme dade goet. 
 
PATH-CROSSING. 1123 
 
 the swinging of swords (at sverSa svipon) : the first is, if the 
 dark raven follow him (fylgja ens deyqva hrafns), 1 which calls to 
 mind the raven in the flag of fortune (p. 1112) ; the other two are 
 clearly < angange/ for it says : < ef ]>n ert ut umhominn, ok ert 
 a braut huinn, 3 if thou hast gone out and art on thy road; then 
 the second sign is : < tva J?u lltr a tai standa hroffr/Usa hali,' thou 
 seest two fame-thirsty men (warriors) stand on the start; 2 ' and 
 the third sign : < ef }?u Jnota heyrir 41/ und ask-limom, heilla 
 au«it ver$r efjri ser J?a fyrri far a/ if thou hear a wolf howl 
 under ash-boughs, good hap is destined thee if then 3 thou see 
 him run forwards. It is Hnikarr (OBinn) that puts Sigurd up to 
 these omens. But against the three signs of luck are set two 
 of misfortune : one is, if the hero have to fight toward set of sun 
 (srS-skmanSi systor mana) ; another, if in going forth to battle 
 
 he trip with the foot (ef J><1 foeti drepr). Then in the Gesellen- 
 
 spriiche I see notable instances of angang in the frogs of the 
 pool, the ravens, the three old women, the maiden with the goat 
 (A. w. 1, 91. 107. 111). Again, Ihre de superst. p. 82 : ' Ejusdem 
 indolis est, quod tradunt nostrates de occursu hominum et 
 animalium, e.g. si cui domo sua mane egredienti occurrat mendi- 
 cus, vetula, claudus, aut falis, canis, vwlpes, lepus, sciurus, is dies 
 inauspicatus habetur. Observant haec prae aliis sagittarii et 
 piscatores, qui ejusmodi ominibus oblatis haud raro domum rever- 
 tuntur et a proposito abstinent/ Lasicz 48 : f Quin ipse quoque 
 rex Wladislaus, gente Lituanus, has a matre sua superstitiones 
 didicerat, ut eum diem infaustum sibi futurum crederet, quo 
 primum calceum sinistrum fortuito accepisset. Ad hoc movebat 
 se interdum in gyrum stans pede uno, foras e cubili proditurus. 
 Quorum similia multa observantur a Samagitis ; quidam infeliciter 
 se venaturos sibi persuadent si domo egressis mulier occurrat, seu 
 quis certum numerum capiendorum leporum, vulpium, luporum 
 nominet.' Lucas David's Chron. i. 146-7 says of the ancient 
 
 tutiti rh^fn'*^' 8 a J en g ers . of bl00d h ave luck, because two ravens accom- 
 P cmlt Z a % Way / hrafnar tveir fl ug° ™« teirn alia lei*) : do they attend as 
 ?l fZT7 eiS i^T^% thej SCent the comin S carcase? P^sages 
 frk 1,2 at m ' 1 ^ 1 ¥f* kalla*i,' S»m. 208b ; ■ hrafn flygr austan af hameiSi, ok 
 eptir honum orn i sinni,' Fornald. sog. 1, 428. 
 
 §3i * he exjct meaning of < a tdi standa, sitja (SaBm. 266 b ), spretta (269 a ) ' ? 
 
 « LTnf y 6 Dat ' Smg V 0r Acc - P L of the fem - ta ( toe ) i " seems rather to be 
 a case of a masc. noun, and to contain a notion of place. 
 1 take H as = turn, eo momento. 
 VOL. III. 
 
1124 
 
 SUPEKSTITION. 
 
 Prussians, that they regarded an encounter with a sick man as 
 bad, with a mounted man as good, with a fox or hare as bad (see 
 SuppL). 
 
 It is hard to get at the meaning of all these divers prognostics. 
 
 First, of human angang. Ill-luck is supposed to follow that of 
 an old woman, of a woman with dishevelled hair, or what comes to 
 the same thing, loosened headband (decouverte, discooperta, It. 
 scoperta). If an old wife meet you in the morning, if you have 
 to pass between two old wives, your day is unlucky, Sup. I, 58. 
 380. 791. 976. When a huntsman in the morning comes upon 
 an old woman, he lies down and makes her step over him, to ward 
 off mischief (Hessian pop. cust.). In Switzerland to meet a 
 woman is unlucky, at least on New-year's day (Tobler 447 b ). 
 Swedish superst. K, 53 holds all meeting with woman-folk bad, 
 unless it be a lon-hora, as the irapOevos in Chrysostom betokened 
 an unlucky day, and the iropvn a lucky. So in Sup. I, 177 : the 
 virgin or priest is an evil sign, the prostitute a good. 1 But Ihre 
 speaks expressly of a vetula, so does Arndt's Journey to Sweden 
 1, 44, and a Finnish song (Schroter's Runen p. 67) : ' go forth by 
 early morn, lest ancient crone with crooked chin do squint at thee/ 
 This last hint plainly sets before us the notion of a witch, still 
 more does the loose flying hair (p. 1089) that of a night-wife 
 (Sup. I, 878), fortune-teller, heathen priestess, conf. the Cimbrian 
 7ro\i66pL^ p. 55. Yeldek 21 b paints his Sibylla as andfas (hor- 
 rida crinibus), ( daz mies lockehte hienc ir uz den oren 3 (non 
 comptae mansere comae 6, 48). And this view is confirmed by 
 the approach of a woman spinning being hurtful (Sup. 1, 135), for 
 a witch is a field- spinster, i.e. a norn, a fate (p. 1088). So early 
 as Pliny 28, 5 : 'pagana lege in plerisque Italiae praediis cavetur 
 ne mulieres per itinera ambulantes torqueant fusos, aut omnino 
 detectos ferant, quoniam adversetur id omnium spei, praecipueque 
 frugum/ This again looks remarkably like the scrutinies held 
 by our goddesses as to whether spindles were spun full or not, 
 pp. 269. 274. 
 
 And it becomes to my mind doubly clear by the clergyman 
 
 1 Not true of Theodora at any rate, a bird who boded ill to the Byzantines : 
 fp> yap rots 6pQ<rt.i> aXXws re /cat apxo/J-eprjs i]/xepas j3\da(p7)pLos oiuvos, Procop. Hist, 
 arc. 9 (ed. Bonn, p. 63). 
 
PATH-CKOSSING. 
 
 1125 
 
 being put in the like case : a consecrated priest, says Berthold, 
 is accounted of ill omen to such as meet him. I can produce 
 another pretty old proof from Hincmar 1, 656 : ' sunt etiam qui 
 dicant, quando in venationem pergunt, quod obviam sibi non 
 debeant habere clericum ; 3 and more modern ones from Reginald 
 Scott's Witchcraft (Lond. 1665 fol.) p. 114: ' if any hunters, as 
 they were a hunting, chanced to meet a frier or a priest, they 
 thought it so ill luck, as they would couple up their hounds and 
 go horn, being in dispair of any further sport that day ; ' and 
 from Pauli's Schimpf und Ernst (1555) cap. 358 : ' there went an 
 old dame to church betimes o' the day, and & parson meeting her, 
 did cross herself some six times privily. Wherefore ,sign you 
 yourself so at sight of me ? quoth the priest ; I hope I be not 
 the devil. The woman answered, It hath never failed, an I came 
 upon a parson betimes of a morning, but some untoward thing 
 befell me the same day/ 
 
 When a company of people suddenly fall silent, they say 
 I there's a priest passing/ Nethl. ' er gaat een predikant voorby 3 ; 
 every one feels confounded at the omen. And in a better sense 
 also it is said ' an angel flew across the room/ 'Ep/uLr)? eireiariXOe. 
 In Switzerland they say, there is bad weather when a clergyman 
 walks out (Tobler 436 b ). 
 
 The sudden appearance of a holy man interrupts and breaks 
 up worldly business. Those who met him were bound to shew 
 respect ; paganism may have prescribed in such a case the im- 
 mediate performance of a certain formality. Christians would 
 transfer the omen from' the pagan to the christian priest • that of 
 the heathen priestess or wise woman must have passed over to 
 night-wives and witches, as the clerus admitted no women into 
 its ranks. 
 
 Why should the meeting of a blind (or one-eyed) man, a lame 
 man, a beggar be considered bad, and that of a hunchback or leper 
 good ? why that of a walker be interpreted less favourably than 
 that of a rider (Sup. K, 129 Dan.), and that of a water-bearer also 
 unfavourably (I, 257)? The blind man, the cloaked [rider] 
 suggest Wuotan. It seems more intelligible why a man did 
 not care to have his sword handed him by a woman, and why in 
 the Edda the sight of two warriors is a pledge of victory. 
 
 To lovers the sight of the loved one must have been the 
 
1126 
 
 SUPEESTITION. 
 
 welcomest of signs : ' swer si des morgens angesiht, den tac im 
 niemer leit geschiht/ who upon her at morn doth look, that day 
 no manner harm shall brook, Ms. 2, 23 b (see Suppl.). 
 
 Animal encounters have their origin in pastoral and hunting 
 life, they are based on contemplation of nature and on fabulous 
 opinions about the habits of beasts. Under this head there must 
 be a vast deal in Slavic, Esthonian, Finnic and Lithuanian tradi- 
 tion waiting to be collected, which at present I must do without. 
 Even Norse tradition seems not to have been accurately noted down 
 in this respect. Saxo Gram. p. 321 says of Slavs, not of North- 
 men : ' ad varia quoque negotia profecturi ex primo anirnalis 
 occursu Votorum auspicia capiebant; quae si laeta fuissent, 
 coeptum alacres iter carpebant, sin tristia, reflexo cursu propria 
 repetebant.' The animals in question he omits to name. Im- 
 portant above all is that omen in the Edda of the wolf howling 
 and going onwards, whom we may fairly take for the victory- 
 boding beast of OSinn (p. 668). All other evidence agrees with 
 it, even the superstitions of to-day. Everywhere the brave un- 
 daunted wolf, the sight of whom awakens heart and hope, is set 
 off against the timid cowardly hare, the type of faint heart and 
 failure. Sigeb. gembl. ad an. 1143: 'obiit etiam Fulco rex 
 Hierosolymorum ; qui dum venationi insistens leporem insequitur 
 ex improviso sibi apparentem, equus cui insidebat se super ipsum 
 praecipitem dedit, ipsumque vita et regno privavit;' conf. 
 Vintler, Sup. G, 11. 52—55. Again : f on the way there chanced 
 a hare to run across their road ; the driver was troubled, and 
 spake, This betokeneth no good. If contrariwise a wolf had 
 crossed the road, it were a good sign/ Ettner's Unw. doctor 
 575-6 ; conf. Simplic. 2, 74. In Pauli's Schimpf u. E. cap. 138 
 (ed. 1550 cap. 135) : < in the morning they set forth, and being 
 come wellnigh unto the wood, Master, quoth the man, there ran 
 a wolf before us. The master said he had seen him well enough, 
 it meant sheer luck.' In Albertini's Narrenhatz, Munich 1617. 
 p. 96 : ' superstitious numskulls are affrighted if a hare cross the 
 path whereon they shall walk or ride, supposing that they shall 
 on that day abide a misadventure.' Goz von Berlichingen in his 
 Life p. 179 : ' and as we came on, behold, a shepherd feeding his 
 flock hard by, and for a token, there fell five wolves upon the sheep, 
 
PATH-CKOSSING. 
 
 1127 
 
 that laid hold of them roundly, the which I gladly heard and saw, 
 and wished them luck, and us too, and said to them, Good luck 
 to you, good fellows, good luck everywhere, and I deemed it 
 luck, for even so should we lay hold one of another/ 1 Here we 
 have no angang proper described, but we can see the meaning 
 that warlike nations at first put into it. Wolf, stag, hoar and 
 hear all stand exactly on a par in respect of their meaning, Sup. 
 % 128. The Norwegian thinks it a bad sign to meet a hare, a 
 good one to meet a hear or a wolf (Danske's Eeiseiagtagelser 
 1799. 2, 297): here the hear, whom the lay of the Kaven's 
 wedding calls the < ypperste karl i skoven/ is justly placed before 
 the wolf. 3 Eoman accounts take no notice of the bear, but they 
 do of the wolf ; Pliny 8, 22 (34) : < inter auguria ad dexteram com- 
 meantium praeciso itinere, si pleno id ore lupus fecerit, nullum 
 omnium praestantius.' Pliny also tells us the effect of a footprint 
 of the wolf, if a horse treads on it : e tanta vis est animalis, ut ves- 
 tigia ejus calcata equis afferant torporem 3 28, 10 (44) ; and ' rumpi 
 equos, qui vestigia luporum sub equite sequantur' 28, 20 (81). 
 Both J ohn of Salisbury and Peter of Blois have ' occursum lejooris 
 timere.' In addition to Berthold and Hartlieb (Sup. H, cap. 67), 
 the Cod. pal. 341. 163 a has a passage in point. Feldbauer 240 : 
 
 Dar zuo sah wir einen hasen (hare), 
 der widerfuor uns (met us) an dem weg ; 
 do daht ich deiz niht eben lseg : 
 er tet uns den ersten aneganc, 
 wan daz er snelle fur mich spranc. 
 
 To Greeks and Romans apparently it could under favourable 
 circumstances be a good omen (aUto?) . 3 The weasel {ya\f}) had 
 a bad name among them : when it ran across the road, a public 
 assembly was postponed (Potter 1, 746). Theophrastus in 
 
 ; 1 Goethe recognised the poetic effect of these words, and incorporated them in 
 his play. * 
 
 2 To Turkish travellers too the wolf is a grateful, the hare an unwelcome sign • 
 Vienna Lit. zeitung 1816. p. 1257. 
 
 3 Dio Cass. 62, 2 (Keim. 1006-7) : ravra elirovra, fih i K rod k6\ttov 
 rporiKaro ( v Bowdovtica, a Britoness) fiavreig. nvl XP^evrj, K al iireidt) iv aiaico tdpcL/Ae, 
 t6 re TXrjOos vtojiadiv avep6r)cre. Otherwise in Suidas : Ravels 6 \a T d>s dwrvxeu 
 voiei Tpi^ous. When the Germans under king Arnulf started a hare and chased it, 
 they took Home (Lmtpr. 1, 8), but hare-hunting Danes were put to flight (Neocorus 
 1, 3o3 ; here Detmar puts a eat, 1, 164). To be licked by the hare was considered 
 lucky : he weened a hare had licked him,' Trodelfrau 1682 p. 71 
 
1128 
 
 SUPEESTITION. 
 
 Charact. 16 says, if a weasel run past you, you must not go on 
 till some one else has paced the road, or you have picked up three 
 stones from it. So Centonovelle cap. 31 : 1 quando Puomo trova 
 la donnola 1 nella via/ The fox's angang is interpreted variously : 
 as bad in that passage from Ihre, as good by Lithuanian Superst. 
 N, 9. Domestic animals, such as the traveller keeps on his own 
 premises, and does not meet for the first time in the woods, are 
 hardly available as omens : they are too common, too tame and 
 dependent on man, to become significant to him. Yet they say, 
 if on setting out early you meet swine, you will not be welcome 
 where your steps are taking you ; if sheep, you will. According 
 to some, the wayfarer is a welcome guest if the sheep present 
 themselves on his right hand, and unwelcome if on his Left. The 
 Etruscans, when a new magistrate rode into his province, observed 
 what horses and oxen he fell in with (0. Miiller 2, 118). Compare 
 the prophesying by horses (p. 662-4), where it is true there is no 
 chance meeting of the beast, yet stress is laid on his planting of 
 the right foot or the left. An instance in Procop. de b. Pers. 2, 5 
 p. 172 ought to be added. 
 
 The observation of birds was even more minutely carried out 
 than the encounter of quadrupeds, their free unhindered motion 
 through the air being of itself enough to invest them with some- 
 thing marvellous and spirit-like. The Greeks had a comprehen- 
 sive olcovLCTTifcrj (Suidas sub v.), the Komans reduced auspicia and 
 auguria to a system. 2 Boh. ptako-prawiti augurari, ptako-westec 
 augur, Pol. ptaszo-wieszczek. And heathens of the Teuton race 
 equally regarded birds as messengers of the gods and heralds of 
 important tidings (pp. 672, 763). ' What bird has brought that to 
 your ears ? ' means : who made you believe that, put it into your 
 head ? 3 ' A bird sang that to me : jag horde en fogel sa sjunga, 
 enfogel var har, och sade for mig det eller det/ said so and so, 
 Ihre de superst. p. 51. Mod. Greek and Servian folksongs not 
 unfrequently open with birds on the wing wheeling this way and 
 
 1 Our fraulein, Bav. muemelein, auntie, Schm. 2, 576, schdnthierle, pretty 
 beastie 3, 369 ; Span, comadreja (Eeinh. ccxxiv), Dan. den kjdnne, pulcra : all these 
 names attest the sacredness of the animal. The Servians call her lazitsa, but 
 address her by the caressing form laza : « lazo lazitchitse ! ' 
 
 2 Jul. Caes. Bulenger de auguriis (Graevii thes. 5). 
 
 3 Westphal. « wecker vaugel heft dik dat inner auren ehangen ? ' Slennerhmke 
 
 p. 8. 
 
PATH-CEOSSING. 
 
 1129 
 
 that, holding a conversation, Wh. Miiller's Saml. 1, 66. 102. 2, 
 164. 178. 200. Vuk 3, 326. Two black ravens (dva vrana ga- 
 vrana) caw from the white tower, Vuk. 2, 151. The prophetic call 
 of the cuckoo has been dealt with, p. 675 seq. ; he too belongs to 
 angang, his voice in the wood falls unexpected on the traveller's 
 ear, a good sign if on the right hand, a bad if on the left. Pliny 
 30, 10 (25) : e aliud est cuculo miraculum, quo quis loco primo audiat 
 alitem illam, si dexter pes circumscribatur ac vestigium id 
 effodiatur, non gigni pulices, ubicunque spargatur; 3 conf. p. 1093 
 on cutting out footmarks. The Indie, superst. xiii. touches on 
 auguria avium. Eligius, Sup. A: 'nec in itinere positi aliquas 
 aviculas cantantes attendatis/ Birds whose encounter is pro- 
 phetic are called wegvogel, way-fowl, Sup. I, 600, but by far 
 the best qualified for the purpose were the krimmende raubvogel 
 (rapaces aves) that won victories over other birds, and could pre- 
 dict the same happy event to heroes ; 1 accordingly birds of prey 
 play the foremost part in dreams. An anecdote in Procop. de b. 
 G-oth. 4, 20 (ed. Bonn. 2, 560-1) shews how early this superstition 
 was domiciled among German nations : Hermigiscl king of the 
 Warni, riding over field, noticed a bird (of what kind, is not said) 
 on a tree, and heard him caw (so prob. a raven or crow). Under- 
 standing the song of birds, the king informed his followers that 
 his death in forty days was foretold. 2 It is igftor up in the trees 
 that prophesy to SigurSr (p. 672) ; it is not settled whether they 
 were swallows, or perhaps she-eagles ? Dagr has a sparrow of 
 understanding, Ingl. saga cap. 21. Several passages in the O. 
 Span. Cid prove the observation of birds : 867 al exir de Salon 
 mucho ovo huenas aves ; 2376 con Dios e con la vuestra auce ; 
 2379 con la buen auce (see Suppl.). 
 
 And as it was a principal point with the ancients whether the 
 flight was from right or left, Hartlib also (Sup. H, cap. 67) pro- 
 nounces flying on the right hand lucky, on the left unlucky. He 
 says the eagle must fly pouch-side of the traveller, i.e. on the side 
 where his travelling-pouch hangs. Nowhere else do I find the 
 
 2 F ? d * ( ? u * 1, Schwarz de antiquiss. Apollinis natura, Berol. 1843, p. 16. 
 
 bpviv^ tlv d eirl dtvdpov re Kadrjfxevrjv eWe Kai iroWd Kpibfovaav. e'fre di r^s 6pvi6os rrjs 
 (piovrjs^vvels eire &\\o fxev n e^ina-Tdfievos, %vveiuai 5t rrjs Spvidos ixavTevo^iv^ reparevo-d- 
 fievos, tols irapovcnv eMis Zcpaaicev ws Tedv^erai recraapdicovTa. ij^pais iiarepov ...Trj 
 TeacrapaKoaTrj dirb tt)s Trpopprjo~e(as v^pcx voarjaas ire7rpufxeP7]p dveir\r]cre. 
 
1130 
 
 SUPERSTITION. 
 
 ' ar 3 mentioned, but often the musar, in Hartman, Wirnt, Bert- 
 hold ; which Benecke's Diet, to the first-named makes a small 
 bird of prey, the same that Bur chard (Sup. C, p. 198 c ) calls 
 muriceps and explains as mouser. The poem of the Uebel wip 
 says 297—301 : 
 
 Swenne ich nach gewinne var, 
 so ist durft daz mir der musar 
 iiber die strdze vliege 
 und mich des niht entriege, 
 ob ich ir niht enbringe ; 
 
 1. e. when I bring her nothing home, I have to make that my 
 excuse. This bird's flying over the road is a favourable sign. 
 In the Iliad 10, 274 a heron (epto&o?) flying on the right brings 
 luck. The raven, a bird of victory to the heathen, is spoken of 
 in the Norse quotations p. 1123 as ' accompanying/ but nowhere 
 else in connexion with angang ; of the croiv we hear plenty. 
 It was lucky f si cornicula ex sinistra in dexteram cantaverit/ 
 Sup. C, p. 198 c ; the same in Petr. Bles., except volaverit for 
 cantaverit ; Kolocz. 146 says of children brought up in luxury, 
 who never felt the heavy hand of fate : ' si enwizzen wannen 
 die Tcrdn sint gevlogen,' they never knew whence the crows flew. 
 Walth. 94, 39 : ' ein unsceligiu (unblest) hrd begonde schrien.' 
 MS. 2, 80 : e ez hab ein swerziu hrd gelogen/ told lies. On the 
 other hand : ' alba solet comix affectum scire tacentis/ Reinard. 
 
 2, 657. With the crow some would identify the Martin' s bird, 
 whose flight is so fraught with meaning in Peter of Blois and 
 in Renart 10472, Reinaert 1047, Reineke 942. ' Sant Martins 
 vogel, wol iiber her ! daz ist nu gar der niuwe hant,' Liederb. 
 der Hatzlerin 241 b ; i.e. such careless calling upon St. Martin's 
 bird is all the fashion now (conf . ' diu niuwe hant, alte hant/ 
 Renner 2087 — 2111). A similar invocation in Reinaert : f al 
 heil, edel voghel, kere herwaert dinen vloghel ! ' But Nemnich 
 would make the falco cyaneus, a small bird of prey, the Martin's 
 bird, Nethl. Martens vogel, Fr. Poiseau S. Martin, Span, pajaro 
 S. Martin; and this would fit in with John of Salisb.'s albanellus 
 (Fr. haubereau), which expressly points to good hospitium, like 
 Martin's bird in Reinhart [and Petr. Bles.] . I find no clue in 
 the ordinary legends of the saint, to whom the bird must have 
 
PATH-CKOSSING. 
 
 1131 
 
 brought something. 1 Again, in Yintler (Sup. G, 1. 158) sant 
 Martis-vogel betokens luck ; this spelling would almost lead to 
 the supposition that Martinsvogel was a corruption of ' Martis 
 avis/ which would be the woodpecker, the Marzafulli (p. 673). 
 In Ls. 3, 543 we read: e sant Martins vogalin diu machent 
 mangen umbecreiz ; 3 while another passage (which even Reinh. 
 cxxvii borrows) in a Pal. MS. (Altswert 77, 19) has again ( Mertiss 
 vogelin/ and we are told it points the way to the Venus mount, 
 which adds to its mythical character. Our nursery rhymes give 
 sunte Martens vogelken a red coat or golden wing, but they are 
 sung on Martinmas-eve, and bring us back to the saint. So I 
 can come to no certain conclusion about this bird. Coming back 
 to the crow, we have yet more credentials, old and new. Virg. 
 Eel. 9, 15 : c ante sinistra cava monuisset ab ilice comix. 3 Poema 
 del Cid 11. 12: ' ovieron la corneia diestra 3 and c siniestra. 3 
 Renart 10473, speaking of the oiseau S. Martin: f assez si le 
 hucha a destre, et li oisiax vint a senestre. 3 The ancients do not 
 leave out the raven, as Plaut. Aul. iv. 3, 1 : { non temere est, quod 
 corvus cantat mihi nunc ab laeva manu, semel radebat pedibus 
 terram, et voce crocibat sua/ Olaf Tryggvason, though a christ- 
 ian, noticed whether the krdka (crow) stood on her right or left 
 leg, believing it to bode good or evil to him ; whence his enemies 
 nicknamed him krdkubein. The ON. hungr-krdka foretold famine, 
 and illvi&ris-kraka ill weather. Cento nov. ant. 32 : f segnor, je 
 vit una cornacchia in uno cieppo di salice.' ' Or mi di, donna, 
 verso qual parte teneva volta la coda? 3 ' Segnor, ella avea volta 
 verso il cul.' 2 Conf. the charadrius or galadrot p. 853n. 
 
 The woodpecker too was a sacred bird, p. 673-5; in Lindenblatt's 
 Chron. p. 31 : f ir speht hatte nicht recht geflogen/ i.e. not from 
 the right hand. To the Romans the screeching parra (green- 
 pecker ? peewit ?) boded mischief : ' impios parrae recinentis 
 omen ducat/ Hor. Od. iii. 27, 1 ; ' picus et cornix est ab laeva, 
 corvus, parra ab dextera/ Plaut. As. ii. 1, 12. In Sweden the 
 flight of the lorn (a sort of heron, says Ihre) is presignificant, 
 Sup. K, 94. To see the magpie from the front is a good sign, 
 from behind a bad, I, 158. When you hear the first swallow in 
 
 1 ! ^ lie , stor y of . s / Martin and the martin is in Bosquet 219. 220.'— Suppl. 
 m 2 ' Me F ha vaticinato la cornacchia, che la mia bella donna m' infinocchia,' 
 is fooling me, Tommaseo 1, 224. 
 
1132 SUPEESTITION. 
 
 spring, stop at once (on your road), and from under your left foot 
 dig a coal out of the ground, I, 217. Gr, 1. 98 ; just as one cut out 
 the footmark on the spot where one heard the cuckoo (p. 1129). 1 
 Ms. 2, 118 b . 208 b : ' nu jarlanc stet vil hoch mm muot, ich horte 
 den siiezen sane von einer swalwen da si fluoc,' as she flew. 
 Servants in Denmark notice whether they see the stork for the 
 first time flying or standing, Sup. K, 130. With the frog, all 
 depends on where you see him hop first, on land or in water, 
 I, 237. To meet a bald or plucked hen was reckoned bad : 
 
 Enmi sa voie a encontree 
 
 une geline pielee, 
 
 qui pasturoit en la charriere ; 
 
 a poi ne sen retorne arriere, 
 
 por ce quil i entendoit sort ; 
 
 a ses piez trueve un baston tort, 
 
 a la geline lest aler, 
 
 et ele sen prist a voler, 
 
 en son gelinois le maudist 
 
 ' honte li viegne ! ' et il si fist. 
 
 Passages in Provencal poetry bearing upon angang are collected 
 in Diez's Lives of the Troub. p. 22-3 ; they relate to the raven, 
 crow and varieties of the falcon tribe (albanel, gavanh), the 
 criteria being their right or left flight, their going or coming, their 
 crying or keeping silence : 
 
 Los destres e'ls senestres, los anans e'ls venens, 
 d'albanel, de gavanh, d'autras auzels ferens, 
 del corjp e de la gralha, los cridans, los tacens. 
 Poes. der troub. p. 221. One would like to have fuller accounts 
 of this bird-interpreting as practised in the Mid. Ages (see 
 Suppl.). 2 
 
 1 Quum primo hirundinem videris, hoc die ter : 1 rogo te, hirundo, ut hoc anno 
 oculi mei non lippeant,' Fundgr. 1, 325. 
 
 2 The heathen Arabs watched the flight of birds : zeger and Ijavet are almost 
 synonymous terms [meaning to expound], zeger being used when you throw a 
 stone at the bird and shout to it ; if then he fiies to your right hand, it is a good 
 sign, if to your left, bad: ijavet is in general the interpretation of the names, the 
 alighting and the cries of birds that you encounter. The science seems to culmi- 
 nate in the knowledge of bird-language, which from the time of Solomon has never 
 fallen into oblivion in the East. The raven is reckoned a herald of misfortune 
 (Eiickert's Hariri 1, 591-2). Of Indian augury many examples might be given, for 
 instance in the Eamayana: 'hae aves tibi declarant horrendum periculum im- 
 minere,' Schlegel's Ind. bibl. 2, 225. A shepherd ascribed the discomforts that had 
 
PATH-CEOSSING. 
 
 1133 
 
 Our early ages appear also to have seen a meaning in the over- 
 flight of certain birds. Ms. 2, l b on the lord of the Durings : 
 e ob ime ein adelar (over him an eagle) z'allen ziten ist mit hohen 
 flilgen gewesen.' Eagles spread their wings over famous heroes 
 to shade them from the sun : when the heathen deputies came to 
 Charles's hall/ they saw f daz die adelaren dar zu gewenit waren, 
 daz sie scate baren,' Kol. 21, 20. This evidently stands connected 
 with the eagle over Charles's palace (p. 633) , perhaps even with 
 that in OSin's hall, Saem. 41 b . The dove hovering above was 
 mentioned p. 148 ; supervenire and adumbrare are even Biblical 
 language. By the side of f drupir iorn yfir ' I place an important 
 stanza of the Havamal, Seem. 12 b : 
 
 ominnis hegri, sa er yfir orSrom brumir, 
 hann stelr ge$i guma ; 
 j?ess fugls fio'Srom ec fiotraftr varc 
 i garSi Gunnlaftar 
 
 (oblivionis ardea, qui super symposiis stridet mentemque hominum 
 furatur; ejus avis pennis captus sum in domo Gunnladae). It 
 is OSinn that speaks, who, after intoxicating himself with full 
 draughts of nectar at the house of Gunnlo^ (p. 903-5), flies away 
 in eagle's shape, ' dminnis hegri 3 being a circumlocution for the 
 divine bird. Hegri stands for hegri, hregri, AS. hragra, OHG. 
 heigiro, hreigiro, e^wSto?, one large bird instead of another. 
 When OSinn swilled the drink he had longed for, and enjoyed the 
 favour of the fair giantess, he was fettered in eagle's feathers, 
 i.e. put on the form of an eagle. How like the myth of Zeus, 
 when, transformed into an eagle, he carries off Ganymede, and 
 makes him pour out nectar for him ! (see Suppl.). 2 
 
 The Romans framed a system of augury of their own, not 
 based on the flight of wildfowl, but on the domestic breed of 
 poultry. The Greeks practised an aXeKrpvofiavreia by laying 
 
 dogged him all day long to the single circumstance, that early in the morning a 
 snake had crawled across his path. 
 
 1 The description of this hall, and the impression its splendour must have 
 made on the strangers, is wonderfully like what goes on in Asgard during G-ylfi's 
 visit, Sn. 2. Conf. the similar Lombard story in the Chron. Salern. by Arichis 
 (Pertz 5, 479). 
 
 2 Those words in the H&vam&l, portraying the sublime rapture of immortality 
 and likewise the art of poesy, Scand. commentators have taken for a description of 
 ordinary drunkenness, against whose consequences we are warned in an Icel. poem 
 entitled ' Ominnis hegri.' 
 
1134 
 
 SUPERSTITION. 
 
 grains of corn on the letters of the alphabet, and letting a cock 
 pick them off. The Roman divination was simpler, according to 
 the eager or sluggish eating } or refusing to eat, of young fowls ; 
 every legion had its pullarius, who bred, fed and guarded the 
 fowls, and the consul held the augurium in his own house or tent : 
 ' pullis regitur imperium Romanum, hi jubent acies 3 says Pliny 
 10, 24 ; and Procopius 1, 316 gives examples. 1 Yet they also 
 observed the cries of the cock and hen : ( gallina cecinit 3 is 
 named amongst other bad omens for the bridegroom, in Terence's 
 Phormio iv. 4, 30 ; the gloss of Donatus makes it mean ' superi- 
 orem marito esse uxorem.' And in our own superstition (I, 83 ; 
 L, 23) a hen that crowed like a cock was held in horror. If a 
 listener under the henroost heard the cock crow, the omen was 
 happy, if the hen cried, it was sad (1, 105. 1055) ; the same thing 
 applies to droppings of the cock and hen (I, 230). The gander 
 too was supposed to prophesy (I, 847). The Esthonians dis- 
 tinguish between birds of bare and those of shaggy foot (M, 95) . 
 
 Often it is neither the flight of wayside fowl, nor the chance 
 encounter of a quadruped, but their appearing, their residing 
 in the dwellings of men that bodes them weal or woe. The 
 swallow (L, 9) and the stork are birds of luck (p. 672), one is glad 
 to see storks build on one's roof (I, 215). He that first sees the 
 stork fly in spring, is sure to go on a journey. To the Lettons 
 the titmouse foretokened good, its name is sihle, and sihleht is 
 to foretell (p. 683). A weasel or snake on the roof boded ill 
 (Suidas sub v. Xenocrates) ; ' anguis per impluvium decidit de 
 tegulis/ Ter. Phormio iv. 4, 29. So does a mouse nibbling at 
 your clothes, Sup. I, 184. Raven, crow or magpie on a sick house 
 is unlucky, or of double meaning, I, 120. 158. 496 (see Suppl.). 
 
 There were corpse-birds, birds of dole, whose appearing signi- 
 fied actual or impending death. I suppose the turtle-dove with 
 her melancholy wail to have been such to the Goths, by their 
 calling her hrdivadubo (corpse-dove) ; neither rpvycov nor turtur 
 conveys this collateral sense, the bird merely mourns her lost 
 mate ; 2 tales about her are coll. in Aw. 3, 34. One of the way- 
 
 1 Eecord of 788 in Marini no. 56, p. 94 : 1 et alia multa de vestra infidelitate 
 cognovimus ad pullorum comtum ' (r. cantum). 
 
 2 The Langobards used to erect, among the graves in their churchyards, poles 
 (perticas) in memory of their kinsfolk who had fallen in war or in foreign parts : on 
 
COCK AND HEN. COEPSE-BIEDS. 
 
 1135 
 
 birds, the owl, is also, and preeminently, in place here (Sup. I, 
 789 ; L, 8). Hartmann contrasts her flight across one's path with 
 that of the musar, hers appears to have been baleful, as his was 
 wholesome : Ms. 2, 174 says ' der iuweln flue' ne'er profited the 
 world. Ovid Met. 5, 550 : 
 
 foedaque fit volucris, venturi nuntia luctus, 
 ignavus bubo, dirum mortalibus omen. 
 
 Here metamorphosis strikes in : the owl was an enchanted person, 
 and strixj strinx (' e tectis strix violenta canat/ Tibull. i. 5, 52), 
 bruxa signify at once the bird and the witch that fly by night 
 (p.l039n.) : ' ululae, upupae, bubones toto anno in tectis funebria 
 personantes/ p. 481 n. ; f male ominatos cantus ulularum/ Chron. 
 S. Trudonis p. 379. The OHG. holz-runa, holz-miwja, hoh-muwo 
 (Gl. Flor. 988\ 996 b . Sumerl. 10, 65. 27, 44. 29, 74) translate 
 lamia, but they rather express wailing bodeful birds, or sprites 
 (of both sexes), who are heard whispering and muttering 
 (rounding, mooing) in the wood, p. 433. Hence also their name 
 of Mag-muhme (wailing aunt), Mag -mutter , Mage-weib ; 1 in the 
 Ackerman v. Bohmen, ed. Hag. p. 38, 'klagmut' should be 
 amended f klagmuoter.' In the Upper Harz hlagmutter, Mag- 
 weib, Magefrau mean a spectral yet winged being (Spiel's Archiv 
 2, 247) ; elsewhere it is called weh-klage (Sup. I, 863), leich-huhn 
 (lich-hen), grab-eule, todten-vogel, and in Brunswick the lapsch, 
 because of its lazy lingering flight (Brauns. anz. 1746. p. 236), 
 ' ign avus bubo/ which again calls up the old sense of feig (fey, 
 moribundus) . Other prognostics of death are, when the raven 
 belches. Sup. G, 1. 166, when a cock or hen trails straw, M, 77, 
 
 the top of the pole was fixed the wooden image of a dove, whose head or beak 
 pointed in the direction where the loved one lay buried ; Paul. Diac. 5, 34 (not 
 unlike the gyrating eagle on the palace-roof, p. 634), The dove represented the 
 sorrowing kinsman who set up the pole. Precisely so the Servians of to-day make 
 the cuckoo mourn for them (p. 682) : on a wooden cross 6 feet high are carved as 
 many cuckoos as there are survivors, esp. sisters, to mourn the dead. A girl who 
 has lost a brother can never hear the cuckoo sing without breaking into a flood of 
 tears ; kukumene ! is an interjection of grief, Montenegro, Stuttg. 1837. pp. 99. 100 
 All this setting up of doves and cuckoos brings to mind that of horses' heads on 
 poles and roofs (p. 659), of eagles on roofs (p. 633-4). 
 
 1 The Lausitz Wends call our wehklage boze sedlesko, God's little chair 
 [saddle?] : it appears either as a white hen, or as a beautiful white child, whose 
 piteous wailing and weeping announces impending misfortune. In Bohemian too 
 sedlisko is a seat and also the nightmare, perhaps because the demon mounts and 
 rides (incubus). 
 
1136 
 
 SUPERSTITION. 
 
 when the galadrot (charadrius) turns his head away from the sick 
 man (see Suppl.). 
 
 In the same way other animals give notice of a death : when 
 a priest is called in, and his horse lowers his head, Sup. M, 35 ; 
 when a black ox or cow has been killed in the house, I, 887, 
 which points right back to ancient sacrifices. Also the mole 
 burrowing in a human habitation 555. 601. 881, the cricket 
 chirping 555. 600. 930, 1 the woodworm ticking 901, and mice 
 nibbling at the clothes of a sleeper (see Suppl.). 
 
 Prophetic ants, Sup. K, 88 ; M, 99. A spider running toward 
 you early in the morning is unlucky, but there are luck-spinners 
 too, I, 134. Bosquet 219. A swarm of bees settling on a house 
 betokens fire, I, 160 or some disaster, 2 from those in Drusus's 
 camp downwards (Pliny 11, 18. Dio Cass. 54, 33. Jul. Obse- 
 quens de prodig. 1, 132). To Leopold of Austria they foretold 
 the loss of Sempach fight in 1386 : ' da kam ein imb geflogen, 
 in d'linden er genistet hat, an's herzogen waffen er flog als do der 
 selbig herzog wol fur die linden zog : das diutet frombde geste, so 
 redt der gemeine man/ Wackern. leseb. 708. It is usually a 
 flight of grasshoppers that announces stranger guests (Justinger 
 p. 160, conf. 271), or else a good take of salmon, ib. 379. Other 
 intimations of coming guests in Sup. I, 71-2-3. 889. 1028 ; K, 63 
 (see Suppl.). 
 
 Lifeless things, especially elements, can furnish omens. Flames 
 standing on the helmets or spears of warriors were a prognostic 
 of victory (vlktj^ avfjufioXov). Ssem. 110 a,b mentions a fire of this 
 kind, but not what it signified : ' hyrr leingi man a brodds oddi 
 bifaz'; and more plainly 151 b : ' of geirom geislar (rays) stofto/ 
 Tac. Ann. 12, 64: ' signa militum arsere'; 15, 7 : e pila militum 
 arsere.' Procop. de b. Yand. 2, 2 : tojv Sopdrwv auTot? tcl aicpa 
 irvpl TToWoy KareXafMirero, koX avrcov at al^fMal KaleaOat eirl 
 irkeidTov a(j)L(Tiv ehoKovv. Greg. Tur. mirac. Mart. 1, 10: c dum 
 haec agerentur, duae puerorum lanceae emissis flammis lumen 
 euntibus praebuerunt, ibantque fulgurantes hastae.' Before the 
 battle of Prague in 1620 a will o' wisp settled on the general's 
 
 1 Sometimes these ' heimen or grillen ' mean prosperity to the house, Sup. I, 
 313. 609. 
 
 2 ' Examen apum in arbore praetorio imminente consederat,' Livy 21, 46. 
 ' fastigium Capitolii examen apium insedit,' Tac. Ann. 12, 64. 
 
BEES. FLAMES. THINGS FOUND. 
 
 1137 
 
 flag, and was taken for a pledge of victory. This too is the 
 Dioscuri' s flame, that shone on the masts of ships, a saving sign 
 under stress of storm. Further, a candle that sneezes (spits), a 
 brand that snaps over (Sup. I, 889) betoken guests again; a candle 
 that goes out, death (150) ; one that burns roses (forms wick- 
 heads), good luck (252). To spill oil or wine, to pour water 
 under the table, were signs to the ancients, one good, the other 
 bad. The table squeaking, the rafters creaking, justified the 
 gloomiest auguries (Dempster 3, 9). Water sinking away or 
 rising indicated a death or famine (p. 590). When the fire 
 crackles, or salt is spilt, it is a sign of strife, Sup. I, 322. 534-5. 
 64. Connect with this the mythic interpretation of the bickering 
 flame, p. 242 : the god is present in the flame as in the bodeful 
 thunder. Gaps formed by earth tumbling in (gropar) prognosti- 
 cate a death (M, 95) ; from the sound of the first three clods 
 thrown into a grave, you can tell if others will die soon. A 
 splinter splitting off the floor is a sign of guests (I, 71, 1032), 
 a hoop bursting off a barrel, of death (I, 149) 1 (see Suppl.). 
 
 The custom of sprinkling barleycorns on the hot fireplace, and 
 watching if they leap up or lie still, I find in Burchard alone, 
 Sup. 0, p. 195 d , not in later authors; the Greek Kpidofiavrela was 
 different. 
 
 If in time of war two ears of corn were found on one stalk, it 
 was thought to prefigure the return of peace; 3 on the contrary, 
 for the cherry-tree to blossom twice in the year is a sign of war, 
 Sup. I, 1116 (see Suppl.). 
 
 Other things, without any augury or sorcery being founded on 
 them, are considered wholesome or hurtful : particularly things 
 found, begged or stolen. Thus the finding of a four-leaved clover, 
 of three whole grains in a baked loaf (Sup. I, 685), of a nail or 
 tooth off a harrow 539. 636, which enable the possessor to discern 
 witches (p. 1078), inventio acus vel oboli reservati (E, 11 r. b.), 
 
 < 1 Sueton. in Octav. 92 : 4 auspicia quaedam et omina pro certissimis observabat : 
 si mane sibi calceus perperam ac sinister pro dextero induceretur, ut dirum (like 
 Wladislaus, p. 1123) ; si terra marive ingrediente se longinquam profectionem forte 
 rorasset, ut laetum, maturique et prosperi reditus. 
 
 2 Elisab. Charlotte of Orleans writes July 17, 1695 : ' I am well weary of the 
 war ; pray, dear Louise, acquaint yourself if it be true that near Giessen they have 
 found a stalk, which the Landgraf of Darmstatt hath in safe keeping, whereon are 
 II ears, and if the like was found at the end of the 30 years' war.' It is also 
 believed that lightning will not strike a house where a stalk with two ears is kept 
 
1138 
 
 SUPEESTITION. 
 
 of a needle (K, 46) according as it turns head or point toward 
 you (I, 235), of a felloe off a wheel 351, of a horseshoe 129. 220 
 (Hone's Yrbk 1600) ; a begged loaf 13, a ring made of begged 
 silver pennies 352 ; a stolen duster 431, tie of a meal-sack 216, 
 loaf 183-8, timber 1000 (Firmenich 2, 33), fishing-tackle (K, 48), 
 weaver's knots. In finding things the favour of fortune comes 
 into play \ to things begged the labour, to things stolen the risk 
 of acquisition lends additional value : three gulps of begged 
 wine drive away the hiccup. And not only stolen property in 
 a particular case, but a thief's hand (p. 1073n.), a spur made out 
 of a gibbet-chain (I, 385), the gallows-rope itself (386. 921. 
 G, 1. 217), possess a peculiar virtue ; conf. the origin of the gal- 
 lows-mannikin, Deut. sag. no. 83 (see Suppl.)./ 
 
 A wheel placed over the gateway brings luck (I, 307) ; is the 
 notion of fortune's wheel (p. 866) or the sun's wheel (pp. 620. 
 701) at work here? Splinters of a tree struck by lightning, 
 coffin-splinters are of use (I, 171. 208). The bridal bed must 
 have only dry wood, but off living trees ; 1 other fancies about the 
 bridal bed 486-7. No picked up feathers, no hen's feathers 
 should be put in a bed 281. 346. 593. 
 
 Choosing of days prevailed among the Jews (Levit. 19, 26. 
 Deut. 18, 10), Greeks, and probably all heathens. Hesiod dis- 
 tinguishes between mother-days and stepmother-days, he goes 
 over all the good days of Zeus, and all the bad, "Epya tc. 'Hp. 
 765 (710) seq. Even if our names for the days of the week were 
 imported from abroad (p. 127), yet native superstitions may have 
 been mixt up with them from a very early time. f Nullus ob- 
 servet ' so preached Eligius, e qua die domum exeat, vel qua die 
 revertatur, nullus ad inchoandum opus diem aut lunam attendat.' 
 Hincmar 1, 656 : ' sunt et qui observant dies in motione itineris 
 et in inchoatione aedificandae domus.' Sueton. in Oct. 92 : ' ob- 
 servabat et dies quosdam, ne aut postridie nundinas quoquam 
 proficisceretur, aut nonis quidquam rei seriae inchoaret.' Pliny 
 28, 5: ' ungues resecari 2 nundinis Romanis tacenti, at que a 
 
 1 Odofredus in I. legata digest, de supellect. leg. : 4 mulieres quando nubunt, 
 volunt lectum de lignis siecis, sed de arbore vivente. sed in omnibus opinionibus 
 suisfatuae sunt.' 
 
 2 Tbe nails in general are carefully watched : when they blossom, i.e. have 
 specks of white, luck blossoms too. Much depends on which hand and what 
 finger the blossoms are on (Keusch). Pliny touches more than once on the 
 
LUCKY DAYS. GUIDING- BEASTS. 
 
 1139 
 
 digito in dice, niultoruni pecuniae religiosUTn.-' Even amongst us 
 the superstition survives, that the nails should be cut on a par- 
 ticular day, Friday especially. A day that will bring misfortune 
 is called verworfen, castaway, accursed (Sup. G, 1. 51). 1 The 
 ancient Germans appear to have kept Wednesday and Thursday 
 holy above all, after their chief gods Wodan and Thunar : the 
 Indiculus has a section < de feriis quas faciunt Jovi vel Mercurio.' 
 Later on I find no day more superstitiously observed than Thurs- 
 day, p. 191 ; also by the Esthonians, M, 59. One should not 
 move to a new dwelling on Thursday, for birds carry nothing to 
 their nests that day. On the other hand, Wednesday and Friday 
 are counted accursed witch-days, I, 613. 658. 745; separately, 
 Wednesday 567, Friday 241. 800. M, 59. 60. In records of 
 witch-trials (see the Quedlinburg), the devils mostly appear on 
 a Thursday or Tuesday. Monday too is a bad day for a fresh 
 beginning (I, 771. 821). Tuesday is the time to begin journeys, 
 to form marriage contracts. 2 Fat Tuesday, Swed. fet-tisdag, 
 Fr. mardi gras favours enterprises (K, 79. 84). Sunday is lucky 
 (I, 243. 634). The christians had, beside the great festivals, 
 many days in the year marked by something special, above all 
 St. John's; and almost every holy day stood in a particular 
 relation to sowing, planting, cattle-breeding and the like. The 
 Dan. shjer-torsdag in K, 168-9 is Maundy Thursday. Hardly 
 ever was a nation so addicted to day-choosing as the christians 
 in the Mid. Ages. The old heathen yule-days and solstices 
 coincided with Christmas and St. John's (see Suppl.). 
 
 Closely connected with angang and day-choosing is another 
 widely diffused superstition. As a prosperous day's work de- 
 pended on a favourable encounter at early morning, as the escort 
 of wolf or raven augured victory; so a tribe on its travels was 
 guided to its place of settlement by a divinely missioned beast. 
 Under such guidance colonies were founded, towns, castles, 
 
 resegmma unguium 28, 23 : ' e pedibus manibusque cera permixta ante solis ortura 
 anenae januae affigi jubent . . . digitorum resegmina unguium ad cavernas 
 iorniicarum abuci jubent, eamque quae prima coeperit trahere, correptam subnecti 
 coiio. inis significance of nail-parings is worth dwelling on, as our heathenism 
 ^p 814 Naglfar) m ^ * §reater ' makin S the world ' s end de P end upon them 
 500-1 paSSag6S in a Homil y of the 8th cent, on this superst., Pertz's Archiv 6, 
 
 2 So in Bohemia and Moravia. Lowe's Denkw. u. reisen 72. 
 VOL III. 
 
H40 SUPERSTITION. 
 
 churches built; the rise of new establishments and kingdoms 
 is hallowed by beasts, which, alien to all human ends, reveal the 
 higher counsels of the gods. 
 
 Greek and Roman story teems with examples. A raven leads 
 Battus and his emigrants to Cyrene (topag vJWctro, Callim. 
 Hymn to Apollo 66). The Irpini are so called from irpus, the 
 wolf that led them (Strabo 2, 208) } F16ki sacrificed for three 
 ravens to shew him the way: 'hann f£kk at bl6ti miklu, ok 
 bl6ta$i hrafna J?ria, J>a er honum shyldu lei$ visa, )mat ]?a hofSii 
 hafsiglmgarmenn engir lerSarstein i hann tima i NorSrlondum, 
 Islend. sog. 1, 27 ; the divine bird supplied the place of a load- 
 stone to seafaring men. It can hardly be a mere accident, that 
 the guides oftenest named are just the raven and wolf, Wuotan s 
 favourites, who presaged victory and weal. 2 In the Yita Severmi 
 c. 28 the hear acts as guide. The hart and hind also shew the 
 way, as Procopius 4, 5 makes the hind do to Cimmerian hunters. 
 So in Jornandes of Hunnish huntsmen : < dum in ulteriori Maeo- 
 tidis ripa venationes inquirunt, animadvertunt quomodo ex lm- 
 proviso cerva se illis obtulit, ingressaque palude, nunc progrediens 
 nunc subsistens, indieem se viae tribuit . . . niox quoque, 
 ut Scythica terra ignotis apparuit, cerva disparuit.' Here, instead 
 of the hunter story, Sozomen (Hist. eccl. 6, 37) has one about a 
 herdsman, though he knows the other one too : < forte fortuna 
 hos oestro percitus lacum transmittit, sequitur bubulcus; qui cum 
 terram trans lacum vidisset, tribulibus suis nuntiat. Sunt alii 
 
 * A bird admonished the Aztecs in Mexico to emigrate by calling down from 
 the tree « tihui ! ' i.e. let us go ! Majer's Myth, taschenb. 1813. p 63. 
 
 2 A name of happiest augury for a hero must have been the OHG. Wolf-hraban 
 Wolfram, to whom the two animals jointly promised victory. A ^ I noface that 
 no animal's name but the wolf's is ever compounded with gang ' : Wolfgang (Lup- 
 ambulus a.d. 1000, Act. Bened. sect. 6 pars 1 p. 3) designates a ^er° before ^ whom 
 goes the wolf of victory ; a similar presage may he in Wisant gan [j G ^;^Hrith 
 Lidalareis, Procop. de b. Goth. 1, 18 Mfcrnrte B«,8aMp«»). The heathen fa ^ 
 alone opens to us the meaning of old names, which are no product of pure 
 chance. There may be good reason for supposing that m the quaint old Spell 
 ^Martin and Wolfgang s invoked as shepherds' saints : one had sway over 
 ^e crow (raven), the other over the wolf. Servian mothers name » ™ ^ 
 have longed for, Vuk, wolf: then the witches can't eat him up. So Greeks and 
 E™s"nt Artro. Lyciscus a lucky name, OHG. 
 
 (the animal) wolfbizo, and there may have been a man's name WolfUzo one bitten 
 by the wolf and thereby protected. Vuk sub v •juko-yedma ' says, if one m he 
 family way eats of a lamb or goat that the wolf has bitten to de ^'^ 7 e o bab ^^ 
 gives birth to will shew a wound, which they call vukoyedzna i.e. wfc They 
 also cut the wolf's bite out of a lamb or goat, smoke-dry it, and preserve it as a 
 sanative (see Suppl.). 
 
GUIDING BEASTS. BUEIED ALIVE. 
 
 1141 
 
 qui dicunt cervum quibusdam Hunnis venantibus, cum per lacum* 
 ab illis fugeret, monstrasse viam.' Hunters the stag leads, herds- 
 man the ox, heroes the wolf. But christians, even warriors, will 
 rather have the deer for guide than the heathenish wolf : a doe 
 shewed the Franks the ford of safety over the Main, Ditm. 
 Merseb. ed. Wagn. 245 ; conf. Otto Fris. de gestis Frid. 1, 43 
 [and a white hart over the Vienne]. A raven the christians 
 would have taken for a messenger of the devil. Flodoardus in 
 Hist. Eemens. 1, 24 (ed. Duac. p. 145) relates one instance of 
 the eagle : ' conscenso silvosi montis vertice, dum circumferentes 
 oculorum aciem de monasterii corde volutant positione, subito 
 sublimi coelorum mittitur aliger index a culmine, per quern coelos 
 scansuro locus in terris beato depromeretur Theoderico. Nam 
 mysticus ales aquila spatiando gyrans et gyrando circumvolans 
 locum monasterii capacem secans aera designavit. Et ut ex- 
 presses ostenderet quid Dominus vellet, unius fere horae spatio 
 supra ubi ecclesia construi debuit lentis volatibus stetit ; et ne 
 hoc ab incredulis casu contigisse putaretur, ipso natali Domini 
 die quadriennio continuo supervolando monasterium circumire, 
 mirantibus plurimis, eadem aquila cernebatur.' A flying hen 
 indicates the site of the future castle, Deut. sag. no. 570. Boun- 
 daries are hallowed by the running or walking of a blind horse, 
 of a crab, EA. 86. Where the fratres Philaeni had won the 
 new frontier by running, they let themselves be buried alive 
 (hie se vivos obrui pertulerunt), Pomp. Mela 1, 7; the true 
 reason of this ratification by burial will be made clearer pre- 
 sently. Remus had seen six, and "Romulus twelve vultures fly 
 auspicious at the founding of their city, Nieb. 1, 248 (see SuppL), 
 We know how the old Northmen conducted their migrations 
 and settlements under convoy of the gods. They threw over- 
 board the ondvegis-sulur or set-stolhar they had brought with 
 them from the old country, and wherever these drifted to, there 
 they landed. On such wooden posts was carved an image of the 
 god in whom they trusted, and he pointed them to their new 
 habitation; see esp. the Isl. sog. 1, 76-7. 234. 
 
 But not only did beasts point out a place for building on, it 
 was often thought necessary to immure live animals, even men, 
 in the foundation on which the structure was to be raised, as if 
 they were a sacrifice offered to Earth, who bears the load upon 
 
1142 SUPEESTITION. 
 
 her: by this inhuman rite they hoped to secure immovable 
 stability or other advantages. Danish traditions tell of a lamb 
 being built in under the altar, that the church might stand un- 
 shaken ; and of a live horse being buried in every churchyard, 
 before any corpse was laid in it (p. 844). Both lamb and horse 
 occasionally shew themselves in church or churchyard, and the 
 apparition betokens a death (Thiele 1, 136-7). Even under other 
 houses swine and fowls are buried alive (1, 198). Superst. I, 
 472 says, a long spell of good weather can be brought on by 
 walling-in a cock; and 755 a cow's ' running 3 be prevented by 
 bricking up a blind dog alive under the stable-door. In time of 
 murrain, the Esthonians bury one head of the herd under the 
 stable-door, that Death may have his victim (M, 69) - 1 When 
 the new bridge at Halle, finished 1843, was building, the common 
 people fancied a child was wanted to be walled into the founda- 
 tions. To make Liebenstein Castle impregnable, there was 
 walled-in a child, whom its mother for base gold had parted with ; 
 while the masons were at work, says the story, it sat eating a roll 
 and calling out, 'Mother, I can see you/ then, 'Mother, I see 
 a little of you still/ and when the last stone was let in, < Mother, 
 I see nothing of you now' (Bechst. Thiir. sag. 4, 157; conf. 206). 
 In the outer wall of Reichenfels Castle a child was built in alive : 
 a projecting stone marks the spot, and if that were pulled out, 
 the wall would tumble down at once (Jul. Schmidt p. 153). 
 Similar stories in Spiel's Archiv. 1, 160 with the addition, that 
 latterly, by way of symbol, empty coffins were built in. A ram- 
 part had to be raised round Copenhagen, but every time it was 
 begun, it sank down again : so they took a little innocent maiden, 
 set her on a chair before a table, gave her toys and things to eat ; 
 then, while she amused herself with eating and play, twelve 
 master-masons built a vault over her, and amid music and loud 
 minstrelsy threw up the wall, which hath stood unshaken to this 
 day (Thiele 1, 3). Why they kept the child playing and happy, 
 and prevented her crying, I have explained at p. 46. It is the 
 vulgar opinion in Greece, that whoever first goes by, where they 
 
 i Und hadden de delver sich mit groten unkosten a * ^VolL'n s edet 
 (brushwood) daran versocht, den ort to dempen, konden mcht ; de olden seden, 
 rln^Ztleri, men scholde ein kat edder hunt darin drenken* .Als diser ■ gebleven, 
 wert it mit der lichte togeslagen (easily stopt upj, Neocor. 2, 340. Conf. m cnap. 
 XXXYI. inserting the shrewmouse into the ash. 
 
BUILT IN ALIVE. 
 
 1143 
 
 are laying the foundation-stone of a new building, shall die 
 within a year ; the builders, to avert the calamity, kill a lamb or 
 a black cock on the stone, just as at Frankfort they made a cock 
 run across the new-made bridge, DS. no. 185. At Arta a 
 thousand masons wrought at a bridge : all that they raised in the 
 day rushed down at night. Then sounded the archangel's voice 
 from heaven : ( unless ye dig thereinto a child of man, the masonry 
 shall not stand ; yet no orphan nor stranger shall ye bury,, but 
 the master-builder's wife/ When the wife came to the workmen, 
 the master pretended his ring had dropt into the foundation, and 
 the woman offered to fetch it out, then swiftly they set to work 
 to tuall her in ; dying, she pronounced a curse on the bridge, 
 that it should tremble like a flower-stalk (Tommaseo's Canti pop. 
 3, 178). Still more touching is a Servian legend on the building 
 of Scutari : For three years 300 masons laboured in vain to lay 
 the foundations of the fortress ; what they built by day, the vila 
 tore down at night. At last she made known to the kings, that 
 the building would never hold till two born brothers (or sisters) of 
 like name were put into the foundation. Nowhere could such be 
 found. Then the vila required, that of the three wives of the 
 kings she that carried out food to the masons the next day should 
 be walled up in the ground. When the consort of the youngest 
 king, not dreaming of such a decree, brings out some dinner, the 
 300 masons drop their stones around her, and begin to wall her 
 in; at her entreaty they left a small opening, and there she 
 continued for some time to suckle her babe, who was held up to 
 her once a day (Yuk 2, 5). Once, when the Slavs on the Danube 
 purposed founding a new city, the heads of the people, after the 
 old heathen wont, sent out men early before sunrise, to take the 
 first boy they met and put him. into the foundation. From this 
 child (Serv. diete, Boh. djte, Euss. ditya pi. deti, Pol. dziecie) the 
 town took its name of Detinets (Popov's Slav. myth. p. 25). And 
 the history of Merlin pp. 66—72 relates how, king Vortigern 
 casting to build him a strong tower, it did alway crumble down 
 or it were accomplished ; and the wizards spake sentence, that 
 the tower should in no wise be achieved, ere that the grounds-tone 
 were wet with a child's blood, that was of woman born, but of no 
 man begotten. May not we also connect with this superstition 
 some words in a sermon of Berthold p. 167 ? ' und wizze, wanne 
 
1144 
 
 SUPERSTITION. 
 
 ■du kint gewinnest, daz der tiuvel reht einen torn mit den Idndern 
 'hat uf dich gemuret/ lias with the children reared a very tower 
 on thy back (see Suppl.) . 
 
 Sect. 23 of the Indiculus superst., ' de sulcis circa villas/ leads 
 us to infer that round newly founded cities they ploughed fur- 
 rows, whose sacredness was a safeguard against the entrance of 
 evil. Precisely such was the Etruscan usage acc. to Yarro : 
 ' oppida condebant in Latio, Etrusco ritu, multa, id est, junctis 
 bobus, tauro et vacca, interiore aratro circumagebant sulcum. 
 Hoc faciebant religionis causa die auspicato, ut fossa et muro 
 essent munita ; terram unde exscalpserant fossam vocabant, et 
 introrsum factum murum, postea quod fiebat orbis, urbs/ The 
 bull and cow were white, Ov. East. 4, 825 on the pomoerium of 
 Romulus :: 
 
 Inde premens stivam signavit moenia sulco, 
 alba juguin niveo cum bove vacca tulit. 
 
 In the Comitium a vaulted chamber was built, and stocked 
 with the firstlings of all natural products that sustain man's life, 
 Eest. sub v. mundus. Nieb. 1, 251. 
 
 Some superstitious rites, apparently of great antiquity, are 
 practised on such different occasions in early and in recent times, 
 that - it is hard to make out their meaning. In Burchard, Sup. 
 C, 195 c , a ivaggon is divided in two, and a corpse on the bier is 
 carried between ; in I, 929 a girl suspected of pregnancy is made 
 to pass through a harvest-wain so divided. Waggon and plough 
 are reckoned holy implements, in the midst of which no cheating 
 or juggling can subsist. 
 
 About walking through a cutting in the ground and the cleft 
 of a tree, see next chap., under Remedies. It is with a different 
 view that women creep through the stretched membrane in which 
 a newborn foal has lain, or through a horse-collar, Swed. sela, 
 Sup. K, 167. 
 
 Again, one is not to stride over another person (Sup. I, 45), 
 nor slip through under the pole of a vehicle 618 ; nor should 
 women in a certain condition mount across the pole or shafts 729. 
 925; they should also avoid having anything hanging or tangled 
 above them 688. 933. This resembles the rule, not to turn wood 
 in the Christmas week (Sup. K, 134), nor beat cattle with turned 
 
DB AWING A FUBBOW. DEEAM INTEBPBETING. 1145 
 
 wood 58, lest it cause similar twistings and convulsions in man 
 or beast. 
 
 I close with a few words on interpretation of dreams. To 
 the A. Saxons dream meant jubilum, ecstasy (p. 901) ; so is the 
 OS. ' Drohtines drorn 3 = heaven, Hel. 54, 11. 63, 14. 85, 21 to 
 be taken as ' Dei jubilum, gaudium/ as opposed to ' manno, 
 liudo drom' (p. 795), the transitory dream of this world. For 
 somnium stood the AS. swefen, OS. suebhan ; the ON. svefn is 
 simply somnus, and sofna to fall asleep, MHG. entsweben is 
 sopire, lull to sleep, which again has to do with OHG. suep (aer), 
 so that sleeping and dreaming properly mean trance or ecstasy, 
 the spirit's soaring away into the air (conf. arprettan, p. 1083). 
 This is closely conn, with Lat. sopor, and sompnus, somnus, 
 somnium. Both OHG. and ON. seem to confine their troum, 
 draumr to the sense of somnium. The Gothic word for oveipos 
 (dream) is lost to us. Instead of our proverb ' traume sind 
 schdume,' dreams are foams, I have found a more truly rhym- 
 ing ' traume sind gdume 3 (Ettner's Chemiker 469 and Apoth. 
 132), i.e. observations (MHG. goume, troume, but schume). 1 
 Even antiquity did not believe in all dreams, only in difficult 
 ones, dreamed at particular times or places. To interpret dreams 
 is iu OHG. antfriston, N. Boeth. 51, more simply sceidan, MHG. 
 scheiden, Diut. 3, 97, bescheiden, Walth. 95, 8. Nib. 14, 2. 19, 
 2 ; traumsclieider meant soothsayer. The AS. had swefn reccan, 
 ON. draum rd&a (see Suppl.). 
 
 Dreams are foretokenings of the future, rising out of images 
 and impressions of the past ; they and the figures in them might 
 be called a writing or rune of destiny (p. 406 n.), as Wolfram finely 
 says of Parzival 245, 8 : ' sus wart gesteppet im sin troum mit 
 swertslegen umbe den soum/ so was embroidered his dream with 
 sword- strokes round the border. Like the birds, they are 
 messengers of the gods, and publish their commands ; but other 
 daemonic beings send them too : ' ir boten kiinftigiu leit (coming 
 sorrows) sanden im slafe dar/ *Parz. 245, 4. On p. 905-6 we 
 had examples of the inspiring gift of poesy being imparted in a 
 
 1 Yet even in Diut. 3, 96 : ' waz iuwe ware gescumet,'' i.e. dreamt. And schaum 
 is backed by a still worse rhyme : ' traume sind faume ' (Kirchhofer's Sprichw. 842) 
 for feime. 
 
1146 
 
 SUPERSTITION. 
 
 dream. As birds play the leading part in angarig, as dreams 
 themselves are birds and come flying, we can understand why 
 even the subject-matter of a dream is so commonly a vision of 
 Mrds; in some few dreams of this kind we may perhaps detect 
 an echo of ancient myths. Kriemhild dreamt that two eagles 
 caught and mangled (erkrummen) before her eyes the wild falcon 
 she had reared; so ISiinn (the swallow?) was seized by the 
 eagle Thiassi, and OSinn the divine heron pursued by the eagle 
 Suttungr. Such images filled the fancy of the olden time : a 
 couple of dancers in the Rudlieb 8, 49 are thus elegantly de- 
 scribed : f ille velatfalco se girat, et haec ut hirundo.' In Koth. 
 3845 : ' mir troumite nahte von dir, wie ein valke qua me gevlogin, 
 und vuorte dich widir over mere/ In Sv. forus. 2, 64: f jag 
 dromte att min herres falfcar, de spande mig med sina klor, de 
 togo mitt hjerta utur mitt brost, och gjorde sig deraf ett bo/ 
 And there are disquieting dreams of bears, ivolvcs, boars p. 921-3 
 (see Suppl.). 
 
 Much depends on the time when and the place where dreams 
 are dreamt. They are truest after midnight, toward morning : 
 ' post noctem mediam, quando sunt somnia vera/ Ecbas. 227. 
 Eracl. 3723 ; ghosts appear just before dawn (a case on p. 894). 
 Yet Herzeloide dreams ' umbe einen mitten tac/ Parz. 103, 25. 
 
 As it is a grave question with newly married folk, whose 
 light shall burn longest at the wedding feast, which shall first 
 fall asleep on the wedding night, or get up from the bridal bed 
 (Sup. I, 15. 485. 717; M, 17); so the dreams and visions of 
 the wedding night are prophetic (see Child erich's in Aimoin 
 1, 8). Such a dream of Hvitastierna in Gothland, which ac- 
 quaints her with her posterity, is mentioned in the Gutalag 
 p. 106. No less important is the first dream in a new house 
 (Sup. I, 123; K, 61), but you must have counted all the rafters 
 before going to sleep. King Gorm is admonished to build a 
 house on a spot where none had stood before, and therein to 
 sleep and dream (Fornm. sog. 11, 4-6; conf. Saxo Gram. 1 79) 1 ; 
 whereas Halfdan the black (Saga cap. 7) is advised to dream in 
 a pigstye, and the dream will come true. Of dreaming in a new 
 bed, Fornald. sog. 1, 367. Again, a dream on New-year's night 
 
 1 ' You've ideas like an old house ' we say on the contrary to one whose remarks 
 are not to the point. 
 
DREAM INTERPRETING. 
 
 1147 
 
 comes true (Sup. I, 528). In Reinh. 88, when Chantekler has 
 told his ingeniously constructed dream, it is added : c manec 
 troum erscheinet sich iiber siben jar/ comes to pass in 7 years' 
 time. A great many dream-interpretations, which the common 
 people hold firmly to this day, are to be found in the very earliest 
 times (see Suppl.). 
 
 Certain dreams are so deeply rooted in Teutonic legend, that 
 we must place their origin far back, e.g. that of the treasure 
 which one is to be informed of on the bridge 1 (see Suppl.) . 
 
 Like dreams and augang, some other of the customs we 
 have noticed evidently rest on the strength of first and fresh 
 impressions. 
 
 We are glad to be rid of this heap of superstition ; yet, while 
 it filled the lives of our forefathers with fear, it ministered some 
 comfort also. 
 
 1 Agricola's Sprichw. 623. Praetorius's Wiinschelr. 372. Abrah. a S. Clara's 
 Jndas 1, 4. Ettner's Ung. Apoth. p. 132. Musaus's Volksm. 4, 65. R. Chambers's 
 Fireside stories p. 12, which prove the legend rife in various parts of Scotland. 
 
CHAPTER XXXVI. 
 
 SICKNESSES. 
 
 By the auger of the gods diseases are decreed, yet also their 
 mercy reveals healing remedies to man. All deities can be healers, 
 they seem to give their names to the herbs and flowers whose 
 healing virtues they make known. With the Greeks it is chiefly 
 Apollo and his sister Artemis from whom this knowledge is 
 derived ; our Wuotan, where he touches Apollo rather than 
 Hermes, represents him in the capacity of healer too (p. 149) ; 
 with Artemis and Athena skilled in leechcraft, we may here match 
 our Holda and Frouwa, replaced by Mary in later legend. A 
 special god of physic, AsUepios or Aesculapius, is Apollo's son 
 and a mere emanation of him. Of divine heroes, those who 
 practised this art were Herakles, Prometheus the giver of whole- 
 some fire, and Chiron : to set by the side of these, we have the 
 Norse Mimir, our own Wate and Wieland, after whom a healing 
 plant Wielands-wurz is named, and whose skill in smith-work 
 resembles that of Prometheus ; conf . chap. XXXVII. 
 
 As Homer celebrates Paeon's and Machaon's knowledge of 
 medicines and wounds, so the Gudrunlied says of Wate : 
 
 Si hseten in langer zite da vor wol vernomen (long known), 
 
 daz Wate arzet wasre von einem wildeii wibe : 
 
 Wate, der vil msere, gefrumete manegem an dem libe. 
 
 The wild wife, who doctored (made a doctor of) this far-famed 
 Wate, might well be a wise-woman, a half-goddess (p. 431-2). So 
 in Scotch tradition (R. Chamb. p. 34) the mermaid points out 
 healing herbs. Several such women appear in the Edda. Eir 
 belongs altogether to the circle of goddesses: f hon er Iceknir 
 heztr,' best of leeches, Sn. 36. I connect her name with the 
 Goth, aims nuncius, AS. arian, ON. eira parcere, and OHG. 
 Irinc (Goth. Eiriggs?); Eir would be the indulgent helpful 
 goddess and errand- woman. Bat another passage, Ssem. IIP, 
 
 ins 
 
WISE WOMEN. 
 
 1149 
 
 significantly places her among the handmaidens of wise Mengloff 
 (p. 423-4) : 
 
 Hlif heitir, onnur HUfpursa, 
 ]?rr3ja ThiocPvarta, 
 Biort ok Bl%$, BMar, Fri&, 
 Eir oc Orbo&a. 
 
 Some of them seem to be giantesses, Hlifjmrsa and Orbofta, who 
 in Sn. 39 is wife to Gryrnir, and these fit in with the notion of 
 wild wife ; but the majority are transparent personifications of 
 moral ideas, Fdcf the mansneta or parca (Goth, f reidian parcere) , 
 JIUf tutela or parca, from hlifa parcere, which comes to the same 
 thing as Eir, and throws a welcome light on the Latin parca 
 itself. All the more right have we now to place Biort in 
 immediate connexion with Berhta, as I conjectured on p. 272 n., 
 and BU& with Holda : these healing women lead us on to wise 
 women, divine women. And that the gift of healing is in ques- 
 tion here, is plain from the preceding and not less important 
 strophe : 
 
 Hyfjaberg J?at heitir, en ]?at hefir leingi verit 
 
 siukom ok sari gaman : 
 
 heil verSr hver, J?6tt hafi ars sott, 
 
 ef ]?at klifr kona. 
 
 I translate it : Hyfjaberg this rock is called, and has long been 
 to the sick and to wounds a solace ; whole becomes any woman, 
 though she have a year's sickness, if she climbs it. So that the 
 rock is a holy place, dedicated to Mengloft and her maidens, 
 where every sick woman that climbed it has found relief. The 
 exact meaning of Hyfjaberg, or as some read it, Hyfvja-, Hyfara- 
 berg, I cannot yet determine ; enough for us, that such mount 
 of healing accords admirably with the conception one has to 
 form of the wise -women of olden time : prophetesses, Parcae, 
 Muses, all are imagined dwelling on mountains. Mengldcf may 
 without more ado be taken to mean Freyja (p. 306-7), in 
 attendance on this highest goddess would stand the other 
 maidens of like nature ; and to the art of healing we have a 
 right worshipful origin assigned. Now too it is conceivable, why 
 Brynhildr, the valkyr dwelling on her mountain, had f lif me3 
 lgeknmg' (pharmaca cum medela) ascribed to her in Seem. 147 b : 
 
1150 SICKNESSES. 
 
 she is a wise woman skilled in magic, a pharmaceutria, herbaria, 
 and moreover understands the binding up of wounds (undir 
 dreyrgar yfir binda, Ssem. 220 b ), like Eiltgund in Walthar. 1408. 
 Oddmn lends her aid to women in travail, Saam. 239, and the 
 Tristan has made Isote's knowledge of physic famous. At 
 medicinal springs, by mineral waters, appears the white lady with 
 the snake (p. 588 n.), the beast of sovereign' st healing power, 
 servant to Aesculapius himself. The Servian vila too is a 
 physician, and heals wounds for a high fee, Yuk no. 321 [so the 
 Bulgarian yuda or samodiva, Aug. Dozon's Bolgarski pesni no. 
 3, etc.] . 
 
 We see from all this, that medical science in heathen times was 
 half priestly, half magical. Experience and higher culture gave 
 the priests a knowledge of healing powers in nature, from the 
 sacredness of their office proceeded salutary spells, the use of 
 remedies was backed by sacrifice, nay, great cures and the avert- 
 ing of pestilence could only be effected by sacrifice. Thus all 
 through the Mid. Ages we find the christian priests also possess- 
 ors, above other men, of medicine and the art of using it. Yet- 
 some part of the old pagan science passed into the hands of wise 
 men and women, who by retaining superstitious rites, and mis- 
 using real remedies, incurred the reproach of sorcery. Like 
 witchcraft (p. 1038-9), and for the same reasons, the old ways of 
 healing fell mainly into the hands of women (see Suppl.) . 
 
 A physician was called in Goth, lekeis, OHG. lahM, AS. Icece, 
 ON. Icehnir, Icehnari, 1 Swed. lalcare, Dan. lage ; the Engl, leech 
 has sunk into the sense of peasant or cattle doctor. The MHG. 
 lachenceve, lachencerinne meant sorcerer, sorceress (p. 1037), 
 though still perhaps implying the use of remedies, as in ' lachenen 
 und fiirsehen/ Superst. D, 38 r., and lechen = healing, Quedlinb. 
 witch- trials p. 77. From Teutonic nations the word must in very 
 early times have spread to Slavs, Lithuanians, Finns : O.S1., Boh., 
 Buss. Velar', Serv. liehar, Pol. leharz, Lith. lehorus, Fin. Idakarii 
 or can we have got it from the Slavs ? I have tried to shew a 
 Teutonic root for it no. 300, a Slavic might be harder to find : 
 to SI. liek, lek (remedium) answers our OHG. lahhan. Other 
 
 1 ' Lffiknis heudur ' ; ' lselmir vera, ok Imnna sar at sia,' Sasm. 194-5 a . 
 
LEECH, PHYSICIAN. 
 
 1151 
 
 names are taken from the notion of helping, bettering, as betan, 
 boten (mederip. 1036) ; ON. grcefta (sanare) , grce^ari (chirurgus, 
 medicus), from gr6(5 (growth, getting on, gain) ; MHGn. heilaare 
 (medicus), Karl 45. Our arzt appears already in OHGr. as arzat, 
 0. iii. 14, 11, MHG. arzet, M.Nethl. ersetre, Diut. 2, 223 a ; 
 O.Fr. artous, art ox ; the root seems to be the Lat. ars, though 
 arzat cannot come straight from artista. 1 The Prov. metges, 
 Ferabr. 547. 1913, mege (Raynouard 3, 173), O.Fr. mires, mirre 
 are from medicus. 2 The ON. f liF imputed to Brynhild is better 
 spelt lyf, being the Goth, lubi (which I infer from lubja-leisei, 
 herb-leasing = (pap/ia/ceta, Gal. 5, 20), OHG. Iwpjpi, MHG. luppe ; 
 from the sense of permissible, healing (frappa/cov, arose that of 
 poisonous, magical, just as our gift meant at first donum, then 
 venenum. The luppari (veneficus) has a luppara (venefica) to 
 match him, the herb-man his herb-woman, herbaria, jpharmaceu- 
 tria. In Saxo Gram. 16 a maiden cures wounds, at 25 he calls 
 Wecha medico, ; and Thorlacius in Obs. 4, 279 has collected other 
 instances of women healers. 3 Amongst our peasantry there are 
 old women still who profess ( boten/ stroking, pouring, and charm- 
 ing by spells (Sup. I, 515. 865). It is remarkable that healing 
 spells can only be handed down from women to men, or from 
 men to women (I, 793 ; conf. p. 1107) : we have seen how so 
 ancient a worthy as Wate had learnt his art of a woman. It is 
 principally shepherds that now pass for cunning mediciners (Sup. 
 L, 35 French); formerly any kind of herdsmen and hunters: 
 ' bubulcus, subulcus, venator/ 0, int. 43. In the Mid. Ages 
 itinerant leeches went about the country cheapening their drugs 
 and skill to the people, usually attended by a man who played 
 amusing tricks ; for proofs see Rutebeuf's Diz de l'erberie (Meon 
 nouv. rec. 1, 185—191 ; oeuvres 1, 250-9; simil. in 1, 468—477), 
 and the Easter play in Hoffm. Fundgr. 2, and in O. Boh. in 
 Hanka 7, 198. These vagrant herbalists, quacks, lithotomists, 
 
 1 ' Temperie (medicine) uz wiirze kraft,' Parz. 643. 23. ' Lahhinonto temperan- 
 do,' conf. Mous. 393. [Arz-at, ers-etre are prob. from apx-iarpos : the Greek prefix 
 arch- becomes erz- in German words.— Trans.] 
 
 2 The Ed. of the Garin 2, 89 would derive mire from the Arabic emir ; but a 
 Fr. r is often developed out of d, t, as lerre latro, beurre butyrum [these by assimil. 
 with an r already present] . 
 
 3 Pomp. Mela 3, 6 of Gaulish women : ' putabantur ingeniis singularibus 
 praeditae, et sanare quae apud alios insanalilia sunt^ ; whereas at Home we find 
 women forbidden to treat certain diseases. ' 
 
1152 
 
 SICKNESSES. 
 
 are a mine of information on the methods of popular leechcraft. 
 Greg. Tur. 9, 6 mentions a conjuror and doctor Desiderius, who 
 wore a coat of goat's hair; the 0. Slav, ball means physician, but 
 strictly conjuror, Glagolita 67 b (see Sup pi.) . 
 
 Crescentia, a pious persecuted saint, receives from Peter or 
 Mary, who fill exactly the place of pagan gods, the gift of healing 
 all diseases, Kolocz. 267, or acc. to the 0. Fr. poem (Meon n. r. 
 2, 71-3) only leprosy. She herself might pass perfectly for a wise 
 woman, and is actually charged with being a sorceress. Queens 
 too in ancient times are credited with power to quench certain 
 maladies by their touch : in Bother 32 b . 33 a the queen strokes 
 the lame and crooked with a stone; and a similar virtue was 
 ascribed to hereditary sovereigns of France and England (Hone's 
 Yrbk p. 799). If a woman has had seven sons in succession, 
 the seventh can heal all manner of hurt (Sup. I, 786) ; by Ettner's 
 Hebamme 906, Maulaffe 699, his touch cures wens at the throat. 
 French Sup. L, 22 makes it the fifth son. There is no end of 
 superstitions about this seventh or fifth son : in E. Friesland they 
 say he becomes a walrider ; does that mean one who rides to the 
 foughten field? conf. wel-recke, p. 418n. What seems a counter- 
 part of it is, that when 7 girls running are born of one marriage, 
 one of them becomes a werwolf, I, 1121. A child that has never 
 known its father is able to disperse tumours (fondre les loupes), 
 L, 21. A firstborn child, that has come into the world with 
 teeth, can cure a bad bite, K, 29. 37. All this borders closely on 
 the power to bequeath or transfer the gift of prophecy and the 
 art of weather-making, pp. 1088. 1107: the healing art was as much 
 sacerdotal as the business of fortune-telling (see Suppl.). 
 
 The distinction between sacrifice and healing would perhaps be 
 stated most correctly by saying, the one was aimed at sickness 
 threatened, the other at sickness broken out. Preventive sacri- 
 ficial rites have no doubt been preserved longest in pastoral life : 
 herdsmen made their cattle run through the flames, once a year, 1 
 
 i One Soman rite I quote from Cato de re rust. 83 : Votum pro bubus, ut vale- 
 ant sic facito. Marti Silvano in silva interdius, in capita singula bourn votum 
 facito f arris adorei libras iii. et lardi p. iv s. et pulpae iv s., vim sextarios tres. Id 
 in unum vas liceto conjicere, et vinum item in unum vas liceto conjicere. Lam 
 rem divinam vel servus vel liber licebit faciat. Ubi res divma facta ent, statira 
 ibidem consumito. Mulier ad earn rem divinam ne aclsit, neve videat quomodo nat. 
 Hoc votum in annos singulos, si voles, licebit vovere. 
 
HUMAN DISEASES. 
 
 1153 
 
 or whenever pestilence approached. But sacrifices were also 
 performed in severe cases of actual sickness. 
 
 Our medical learning of today, as it did not proceed from the 
 people, has by degrees banished nearly all our native names for 
 diseases, and replaced them by Greek or Latin words. But as 
 those names often bring us face to face with old-world notions 
 about sickness and its cure, it will be needful to present at any 
 rate the most important. 
 
 In the Mid. Ages krank has only the sense of debilis, infirmus, 
 OHG. wana-heil, not of aeger, for which the term was siech, Goth. 
 siuhs, OHG. sioh ; hence morbus was expressed not by krankheit, 
 but by sucht, Goth, sauhts, OHG. suht, ON. sott, whereas now we 
 attach to sucht the moral notion of hankering, and only retain its 
 old meaning in a few compounds such as schwindsucht, gelbsucht, 
 etc. There is the same relation between the OK J>ra (desiderium, 
 aegritudo animi) and likpra (lepra), conf. Sw. tra, helletra, Dan. 
 traa, helletraa, DV. 2, 180. General words, expressing also the 
 bodily pain of sickness, are OHG. suero, MHG. swer, and OHG. 
 MHG. we, wetago, wetage (like our siechtage) . But a sick man is 
 also called in OHG. bettiriso (clinicus), O. iii. 14, 67; MHG. 
 betterise, Parz. 502, 1. 813, 16 ; AS. beddrida bedridden: a term 
 specially used of men enfeebled by age, ' der alte betterise/ who 
 can no longer rise out of bed. In Scand. this painless ailment of 
 great age was called Ana sott, from king On or Ani, who had 
 secured long life by sacrificing his sons (p. 46), and at last lived 
 on milk like a child again, Yngl. saga cap. 29 (see Suppl.) . 
 
 It was christian to hold sickness a dispensation of God, heathen- 
 ish to see in it the handiwork of sprites, and something elvish. 
 Accordingly it is personified : it comes upon, surprises, attacks, 
 seizes, takes hold of, overpowers man : Sat/jbcov iire^pae, arvyepbs 
 Be ol expae Saificov, Od. 5, 396 [the daemon afflicts ; in the next 
 line the gods heal]. In the Hel. 92, 1 : 'mid suhtium bifangan, 
 bedrogan hebbiad sie dernea wihti. thea wredon habbiad sie 
 giwittiu benumune;' and in Versus Hartmanni (Canisius ii. 3, 
 203 : ' fugit pestis ab homine, quam daemon saevus miserat/ No 
 wonder that in the Edda an oath is exacted from diseases, as 
 from living creatures, to do no harm to Balder, Sn. 64. Like 
 death or destiny (p. 406), pestilence carries off : • suht farnam/ 
 
1154 SICKNESSES. 
 
 Hel 125, 20 ; in the Swed. oath <tra mig!' we must supply 
 <ta^e' take: ita me morbus auferat ! In the Cod. Yindob. th. 
 49 8° no 94 I find the phrase 'eine suht ligen, zwo suht ligen/ to 
 lie one sickness, two s. ; < sich in die suht legen/ lay oneself (he 
 down) into, Reinh. 302. 320. 
 
 This daemonic nature of diseases makes people call them by 
 friendly flattering names to keep them away, just as they do to 
 horrible uncanny beasts, and avoid uttering their right name ; 
 they call a disease the good, the blessed, Schm. 2, 87. 3, 212. 222, 
 and the pestilence is addressed as gossip. There will be more 
 examples to quote in speaking of particular diseases (see SuppL). 
 
 Fever, OHG. fiebar, AS.fefor; Goth, heito, Mat. 8, 15 and 
 hrinno, Mk 1, 31. Lu. 4, 38, both for wvpeTos, and both fern.; 
 OHG. has no corresp. hiza, prinna. The Swiss have hitz and 
 brand (Tobler 74 a ), and the AS. Ml, Beow. 3469. 3692 seems 
 to be burning fever, from ad ignis, so that the OHG. would be 
 eital. An OHG. rito masc, Gl. Mons. 391, from ritan to ride, 
 not from ridan to writhe, as fever does not twist like the cramp ; 
 and the AS.- word should be spelt rida, not wriSa ; Lye has 
 nderoff febris. It is imagined as an elf who rides the man with 
 rein and spur: < der alp zoumet dich/ bridles thee; 1 der mar 
 rUet dich/ P- 464; ON. ' mar a ^racfhann/ Yngl. s. cap. 16 ; < der 
 rite bestuont in/ stood upon him, Alex. 2208. In Em 10834 
 and Eracl. 3166 suht, fieber, rite are named side by side, are 
 therefore distinct; in En. 10350 'suht und rite 1 ; 9694 < suht 
 un&fieber'; 9698 ' diu minne tuot kalt und heiz mer dan der 
 viertage rite/ love makes hot and cold like the quartan ague. 
 In curses : ' habe den riden und die suht umb dinen hals ! ' about 
 thy neck, Morolt 715. ' die suht an iwern losen kragen ! 3 your 
 unruly neck, Reinh. p. 302-12. ' nu muoze der leide ride vellen V 
 sore fever fell him, Karlmeinet 110. Bide seems to be especially 
 ague, which is sometimes called frorer, Sup. I, 183; though we 
 also hear of ' ritten frost * and ' ritten hitze.' Imprecations com- 
 mon in the 15-16th cent, are : < may the ritt shake you, the jarritt 
 (yearlong fever), the gcehe rite (swift r.) be at you ! ' < May the 
 ritt shake you to your bones/ Garg. 96 a . ' Ins ritts namen habt 
 rhu/ H. Sachs iii. 3, 10 c . They said : < whence brings him the 
 ritt?' the same as the devil, p. 1113. Boner's well-told Fable 
 48 deserves attention : the rite appears in person (in what shape ?), 
 
HUMAN DISEASES. 
 
 1155 
 
 and holds a dialogue witli the flea. It is plainly [not ?] of Mid. 
 Age invention ; Petrarch epist. 3, 13 relates it of the spider and 
 the gout, and calls it anilis fabella. In Bavaria fever is personi- 
 fied as leutelmann, shaker, Schm. 1, 219 ; a spell against fever 
 speaks of 72 fevers. Eussian superstition supposes nine sisters 
 who pJague mankind with fevers ; they lie chained up in caverns, 
 and when let loose, pounce upon men without pity (Gotze's 
 Buss, volksl. p. 62). My explanation acquires certainty from 
 the Esthonian phrase ' ay an walged, ay an halli,' I ride the white, 
 I ride the gray, i.e. I have the ague (Rosenplanter's Beitr. 12, 
 42-3). 
 
 The Greek eVtaXr?;?, ifyiaXrris, literally on-leaper, was a dae- 
 monic incubus, an alp, elf, who causes the feverish oppression 
 of nightmare ; and rj-iriaXns, rjirioXns nightmare, and rjiriaXo^, 
 r/Tr/oXo? fever, fever-chill, meant the same thing, though gram- 
 marians tried to separate them by difference of accent. Add to 
 this, that in Aristot. hist. an. 8, 26 rjirloXo^ turns up in the sense 
 of butterfly, and the notions of spirit, elf and butterfly constantly 
 run into one another (pp. 829. 917). In Lith., drugis is butterfly 
 and fever-bird, in Lett., drudsis flying moth and fever. Lith. 
 druggis kreczia, Lett, drudsis kratta; the fever shakes (one). 
 
 An AS. manuscript on diseases and remedies quoted by Wanley 
 pp. 176—180 (conf, supra p. 140) has at p. 180 celf-ddle Wdom, 
 cure for elf-burn, celfcynne-sealf, elf-salve, nihtgengean sealf, 
 night-wives' salve. 1 Elsewhere I find an ailment celf-sidenne. 
 
 By the red and the white dog in Ettner's Unw. doctor 436 we 
 prob. are to understand measles or rose-rash; red dog again in 
 the Leipz. avanturier 1, 86. The Persians call scarlet-fever 
 al, and picture it as a rosy maid with locks of flame, Atkinson 
 p. 49. 50 (see SuppL). 
 
 By gout (gicht f.) we understand a pain in the limbs, arthritis ; 
 in older Germ, it was neuter : ' daz gegihte brichet (breaks) sie/ 
 a. Heinr. 886. Ulr. Trist. 1461. < daz gegihte brach ir hend 
 und frieze/ Bab. 1060; hence our ' gicht-bruchig,' palsied. ' daz 
 wiietende gihte/ Renner 9904. As we also find darm-gicht (in- 
 testinal g.) for colic, and ' sun-giht 3 on p. 61 7n. meant the sun's 
 
 mia \l h 3, f ^nnesealf and wiS nihtgengan, and Jrffcm monnom > deofol 
 
 Bor1 S )"wl' (s^p 89^ the men the devil honfes (coV 
 
 VOL. III. 
 
 b 
 
1156 SICKNESSES. 
 
 gait, going, turning, I think gicht was a general term denoting 
 the shooting, twisting and tugging of pain in the body ; and a 
 derivative corresp. to the Goth, gahts (innagahts, Gramm. 3, 
 518) . M. Nethl. jicht, Icel. %H, Bw. gikt, Dan. gigt. The Gothic 
 renders irapaXvTiKos by us-UJ>.a, as if beside one's limbs, having 
 no use of them; an OHG. urlido is not found. <Ein siechtuom 
 heizet pogrdt' = leme, a lame palsied state, Parz. 501, 26 is a 
 corruption of podagra, which was also twisted into podagram. 
 More Teut. are fuoz-suht, AS. fot-ddl (podagra); zipperlein I 
 do not find before the 16th cent. M. Nethl. fledersin, fledercine 
 (arthritis), Leven van Jesus p. 52, and <fl. in vote ende in lede/ 
 Doctrinale 3, 1030; in D'Arsy's Woordenboeck, Amst. 1699, 
 <fiedecvjn,flerecijn, la goutte (chiragra)' ; did the word mean a 
 moth or butterfly that brought on the disease ? (see Suppl.) . 
 
 The flying gout that shifts from one part to another (arthritis 
 vaga) was cllled in N. Germany (Holstein, the Baltic coast), at 
 least as late as the 17th cent., ' dat varende, lop ende deer/ and 
 in some parts of L. Sax. and Westph. < de varen, de varende, de 
 lopende varen, 3 the faring, running (sprites or things). ^ So that 
 this disease again was regarded as a spiritual- animal being winch 
 had been conjured into the body. Still plainer are the names 
 'die fliegenden elbe/ 'die gute hinder en' (Brunswk), f die gute 
 holds' (abt Gottingen), exactly what the elvish ( things 3 were 
 called that witches conjured into people (p. 1074). And they 
 likewise were imagined in the form of butterflies or worms, which 
 caused gnawing pains and swellings in the joints of the hands 
 and feet. 1 The disease being an obstinate one, and often hard 
 to cure, the common people set it down as the work of witches. 
 It is also called the hair-worm, and in the Netherlands jumping 
 gout. A spell classifies gouts as running, staying, trembling, 
 evening, and growing gegicht. 
 
 But the operations of the holden must have been far more 
 extensive, and concerned in many more diseases. The Hollenzopf, 
 Wichtelzopf (plica polon.) was spoken of, pp. 464. 474. In Russ. 
 the plica is volosets, which borders on Volos p. 625n., but comes 
 from volos, vlas, hair. A witch confessed (Voigt's Abh. p. 122) 
 
 i Joh. Weyer's Arzneibuch (J. Wier, Piscinarius, b. at Grave in Brab. 1515, d. 
 at Tecklenb. 1588), Frkft 1583, p. 27. Henr. Meibom de arthritide vaga scorbutma, 
 Helmest. 1668. 1, cap. 1. 
 
HUMAN DISEASES. 115? 
 
 that there were nine sorts of holdichen : the riding, splitting, 
 blowing, wasting, flying, swelling, deaf, dumb, blind. 
 
 The Poles also call ivorms that breed diseases in man Maze 
 ludzie, white folk, i.e. elves (Biester's Neue Berl. mon. schr 
 1802. 8, 230). 
 
 We apply the term fluss (rheuma) to several morbid affections, 
 some slight, others dangerous to life, as stichfluss catarrh, schlag- 
 fluss apoplexy. The latter is said to touch, hit, strike ; MHG. 
 der Gotes slac (stroke) ; later, die geivalt (might) Gottes, die hand 
 Gottes, Ettn. unw. doct. 224. <traf mich Gottes gewaW = 1 had a 
 stroke, Brunsw. anz. 1745. p. 2022 (from Life of Mat. Schwarz, 
 an. 1547) ; conf. supra p. 19n. Yet the < stroke of God' 1 ex- 
 presses also the quickness and ease of this mode of death (mors 
 lenis repentina), compared with those that chain us long to a 
 bed of pain: hence another name for apoplexy was 'das selig,' 
 the blessed. We may compare the dwarf-stroke, dverg-slagr, 
 palsy, p. 461. The Bohemians distinguish Bozj moc (God's 
 might) epilepsy, from Bozj ruka (God's hand) apoplexy (see 
 Suppl.). 
 
 The term falling sickness for epilepsy occurs as early as Diut. 
 2, 193 b , 'valjandia suht (caducum morbum)'; <daz fallende 
 ubei; Fundgr. 325 ; < fallender siechtag/ Hutten 5, 171. Other- 
 wise : the sorrow, the misery, the sore trouble, the evil being, the 
 scourge, the weed (Jul. Schmidt p. 136). M. Nethl. vallende evel 
 Mod. Netnl. vallende zieMe, Sint Jans evel, grot evel, gramschap 
 Goods, wrath of God, Huyd. op St. 1, 569. In Melander's Joco- 
 ser. 1, 434: ' may the gnucken touch you!' gnuk being LG 
 for knock. 'The tropf has touched him/ Erasm. Alberus 39* 
 i.e. the stroke [apoplexy?] ; M. Lat. gutta, gutta cadiva, 0. Fr 
 la goute: 'cheent de gote/ Een. 25203, brought on by holding 
 the plompe (lotus, p. 654) in the hand. A particular species of 
 the drop occurs under the name of nesch or nesch-tropf Schmid's 
 Swab. Diet, gives from a MS. nasch as hiccough, singultus, 
 which (like sneezing, p. 1116) seems to have been regarded as 
 a mild case of apoplexy; Popowitsch p. 511 quotes noschtn as 
 hiccough, and in OHG. we find nescazan as well as fnescazan 
 smgultire, Graff 3, 782. I derive them all from the Goth, hnasqus 
 
 i 
 
 1 Atbs ndanyt, II. 12, 37. 13, 812 ; but not meaning a disease. 
 
1158 SICKNESSES. 
 
 mollis, delicate, AS. hnesc [Engl, nest, SI. nezhno], to which 
 also belongs OHG. hnascou, nascon, our naschen, to have a sweet 
 tooth. Mone's anz. 6, 463 pronounces nosch-tropf to be flying 
 goat, and gives a nosch-segcn (-charm) : ' I command thee nosch 
 with all thy fellows, for with thee are the stech and the krampj 
 gespat, geschoss, geicht and gesicht.' A further charm speaks ot 
 77 noschen: 'we will go into the man's house, and suck his 
 blood and gnaw his bones and eat his flesh'; but they get 
 conjured into a withered tree. A severer, longer ailment than 
 hiccough seems to be meant ; Mone connects nosch with nesso 
 in the OS. spell, but a LG. ss answers to a HG. hs, not to sk 
 sch; to me the connexion of the word with naschen, explain it 
 how you will, seems indisputable: <s6 dich din suht benascbe 
 (nibble at), daz dir hut und Mr abe ge !' skin and hair come off 
 
 (see Suppl.). . . 
 
 Krampf, spasm, convulsion, in children usually freise, freisig 
 gefrais, Sup. I, 474. 722, frdsel, Jul. Schmidt p. 121. 137. 
 ScMuerchen, LG. schiirhm (jumping toothache, tic douloureux), 
 liter, little shiver, twitch. But freis, frais often stands for 
 epilepsy too (Abele's Gerichtsh. 2, 429. 4, 218. 311). 
 
 Leib-weh, grimmen (krimmen, Nethl. krimpen), gripes, belly- 
 ache; die obere grimme, manm-mutter (Wier 107') ; hachmutter, 
 barmund,barmutter, Staid. 1,136; 'the bermutter has bit me, 
 Ibave the colic, Schm. 1, 217; Anstr. bervater bermutter 
 (HSfer 1, 77-8) ; tvdrmund, Staid. 1, 334; tribe, Fundgr. 321, 9 
 
 also means colic acc. to Hoffm. Ruhr (dysentery), durchlauj, 
 
 darmgicht (acc. to Gloss. Flor. 984*) uzsuht, Gl. Flor. 984' zuzsuht; 
 further, in Staid, aussncht (diarrh.). Bothe ruhr (bloody flux), 
 <der rothe schaden' (Aushelm 3, 236). 
 
 Lungensueht, AS. lungenadl (pneumonia); ' schwt-nge. odep 
 luno-e-sucht ' in Schweinichen 2, 256 is surely for schwmde- ? in 
 Austria < der sckwund,' our schwind-sucht consumption ; Abele s 
 Gerichtsh. 2, 303 says it seizes an ell's length of gut every year 
 
 Sdten-deehen (plexitis), OHG. stechido ; M. Nethl. lanc-evd, 
 Rein. 5401. Huyd. op St. 1, 569, from lane, Fr. flanc, OHG 
 lancha = ilia, lumbus, but I have not found an OHG. lanch-ujnl 
 morbus ilium. 
 
 Wasser-sucht, dropsy. OHG. has also wazar-chalp (water-ca t) 
 hydrops, Dint. 2, 181. Mone 8, 494; couf. mond-kalb (mola 
 
HUMAN DISEASES. 1159 
 
 moon- 
 
 caroinutero nascens), Melander's Joe. ii. no. 450, Engl. 
 calf, misbirth, about which there must be some floating mythical 
 notions, for we also find a proper name Sonnenkalb, and aber- 
 kalb, afterkalb or eberkalb means an illegitimate child (see 
 Suppl.). 
 
 For abortus we have misgeburt, fehlgeburt, miskram; verbs: 
 to upset, tip over, spill, etc. 'zy heft de kar omgeworpen/ 
 Tumman's Spreekw. 1, 88; 'tis gone wrong with her, Schwein. 
 A 314, conf. 321 ; not straight, Kantzow 2, 30; Dan. 'at giore 
 omslag'; of proper birth: to bring to the (right) place. Esth. 
 tuyad nurgad (empty corners), mooncalf; ' ulle katte minnema/ 
 slip out of (miss) the hands, opp. to 'last polwede pealet tostma/ 
 get (lift) the child on the. knee. We have: 'there's a row > 
 ' the house cracks ' (the birth is near), 'the house has tumbled' 
 (it is over), Sachs, prov. blatt. 14, 127 ; ' the oven breaks down > 
 Schm. 1, 33. In MHG. ' diu kamer wart entlochen/ unlocked, 
 Mar. 46. Bermutter, which is used of colic, strictly denotes the 
 hysterica passio, and is represented not only as a toad, Schm. I, 
 188, but as a mouse that runs out of the body, and has a sword 
 laid across the stream for it, Ettn. hebamme p. 194-5, as in the 
 superstition described above, p. 1082 (see Suppl.). 
 
 JLerz-gesjpan, tension of heart (cardialgia), herz-spann, Sup. I, 
 873. 949, otherwise herz-weh, herz-kulk (ventriculi colica): ' some- 
 thing hes and stands before my heart/ MHGr. herze-swer ; swer- 
 mage, Diut. 2, 273. This is not the same thing as the heart- 
 worm, of which it is vulgarly supposed that every man has one 
 m him, and would die if it crept out of his mouth (Ettn. hebamme 
 p. 890), or got on his tongue, Chr. Weise's Drei kliigste leute 
 pp. 8. 9. The ancients called a swelling of the tongue fidrpayos 
 and rana. The heiss-hunger (hot-), /3ovXcfio,, appetitus caninus, 
 was also accounted for by an animal: 'vermis lacertae similis in 
 stomacho hominis habitat/ Gl. Jun. 381. ' wir suln uns alle 
 broeten, den zadelwurm toeten (kill) der uns dicke hat gen&gen ' 
 oft has gnawed us, Seifr. Helbl. 3, 247. 
 
 Headache, houbit-we, Eundgr. 320-1 ; houbitsuht, Diut. 270- 
 farren, Sup. I, 865. perh. the < faren 3 of p. 1156. Tobe-suU 
 (amentia), Iw. 3233, brain-sickness. Wirbel-sucht, vertigo I 
 436. & 3 3 
 
 OHG. huosto, cough, MHG. huoste, our huste (in Zurich wueste), 
 
1160 SICKNESSES. 
 
 OK Iwsti, AS. hwosta, Engl, whoost A cold in the head : 
 schnupfe, schnaube, schnuder, in Switz. pfniisel; Hildegard has 
 naseboz, coryza. MHG. struche, Fundgr. 321, 1. Ls. 1, 403-4, 
 Hoarseness : hximme, Fdgr. 322. Catarrh : OHG. tampho, Graff 
 5, 142, cfa^/zo in Hildeg. St. Anthony's fire (because healed in 
 his hospitals?) : rothlauf, in Switz. wolken, fliegende wolhe, flying 
 cloud, Staid. 2, 456 (see Suppl.). 
 
 Gelbmht, elephantiasis in Gl. Mons. 384 ; our gelbsucU is the 
 jaundice. ' To fasten yellow smocks on folk/ is that to conjure 
 the jaundice into them ? Gelesuht and fich are ficus morbus, 
 piles, AS.fic-ddl; in AM. bl. 2, 199 < der rot vich> for haemor- 
 rhoids ; in Helbl. 2, 1190 ' der rote siechtuom und daz vie macht 
 
 iuch bleich unde gel.' OHG. misal-suht (lepra), Graff 2, 875 ; 
 
 Goth. Pruts-fill, which in Gramm. 2, 20 I traced correctly to 
 ]?riutan [to trouble, tease, our driessen, verdruss], and 2, 598 
 recognised ]?ruts as anom. Gen. for ]?rutis. pruts is torment, 
 vexation, and applied to sickness, leprosy ; the OHG. form would 
 be druzis-fel. In Slavic languages trud is trouble and illness, 
 the Boh. trud having exactly the two meanings of dolor and 
 lepra, Pol. trad eruption. OHG. hriupi (scabies), ruda (impetigo), 
 Gl. Flor. 988 b , zittarlus, tetter-louse, ringworm (impetigo), Diut. 
 1, 496 b . A modern slang term is schneider-courage (Adelung v. 
 kratze), schneider-kurzweil, tailor's pastime (Ettn. ^ unw. doct. 
 349). The AS. gicffa (scabies, impetigo), Engl, itch, is the OHG. 
 juehido, Graff 1, 593. The rose (erysipelas), running fire, ignis 
 sacer (Ivonis epist. p. 85 a . 1 84*), OHG. omo, AS. oma, ON. dma. 
 Of red spots on a child's face they say 'the Jiidel has burnt 
 him/ Sup. I, 473. AS. J?eor,fieomveorc is inflammation, fieorwyrm 
 impetigo vermicularis 1 (see Suppl.). 
 
 Stone, gravel, calculorum dolor : in Gotz. v. Berlich. 103, ' der 
 reissende (tearing) stein/ 
 
 A sort of excrescence or fungus (suam) was called mal-annus 
 (das libel jar), Spell VII; in Ratherii opp. ed Ballerini p. 15: 
 < carbunculi vel malae pustulae, quern malum vulgo dicunt 
 malampnum.' And the plant used in healing it bore the name 
 oimalannus too, OHG. achalm, Graff 1, 132 (see Suppl.). 
 
 i The Greeks too fancied the impetigo was caused by a small beetle. Pliny 27, 
 11 (75) • lapis vulgaris juxta flumina fert museum siccum, canum ; hie fricatur altero 
 lapide addita hominis saliva; illo lapide tangitur impetigo. Qui tangi dici t, 
 ^yere, KavdaplSes, \6kos &y P cos tw* 5c^ec, beetles begone, the wild wolf chases you. 
 
HUMAN DISEASES. 
 
 1161 
 
 Many other names of diseases I suppress; a still greater 
 number must have eluded my research. My design was, out of 
 this neglected mine of wealth in our language to bring specimens 
 that should prove what mythical fancies the people associated 
 with the origin of diseases. Like other evils, they seemed to be 
 destined and devised by gods, spirits, magicians ; nay, to become 
 themselves malign living agents (p. 1153). Much remains 
 obscure : what is meant by iilfheit, that plague of plagues (p. 
 442 n.)? what by the hawpt-geschem which is exorcized in Ayrer's 
 Fastn. sp. p. 148-9, and turns up in other stories too (Schm. 3, 
 366) ? Now in Eenner 12180 we find ' ir habt daz houbt-geschide 3 
 (rh. vermide), meaning apparently folly, infatuation. If < head- 
 sheen ' be right, I would explain it by the OHG. houbet-skimo 
 (capitis radii), N. Cap. 63 : for it is an ailment that throws a 
 nimbus or nebula round one's head, and makes one see everything 
 double; H. Sachs names it ' der plerr, augenplerr,' ii. 2, 27 b . iii. 
 3, 9 d . iv. 3, 13 a - b , and we still say ' die blerr kriegen/ to be lost in 
 amazement [blurred ?] . Bating chervil is supposed to produce 
 this doubleness of vision, Fragm. 37 b,c . Garg. 148 a . 
 
 A Finnic song makes an old woman, Launawatar (Schroter p. 
 48 seq.) or Louhiatar (Kalev. 25, 107) become the mother of nine 
 sons (like the nine holden above) : werewolf, snake, risi (?), 
 lizard, nightmare, joint-ache, gout, spleen, gripes. These mala- 
 dies then are brothers of baneful monsters ; and in the song the 
 last-named disorder is singled out for exorcism. 
 
 The Mod. Greeks picture the smallpox as a woman frightful to 
 children, and euphemistically name her avyxcope/Aevr) indulgent, 
 exorable (conf. ON". Eir), or more commonly evXoyla one to be 
 praised and blest (Fauriel's Disc. prel. lxxxv). 
 
 One more disease has to be noticed, which from quite the early 
 part of the Mid. Ages was ascribed to demonic diabolic agency. 
 I begin with a passage in the Yita Caesarii Arelatensis (d. 542), 
 said to have been written by his pupils Cyprianus, Messianus 
 and Stephanus, lib. 2 cap. 14 (Acta Bened. sec. 1, p. 673) : c Ille 
 autem, quid infirmitatis haberet ? interrogavit. Dixerunt, dae- 
 monlum quod rustici Bianam appellant; quae sic affligitur, ut 
 paene omnibus noctibus assidue caedatur, et saepe etiam in 
 ecclesiam ducitur inter duos viros ut maneat, et sic flagris dia- 
 bolicis occulte fatigatur, ut vox continua ejus audiatur. 
 
1162 
 
 SICKNESSES. 
 
 Oculis meis vidi plagas, quas ante aliquos dies in dorsum et m 
 scapulas acceperat, in sanitatem venire, pridianas autem et in ipsa 
 nocte impressas recentes inter illas intextas, quas prius perpessa 
 
 f U erat/ Greg. Tur. mir. 5, Mart. 4, 36: ' Cum de cultura 
 
 rediret, subito inter manus delapsa comitantium terrae corruit, 
 ligataque lingua nullum verbum ex ore potens proferre, obmutuit. 
 Interea accedentibus accolis ac dicentibus earn meridiani daemonis 
 incursum pati, ligamina herbarum atque incantationum verba 
 
 proferebant.' Ducange has other passages sub v. daemon rneri- 
 
 dianus j the name seems to have arisen out of Ps. 91, 6, where 
 Notker translates ' mittetagigo tiefel/ whom Greek writers also 
 call ixearipPpLVos Safacov : the disease must have been of an 
 epileptic nature. The Bohemians name it polednice (meridiana), 
 but the Poles Dziewanna (p. 993n.), which is Diana again, and as 
 Diana often means the same thing as Holda, it is essential to 
 remember that this goddess also loves to appear at the hour of noon 
 (Praetor, weltbeschr. 1, 476), and that white ladies are seen at the 
 same season (p. 963-4-6), whose original is Berhta the bright. So 
 that the malady can safely be traced to the operation of deities 
 and elves. That here Holda and Berhta do strike in, has already 
 been inferred on other grounds, p. 477-8, in speaking of the aunt 
 in the rye, the woman in the wheat, who passes through the corn 
 at noontide, like the Wendic pshi-polnitsa : some call her pshi- 
 polontsa, she appears between 12 and 1 to labourers in heathy 
 districts, especially to women weeding flax, she is clothed 
 in white, and talks of flax-raising, how it is planted, reared, 
 worked and spun ; she is said to have wrung the necks of women 
 that would not answer her ; the people dread her, and are glad 
 she has not shown herself this long while past. Observe, that in 
 Gregory too the demon appeared to the woman at her field labour, 
 and she falls to the ground, as the Russian peasants do before the 
 < weeping widow ' who breaks their bones : in Gaul it was taken 
 for a mental disorder. But in all these shapes of terror we can- 
 not fail to recognise the motherly divinity of the heathens. 
 
 Of course, spirits have equally to do with animal diseases. An 
 OS. formula adjures the nesso and his nine young ones to depart 
 out of the flesh and skin of the spur-lamed horse. Dog's mad- 
 ness is said to come of a worm seated under the tongue, and this 
 ' tollwurm 3 can be cut out. One ailment of horses is called the 
 
ANIMAL DISEASES. 
 
 1163 
 
 tlowing worm (Spell XV), which reminds of the blowing holden, 
 p. 1157. Another, of horses or of oxen, is the hunsche : Staid. 2, 
 61 makes it burning of the spleen or cold tumour, otherwise called 
 f the evil wind/ Tobl. p. 70; in Lower Hesse it is swollen udder 
 in a cow, and the charm there muttered against it is : 
 
 Die hunsche und der drache (dragon) 
 die giengen iiber die bache (beck) ; 
 
 die hunsche die vertrank (was drowned, al. verschwank 
 
 vanished), 
 der drache der versank. 
 
 A charm in Mone's Anz. 465 begins : ' there went three blessed 
 virgins over a hilntschen hill, the hilntschen meets them, and one 
 says, here is the hilntsche. 3 Certainly the word seems to contain 
 the OHGr. adj. hunisc, MHG. hiunisch, and may refer to giants 
 or to Huns (p. 523) ; the 'hiinische berg ' tells in favour of the 
 first, in case a giant's mount is meant. Adelung writes ' der 
 Idntsch,' and explains it as asthma. A LG. formula substitutes 
 for hunsche slie, i.e. schleihe, tench (see Suppl.). In popular 
 belief a witch can charm her elves or holden alike into man and 
 beast. The Servians call an incurable disease in sheep metil 
 They say, once the Germans having caught the Devil, asked him 
 what was a cure for the metil? He answered, when all the 
 sheep were dead but one, they must carry the remaining one 
 round the pen, and then no more would die but that one (Yuk 
 sub v.). In other cases the first head of cattle that falls is to be 
 buried, and a willow shoot be planted on the mound. 
 
 As the several diseases and plagues were ordained and sent by 
 gods or daemons, there were also special remedies and cares that 
 proceeded from such higher beings first of all. In the Catholic 
 superstition of the later Mid. Ages there had grown up a regular 
 system, as to which particular saint, male or female, was to be 
 invoked for the several pains and sorrows of almost every limb in 
 the body 1 (see Suppl.) . 
 
 Out of a mass of superstitious modes of healing, I select the 
 following. 
 
 A very ancient custom was, to measure the patient, partly by 
 1 Haupt's Zeitschr. 1, 143-4. Eoquefort sub v. xnal. 
 
1164 SICKNESSES. 
 
 way of cure, partly to ascertain if the malady were growing or 
 abating. We might even quote the Bible under this head, 1 Kgs 
 17, 21. 2 Kgs 4, 34, where Elijah and Elisha measure them- 
 selves over the lifeless child, and thereby restore him to life. 
 And the practice of measuring the limbs when handing tapers up 
 to the altar (Diut. 2, 292) is worth considering, though it is 
 supposed rather to keep away coming evils. In the Bihtebuoch 
 p. 46 the question is asked : ' ob du ie geloubetost an hecse und 
 an lachenerin und an segenerin, und ob du taste daz si dir rieten 
 (got them to advise thee) ? und ob du ie gesegnet oder gelachent 
 wurde oder gemezen wurde, und ob du ie bekort wurde ? 9 In 
 Ls. 3, 9 a woman, wishing to fool her husband, says : ' tuo dich 
 her, la dich mezzen/ come and be measured ; then f also lang ich 
 in maz, unz er allez vergaz/ I measured him till he forgot every- 
 thing. Another, who wants to persuade her husband that he is 
 'niht guoter sinne/ not of sound mind, says to him, Cod. kolocz. 
 141: 
 
 ' So habt her, und lat iuch mezzen, 
 ob ihtes (aught) an iu si vergezzen.' 
 Sie was ungetriuwe, 
 sie nam ir risen (rods) niuwe, 
 sie maz in ndch der lenge, 
 do was ez im ze enge, 
 sie maz im twerhes (across) iiber houpt : 
 ' swaz ich spriche, daz geloupt, 
 blaset dar durch (blow thro' these) mit gewalt/ 
 sie nam die risen zwivalt, 
 ' und tret mir uf den rehten fuoz, 
 
 so wirt iu iuwer siihte buoz ('twill boot your sickness) ; 
 
 ir suit iuch in daz bette legen 
 
 und suit iuch niergen regen (not stir), 
 
 biz daz ir derhitzet (till you get warm) 
 
 und ein wenc (a little) erswitzet, 
 
 so ezzet drithalp rockenkorn (2J grains of rye), 
 
 so wirt iuwer suht gar verlorn.' 
 
 Renn. 12183: ' strecket iuch nider, und lat iuch mezzen.' This 
 measuring is also quoted among sorceries (Sup. E>, 38 r. 140 r.). 
 
MEASUEING-. STEEWTNG ASHES. 
 
 1165 
 
 Pregnant women measure a wick the length of the saint's image, 
 and tie it round their body (F, 31). Wier's Arzneibuch p. 31-3 
 mentions a disease called in the Treves country nacht-grif 
 (brought on by the grip of a night- spirit ?) ; to ascertain its 
 presence, you proceed thus : draw the sick man's belt about his 
 naked body, lengthwise and breadthwise, then take it off, and 
 hang it on a nail with the words ' 0 God, I pray thee by the 
 three virgins Margarita, Mariamagdalena and Ursula, be pleased 
 to vouchsafe a sign upon the sick man, if he have the nightgrvp 
 or no ' ; then measure again, and if the belt be shorter than 
 before, it is a sign of the said sickness. By the Schles. prov. bl. 
 1798. 27, 16 — 20, scarce a village in the Liegnitz country but 
 has its messerin, always an old woman. When she is asked to 
 say whether a person is in danger from consumption, she takes 
 a thread and measures the patient, first from head to heel, then 
 from tip to tip of the outspread arms ; if his length be less than 
 his breadth, then he is consumptive: the less the thread will 
 measure his arms, the farther has the disease advanced (conf. 
 p. 1158) ; if it reaches only to the elbow, there is no hope for him. 
 The measuring is repeated from time to time : if the thread 
 stretches, and reaches its due length again, the danger is 
 removed. The wise woman must never ask money for her 
 trouble, but take what is given. The Mark, forschungen 1, 247 
 says a woman is stript, and measured with a piece of red yam 
 spun on a Sunday. Compare the measuring of corn and water, 
 Sup. I, 258. 953, and supra p. 491-7 (see SuppL). 
 
 Much can be done by stroking and binding. A patient's body 
 is commonly stroked with the hand or sleeve or the back of a 
 knife ; often a thread is also tied round the part affected, or the 
 medicine tied on by it. Of this binding more hereafter. 
 
 In Poland, when the white folk (biate ludzie, p. 1157) torment 
 a sick man, a bed of pease-halm is made, a sheet spread over it, 
 and the patient laid thereon ; then a person walks round him, 
 carrying a sieve-ful of ashes on his back, letting the ashes run 
 out, till the floor all round the bed is covered with them. The 
 first thing in the morning they count all the lines in the ashes, 
 and some one goes silently, greeting no one on the way, and 
 reports the same to the wise woman, who prescribes accordingly 
 (Biester's Mon. schr. as above). The spirits leave their tracks in 
 
1166 SICKNESSES. 
 
 the ashes, which are strewn as for the earth-mannikin p. 451 n. ; 
 conf. Sup. M, 40 (see Suppl.). 
 
 On the drawing and pouring of water by the wise woman, 
 see Sup. I, 515. 865. Charming of apoplexy by a hatchet on the 
 threshold, G, line 70. 
 
 The efficacy of fire and flame was proved on envenomed 
 wounds, by burning them out ; Ssem. 27 b already mentions < eldr 
 vr5 sottum/ fire against sicknesses. On erysipelas they struck 
 fire [out of flint], Sup. I, 71 0. To insure cattle against fire, they 
 drove them over the holy needfire, p. 604 seq. (see Suppl.). 
 
 An old cure for fever was, to lay the child on the oven or the 
 roof : ( mulier si qua filium suum ponit supra tectum (conf. p. 1116) 
 aut in fornacem pro sanitate febrium/ Sup. C, 10, 14. ' posuisti 
 infantem tuum juxta ignem,' C, p. 200 a . If a child does not get 
 bigger, it has the elterlein (elderling) ; push it into the baking - 
 oven a few times, and the elterlein will leave it, I, 75. This 
 mode of cure follows the plan of goddesses and night-wives in 
 laying children by the flame, p. 1059. 
 
 A salutary process for children and cattle was to make them 
 walk or creep through tunnelled earth, hollow stones or a cloven 
 tree. This either prevented or neutralized all magic, or worked 
 homeopathically. So early as the Canones Edgari, acc. to the 
 AS. version in Thorpe p. 396: ' treow-wurSunga and stan- 
 wur$unga and )?one deofles crseft, J>aer ma J>a did J?urh J?a eor&an 
 iih$: 'Mulieres, quae habent vagientes infantes, effodiunt 
 terrain et ex parte pertusant earn, et per illud foramen pertrahunt 
 infantem/ Sap. A. Nurses take a new-born babe and thrust it 
 through a hole, G, line 137; a child that will not learn to walk 
 is made to crawl under blackberry-vines fixed in the soil at both 
 ends, I, 818. Sheep, when sick, have to creep through the cleft 
 of a young oak : 'nullus praesumat pecora per cavam arborem aut 
 per terram foratam transire/ A. 
 
 Perforated stones' are occasionally mentioned in early records : 
 'from Pyrelan stane/ Kemble 2, 29 (an. 847); e durihiUn stein/ 
 MB. 2, 296 (an. 1130). Ital. pietra pertusa. Some are called 
 needles' eyes, one of which stood between Hersfeld and Yacha 
 near Friedewald; and they seem to have been placed on the 
 former site of hollow trees, which were held in high esteem, 
 but had died: ' Nadel-ohr est lapis perforatus, in locum arboris 
 
CREEPING THROUGH EARTH OR TREES. 
 
 1167 
 
 excasratae, in media silva venatoribus ob ferarum silvestriuni 
 copiam frequente, a Mauritio Hassiae landgravio ad viam positus, 
 per quem praetereuntes joci et vexationis gratia proni perrepere 
 solent.'' 1 This handseling of huntsmen and travellers went on long 
 after all faith in the healing power had evaporated. In Graul 
 it seems to have kept a firmer hold, and taken a wider range ; 
 e.g. in Poitou : ' les enfants trop faibles reprennent des forces, 
 lorsqu'ils ont ete assis dans le trou de la pierre saint Fesse ; 
 cette pierre informe placee au milieu d'un champ est respectee 
 par les laboureurs, et la charrue laisse un espace libre a l'entour/ 
 Mem. des antiq. 8, 455 ; similar traditions ib. 1, 429. 430. 
 
 This creeping through a gap in oak, earth or stone seemingly 
 transferred the sickness or sorcery to the genius of the tree or 
 soil. 2 From Magdeburg country I have heard the following: 
 Let two brothers (if twins, the better) split a cherry-tree in the 
 middle, and pull any sick child through, then bind the tree up 
 again ; as the tree heals up, so will the child. Near Wittstock 
 in the Altmark stood a stout gnarled oak, whose boughs had 
 grown into and made holes in each other : the afflicted who crept 
 through these holes recovered; all round the tree lay numbers 
 of crutches that convalescent cripples had thrown away (Temme 
 p. 116-7). In Sweden these round openings in intertwisted 
 boughs are called elf -bores, and women in labour are forced 
 through them. We are not always told what diseases were 
 cured by this method; here is a passage proving that as late 
 as last century the English peasantry still practised it for 
 ruptures: f In a farmyard near the middle of Selborne (Hants) 
 stands at this day a row of pollard-ashes, which, by the seams 
 and long cicatrices down their sides, manifestly shew that in 
 former times they have been cleft asunder. These trees, when 
 young and flexible, were severed and held open by wedges, while 
 ruptured children stript naked were pushed through the apertures, 
 under a persuasion that by such a process the poor.babes would 
 be cured of their infirmity. As soon as the operation was over, 
 the tree in the suffering part was plastered with loam, and care- 
 
 1 Pauli Hentzneri itinerar. (an. 1598-9), Breslau 1617. p. 5. 
 *i A5 ,B - , J n the °- Fr - Tristan 1321—34 when the dwarf Frocine confides to the 
 blackthorn the secret of king Mark having horse's ears, he first puts his head under 
 the holloio root, and then speaks. His secret thus passes on to the thorn 
 
1168 SICKNESSES. 
 
 fully swathed up. If the part coalesced and soldered together, 
 as usually fell out where the feat was performed with any 
 adroitness at all, the party was cured; but where the cleft 
 continued to gape, the operation, it was supposed, would prove 
 ineffectual. We have several persons now living in the village, 
 who in their childhood were supposed to be healed by this 
 superstitious ceremony, derived down perhaps from our Saxon 
 ancestors, who practised it before their conversion to Christianity. 
 
 At the south corner of the area near the church, there stood 
 
 about twenty years ago a very old grotesque hollow pollard-ash, 
 which for ages had been looked on with no small veneration as 
 a shrew-ash. Now a shrew-ash is an ash whose twigs or branches, 
 when gently applied to the limbs of cattle, will immediately 
 relieve the pains which a beast suffers from the running of a 
 shrewmouse over the part affected. For it is supposed that 
 a shrewmouse is of so baneful and deleterious a nature, that 
 wherever it creeps over a beast, be it horse, cow or sheep, the 
 suffering animal is afflicted with cruel anguish, and threatened 
 with the loss of the use of the limb. Against this accident, to 
 which they were continually liable, our provident forefathers 
 always kept a shrew-ash at hand, which, when once medicated, 
 would maintain its virtue for ever. A shrew-ash was made 
 thus : 1 into the body of the tree a deep hole was bored with 
 an auger, and a poor devoted shrewmouse was thrust in alive and 
 plugged in, no doubt with several quaint incantations long since 
 forgotten. As the ceremonies necessary for such a consecration 
 are no longer understood, all succession is at an end, and no 
 such tree is known to subsist in the manor or hundred. As to 
 that on the area, the late vicar stubbed and burnt it when he was 
 waywarden, regardless of the remonstrances of the bystanders, 
 who interceded in vain for its preservation 3 3 (see Suppl.). 
 
 1 Bob. Plot's Nat. hist, of Staffordshire, Oxf. 1686. p. 222: 'A superstitious 
 custom they have in this county, of making nursrow trees f or 'the cure of unaccount- 
 able swellings in their cattle. For to make any tree, whether oak, ash or elm, a 
 nursrow tree, they catch one or more of these nursrows or fi^ 1 , 06 ^ 
 fancy bite their cattle and make them swell, and having bored a hole to the center 
 in the body of the tree, they put the mice in, and then drive a peg m after them 
 of the same wood, where they starving at last communicate forsooth such a virtue 
 to the tree, that cattle thus swoln being wiped with the boughs of it presently 
 recover: of which trees they have not so many neither, but that at some places 
 they go 8 or 10 miles to procure this remedy.' , ^ _ . ono . 
 
 2 White's Nat. hist, and antiq. of Selborne, Lond. 1/8J. 4, p. 2U^-4. 
 
PLUGGING- UP. BURYING. 
 
 1169 
 
 This superstition of the mouse- ash holds together with some 
 things we have already touched upon. Thus, plugging the 
 mouse in is very like shutting up one's ill-luck in the hollow 
 oak, p. 878 ; and we are helped out by a statement in Luther's 
 Table-talk (ed. 1571. fol. 53 b ) : f a hole is bored in a tree, the 
 soul placed therein, and a plug driven in after, that it may stay 
 in. 3 We know that on other occasions, when soul or spirit 
 quits the body, it takes the shape of a mouse, p. 1082. 
 
 Raibiht is what the Lettons call a fancied cure for headache : 
 the sufferer is measured a few times round the head with the 
 inner bark of the lime, and then has to crawl through this bast. 
 We also find that through holes bored in this healing tree water 
 is poured and drunk. 1 
 
 It partakes of angang, that the first three com or sloe blossoms 
 one sees in the year should furnish a remedy for fever, Sup. I, 
 695. 718. 784. 1018 ; conf. the 2 J grains of rye, p. 1164. 
 
 At the Vogelsberg gouty persons wear on the ring-finger 
 of the right hand iron rings made out of nails on which men 
 have hung themselves. Gout-charms are worn on the breast, 
 wrapt in unbleached linen, with flaxen threads without a knot. 
 Both fall under the head of amulets and adligatio. Healing 
 girdles were already known to Marcellus, AS. horn. 2, 28. 
 
 Diseases and remedies are also buried in the ground : in the 
 ant-hill, Sup. I, 864. Of this class is a cure of epilepsy per- 
 formed in the 10th cent, by burying peachblossoms, which 
 Ratherius in Praeloquiis lib. 1 (ed. Mart, et Dur. p. 808. ed. 
 Bailer, p. 31) relates doubtingly : Factum sit, infectum sit, 
 narratum est quod refero. Cujusdam divitis Alius gutta quam 
 cadivam dicunt laborabat. Medicorum omne probatissimorum 
 erga eum inefncax ingenium ad desperationem salutis paternum 
 atque maternum deduxerat animum, cum ecce unus servorum 
 suggerit, ut flores arboris persicae optime mundatos primo lunis 
 
 1 Physica Hildegardis 3, 10 de cupresso : Quod si aliquis homo a diabulo vel 
 per magica irretitus est, praefatum lignum, quod cor dicitur, cum terebro perforet, 
 et m fictili vase aquam vivi fontis tollat, et earn per idem foramen in aliud fictile 
 vas fundat, et cum jam infundit dicat : ' ego fundo te, aqua, per foramen istud in 
 virtuosa virtute, quae Deus est, ut cum fortitudine quae tibi adest in natura tua 
 fluas m hominem istum qui in sensu suo irretitus est, et omnes contrarietates in 
 eo_ destruas, et eum in rectitudinem in quam Deus eum posuit, in recto sensu et 
 scientia reponas.' Et aquam istam per novem dies jejunus bibat, et etiam tociens 
 hoc modo benedicatur, et melius habebit. 
 
1170 SICKNESSES. 
 
 (i.e. lunae) die Aprilis mensis in vase vitreo colligerent, quod 
 sub radice ejusdem arboris, insciis omnibus, ab imo quo vellent 
 suffoderetur, eodem die reversuro ipso a quo positum est, anno 
 vergente, si fieri posset hora quoque eadem, et effosso vase flores 
 in oleum converses, arborem siccatam inventuro, quod sub altare 
 positum presbytero quoque ignorante, novem missis super eo 
 celebratis sanctificaretur, et statim post accessum ejusdem morbi 
 novem vicibus in haustum diatim scilicet aegro daretur, cum 
 oratione Dominica, ita duntaxat ut post ( libera nos a malo 9 a 
 dante diceretur ' libera Deus istum bominem (nomine ill.) a gutta 
 cadiva/ et quibus novem diebns missam quotidie andiret, azymum 
 panem cibumque quadragesimalem post jejunium caperet, atque 
 ita Deo miserante convalesceret. Si tamen factum est, ille con- 
 valuit, servus emancipates est, etiam beres adscriptus, medicina 
 ab innumeris adprobata multis quoque salutis contulit remedia. 
 
 The elder-tree is good for toothache and ague : for the former 
 the sufferer sticks an elder-branch into the ground with the words 
 
 < begone, bad spirit in the case of ague he puts it in without 
 saying a word, but his fever sticks to the elder, and then fastens 
 on the first person who comes to the spot unawares, Dan. Sup. 
 K, 162. Specially wholesome is an elder that grows over bee- 
 hives (op bjintjekoven) ; the bast is peeled off upwards (not 
 down), and a decoction of it is given the patient to drink 
 (Lapekoer fen Gabe scroar. p. 31-2). 
 
 It is wortb noticing bow the sickness is transferred to a tree, 
 i.e. to the spirit wbo inhabits it. Spell no. xxvi begins with 
 the words : < bough, I bend thee, so fever leave me ' ; another has : 
 
 < Lift thee up, elder bough ! Antony's fire, sit on it now ! I've 
 had thee a day, thou have it alway!' One that has the gout must 
 go three successive Fridays after sunset under zfirtree : 'firtree, 
 I complain to thee, the gout torments me sore, etc. ' ; the fir 
 withers, and the gout leaves off. ' Deus vos sal vet, sambuce, 
 panem et sal ego vobis adduce, febrem tertianam et quotidianam 
 accipiatis vos, qui nolo earn/ Westendorp p. 518 reports a 
 Nethl. custom: to be rid of ague, one goes early m the morning 
 (in der uchte) to an old willow, ties three knots in a bough, and 
 says to it : < goe morgen, olde, ik geef oe de kolde, goe morgen, 
 olde ! ' then he turns, and runs away fast without looking round. 
 Sup. 7, 1071: he that has < fever-frost 9 shall go in silence, and 
 
PASSING IT ON". SWATHING. 
 
 1171 
 
 across no water, to a hollowed willow, thrice breathe his breath 
 into it, quicMy block up the hole, and hasten home, neither look- 
 ing behind nor speaking a word ; and the fever shall keep away. 
 In Spell xliv the gout is handed over to a young pinetree with a 
 courteous ( good morrow, dame Tine ! ' 
 
 Diseases can likewise be transferred to animals. c Praecordia 
 vocamus uno nomine exta in homine, quorum in dolore cujus- 
 cunque partis si catulus lactens admoveatur apprimaturque his 
 partibus, transire in eum morbus dicitur, idque in exenterato 
 perfusoque vino deprehendi, vitiato viscere illo quod doluerit 
 hominis; et obrui tales religio . est,' Pliny 30, 4 [14]. f Sunt oc- 
 culti interaneorum morbi, de quibus mirum proditur : si catuli, 
 priusquam videant, applicentur triduo stomacho maxime ac 
 pectori, et ex ore aegri suctum lactis accipiant, transire vim 
 morbi, postremo exanimari, dissectisque palam fieri aegri causas ; 
 mori et humari debere eos obrutos terra... Quod praeterea traditur 
 in torminibus mirum est : anate apposita ventri, transire morbum, 
 anatemque emori/ 30, 7 [20]. So, even within the last few 
 centuries, people have put young whelps to the human breast, 
 and let them suck. That a corn (clavus, ^Xo?) should be called 
 by us hen's eye (Boh. kufj oko), magpie's eye (Nethl. exter-6g), 
 and crow's eye, arose out of a belief in the possibility of these 
 transfers. Tobler 18 b tells us, if a Swiss calls out on the spot 
 where a magpie has sat, < zigi, zigi, agest, i ha dreu auga (Pve 
 3 eyes), ond du gad zwa,' he gets rid of his magpie's eye. 
 
 The flying gout is cured by the patient being completely 
 swathed in clean flax : when he lies in it snug as a bug in a 
 rug, & sheepskin is spread over him, and the sweating medicine 
 administered. This envelopment is a remedy renowned in the old 
 Beast-fable. The lion taken with a fever is to wrap himself in 
 the hide of a wolf of 3J years who has been flayed alive, and to 
 sweat; this we have already in the Aesopic fable (Reinh. cclx). 
 Our old German poem goes more into minutise : the lion's illness 
 was caused by an ant having crept into his brain ; Reynard pre- 
 scribes wrapping the hide of an old wolf about him, putting a 
 bearskin on him, and a catskin hat on his head : when the cat's 
 fur is warmed, the ant creeps out into it. Such wrapping in the 
 newly stript hide of an animal was really practised in the Mid. 
 Ages on various emergencies, for puny infants prematurely born, 
 
 VOL. III. 
 
1172 SICKNESSES. 
 
 for those cat out unborn (p. 388), for a bad fall. In a Nethl. 
 comedy of the 16th century, f De bose frouwens/ they sew up 
 the sick woman in a page's skin, ' in eine vrishe pagenhut benei- 
 jen.' Schmidt on the East Mongols p. 229 remarks, that these 
 tribes also, to cure a disease, put their feet in the opened breast 
 of a horse fresh killed. The application of warm flesh is several 
 times mentioned : ' vivum gallinaceum pullum per medium divi- 
 dere, et protinus calidum super vulnus imponere sic ut pars 
 interior corpori jungatur/ Celsus 5, 27 ; ' cut open a black hen, 
 and lay it on the shaven head/ Ettn. hebamme 795 ; fresh-killed 
 flesh on a ivound, Belg. mus. 7, 446 (see Suppl.). 1 
 
 Again, the hirzm rieme, hart-strap, cut out of Randolt's hide 
 for the sick lion (Reinh. 1951), is found actually prescribed 
 as a remedy, Bresl. MS. of the 14th century in Fundgr. 1, 
 325 : ' Fur daz vallende ubel. Du salt warten, swenne iz en 
 an-ge (attacks him), so nim einen hirzinen riemen, unde bint 
 im den umbe den hals (round his neck) di wile im we si, unde 
 sprich, " In nomine, etc. so binde ich hie den sichthum dises 
 menschen in disem knopfe," unde nim den selbem riemen denne, 
 unde knupfe (tie) einen knoten dar an; den selben riemen sal man 
 denne binden dem siechen umbe den hals ; unde derselbe mensch 
 sal sich enthalden (abstain) von dem wine unde von dem fleische, 
 biz (till) daz er kume da (where) man einen toten man begrabe 
 (burying), da sal man den riemen losen dem siechen von dem 
 halse, unde sal den selben riemen begraben mit dem toten 
 manne, wan der selbe rieme sal dem toten geleget werden under die 
 schulter (laid under the dead man's shoulder), unde sal einer 
 sprechen, der den riemen leget, etc. der sichthum gewirret im 
 nimmer mere.' Elsewhere it is prescribed for epilepsy, to gird 
 oneself -with a wolfskin, Belg. mus. 6, 105 (see Suppl.). 
 
 The modern pharmacopoeia is almost confined to vegetable and 
 mineral medicines ; the ancient comprised all manner of animal 
 
 1 » His diebus occulto Dei judicio idem Eraclius (episc. Leodiensis, d. 971) 
 morbo, qui lupus dicitur, miserabiliter laborabat. Patiebatur autem m natibus 
 erat ieitur videre miseriam ; tain graviter enim vis valetudims grassabatur, ut 
 mirum in modum carnes viri lupino modo consuineret, corroderet, devoraret ; 
 solurnque solatium, non quidem spes evadendae aegritudinis, sed saltern dilatio 
 mortis erat, quod quotidie duo pulli gaffinarum eplumes et eviscerati inane, duoque 
 vespere vice carnium viri consumendi morbo, ac si lupinae rabiei, apponebantur. 
 The chickens were fastened on with bandages, Chapeaville 1, 191-4. Skin inflam- 
 mation and eating ulcers are called wolf: one walks, rides, till he gets the wolf, 
 Lat. intertrigo, Gr. mpdrptfifw.. [Sheepskin proposed for Prince of WalesJ . 
 
SWATHING. SYMPATHY. CHAEMS. 1173 
 
 stuffs. The hearts of certain birds, the flesh, blood and fat of 
 certain beasts possessed a peculiar healing power. 1 Monkey's 
 flesh does the sick lion good (Reinh. cclx), though the ignorant 
 wolf recommends that of the goat and ram. 3 The blood of birds 
 and of the fox heals wounds, Pentam. 2, 5. Crow's blood be- 
 witches, Sup. G, 1. 202. Blood from the cock's comb, brains of 
 the female hare are of service, Ettn. hebamme 875. Of a piece 
 with this is the superstitious healing of leprosy by the blood of 
 innocent boys and pure maids, that of the falling sickness by the 
 blood of slain malefactors, Sup. I, 1080. Spittle, and even mere 
 breath, are medicinal 3 (see SuppL). 
 
 A great many appliances heal or hurt by sympathy. Thus 
 jaundice is rendered incurable by a yellow-footed hen flying over 
 the patient, Sup. I, 549; it is cured by looking into black 
 carriage-grease (66). Spanning a pot or bowl with the hand 
 brings on tension of the heart (11. 949) ; twisting osiers gives a 
 wry neck or the gripes (373 ; conf. p. 1146). Fever is abated or 
 laid by laying a field under flax while repeating a charm : as the 
 seed comes up, the fever goes off (Hofer 3, 131). On rose or 
 red rash (erysipelas) you are to strike sparks with stone and steel 
 (I, 383. 710) ; to make evil bounce off your body, as water off 
 the millwheel (p. 593) ; to break a loaf over the head of a tongue- 
 tied child (I, 415) ; to knock a tooth that is pulled out into the 
 bark of a young tree (630). The people have many such 
 specifics for hiccough, earache, toothache, etc., I, 151. 211 280 
 581-4. 722. 950 (see SuppL). 
 
 Remedies are very often tied on, are worn fastened round the 
 arm, neck, or waist These the writers of the early Mid. Ages 
 call ligamenta, ligaturae, phyladeria. ^vXa/crypta are preserva- 
 tives, protective pendants, amulets, often of thin metal plate 
 (blech), so that OHG. glosses render them pleh, plehhir, but also 
 of glass, wood, bones, herbs, silver and gold; ligaturae ap- 
 parently mere ties of thread. The later word is an-gehenke, 
 
 quadri^eSbus 1 '' ?5 (C ° nf * 220) dteS a ' tractatus Id P arti f abulosus.' : Medicina ex 
 
 K 64 2 ' Mlt ^ belchen ( fulicae atrae)* fiiezen wirt dem man mazleide buoz,' Ls. 3, 
 
 3 Herodptus 2, 111 speaks of a blind man recovering sight yvmticbs otpu 
 viyanevos rovs o<pda\p.ovs, jjru Trapd rbv iuvrijs avbpa ^ovvov Tre<poiT V Ke, &pdpu>v 
 eovaa aireipos. r 
 
1174 SICKNESSES. 
 
 appendage, I, 869. 870. Cipher-writing and runes were also 
 appended, not always for healing, but contrariwise to bewitch 
 and injure. Here are testimonies to both kinds : ' Ut clerici vel 
 laici phyladeria vel falsas scriptiones aut Ugaturas, quae impru- 
 dentes pro febribus aut aliis pestibus adjuvare putant, nullo modo 
 ab illis vel a quoquam Christiano fiant, quia magicae artis in- 
 signia sunt/ Capitul. 6, 72. ' Admoneant sacerdotes non liga- 
 turas ossium vel herbarum cuiquam adhibitas prodesse, sed haec 
 esse laqueos et insidias antiqui hostis/ Capit. add. 3, 93. In 
 Greg. Tur. mirac. 2, 45 we read of a sick boy to whom the 
 wizard (ariolus) was fetched: 'Ille vero venire non different 
 accessit ad aegrotum, et artem suam exercere conatur, incanta- 
 tiones immurmurat, sortes jactat, Ugaturas collo suspendit.'^ In 
 Lex Yisig. vi. 2, 4 : ' Qui in hominibus vel brutis animalibus, 
 seu in agris sen in vineis diversisque arboribus, maleficium aut 
 diversa ligamenta aut etiam scripta in contrarietatem alterius 
 excogitaverit facere.' In Lex Sal. 22, 4 : < Si quis alteri aliquod 
 maleficium superjactaverit, sive cum Ugaturis in aliquod loco 
 miserit.' The Indiculus (Sup. B ; C int. 43 and p. 195 b ) speaks 
 of such ligaturae and nefaria ligamenta, both healing and hurt- 
 ful; Kopp's Palaeogr. 3, 74 seq. gives other passages on amulets 
 and ligatures. Hincmar 1, 654 says : < Turpe est fabulas nobis 
 notas referre, et longum est sacrilegia computare, quae ex 
 hujusmodi de ossibus mortuorum atque cineribus carbonibusque 
 extinctis (supra p. 621) ... cum filulis colorum multi- 
 plicium, et herbis variis ac cocleolis, et serpentum particuhs 
 composita, cum carminibus incantata deprehendentes comperi- 
 mus. 5 These particoloured threads remind one of Yirgil's verse : 
 < terna tibi haec primum triplici diversa colore licia circumdo/ 
 and 'necte tribus nodis terms, Amarylli, colores 3 (Eel. 8, 73-7) - 1 
 If it was the Romans that taught our fathers the use of amulets, 
 they must have done it very early, for what says Boniface? 
 Epist. 51 (an. 742) : ' Dicunt quoque se vidisse ibidem mulieres 
 pagano ritu phylacteria et Ugaturas in brachiis et cruribus 
 ligatas habere, et publice ad vendendum venales ad com- 
 
 i Among the Lettons the bride on her way to church must throw a bunch of 
 coloured threads and a coin into every ditch and pond she sees, and at each corner 
 of the house, as an offering to the water and home sprites. Merkel s Letten, p. ou ; 
 conf. Sup. M, 11. 
 
CHAEMS. LOCKING- UP. 
 
 1175 
 
 parandum aliis offerre.' And Beda 4, 27: f Nam et multi 
 . . . ad erratica idolatriae medicamina concurrebant, quasi 
 missam a Deo conditore plagam per incantationes vel jphylacteria 
 . . . cohibere valerent.' A phylactery with relics from neck 
 to breast in Sigeb. Gembl. 828. In Bonaventurae centiloq. 1, 29 
 (Opp. ed. Venet. 5, 130): 'Maleficium est peritia per quam 
 mulieres faciunt aliquas ligaturas in damnum vel in commodum 
 ahcujus, ut de crista galli et de rana et de imagine cum eis.' 
 Even Pliny 30, 1 [30] speaks of tying beetles on. The fiili-zant, 
 foal's tooth, Ms. 2, 160 b I have noticed p. 658n.; Pliny 28, 19 
 [78] alludes to this custom also : e denies qui equis primum 
 cadunt facilem dentitionem praestant infantibus adalligati.' 
 The godfather mentioned with 'fiilizant' is, I suppose, to put 
 it round the godchild with his own hands ? The tying-on of 
 simples is treated more fully in the next chap, (see Suppl.). 
 
 Bewitching a newly-married couple was alluded to, pp. 1073-96. 
 The witch, by merely muttering a spell during the wedding, if 
 she be present, can incapacitate both husband and wife for 
 having children. Hincmar 1, 654 relates a case, and states the 
 composition of the material employed as a charm ; on his state- 
 ment is founded a passage in Gratian's decree ii. 33, 1 §"4. 
 Such sorcery is named tying the senhel or nestel, turning the lock, 
 binding, because it is accompanied by the secret tying of a knot 
 or locking of a padlock. 1 Nestel means a tie (ligula) ; it is a 
 senkel when the ends, are tipped with metal, to make it sink 
 faster. It is also called tying up the breach, tying the tippet or 
 nether garment, Fr. nouer Vaiguilette. There are said to be fifty 
 sorts of these ties, and a vast number of unintelligible tie-spells. 2 
 The lock when fastened, the knot when tied, was thrown away, 
 not hung on the bewitched. 
 
 Many forms are observed in pregnancy and childbirth, Sup. I. 
 41. 176. 293. 337. 364. 489. 561. 654. 673-4. 688. 691. 702. 724— 
 732. 817. 859. 924-5. 933. M, 12. 18-23. If the woman put 
 her husband's slippers on, if on the wedding-day the bridegroom 
 tie the bride's garters, she will have easy labours. Does this 
 account for the custom, whose antiquity. I shall presently prove, 
 of the bride on the wedding-night exchanging her shift for the 
 
 l Antidotes in Ettn. hebamme p. 294-6. Wegner's Schauplatz p. 625 seq. 
 Bodm, transl. by Fischart, p. 74-5. [Tie as many knots as one has warts, etc.] 
 
1176 SICKNESSES. 
 
 bridegroom's shirt ? Yintler says, Sup. G, 1. 170 : da sind dan 
 etlich briute (some brides), die legent ir hemd an irs mannes ort 
 (place)/ More clearly in Turliu's Wh. 148 : < dm kiinigm wart 
 gebriset in ein liemede ; 
 
 als er dir si gelegen bi (lain down beside thee), 
 
 und er dar nach entslafen si (gone to sleep), 
 
 so lege tongen (stealthily) sin hemede an ; 
 
 und ob din sin gesuochen kan (wit can contrive), 
 
 daz ez werde heimlich getan (be secretly done), 
 
 sich (see), daz dich iht verdrieze (fail not), 
 
 din hemde sin houpt beslieze (envelop his head) ; 
 
 daz sol an dinem vlize sten (depend on thy pains) : 
 
 dar nach soldu liber in gen 
 
 an sime hemde, daz wirt dir vromen (profit thee). 
 
 Among the Greeks a birth was forwarded or checked by 
 superior divine beings, the eileithyiai, handmaids of Hera, who 
 were gradually merged in a single Mleithyia, the Eoman Lucma. 
 In our Edda Oddrun the sister of Atli has skill in childbirth, she 
 posts over land to the expectant mother, flings the saddle off her 
 steed and strides into the hall (S»m. 239), kneels down before 
 the maid, and speaks her charm. They spoke of < Uosa misBr 
 fra moo-urn' (exsolvere matres a pueris), Saem. 187 b , and gave 
 the office to norns. There must have been from the earliest 
 times sympathetic means of delivering and of obstructing, which 
 are practised to this day: to cross the legs, to fold the hands 
 before the woman in labour was obstructive, to leave loose or 
 disengage was helpful; probably the energetic unsaddling of the 
 steed had this meaning. Ovid's Met. 9, 298 : 
 
 Dextroque a poplite laevum 
 pressa genu, digitis inter se jpedine jundis 
 sustinuit nixus ; tacita quoque carmina voce 
 dixit, et inceptos tenuerunt carmina partus. 
 
 g-j Q Divam residentem vidit in ara, 
 
 brachiaque in genibus digitis connexa tenentem. 
 
 314. Exsiluit, junctasque manus pavefacta remisit 
 diva potens uteri : vinclis levor ipsa remissis. 
 
BINDING, LOOSING. DEOPPING-WELLS. 
 
 1177 
 
 e Assidere gravidis, vel cum remedium. alicui adhibeatur, digitis 
 pectinatim inter se implexis veneficium est, idque compertum 
 tradunt Alcmena Hercalem pariente. Pejus si circa unum 
 ambove genua; item poplites alternis genibus imponi/ Pliny 28, 
 6 [1 7] . ' Ferunt difficiles partus statim solvi, si quis tectum in 
 quo sit gravida transmiserit lapide vel missili ex his qui tria 
 animalia singulis ictibus interfecerint, hominem, aprum, ursum. 
 Probabilius id facit hasta velitaris, evulsa e corpore hominis, si 
 terram non attigerit/ 28, 4 [6], (see Suppl.). 
 
 A poisoning case was sometimes met by forcible remedies : the 
 man was hung up by the heels, and after a time one of his eyes 
 pulled out, in hopes of the venom oozing out at that aperture : 
 ' tamen intoxicatus Albertus in Austria, et diu per pedes sus- 
 pensus, oculum perdens evasit/ Alb. Argent, (ed. Basil. 1569) 
 p. 167 (see Suppl.) . 
 
 Water, springs, fire (pp. 1166. 1173) have power to preserve 
 health or restore it (pp. 586-8. 605-6. 618-9. 621—4) ; especially 
 a spring that has burst out of the rock at the bidding of a god or 
 saint. The snake that lies coiled round the holy well, or is seen be- 
 side it (p. 585-8n.), maybe likened to the serpent-rod of Aescula- 
 pius. Healing water or oil trickles out of rocks and walls. The 
 mother that was walled in (p. 1143) continued for a time to nourish 
 her babe through a hole in the wall, till at last she died. At that 
 hole there is a continual dropping, women whose milk has run 
 dry go there to get healed : the mother's milk had streamed so 
 long that it sets other breasts flowing too. I know of a similar 
 story in Italy : c est quoque non procul ab hoc oppido (Verona) , 
 in valle quadam Policella dicta, loc'us Negarina nomine, ubi 
 saxum durissimum visitur, in quo mammae ad jus tarn muliebrium 
 formam sculptae sunt, ex quarum papillis perpetuae stillant aquae, 
 quibus si lactans mulier papillas asperserit et laverit, exsiccatus 
 aliquo (ut fit) vel morbo vel alio casu illi lacteus humor revocatur/ 
 Hentzneri itinerar. p. 201. A rock which drops milk is mentioned 
 in Fel. Faber's Bvagator. 1, 449 ; and the Lith. Laumes papas 
 (teat) is the name of a hard stone. 
 
 To the tombs of saints a direct healing power was ascribed in 
 the Mid. Ages, everything in contact with them brought help, 
 even a draught of the water poured over bones, garments, 
 splinters and earth. Turf and dew off the grave can heal (Greg. 
 
1178 SICKNESSES. 
 
 Tur. vitee patr. 6, 7). 1 Beda 3, 9 tells of St. Oswald : < In loco 
 ubi pro patria dimicans a paganis interfectus est, usque hodie 
 sanitates infirmorum et hominum et pecorum celebrari non desmunt. 
 Unde contigit ut pulverem ipsum, ubi corpus ejus in terram cor- 
 ruit, multi auferentes et in aquam mittentes suis per haec infirm is 
 multum commodi afferrent : qui videlicet mos adeo increbuit, ut 
 paulatim ablata exinde terra fossam ad mensuram staturae virilis 
 reddiderit.' 3, 1 1 : ' De pulvere pavimenti in quo aqua lavacri 
 illius effusa est, multi jam sanati infirmi. 9 3, 13: 'Habeo quidem 
 de ligno in quo caput ejus occisi a paganis infixum est . . . 
 tunc benedixi aquam, et astulam roboris praefati immittens obtuli 
 aegro potandam : nec mora, melius habere coepit.' 4, 3 of St. 
 Ceadda (d. 672): 1 Est autem locus idem sepulcri tumba in modum 
 domunculi facta coopertus, habente foramen in pariete, per quod 
 solent hi qui causa devotionis illo adveniunt manum suam immit- 
 tere, ac partem pulveris inde assumere, quam cum in aquas mise- 
 rint atque has infirmantibus jumentis sive hominibus gustandas 
 dederint, mox infirmitatis ablata molestia, cupitae sanitatis gaudia 
 redibunt.' 4, 61 of Earconwald : ' Etenim usque hodie feretrum 
 ejus caballarium, quo infirmus vehi solebat, servatum a discipulis 
 ejus, multos febricitantes vel alio quolibet incommodo fessos 
 sanare non destitit. Non solum autem suppositi eidemferetro vel 
 appositi curantur aegroti, sed et astulae de illo abscissae atque ad 
 
 infirmos allatae citam illis solent afferre medelam.'' Relics not 
 
 only heal, but bring fortune, peace and fruitfulness, pretty much 
 as the jewels of elves and dwarfs did in particular families: 
 ' ubicunque hae reliquiae fuerint, illic pax et augmentum et lenitas 
 aeris semper erit ' (Pertz 1, 71). 2 
 
 1 Greg Tur. mirac. 1, 21 takes from Eusebius 7, 18 the tale of a metal image 
 of the Saviour and the woman of Caesarea, whose issue of blood was stanched: 
 ' Hums ad pedem statuae in basi herba quaedam nova specie nascitur. quae cum 
 exorta fuerit crescere usque ad stolae illius aereae indumenti fimbriam solet. quam 
 cum summo vertice crescens herba contigerit, vires inde ad depellendos omnes marbos 
 laneuoresque conquirit ; ita ut quaecunque fuerit ilia mfirmitas corporis, haustu 
 esiguo madefacta salutaris graminis depellatur; nihil omnino vmum gerens, si 
 antequam aereae fimbriae summitatem crescendo contigent, decerpatur. hanc 
 statuam ad similitudinem vultus Jesu tradebant, quae permansit etiam ad nostra 
 (Eusebii) usque tempora, sicut ipsi oculis nostris mspeximus.'— The beautiful myth 
 is also copied by Agobardus (Opp. ed. Baluze, Par. 1666. 2, 248-9). It was essential 
 for the plant to have grown up to the hem of the garment, it was only by touching 
 it that it acquired healing efficacy. 
 
 2 Les reliques sunt forz, Deus i fait grant vertuz, 
 iloc juit un coutrait, set anz out ke ue se mut, 
 
EELICS. LIMBS HUNG UP. 1179 
 
 The legends are full of the marvellous deliverances vouchsafed 
 to pilgrim patients at the tombs of saints. An incredible number 
 of sick had recourse to this method ; but it is cleverly parodied 
 in our Beast-apologue (Reinh. pp. cv. cxxvi) : the hare with his 
 fever, the wolf with his earache, are cured the moment they lie 
 down on the grave of the martyred hen. From such delusion 
 the heathens were free : I nowhere find it stated that they sought 
 healing from relics or at the mounds of their kings and giants. 
 They resorted however to sacred woods, p. 72-4 (see Suppl.). 1 
 
 In Greece, particularly in Boeotia, it was customary for patients, 
 on recovery, to set up in the temple a metal model of the part of 
 the body which had been affected. Amongst avaOrjfjLara an in- 
 scription mentions irpoaomov, tltOos, alSolov, ^e^, &c. ; 2 these 
 votive offerings were afterwards melted down to make sacred 
 vessels. The custom of votive tablets with limbs depicted on 
 them may indeed have been imported into Germany by the 
 Eomans while yet heathens, unless we will admit that our fathers 
 themselves had known them before. The passage from Gregory 
 given p. 81 says expressly: 'membra, secundum quod unumquem- 
 que dolor attigisset, sculpebat in Ugno,' and farther on, ' visi enim 
 m eo barbari gentili superstitione, modo auri argentique dona, 
 modo fercula ad potum vomitumque ebrii offeree, cultumque quo 
 nihil insanius, istic simulacrum inanis dei, ac ut quemque affecti 
 membri dolor presserat, sculpebat in Ugno suspendebatque opitu- 
 laturo idolo.' This was done in Ripuaria in the 6th cent. Eligius 
 refers to the same thing, Sup. A: 'pedum similitudines , quos per 
 bivia ponunt, fieri vetate, et ubi invenerit igni cremate; per 
 nullam aliam artem salvari vos credatis nisi per invocationem et 
 crucem Christi ! 3 and the Indiculus § 29, c de ligneis pedibus 
 
 tut li os li crussirent, li ners li sunt estendut : 
 
 ore sailt sus en peez, unkes plus sain ne fud. Eom. de Charlem. 192—5. 
 
 Les reliques sunt forz, granz vertuz ifait Deus, 
 que il ne venent a ewe, nen partissent les guet, 
 nencuntret aveogle ki ne seit reluminet, 
 les cuntrez i redrescent, e les muz funt parler. 255-8. 
 
 1 The origin of relic-worship I shall investigate in another place. 
 Corp mscript. 1, 750 no. 1570, where Bockh says : ' Donaria medicationis 
 causa Amphiarao oblata. qui ex oraculo per somnium dato restituti in sanitatem 
 erant, n partim membri quo laborarant effigiem dicabant (p. 474 no. 497-8), partim 
 alia donaria, quern admodum etiam infontem Amphiarai deiicere nummos solebant.' 
 Conf. Pausan. 1, 3. 
 
1180 SICKNESSES. 
 
 vel manibus pagano ritu'; a woman with a palsied arm is ad- 
 monished in a dream ' ut instar semivivae manum ceream for- 
 mando exprimeret, et ad sanctae Idae tumulum deferret ' (begin, 
 of 10th cent., Pertz 2, 573). At the same time even these au- 
 thorities teach us an important distinction : the Greek brought 
 his avaO^ixa out of gratitude, when the malady was healed ; the 
 German hung up the limb in the temple or at the cross-roads, 
 with a view to obtain relief thereby, ' opitulaturo idolo/ and ' per 
 nullam aliam artem salvari vos credatis.' And for this purpose 
 a wooden or perhaps waxen image sufficed, which would have 
 been a paltry present to the succouring deity ; conf. another pas- 
 sage from Gregory in my KA. 674, and Kuinart's note thereon. 
 So° that this German heathenry is of a piece with the sorcery 
 by wax images (p. 1091), and with heathen sacrifices, which 
 kept up an analogy between the thing prayed for and the thing 
 offered : those who wished for children presented a child of wax, 
 ivood or silver, while conversely a figure of wax or silver served 
 as penance for slaying the body. But what shocked the early 
 teachers as sheer paganism was afterwards humoured and licensed 
 by the church. A votive tablet at Alt-ottingen represents an 
 unhappy man with an arrow passing through his eyebrow into 
 the eye-pupil (Schm. 1, 242). 1 At places famed for pilgrimages 
 we find hands, feet, etc. of wood or wax fastened to the walls ; 
 outside the church were hung ujp the crutches on which the sick 
 had come, and which they needed no longer in going away 
 healed: ' ut incredibilis materies scabellorum atque oscillorum 
 post perceptam sanitatem a redeuntibus ibi remaneret/ Acta 
 Bened. sec. v, p. 102 ; conf. Pertz 2, 574. Among the Greeks 
 the sick often slept in the temple of the deity in whom they put 
 their trust, and received in a dream instructions as to cure ; 2 
 much the same occurs in medieval legends, e.g. that passage in 
 the Life of St. Ida. Put together with this the first dream in a 
 new house or stable, p. 1146 (see Suppl.). 
 
 There were superstitious signs, by observing which you could 
 
 1 Diseases also were hung up pictorially : thus, before miraculous images 
 in Bavaria and Austria, among the waxen hands and feet you may see a crab- or 
 toad-like figure, understood to be the 'ber-mutter' that crawled about m the 
 body, Schm. 1, 188. Hofer 1, 78. Wolf's Deutsche sagen p. 491. 
 
 2 Jac. Phil. Tomasini de donariis ac tabellis votivis, Patavn 16o4, 4, cap. d4, p. 
 214—26 vota pro aegrotantium salute. 
 
SIGNS OF DEATH. PLAGUE. 
 
 1181 
 
 tell whether one dangerously ill would fall a prey or get well : 
 the cries, the flight, the wheeling of birds have been noticed on 
 p. 1135. Burchardt (Sup. C, 195 d ) instances the lifting up of 
 stones to see if any live beast were underneath ; which is like 
 snatching up a handful of earth and looking for a living creature 
 in it (F, 9). The look of the bird Galadrot, and the position of 
 Death, whether at the patient's head or feet (p. 853) were sig- 
 nificant omens. That standing at the feet was an advantage we 
 find already in Pliny 30, 10 [24] : 'Eundem (ricinum, tick) in 
 augurio vitalium habent : nam si aeger ei respondeat qui intu- 
 lerit, a pedibus stanti interrogantique de morbo, spem vitae cer- 
 tain esse : moriturum nihil respondere. Adjiciunt, ut evellatur 
 (ricinus) ex aure laeva canis cui non sit alius quam niger color.'' 
 
 It is believed in Scotland to this day, that if you cannot 
 
 see the mannikin in the sick man's eye, he is sure to die : the 
 bystander's image is no longer mirrored in the lustreless pupil 
 of the breaking eye. And as far back as the AS. dialogue 
 between Adrian and Ritheus (Thorpe p. 48) : ' Saga me, on 
 hwam meeig man geseon mannes de&<5 ? Ic J?e secge, twege 
 manlican beo$ on mannes edgum : gif ]?u ]?a ne gesihst, ]?onne 
 swilt (dies) se m.an, and br3 gewiten (gone) ser J?rim dagum.' 
 Put by the side of this, that the Koprj is not to be seen in a 
 bewitched man's eyes either, and in a witch's eye it is seen 
 . upside down, or double (pp. 1074-80). When a dying man can- 
 not get his release, a shingle of the roof is to be turned 
 (Sup. I, 439), three tiles taken up (721), or any hollow house- 
 utensil inverted (664). The like means are adopted in convul- 
 sions (853) and childbirth (561) : ' if it go hard with her in 
 travail, the husband shall take three shingles out of the roof, and 
 put them in again wrong side up,' Ettn. hebamme p. 663 ; conf. 
 supra p. 1116. 
 
 I have kept to the last what I had to say of the 'plague and 
 the numerous traditions based on its appearing. After great 
 floods, when heavy fog and sultry mist poison the air, it suddenly 
 breaks out and spreads resistless over the earth. 
 
 To the Gr. \oi/jlos (p. 888) correspond, in gender as well, our 
 OHG. sterpo, scelmo (MHG. schelme), GL jun. 219 scalmo, fihu- 
 sterbo, ON. skelmis-drep or drep alone; OHG. wuol } Diut. 1, 
 
1182 SICKNESSES. 
 
 501% AS. wol, gen. woles. The Latin names pestis, lues are 
 fern., so are the Serv. kuga, moriya ; but masc. again the Boh. 
 Pol. mor, Lith. maras, Lett, mehris. The Serv. Slov. kuga is the 
 M. Nethl. Jeoghe (Detmar 1, 81. 113. 127. 148. 377), and even 
 a MHG. poem (Meyer and Mooyer, p. 46 a ) has koge. MHG. 
 usually ' der gdhe tot/ swift death, Wigal. 3726 (Nethl. gd-dot, 
 Maerl. 1, 230. 293) ; but also ' der grosse tod/ great death, Swed. 
 diger-ddden (ON. digr crassus, tumidus) ; ON. svarti daucfi, Dan. 
 ' den sorfe docZ/ black death, perhaps even in allusion to Surtr 
 (p. 809). 1 
 
 To the Greeks the whizzing shafts of wrathful Apollo brought 
 the plague : a man dying suddenly is slain by Apollo's artillery, 
 a woman by that of Artemis ; conf. the destroying angel, 2 Sam. 
 24, 16. Hermes, protector of the flock, carries round it the ram, 
 to ward off murrain ; afterwards he carries it round the city also, 
 Kpiofyopos? Virgins were sacrificed to stay the ravages of pes- 
 tilence. Pliny 26, 9 [60] says a maiden can cure boils (panos) 
 by laying verbascum on them : Expert! affirmavere plurimum 
 referre, si virgo imponat nuda, jejuna jejuno, et manu supina 
 tangens dicat, f Negat Apollo pestem posse crescere, cui nuda virgo 
 restinguat ! ' atque retro rsa manu ter dicat, totiesque despuant 
 ambo. The ceremony was transferred from the heavy scourge to 
 lighter ones : the disrobing of the maiden was required for allay- 
 ing drought (p. 593-4), and in many other cases (see Suppl.). 
 
 That a.ngel of death means Death himself, who comes to gather 
 his own. A Lombard legend speaks of two angels, a good and 
 a bad, who traverse the land : 'Pari etiam modo haec pestilentia 
 Ticinum quoque depopulata est, ita ut cunctis civibus per juga 
 montium seu per diversa loca fugientibus, in foro et per plateas 
 civitatis herbae et fructeta nascerentur. Tuncque visibiliter 
 multis apparuit, quia bonus et malus angelus noctu per civitatem 
 pergerent, et ex jussu boni angeli malus angelus, qui videbatur 
 venabulum manu ferre, quotiens de vendbulo ostium cujuscunque 
 
 1 Paul. Diac. 2, 4, paints a desolating plague in colours that recall the vivid 
 picture Boccaccio has sketched by way of Introd. to his Decameron. How Sweden 
 and Norway were wasted during the Great Plague, is described in Afzelius 4, 179. 
 180 and especially in Faye, pp. 135 — 148, after beautiful folk-tales. 
 
 2 ' Massilienses quoties pestilentia laborabant, unus se ex pauperioribus oferebat 
 alendus anno integro publicis et purioribus cibis. Hie postea ornatus yerbenis et 
 vestibus sacris circumducebatur per totam civitatem cum exsecrationibus, ut in 
 ipsum reciderent mala civitatis, et sic projiciebatur,' Petron. cap. 141. 
 
PLAGUE. 
 
 1183 
 
 iomus percussisset s tot de eadem domo die sequenti homines 
 interirent. Tunc per revelationem cuidam dictum est, quod 
 pestis ipsa prius non quiesceret quam in basilica beati Petri, quae 
 ad vincula dicitur, sancti Sebastiani martyris altarium poneretur. 
 Factum est, et delatis ab urbe Koma b. Sebastiani reliquiis, mox 
 ut in jam dicta basilica altarium constitutum est, pestis ipsa 
 quievit/ Paul. Diac. 6, 5. In the year 589, when the Tiber had 
 overflowed, and a plague had arisen which carried off many men, 
 St Gregory ordered a solemn procession of the Cross ; 80 people 
 in the church dropped down ' alien gahes ' at his feet and died ; 
 then, rising from prayer, ' sach er sten uf dem Dietriches huse 
 einen engel mit pluotigem swerte, der wiskete daz selbe swert durch 
 sinen geren (wiped it on his skirt), do verstuont (understood) der 
 heilige man, daz der ewige Yater sines zornes hin ze den liuten 
 erwinden wolte/ would turn from his anger. 1 
 
 Like such an angel of death, the Norse Hel rides about on her 
 steed (pp. 314. 844), which is no other than the dead-horse seen 
 in churchyards, p. 1142 (see Suppl.). 
 
 A Voigtland tradition makes the plagae come on as a blue 
 vapour, shaped like a cloud, Jul. Schmidt p. 158. By this is 
 meant the sultry mist that precedes a pestilence ; ' blue vapour 3 
 suggests the fire of the Thunder-god, p. 178. A plague that 
 raged in the Odenwald shewed itself in the shape of a little blue 
 flame in the sacristy of the town- church at Erbach ; and they 
 walled it in. In Amm. Marcel. 23, 6 (a.d. 363) : ' Fertur autem 
 quod post direptum hoc idem figmentum (Apollinis simulacrum), 
 incensa civitate (Seleucia), milites fanum scrutantes invenere 
 foramen angustum : quo reseraio ut pretiosum aliquid invenirent, 
 ex adyto quodam concluso a Chaldaeorum arcanis lobes primor- 
 dialis exsiluit } qua3 insanabilium vi concepta morborum, ejusdem 
 Veri Marcique Antonini temporibus ab ipsis Persarum finibus ad 
 usque Bhenum et Gallias cuncta contagiis polluebat et mortibus.' 
 
 Again, in the year 1709 the plague at Conitz in Prussia was 
 
 charmed into a hole of the lime-tree in the churchyard, then a 
 plug kept ready for the purpose, and fitting exactly, was driven 
 
 1 Deutsche predigten ed. by K. Both p. 76 ; conf. Hoffm. fundgr. 1, 77. Greg. 
 V 11 "' 1 ^- 1 ' 2 " Dietrich,s house is the moles Hadriani, named St. Angelo's castle 
 after this very angel who shewed himself to the praying processionists. Our 
 legends like to name large Eoman buildings after Theoderic, notably the amphi- 
 theatre of Verona, Deut. heldensage pp. 40, 203. 
 
1184 
 
 SICKNESSES. 
 
 in ; since which she has never contrived to shew her face in the 
 country again (Tettau and Temme p. 222). This agrees with 
 the blocking-up of Unsselde and the shrewmouse (pp. 878. 1168), 
 but also with the general notion of diseases being transferable to 
 trees. The immuring of the plague in church and temple is based 
 on its having issued from the divinity (see SuppL). 
 
 Augustine's De verbo apostol. 168 pictures the plague as a 
 woman that prowls about, and can be bought off with money : 
 ' Proverbium est Punicum, quod quidem Latine vobis dicam, quia 
 Punice non omnes nostis; Pun. enim prov. est antiquum: 
 Numum vult Pestilentia ? duos illi da, et ducat se.* 
 
 During the great pestilence under Justinian, men saw brazen 
 barks on the sea, and black men without heads sitting in them : 
 wherever they sailed to, the plague at once broke out. In a city 
 of Egypt the only inhabitants left alive were seven men and 
 a boy ten years old j they were escaping with their valuables, 
 when in a house near the town-gate all the men dropped down 
 dead, and the boy alone fled ; but under the gate a spectre seized 
 him, and dragged him back into the house. Soon after, a rich 
 man's steward came to fetch goods out of the house, and the boy 
 warned him to haste away : at the same instant both man and 
 boy fell dead to the ground. So says bishop John (Assemanni 
 biblioth. orient. 2, 86-7). 
 
 The Mod. Greeks think of the plague as a blind woman that 
 wanders through the towns from house to house, killing all she 
 can touch. But she goes groping and feeling round the wall, and 
 if you are wise enough to keep in the middle of the room, she 
 can't get at you. According to one folk-tale, it is three terrible 
 women that traverse the towns in company, one carrying a large 
 paper, another a pair of scissors, the third a broom. Together 
 they walk into the house where they mean to find victims : the 
 first enters .their names on her list, the next wounds them with 
 her scissors, the last sweeps them away (Fauriel's Disc. prel. 
 lxxxiii). Here are the three Fates (p. 410) or Furies and 
 Eumenids converted into death-goddesses. 
 
 There is a beautiful Breton lay in Yillemarque 1, 46—51, called 
 Bosen Mliant, the Elliant plague. A miller, so goes the tale, 
 saw a woman robed in white sitting, staff in hand, at the ford 
 of the river, wishing to be carried over. He took her on his 
 
PLAGUE. 1185 
 
 horse, and set her down on the other side. Then she said, 
 ' Young man, and knowst thou whom thou hast put across ? I 
 am the Plague; and now having ended my journey round 
 Bretagne, I will go to mass in Elliant church ; every one whom 
 I touch with my staff, shall speedily die, but thee and thy mother 
 no harm shall befall/ And so it came to pass : all the people in 
 that bourg died, save the poor widow and her son. Another 
 folksong makes him convey her on his shoulders : nine children 
 are carried out of one house, the churchyard is filled up to the 
 walls : ' beside the churchyard stands an oak, to its top is tied a 
 white kerchief, for the Plague has snatched away all the people/ 
 She was banished at last by songs being sung about her : when 
 she heard herself called by her name, she withdrew from the 
 land, and never came back. The request to be carried across is 
 exactly like those of the goddess Berhta and beings of elf kind. 
 
 Of the Lithuanian Giltine, plague or death-goddess, I should 
 like to know fuller accounts. ' She massacres without mercy : 
 e kad tawe Giltine pasmaugtu (plague choke thee) ! ' is a familiar 
 imprecation (Mielcke sub v. Donaleitis 141). The plague is also 
 named Magila [SI. mogila, a grave], or simply diewe (goddess), 
 and they say in cursing ' imma ji Magilos, imma ji diewai ! 3 
 From Polish Lithuania, Adam Mickiewicz 1 reports as follows on 
 the morowa dziewica, plague-maiden : — 
 
 Kiedy zaraza Litwe. ma uderzyd, 
 jej przyjseie wieszcza odgadnie z'rzenica ; 
 bo jesli sljuszna waidelotom wierzyc, 
 nieraz na pustych smejarzach i bljoniach 
 staje widomie morowa dziewica 
 w bieliznie, z wiankiem ognistym na skroniach, 
 czoljem przenosi bialjowieskie drzewa • 
 a w reku chustkq, skrwawiona, powiewa. 
 Dziewica sta,pa kroki zljowieszczemi 
 na siolja, zamki i bogate miasta ; 
 a ile razy krwawe chustka, skinie, 
 tyle palac6w zmienia sie, w pustynie ; 
 gdzie noga, sta,pi, swiezy gr6b wyrasta. 2 
 
 1 Konrad Wallenrod's Poezye, Warszawie 1832. p. 96. 
 m 2 ' When a plague smites Lithuania . . . then, if we may believe the waidelots 
 m lone burial-grounds and fields stands visible the plague-maiden in white raiment 
 with fiery wreath about her temples, bears on her brow divining-rods (?), and in her 
 hand a blood-stained kerchief waves. The maiden steps with deliberate pace into 
 villages, castles and wealthy towns ; whenever she spreads out her gory kerchief 
 palaces turn into wildernesses ; where with her foot she steps, a fresh grave grows 
 
1186 
 
 SICKNESSES. 
 
 Woycicki, 1, 51, calls her Powietrze, which properly means air, 
 vapour (p. 1183), but also plague. Clothed in white, she stalks 
 along on stilts, tells her name to a man she meets, and wants to 
 be carried on his shoulders through all the Russias : amidst the 
 dead and dying he shall go unhurt. Well, he carries her 
 through thorp and town : where she waves her kerchief , every- 
 body dies, and all men flee before them. Arrived at the Pruth, 
 he thought to drown her, and jumped into the river, but up she 
 floated light as a feather, and flew to the woodland, while he 
 sank to the bottom. 
 
 In another story 1, 127 she is called Dzuma (Russ. Serv. 
 chuma) : while she prevails, the villages stand deserted, the cocks 
 are hoarse and cannot crow, the dogs no longer bark, yet they 
 scent the Plague from afar (p. 666), and growl. A peasant saw 
 her, in white garb and waving hair, clear a high fence and run up 
 a ladder, to escape the howling dogs : he hurries up to the ladder 
 and pushes it over, so that the Plague fell among the dogs ; then 
 she disappeared, still threatening vengeance. 
 
 Sometimes the Dzuma rides through the wood in a waggon, 
 attended by owls and uhus (great horned owl) : this ghostly 
 procession is named Homen, Woyc. 1 ,130 — 3. 159 — 163. But the 
 Plague could only last till New-year's day ; then those who have 
 fled troop back to their homes, taking care however not to walk 
 in through the door, but to climb in at the window. 
 
 A tale narrated by a Wendish peasant, Joh. Parum Schulze, 1 
 falls somewhere in the middle of the 17th century : So it came to 
 pass, that a man, as I have always heard tell, that was Niebuhr 
 by name, where now Kuffalen dwell, that was afterward Luchau, 
 as he rideth home from town, there comes a man alongside, and 
 begs that he may ride a little in the cart, for that he was right 
 weary. This Hans Niebuhr asks him in Wendish, as that tongue 
 was then commonly used, ' whence, and whither away ? ' and 
 takes him up on the cart. At first he will not declare himself, 
 but this Niebuhr, being somewhat drunken, begins to question 
 more sharply. Then he declared himself, saying, ' I will to thy 
 
 up.' I am not sure that I have rightly rendered ' bialjowieskie drzewa,' nor whether 
 the adj. can be conn, with ' bialowieszcka ' p. 474 n. 
 
 1 Of Siiten village, Kiisten parish, Liineburg. About 1740 he composed a 
 chronicle, Ann. der Br. Liineb. churlande, jahrg. 8, Hanover 1794. p. 282-3. 
 
PLAGUE. H87 
 
 village with thee, where I have not yet been; for I am der 
 Pest (m.y Then did Niebuhr intreat for his life, and the Plague 
 gave him this lesson, that he should leave him in the cart outside 
 the village, and strip naked and have no clothing at all on his 
 body, but [going home,] take his pot-hook, and coming out before 
 his house, run all round his homestead with the sun, and then bury 
 it under the doorstep: 'if one but carry me not in' quoth the 
 Pest, 'in the smell that hangs about the clothes.' Now this 
 Niebuhr leaves him in the cart a good piece from the village, for 
 it was night ; takes the pot-hanger, runs naked out of the village 
 and all round it, then sticks the iron under the bridge, which iron 
 I myself saw in the year 1690 when the bridge was mended, but 
 nigh eaten away with rust. When this Niebuhr came back for 
 his horse and cart, quoth the Plague : 'had I known this, I had 
 not declared myself to thee, this device whereby thou hast locked 
 me out of the whole village. 3 When they were come up to the 
 village, Niebuhr takes his horses out of the cart, and leaves him 
 sitting thereon. Neither was any sickness from pestilence per- 
 ceived in that village ; but in all the villages around the plague 
 did mightily rage. * ° 
 
 So far Schulze's homely narrative. Eemoving the pot-hook off 
 the hearth seems to stand for leaving the house open : from a 
 deserted house death has nothing to take. As the retiring house- 
 holder symbolically 'lets down the haal on the hearth/ the new 
 one on taking possession must 'tuck it up' again. 1 Running 
 round the house or village resembles that carrying of the ram 
 round the city, and the undressing agrees with the Roman 
 custom. 
 
 Then, as the Plague is slow of foot, she gets herself driven 
 into the village in a cart, or lugged in pickaback, like homesprites 
 and will o' wisps that jump on men's shoulders, pp. 512-3. 916. 
 
 Swedish stories make the Plague enter a village from the south, 
 and stand still before the first homestead, looking like a pretty 
 little boy with a rasp or grater (rifva) in his hand, and rasping 
 with it. When he did that, there still remained one or two alive 
 in a house, as the grater could not take everything along with it. 
 But when he got to the next village, there came after him the 
 Plague-damsel (pestflicka), she swept with a broom outside the 
 1 Wulfter's Deduction, beil. nos. 4. 5. 135. 
 
 VOL. Ill, 
 
 U 
 
1188 SICKNESSES. 
 
 gate, then all in the village died. Bat she was very seldom seen, 
 and never except at daybreak (Afzelius 4, 179). 
 
 In Vestergotland they had decreed a human sacrifice to stay 
 the f digerdod/ and two beggar children having just then come in, 
 were to be buried alive in the ground. They soon dug the pit 
 open, gave the hungry children cake spread with lard, and made 
 them sit down in the pit : while they ate, the people shovelled up 
 the earth. ' Oh/ cried the younger child, when the first spadeful 
 was thrown over it, 'here's some dirt fallen on my bread and 
 lard/ A mound was quickly thrown up over them, and nothing 
 more was heard of them (Afz. 4, 181). Compare the walling up 
 of children in the foundation of a new building, p. 1142, and the 
 offering of a young heifer in the holy fire during cattle-plague, 
 p. 608. 
 
 In Norway the Testa is imagined as a pale old woman who 
 travelled about the country with a grater (rive, a toothed instru- 
 ment for tearing up sods or hay and com) and a broom (lime) : 
 when she used the grater, some few got off with their lives, but 
 where the besom came into play, there perished every born soul. 
 A man having rowed her over a piece of water, and demanding his 
 fare, she said, < you'll find your quittance on the bench at home ; ' 
 and no sooner was he home, than he sickened and died. She 
 often appears in red clothing, and whoever beholds her falls into 
 a great fear (Faye p. 135). 
 
 The Servians say their Kuga is a real woman, who goes wrapt 
 in a white veil : many have seen her so, and some have carried 
 her. She came to one man in the field, or met him on the road, 
 and said, < I am the Kuga, carry me to such a place ! 3 He took 
 her up pickaback, and without any trouble carried her whither 
 she would. The Kugas (plagues) have a country of their own by 
 the sea, but God sends them when people do wickedly ana sin 
 much. While the plague rages they never call her kuga, but 
 huma (cummer, gossip), to make her friendly. And during that 
 time they dare not leave any vessels unwashed at night, lor she 
 will pass through the kitchen, and if she spy any such, will scour 
 and polish all the spoons and dishes (which detains her m the 
 house) ; at times she even makes away with the bacon out of the 
 loft, Wtb. sub v. Kuga j and new ed. of Serv. songs 1, 149 note. 
 Here again she comes out in the fashion of ancient goddesses, 
 
PLAGUE. 
 
 1189 
 
 Holda and Berhta, who cannot abide disorder in the house, 
 pp. 268. 274. 
 
 Among the Slovens, cattle-plague (kuga) is a spotted caZ/ that 
 kills sheep and oxen by its cry (Murko p. 74). 
 
 The devil is reported to have said, there was but one cure for 
 the kuga, that was mattock and hoe, meaning burial (Vuk sub v. 
 metil) . 
 
 A Finnic song (Schroter 60) adjures the Plague to take herself 
 away to steely mountains in the gloomy North : saddle-horse and 
 carriage-horse shall be given her for the journey. She is called 
 rutto, the sudden, like our MHG. gahe tot. 
 
 In L. Germany they have folktales about the Eeidmann (heath 
 man) who peeps in at your window at night : any one he looks 
 at then, must die within year and day ; just so does Berhta look 
 in at the window (p. 274), so does Death (p. 772). In Tyrol too 
 they tell of a ghost that goes about at the time of one's death : 
 whatever window he loohs into, people die in that house, DS. 
 no. 266. 
 
 In the Lausitz Smertnitsa in white array prowls about the 
 villages : to whatever house she directs her step, a corpse will 
 soon be there. In the house itself she announces her presence 
 by thumping and turning the boards up. Convulsions in the 
 dying are signs that Smertnitsa is getting the better of them, 
 Laus. mon. schr. 1797. p. 756. 
 
 There cannot be the slightest doubt left, that all these various 
 personifications of the plague are to be viewed as effluences of 
 superior divinities of antiquity, whose might, merciful and awful, 
 they display by turns. Veiled in white they stride along, like 
 Berhta, and like the mother that walks in the corn at noon. 
 Plague-maiden and fate-maiden meet and touch, morowa dziewica 
 with Marena, Morena (p. 771), the harmful goddess with the 
 healing pitying Eir (see SuppL). 
 
CHAPTER XXXVII. 
 
 HERBS AND STONES. 
 
 Pliny has thrown a peculiar charm over his Natural History by 
 not disdaining to record minutely even the superstitious views of 
 the vulgar about animals and plants. How his reverence for 
 antiquity, his elegance* of exposition, stand out against the dry 
 gravity of our present students of nature, who never waste a 
 glance on the customs of their country, and to whom all the force 
 and grace of Teutonic idiom is but small beer (see SuppL). 
 
 <Er4t, steine unde wort Mnt an kreften gr6zen hort' (herb and 
 stone and wholesome word have of healing powers rich hoard) , 
 says our Freidank 111, 6 ; and as there lies in dwarfs a special 
 acquaintance with the healing virtues hidden in herbs (pp. 
 450-1 n. 457), it is worth noticing, that in the mouth of a king of 
 that race, Goldemar (pp. 453. 466. 509) is placed the dictum, 
 < Christianos fidem in verbis, Judseos in lapidibus pretiosis, et 
 Paganos in herbis ponere/ Meiboin's Script. 1, 186. Paganism 
 does present a rich store of mythical notions on the origin and 
 manifold virtues of these plants. 
 
 1. Herbs. 
 
 As among men, so among Herbs, the noble tower above the 
 base : they were created by gods in some secluded sacred spot, 
 they sprouted up where innocent blood had been shed, they were 
 brought over by birds, and so on. Under the goddess's footfall 
 the flower springs up, as all growth withers where sorrowing 
 lovers part. On the mountain's top, to which the lover had 
 carried up his dying love, and poured out her last reviving 
 draught, grew healing herbs that blessed the land at large (Marie 
 de Fr. 1, 268). Mountains foster what is rarest in the realm of 
 plants. Zeus and Hera laid them down on Ida's top (II. 14, 347) : 
 
 T0ldL 8' V7TO %0O)V Sid <pV€V V€O07]Xea TTOlV, 
 
 Xcotov 6' epcr^evra ISe icpoicov rj$' vclklvOov, ^ 
 TTV/cvbv koI jidkaicov, o? airb X 0ovb<; vfoa' eepye' 
 
 1190 
 
herbs: origin, names. 
 
 1191 
 
 (under them bountiful earth teemed up a new vegetation, dew- 
 sprinkled clover and saffron and hyacinth, thick and soft, etc.) . 
 A similar bed of flowers still haunts the imagination of our 
 Minnesingers (Walth. 39. 40. Hadloub 2, 194-5), but men have 
 to gather the grass and flowers for that amid singing of birds. 
 To the Medieval way of thinking it was most natural to make 
 healing herbs grow out of the graves of holy men, as we plant 
 flowers on the tomb and pick some for remembrance. Even on 
 the huorco's barrow grows wound-healing rosamarina, the pluck- 
 ing of which turns men into doves, Pentam. 4, 8. The saint's 
 grave nourishes a peartree, whose fruit cures the sick forthwith 
 (Greg. Tur. mirac. 1, 47). We have seen p. 1178n. how at the 
 foot of a holy statue a nova species (quite the Homeric veodrjXtfs 
 above) grew up to .the skirt of the robe, and then became a 
 healing plant 1 ; with this I connect what Pliny tells us 24, 19 
 [106] : 'herba in capite statuae nata, collectaque alicujus in vestis 
 panno et alligata in lino rufo, capitis dolorem confesfcim sedare 
 traditur' (see Suppl.). 
 
 Many herbs and flowers are named after gods, but as we are 
 seldom told the occasion of a name being given, it admits of 
 more than one explanation. The god produced the plant, or he 
 uses it, he loves it, loathes it, in shape or colour it resembles 
 some part of his person, his raiment, arms, and so forth. Thus 
 the names Baldrs bra (p. 222, conf. super cilium Yeneris), Freyju 
 hdr (p. 303) come from the beaming lustre of the flower ; 
 Forneotes folme (p. 240), Niarcfar vottr (p. 218) from the leaves 
 lying like five fingers side by side. Bonner-rebe (-vine) is the 
 Lett. Pehrkones. Donnerkraut, Donnerbesen (p. 183) may, like 
 barba Jovis, be accounted for by the bushy tanglement of their 
 tendrils; but how Peruniha (p. 183) stands related to Perun, 
 I do not know. Devil 3 s-bit is from the marks of teeth supposed 
 to be visible in its root, and due to diabolic agency. A great 
 many names are taken from beasts, especially those of our native 
 fable, and fancy has been equally busy on them. 
 
 Of flowers and herbs the Sanskrit distinguishes the wholesome 
 by the adjunct c friend/ the hurtful by { foe/ as Ramapriya, dear 
 
 1 The healing power imparted by the skirt of the garment was very likely 
 suggested by the Biblical ' touching of the hem,' Matt. 9, 20. 14, 36. Mk 6, 56. 
 Luke 8, 44. 
 
1192 HE BBS AND STONES. 
 
 to Lakshmi = lotus, Yamapriya, dear to Yama = ficus indica, 
 conf. Pott's Etym. for. 2, 424—7. This agrees with OHG. gota- 
 fargezzan, marrubium album (Graff 4, 279), MLG. got-vorghstene 
 (Brunts Beitr. p. 48) and the phrase ' ergaz im Got/ Gramm. 4, 
 175 (supra p. 21) ; the herb is our andorn (horehound). 
 
 Other plants beyond a doubt derive their divine names from 
 their healing power being first made known to mortals by the 
 gods. With the Greeks, Athena and Artemis appear to have 
 been active in this line; and I think they are represented 
 amongst our goddesses by Frigg and Freyja, or whoever took 
 their place afterwards, St. Mary above all. The artemisia was 
 apparently discovered or revealed by Artemis [Pliny 25, 36, 25], 
 the proserpinaca by Proserpine 27, 12 [104] . The irapOevtov was 
 shown by the divine Ilap0evo<;, as Pliny relates, 22, 17 [20] : 
 < verna carus Pericli Atheniensium principi, cum in arce templum 
 aedificaret repsissetque super altitudinem fastigii et inde cecidisset, 
 hac herba dicitur sanatus, monstrata Pericli somnio a Minerva, 
 quare parthenium vocari coepta est, assignaturque ei deae.' Of 
 the lappa he says, 24, 18 [116] : 'medetur et suibus, effossa sine 
 ferro ; quidam adjiciunt et fodientem dicere oportere, Haec est 
 herba argemon, quam Minerva reperit, suibus remedium qui de 
 ilia gustaverint;' apyefiov = albugo in the eye. Hermes pulls 
 out of the ground for Odysseus the <j>dpfiaKov mighty against 
 magic: ^Xv Si fitv Ka\iovai deoi, Od. 10, 305 (p. 369). Does 
 the Iris owe its name to the messenger of the gods, or the white 
 hue of the lily, or other causes? In christian times an angel 
 reveals the angelica in a dream, Aw. 1, 159 (see Suppl.). 
 
 The names borrowed from animals may gain much in meaning 
 by the animals themselves being connected with the service of 
 gods. Thus there need only a myth underlie such names as 
 baren-klaue, wolfs-milch, OHG. wolves-zeisala, AS. wulfes-taesel, 
 and AS. hrEefnes-leac, to bring to light some relation m which 
 the herb stands to dawn (p. 743-4), to the hero suckled by the she- 
 wolf, to the cordial conveyed by the god's messenger. We find 
 a convincing example in the spechts-wurzel, pecker's root, brought 
 by the sacred bird (p. 673), who probably gave his name to one 
 of the grand woods of our olden time, Spehtes-hart (Spessart) : 
 not only does it serve to burst open the plug, but he protects 
 the peony especially from being plucked (p. 973). The healmg 
 
HE BBS : NAMES. 
 
 1193 
 
 irauovla was associated with Ilaicbv the divine physician, and it 
 is precisely the wounded Ares that he doctors (II. 5, 900) ; in 
 which I see a new point of connexion between Ares and Roman 
 Mars, whose bird the woodpecker was. Athena too was named 
 Haiwvia. Now I think it is not without a bearing on this 
 matter, that our Zio himself has a herb named after him : ON. 
 Ty-vidr, Dan. Tys-ved, daphne mezereum (p. 199), which might 
 have been in OHG. Zio-witu, Ziowes-witu, i.e. Martis arbor, lig- 
 num, frutex ; but instead of exactly this name, we find a cor- 
 responding one, which I believe I can explain more correctly now 
 than at p. 428, note 2. I then thought of Sigelint, but as the 
 spelling Cigelinta, i.e. Zige-linta, preponderates (Graff 5, 627), as 
 ZUant (659) seems synonymous, and as beside Zeiland we have 
 in Austria to this day Zillind, Zwilind, Zwilinde meaning the 
 same daphne, 1 the real old spelling comes to light, Zio-linta, 
 answering in form and substance to Tj)vr<5r. For linta is not 
 only lime-tree, but also liber, bast, and we call the plant in- 
 differently seidel-baum and seidel-bast (for zeilinde-baum, -bast), 
 and it is commonly applied as a healing drug (Hofer 3, 135). An 
 AS. Tiwes-wudu, Tiges-wudu, Tiges-lind is readily inferred. Now 
 whether daphne and pseonia be related or distinct, matters nothing 
 to their mythical analogy ; Pliny says the peony was also called 
 pentorobon, irevropofiov, from its bearing four or five peas; its 
 Boh. name is wlci lyko, i.e. wolfs hast, Fr. garou, i.e. loup-garou, 
 werewolf. I will now pick out a few remarkable names of plants 
 from F. Magnusen's Lex. 758-9. The viola Martis, Fr. violette 
 de Mars, is in Iceland called Ti/s-nola, ^Tt/rs- fiola : this may be 
 a mere translation of the Latin name, which alludes more to the 
 month than the god, like our own marz-viole. There is more in 
 the Norw. Tyri-hialm or Thor-hialm, Thoralm, Thor-hat for 
 aconitum or monk's-hood, to which answers our eisen-hutlein 
 (iron hat), Swed. Dan. storm-hat, apparently from the flower 
 resembling in shape a helmet or hat ; but the same plant is called 
 wolfs-kraut, wolfs-wurz, Dan. ulve-urt, Engl, wolfs bane, Dan. 
 ulve-bane, ulve-ddd, which may be understood of T$r's fight 
 with the wolf, and moreover likened to the wolfs bast and garou 
 
 1 This too in districts that say Er-tag and not Zis-tag for Tuesday (pp. 124. 
 201) ; so that in the plant's name Zio-worship took a wider range. 
 
1194 
 
 HEEBS AND STONES. 
 
 above, as several other names waver between daphne and aconi- 
 tum. And wolfs bast may even suggest the three bands laid on 
 the Fenris-ulfr, ' lading 9 (Dan. leding, Molb. dial. lex. p. 317), 
 f dromi 9 and ' gleipnir/ S. 33-4-5. There was yet another name 
 for daphne given on p. 377: Wieland's berry, together with a 
 Scand. Velands urt for the medicinal valerian ; names which 
 carry ns back, if not to a god, to one of our greatest heroes of 
 old, whose father was the wise leech Wate (see Suppl.). 
 
 But there is only a small number of herbs named after gods 
 or heroes, compared with those referable to goddesses and wise 
 women. Most of these are now given to Mary, who in this 
 case, as in that of pretty little beetles (p. 694) and brilliant stars 
 (p. 726), replaces the elder Frouwa. Frauen-schuhli is trefolium 
 melilotus, whose flower resembles a shoe, in some places Marien- 
 pantoffelchen ; was Cyjprijpedium calceolus Veneris formed in 
 imitation ? Fraua-menteli, bsa (our) fraua-menteli (Tobler 204 b ), 
 alchemilla vulg., from its leaves being folded mantle-wise. Fraua- 
 seckeli (-satchel), geum rivale, ibid. Freyju-hdr stands for several 
 kinds of fern (supra p. 303) ; does it independently answer to 
 herba capillaris, capillus Veneris in Apuleius's Herb. 47, or was 
 it borrowed from it ? Frauen-trdn, Marien-thrane, orchis mascula 
 (Staid. 1, 296), reminds of 'helenium e lacrimis Helenae natum/ 
 Pliny 21,10 [33], still more of FreyjVs golden tears, f gratr 
 Freyju/ Sn. 128. 132 (conf. p. 325), and the flowers and precious 
 stones that drop when goddesses laugh or weep (p. 1101) ; a 
 costly wine is called wiser liebfrauen-milch. How a flower came 
 to be called Mother -of- Go d 9 s mirror, is told in the nursery-legend. 
 Frauen-sclilbssli, frauen-schliissel, primula veris, Staid. 1, 124, 
 otherwise himmels-schlussel (heaven's key), schhissel-blume ; 
 because it unlocks the spring, or opens treasure ? it has yet 
 more names, and is the medicinal betonica, of which more anon. 
 As these plants are all natives of our meadows, it is not likely 
 that their names were drawn from Latin, and only came into 
 vogue in the last few centuries; though in OHGr. glosses we 
 find no herb compounded with frouwa. It were too daring to 
 trace the oster-blume (oster-gloie, Ms. 2, 61 a ) back to Ostard, 
 Edstre, as the form of name can, like maiblume, be explained 
 by the season of its blossoming ; these maybells were offered 
 in sacrifice (p. 58), were borne by white-women (p. 963), and to 
 
HE BBS : TIME OF CULLING. 
 
 1195 
 
 pick them before sunrise is recommended in Sup. I, 1075 (see 
 Suppl.). 
 
 Flowers are a feminine adornment, young maidens twine the 
 wreath, sage matrons cull the herb. Marner says prettily, Ms. 
 2, 174 a : f ez riuchet (smells) - als ein edel hrut iiz einer megde hant/ 
 Why should not the wise women of even our earliest eld have been 
 skilled in herb- lore ? it is ascribed to witches and old women 
 still, and apparently it is not without a meaning that from 
 healing herbs the witches select names for themselves or their 
 admirer (p. 1063). All witches' herbs may most appropriately 
 be called beschrei-kr&ut, beruf-k.mut (speak ill, becall, be- 
 witch), though the names have also been applied to particular 
 plants. 
 
 The culling and fetching of herbs had to be done at particu- 
 lar times, and according to long-established forms (see Suppl.) . 
 
 Mostly before sunrise, when the day is young: f herba qua- 
 cunque a rivis aut fluminibus ante solis ortum collecta, ita ut 
 nemo colligentem videat,' Pliny 24, 19 [107]. 'praecipiunt ali- 
 qui effossuris (anagallida), ante solis ortum, priusquam quidquam 
 aliud loquantur, ter salutare earn, turn sublatam ezprimere ; ita 
 praecipuas esse vires/ 25, 13 [92]. 'aiunt, si quis ante solis 
 ortum earn (chamelaeam) capiat, dicatque ad albugines oculorum 
 se capere, adalligata discuti id vitium ' 24, 14 [82] . ' et hanc 
 (Samolum herbam) sinistra manu legi a jejunis } 24, 11 [63]. 
 ( radicem (pistolochiae) ante solis ortum erutam involvunt lana ' 
 20, 4 [14] . The viscus was gathered at new moon, prima luna 
 24, 4 [6] ; the verbenaca ' circa Canis ortum, ita ut ne luna aut 
 sol conspiciat 3 25, 9 [59] . Unseen by man or heavenly body, 
 silent and fasting, shall the collector approach the sacred herb. 
 Lilies of the valley are to be culled before sunrise, deviPs-bit at 
 midnight of St. John's eve, Sup. I, 190. 1075. 
 
 Pliny 25, 3 [6] tells of a plant called by the Eomans herba 
 Britannica, because brought from the isles between Germany and 
 Britain (ex oceani insulis extra terras positis 27, 1) : ' Florem 
 vibones vocant, qui collectus priusquam tonitrua audiantur (is 
 not that between lightning and thunder ?) et devoratus, securos 
 a fulminibus in totum reddit. Frisii, qua castra erant, nostris 
 demonstravere illam ; mirorque nominis causam, nisi forte con- 
 fines oceano Britanniae velut propinquae dicavere ; non enim 
 
1196 
 
 HEEBS AND STONES. 
 
 inde appellatam earn quoniam ibi plurima nasceretur certum est, 
 etiamnum Britannia libera/ Here we have a plant held in 
 esteem by the ancient Germans themselves, and the injunction 
 to gather ifc before hearing thunder (that year ?) sounds quite 
 Teutonic. It protected from lightning, was therefore sacred to 
 the Thunder-god, like the house-leek, which is also called 
 donner-wehr. AS. glosses render the Britannica by hcewen- 
 hycFele ; hsewen is glaucus, the second word may come from hu$ 
 praeda, or hffte portus ; in the latter case it would mean some- 
 thing like blue sea-flower. Anyhow it was a water-plant, 
 hydrolapathum it is thought. I would gladly recognise in it 
 the seeblatt so sacred to the Frisians and Zealanders (p. 654), 
 whose flower is said to be white or yellow ; its names nixblume 
 and mummel call to mind the Indian names for the lotus, Bama- 
 priya, dear to Bama or Lakshmi, and Srivasa, Srfs house = 
 Lakshmi's, who came up out of the sea (see Suppl.). 
 
 In digging up a herb, the Boman custom was, first to pour 
 mead and honey round it, as if to propitiate the earth, then to 
 cut round the root with a sword, looking toward the east (or 
 west), and the moment it is pulled out to lift it on high without 
 letting it touch the ground. ' Favis ante et melle terrae ad 
 piamentum datis, circumscriptam ferro (verbenacam) eflodi sinistra 
 manu et sublime tqUi/ Pliny 25, 9 [59]. ' et fossuri (iridem), 
 tribus ante mensibus mulsa aqua circumfusa, hoc veluti placa- 
 mento terrae blandiuntur, circumscripta mucrone gladii orbe triplici, 
 et cum legerint earn protinus in coelum attollunt } 21, 7 [19]. 
 ' nigrum elleborum melampodion vocant, quo et domos suffiunt 
 purgantque, spargentes et pecora, cum precatione solemni ; hoc 
 et religiosius colligitur : primum enim gladio circumscribitur, 
 dein qui succisurus est ortum spectat } et precatur ut liceat sibi 
 concedentibus Diis facere ; observatque aquilae vqlatus (fere enim 
 secantibus interest), et si prope advolavit, moriturum illo anno 
 qui succidat augurium est' 25, 5 [21]. 'cavent effossuri (man- 
 dragoram) contrarium ventum, et tribus circulis ante gladio cir- 
 cumscribunt, postea fodiunt ad occasum spectantes 3 25, 13 [94]. 
 In some cases, when the root had been dug out and made use 
 of, it was put in again, that it might live on: ' hanc (sene- 
 cionem) si ferro circumscriptum effodiat aliquis, tangatque ea 
 dentem et alternis ter despuat, ac reponat in eundem locum ita 
 
HEEBS : MODE OF CULLING. 
 
 1197 
 
 id vivat herba, aiunt dentem eum postea non doliturum' 25, 13 
 [106]. 
 
 A great point was to guard against cold iron touching the 
 root (hence gold or redhot iron was used in cutting), and against 
 the herb pulled up, or the branch cut off, touching the ground i 1 
 'radicem (pistolochiae) ante solis ortum erutam involvunt lana 
 coloris quern nativum vocant. quidam auro effodiendam censent, 
 cavendumque ne terram adtingat 3 20, 4 [14]. < (viscum) collec- 
 tum e robore sine ferro, si terram non attigit, comitialibus mederi 
 (putant)' 24, 4 [6]. ' virgam e myrice defractam, ut negue 
 terram negue ferrum attingeret 3 24, 9 [41] . ' cavendum ne avulsa 
 herba terram tangat 3 25, 13. ' herba juxta quam canes urinam 
 fundunt, evulsa ne ferro attingatur, luxatis celerrime medetur ' 
 24,19 [111]. 
 
 In picking or pulling up, the operator used the left hand ; in 
 certain cases he had to do it unbelted and unshod, and to state 
 for whom and for what purpose it was done : ' si quis unum ex 
 his (pomis Punici mali), solutus vinculo omni cinctus et calceatus 
 atque etiam anuli, decerpserit duobus digitis, pollice et quarto 
 sinistrae manus } atque ita lustratis levi tactu oculis, mox in os 
 additum devoraverit, ne dente contingat, affirmatur nullam ocu- 
 lorum imbecillitatem passurus eo anno 3 23, 6 [59] . ' praecipitur 
 ut sinistra manu ad hos usus eruatur (iris rufa), colli gentesque 
 dicant cujus hominis utique causa eximant' 21,20 [83]. f par- 
 thenium . . . magi contra tertianas sinistra manu evelli earn 
 jubent, dicique cujus causa vellatur, nec respicere 3 21, 30 [104]. 
 ' pseudanchusa . . . folium ejus sinistra decerpi jubent magi, et 
 cujus causa sumatur dici' 22, 20 [24]. ' praecipitur ut qui 
 colligit (thlaspi) dicat sumere se contra inguina et contra omnes 
 collectiones et contra vulnera, unague manu tollat 3 27, 13 [113]. 
 ' autumnalis urticae radicem alligatam in tertianis, ita ut aegri 
 nuncupentur cum eruitur ea radix, dicaturgue cui et quorum filio 
 eximatur, liberare morbo tradiderunt' 22, 14 [16]. 'buglosso 
 inarescente, si quis medullam e caule eximat, dicatque ad guem 
 liberandum febre id faciat 3 26, 11 [71]. So Columella 6, 5 of 
 the radicula, quam pastor es consiliginem vocant ; ea in Marsis 
 montibus plurima nascitur, omnique pecori maxime est salutaris : 
 
 1 As they would not let witches touch the ground (p. 1074) : the iarSar megin. 
 
1198 
 
 HERBS AND STONES. 
 
 laeva manu effoditur ante soils ortum } sic enim lecta majorem vim 
 creditur habere. 
 
 Ia our native tradition, now so scant and faded, I can find but 
 little to match full accounts like these. An important statement 
 is that of Burcard on the bilisa (hyoscyamus, henbane) , c quam 
 virgin em nudam minimo digito dextrae manus eruere faciunt, et 
 radicitus erutam cum ligamine aliquo ad minimum digitum dextri 
 pedis ligare ' ; the object has been stated p. 593. The nudity of 
 the person pulling it up answers to the above-mentioned laying 
 aside of belt and shoes, but the right hand and right foot are at 
 variance with the Eoman preference for left limbs. The whole 
 ceremony however seems to have been equally known in Gaul, 
 where the Romans, as will appear by and by, found a herb- 
 ritual ready organized. An AS. Herbal prescribes thus for sore 
 eyes., wrS eagena sare : ' cer sunnan upgange oftfte hwene cer heo 
 fullice gesigan onginne (begin to sink), ga to J?aere ylcan wyrte 
 Proserpinacam, and bewrit hi abutan mid dnum gyldenum hringe, 
 and cwe$ (say) ]>ddt \>u hi to eagena laacedome niman wille (wilt 
 take it for cure of eyes) ; asfter }>rim dagon ga asft ]?8er-t6 aer 
 sunnangancge, and genim hi and hoh (take and hang it) onbutan 
 ]>a3S mannes swyran (neck) ; heo frama'S wel/ For aelf-adle : 
 ' gang on Bunrescefen, ]?onne sunne on setle sie, ]?33r J>u wite 
 fflenan standan ; sing ]?onne benedicite et pater noster, and sting 
 ]?in seax on ]?a wyrte. last stician eft to ]wnne daeg, and niht 
 furdum scaVSe on ]?am ilcan ahte, gang aerest to ciricean and ]?e 
 gesena and Gode bebeod. gang ]?onne swigende, and }?eah J?e 
 hwaet-hwega egeslices ongean cume, oftSe man, ne cwe^ ]?u him 
 genig word to, aer jm cume to J>8ere wyrte, )?e ]>u on aefen aer 
 gemearcodest ; sing )>onne benedicite and pater noster, adelf J?a 
 wyrt, Icet stician fiost seax j?aeron. gange eft swa ]?u raftost 
 maege to ciricean, and lege under weofod mid ]?aui seaxe, laat 
 licgean o^ftaat sunne uppe sie. awaesc srSSan, do to drence and 
 bisceopwyrt and Cristes maeles ragu, awyl )?riwa on meolcum, 
 geot ]?riwa halig waster on ; sing on pater noster and credan etc. 
 and nine eac ymbwrit mid sweorde on iiii healfa on cruce, and 
 drince ]?one drenc, sr&San him br3 sona sash' Here I think a 
 Latin groundwork, with admixture of christian rites, is self- 
 evident. Thiers in his Traite des superstitions says: f Quelques 
 uns pour se garantir de malefices ou de charmes vont cueillir de 
 
HEEBS: TIME AND MODE. TYING ON. 
 
 1199 
 
 grand matin, a jeun, sans avoir lave lews mains , sans avoir prie 
 Dieu, sans parler a personne et sans saluer personne en leur 
 chemin, une certaine plante, et la mettent ensuite sur la personne 
 maleficiee ou ensorcelee. lis portent sur eux une racine de 
 chicoree, quails ont touchee a genoux avec de Vor et de V argent 
 le jour de la nativite de saint Jean baptiste, un peu avant le 
 soleil leve, et qu'ils ont ensuite arrachee de terre avec un f erre- 
 ment et beaucoup de ceremonies, apres l'avoir exorcizee avec 
 Vepee de Judas Machabee.' This again seems to be Celtic, and 
 yet resembles the Koman practices, warlike Judas' patriot sword 
 doing duty for the circle -drawing ( ferrum.' In Superst, I, 581, 
 the lopping is also done with gold instead of iron. When Renart 
 finds in the meadow the wished-for plant, and cautiously pulls it 
 up, it is said : ' ne l'a triblee n'esquachie, encois la menja sanz 
 tribler } del remanant ala froter trestotes les plaies qu'il ot, et li 
 cuir maintenant reclot et fu gariz et trestoz sains' 25105 — 11. 
 The herb was neither to be fretted nor squashed ; conf. Michel's 
 Trist. 2, 50. In Thurneisser's Erkl. der archidoxen, Berl. 1575, 
 when it says fol. 76 : ' Yerbeen, agrimenia, modelger Charf rey- 
 tags graben hilfft dich sehr Das dir die frawen werden holdt, 
 Doch brauch Jcein eisen, grab's mil goldt 3 ; I think it must be 
 drawn from Latin sources. Much more significant is what a 
 song in the Hatzler book says of the 'herb Hope' 137. 294: 
 f Daz ist gar ein edel krut, Grab ez stille, nicht ze lut, Schutzen 
 sind daruber gesetzt, Begrif man dich, du wurdst geletzt An 
 diner sselden hohstem pfant ' ('tis a priceless herb, I trow, dig it 
 deftly, soft and slow : o'er it are set guards to watch thee ; thou 
 wouldst forfeit, should they catch thee, thy dearest pledge of 
 happiness). These warders and watchers of the herb are on a 
 par with that woodpecker that guards the peony : one would like 
 to know more particulars about them (see Suppl.). 
 
 About the tying-on (alligare, usu. adalligare 1 ) of herbs when 
 picked or dug up, Pliny imparts the following precepts : ' herba 
 adalligata laevo brachio, ita ut aeger quid sit illud ignoret 3 24, 19 
 [107]. ' magi heliotropium quartanis quater, in tertianis ter alli- 
 
 1 A curious compound = ad-ad-ligare : they must have ceased to feel the origin 
 of the assimilation U before they could add a second ad. It is matched, imper- 
 fectly 'tis true, by our past part, gegluckt (fr. gegeliickt), and perfectly by the 0. Fr. 
 concueillir = concolligere, con-con-legere, and the Goth, gagamainjan to profane, 
 gagavair>jan to reconcile. 
 
1200 
 
 HEEBS AND STONES. 
 
 gari jubent ab ipso aegro, precarique soluturum se nodos libera- 
 tum, et itafacere non exempta herba' 22, 21 [29]. ( sunt qui 
 genicula novem vel unius vel e duabus tribusve her bis ad hunc 
 articulorum riumerum involvi lana succida nigra jubeant ad 
 remedia strumae panorumve. jejunum debere esse qui colligat, 
 ita ire in domum absentis cui medeatur, supervenientique ter 
 dicere jejuno jejunum medicamentum dare, atque ita adalligare, 
 triduoque id facere. quod e graminum genere septem internodia 
 habet, efficacissime capiti intra dolores adalligatur' 24, 19 [118]. 
 'alliget ei septem folia' 26, 11 [71]. ' verbenaca jumentorum 
 febribus in vino medetur, sed in tertianis a tertio geniculo incisa, 
 quartanis a quarto/ ibid. 1 Or, instead of being tied, it was put 
 under the patient's pillow : f sedum, si involutum panno nigro 
 ignorantis pulvino subjiciatur 3 26, 10 [69] . ' absinthium somnos 
 allicit olf actum, aut inscio sub capite positum ' 27, 7 [28]. As 
 a rule, the sufferer was not to know what was tied on or laid 
 under him; knots and joints in the herb bore a reference to the 
 manner of tying and its repetitions. Often it sufficed if the 
 protecting plant were held in the hand or worn in the girdle : 
 ( virgam populi in manu tenentibus intertrigo non metuatur 3 24, 
 8 [32]. ' virgam (viticis) qui in manu habeant aut in cinctu, 
 negantur intertriginem sentire ' 24, 9 [38] . ' intertrigines negat 
 fieri Cato absinthium Ponticum secum habentibus 3 26, 8 [58]. 
 Yet if you fall, holding in your hand the nymphsea, you become 
 epileptic (p. 654). 
 
 But in many parts of Germany herbs of power used to be 
 suspended up in the loft, on the main rafter, or over door and 
 gate ways, and left there all the year round, till they were re- 
 placed by fresh ones. 
 
 The Eomans had a strange custom of laying a sieve in the 
 road, and using the stalks of grass that grew up through it for 
 medical purposes: ' cribro in limite adjecto, herbae intus ex- 
 stantes decerptae adalligataeque gravidis partus accelerant 3 24, 
 19 [109]. The sieve was a sacred utensil (p. 1108-12) : exstare 
 is extra stare, prominere. This reminds me of our old Weis- 
 thiimer, which determine the fineness of a tissue by the stalks 
 
 1 WiS heafod-ece (headache) : adelf wegbrcedan (plantago) butan isene aer 
 sunnan upgange, bind }?a moran (berries, seed) ymb J>aet heafod mid wrastereade 
 braede. sona him biS sel. 
 
HE BBS : TYING- ON. WONDEBFLOWEB. 
 
 1201 
 
 piercing through it, 1, 12 : f item, es sprechint ouch die hofliit, 
 das si hundert und sibentzig eln huobtuochs gebint dem von 
 Hiinwil, das selb huobtuoch solli so swach sin, wenn man das 
 spreit uf ein wasen, das gens gras und bollen durch das tuoch 
 mugint essen/ And 1, 254: 'the said cloth shall be spread 
 over turf and be of such substance that geese can eat grass 
 through it, and not starve/ This has nothing to do with heal- 
 ing, but the mode of thought is similar. 
 
 Having made these general observations, I will now take up 
 one by one the herbs most renowned for healing. Yet some of 
 them seem purposely to have no distinct name given them ; among 
 these is the herb that kept birds away from millet and panic : 
 ' pestem a milio atque panico, sturnorum passerumque agmina, 
 scio abigiherba cujus nomenignotumest, in quatuor angulis segetis 
 defossa, mirum dicfcu, ut omnino nulla avis intret,' Pliny 18, 17 
 [45]. A poem in Ls. 1, 211— <8 tells of a maiden that was pick- 
 ing flowers for a garland, and by chance got hold of a herb she 
 did not know ; no sooner was it in her hand than she saw all her 
 lovers before her, heard their talk, and knew all their thoughts. 
 At length one of her companions knocked the miraculous plant 
 out of her hand, it fell into a brook that ran past, and floated 
 away; and all the prophetic power was gone. Again, the 
 nameless blue wonderflower (p. 964), that suddenly opens the 
 shepherd's eyes who has unconsciously stuck it in his hat, and 
 discloses the hitherto concealed entrance to the treasure (p. 971), 
 comes before us the more mysteriously, as it cannot in the least 
 be identified. 1 The name forget-me-not, which it may be said to 
 assume to itself, is supposed to express no more than its senti- 
 ment, and seems not to have been applied to myosotis till a later 
 time. A herb with an equally imperative name is reported by 
 Pliny 27, 12 [106] : f circa Ariminum nota est herba quam 
 resedam vocant, discutit collectiones inflammationesque omnes. 
 qui curant ea, addunt haec verba : " Reseda, morbos reseda ! 
 scisne, scisne quis hie pullos egerit ? radices nec caput nec pedes 
 habeant ! " haec ter dicunt, totiesque despuunt.' Collectio is a 
 
 1 In Polish quarries grows a beautiful blue starflower with a long stalk (conf. 
 trojzielep. 1216), which the peasantry make war upon, because they think old 
 women and gipsies use it in bewitching the cows, that they may suck up all the 
 milk themselves (Pott's Zigeuner p. viii). 
 
1202 
 
 HEEBS AND STONES. 
 
 gathering, and ' pullos agere ' must refer to this or the inflamma- 
 tion. What we now call reseda (odorata) is apparently a differ- 
 ent herb (see Suppl.) . 
 
 Of roots, the Alrune stands first in fame. OHG. glosses 
 already have alruna, alrun for mandragora (Graff 2, 523. Schm. 
 3, 97), and I have on fair grounds (p. 404) identified the name of 
 the personified plant with that of wise-women in our remotest 
 antiquity. H. Sachs iv. 3, 34 still pictures the Alraun as a god- 
 dess who meets you at the crossways. 1 Besides, the root itself 
 has the shape of a man, and the process of pulling it up is 
 described as follows : If a hereditary thief that has preserved his 
 chastity gets hung, and drops water or seed from him, there 
 grows up under the gallows the broad-leaved yellow-flowered 
 mandrake. If dug up, she groans and shrieks so dismally, that 
 the digger would die thereof. He must therefore stop his ears 
 with cotton or wax, and go before sunrise on a Friday, and take 
 with him a black dog that has not a white hair on him ; make 
 three crosses over the mandrake, and dig round her till the root 
 holds by thin fibres only ; these he must tie with a string to the 
 dog's tail, hold up a piece of bread before him, and run away. 
 The dog rushes after the bread, wrenches up the root, and falls 
 dead, pierced by her agonizing wail. The root is now taken up 
 
 1 This personality of the Alraun comes out plainly in a merry tale handed down 
 by a MS. of the 15th cent. : Dicitur de quadam muliere, quae habuit virum nimis 
 durum, quae quandam vetulam in sortileghs famosam consuluit. vetula vero, experta 
 in talibus valde, dixit ' se optima sibi scire et posse (sub-) venire, si suum vellet con- 
 silium imitari.' et dum ipsa promitteret ' se velle imitari,' vetula adjecit : ' habesne 
 in horto tuo canapum spissum et longum ? ' quae ait ' habeo valde optatum. ' cui 
 vetula ' vade ' inquit ' tribus noctibus successive in crepusculo serotino ad ipsum 
 hortum tali modo et forma, prima namque nocte accipe unam libram lardi spiss- 
 issimi et optimi quampoteris habere, secunda nocte duas, tertia vero tres, et semper 
 ponas dextrum pedem ad canapum, ac projiciendo lardum usque ad medium canapi, 
 vel citra, haec dices verba : " Alrawn du vil giiet, Mit trawrigem miiet Kuef ich 
 dich an, Dastu meinen leidigen man Bringst darzue, Das er mir kein leid nimmer 
 tue." ' Tertia igitur nocte cum mulier haec verba replicaret, vetula abscondita in 
 canapo jacebat. prius autem informaverat praedictam mulierem, quod attentissime 
 auscultaret quae sibi tertia nocte dicta Alrawn insinuaret. unde in haec verba sub 
 voce rauca et valde aliena abscondita in canapo respondebat : " Fraw, du solt haim 
 gan, Und solt giieten miiet han, Und solt leiden, meiden, sweigen (bear and forbear 
 and hold thy peace) ; Thuest du das von alien deinen sinnen, So machtu wol ein 
 giieten man gewinnen." et sic mulier illius vetulae verba imitabatur, et viri amari- 
 tudo in dulcedinem et mansuetudinem vertebatur.— The same story in Paulli's 
 Schimpf u. Ernst 1555 cap. 156 ; a similar in a MHG-. poem (Altd. wald. 3, 160—3) 
 and a nursery-tale (KM. no. 128), where the man, not the wife, consults the hollow 
 tree or spindletree in the garden (p. 652). The form of address ' Alrun, du vil 
 guote ' reminds me of ' si vil guote,' said to fro Scelde when she cuts out and clothes, 
 Walther 43, 7. 
 
MANDEAKE, ALEAUN. 
 
 1203 
 
 (Pliny's in sublime tolli), washed with red wine, wrapt in silk red 
 and white, laid in a casket, bathed every Friday, and clothed in a 
 new little white smock every new-moon. When questioned, she 
 reveals future and secret things touching welfare and increase, 
 makes rich, removes all enemies, brings blessings upon wedlock, 
 and every piece of coin put to her overnight is found doubled 
 in the morning, but she must not be overloaded. When her 
 owner dies, she goes to the youngest son, provided he puts a 
 piece of bread and a coin in his father's coffin. If he dies before 
 his father, the mandrake passes to the eldest son, who must in 
 like manner with bread and money bury his brother. All these 
 provisions sound ancient, and may date from a long way back. 
 Our OHG. glosses have 'alruna' for the mandr agora occur- 
 ring several times in the Vulgate, 1 Gen. 30, 14 seq., where the 
 Hebrew text reads dudaim; but the poetized version in MHG. 
 translates it erd-ephil, Diut. 2, 79. Now the mandragoras (masc, 
 Gr. fiavSpayopas) is thus described in Pliny 25, 13 [94] : e man- 
 dragoram alii Circaeum vocant ; duo ejus genera, candidus qui et 
 mas, niger qui femina existimatur . . . cavent effossuri (album) 
 contrarium ventum, et tribus circulis ante gladio circumscribunt, 
 postea fodiunt ad occasum spectantes.' I find more to my pur- 
 pose this time in two lines of Columella 10, 19 : 
 
 quamvis semi-hominis vesano gramine foeta 
 mandr agorae pariat nores, moestamque cicutam. 
 
 ' Semi-human mandrake ' goes very well with our legend, and 
 even ' vesanum gramen 3 may agree with it more closely than 
 appears from the words. Hildegard also in Phys. 2, 102 says : 
 ' mandragora de terra de qua Adam creatus est dilatata est, et 
 propter similitudinem hominis suggestio diaboli huic plus quam 
 aliis herbis insidiatur. et ideo, cum de terra effoditur, mox in 
 salientem fontem per diem et noctem ponatur.' As the French 
 mandagloire stands for mandragore, I conjectured (p. 402) that the 
 fee Maglore may have sprung from Mandagloire ; if so, it offers 
 an exact analogy to our Alruna the wise-woman and alruna the 
 mandrake, and is not to be despised. I close with an AS. de- 
 scription in Thorpe's Anal. p. 94, probably of the 10-1 1th cent., 
 which confirms the dog's participation in the act of gathering : 
 
 1 As a fern. pi. mandragorae ; the LXX has ,107X0 fj.avdpayop<2v, earth-apples. 
 VOL ur. x 
 
1204 
 
 HEEBS AND STONES. 
 
 f j?eos wyrt, ]>e man mandragoram nemneS . . . ]?onne ]?u to 
 hire cymst, ]?onne ongist j?u hi bi J?am (wilt know her by this) ]?e 
 heo on nihte seined ealswa leoht-fset (as a lamp). honne j?uhire 
 Aei/od serest geseo (first see her head), )?onne bewrit ]?u hi wel 
 hra$e mid iserne, )?y lses heo be setfleo (lest she flee thee) . hire 
 msegen (main, might) is swa micel and swa msere, Ipset heo un- 
 clsenne man, honne he to hire cymeft, wel hraSe forfleon wile. 
 forSy )?u hi bewrit, swa we 93r cwasdon, mid iserne, and swa )?u 
 scealt onbutan hi delfan, swa )?u hire mid ]?am iserne na 8et-hrine 
 (touch) : ac )?u geornlice scealt mid ylpenbsenenon (ivory) stsefe 
 J?a eorban delfan, and honne ]?u hire handa and hire fet geseo, 
 }>onne fomde* gewriS )?u hi (tie her to a dog), nim bonne )?one 
 oSerne ende, and gewri^ to anes swiran (neck), swa baet se hund 
 hungrig si, wurp (throw) him srSSan mete to foran, swa beet he 
 hine ahrascan (reach) ne maage, buton he mid him b& wyrte up- 
 abrede/ She shines by night like a lamp, has head, hands and 
 feet, must be bewritten with iron lest she escape, is not to be 
 touched with iron, but dug up with an ivory wand : several things 
 betray a Latin origin (bewritan circums crib ere). It is to be 
 fastened to the dog's neck instead of his tail ; conf . Belg. mus. 
 5, 114 [Josephus Wars 7, 6, 3 : root Baaras pulled up by dog]. 
 Pliny ascribes a 'vim somnificam ' to mandragoras. 
 
 Seem. 194 a speaks of a svefn-pom (sleep-thorn) with which 
 OSinn pricks Brynhild, and she goes to sleep, as Dorn-roschen 
 does in the nursery- tale from the prick of a spindle (p. 419). The 
 thorn-rose has a meaning here, for we still call a mosslike excre- 
 scence on the wild rosebush or the whitethorn schlaf-apfel and 
 schlaf-kunz ; so that the very name of our sleeping beauty con- 
 tains a reference to the myth. We also use the simple kuenz 
 (Schm. 2, 314), which can hardly be Kunz the dimin. of Konrad, 
 but is rather conn, with kiienzel, kiienzen (gathering under the 
 chin). When placed under a sleeper's pillow, he cannot wake 
 till it be removed 1 (see Suppl.) . 
 
 This ' sleep-apple ' is supposed to be produced by a wasp sting- 
 ing the thorn ; equally rootless, the prophetic gall-nut on oaks 
 
 i Stinga svefnfiorn occurs in Fornald. sog. 1, 18-9. 3 303-6. In Tristan sleep 
 is caused by a mere MlsseUn (cushion), Ulr 1672-93 ; < der zoubenere ^ssehn, 
 Heinr. 4911. In a fairy-tale (Altd. bl. 1, 145) by writing and letters (i.e. runes) or 
 by feathers off the wildshaggy folk (pp. 433. 486), whom fancy must have pictured as 
 having wings or feathers. 
 
SLEEP-THOEN. MISTLETOE. 
 
 1205 
 
 originates in such a puncture, Sup. I, 968 ; Ital. gallozza, Neap. 
 gliantra, Pentam. 2, 1 : ' tre gliantre mascole.' Growths that 
 could not be traced to seed and root, as probably that bird's nest 
 on p. 973, seemed miraculous and endued with magic power : 
 gall-nuts are hung on the kitchen roofbeam to protect the house. 
 
 The mistel (mistletoe) was accounted specially sacred, being 
 supposed to have fallen from heaven on the boughs of magnificent 
 trees like the oak and ash. OHG. mistil (not fern, mistila), Graff 
 2, 890; MHG. mistel, < jamers mistel/ Martina 161 d . With a 
 shoot of this plant the god Baldr was shot dead : when Frigg 
 was exacting an oath from all other plants, this seemed to her too 
 young : f vex vrSar teinungr einn fyrir austan Valholl, sa er Mis- 
 tilteinn kallaftr, sa J?6tti mer ungr at krefja erSsins,' Sn. 64 ; and* 
 the Voluspa sings of it thus, Saem. 6 b : 
 
 stoft umvaxinn vollom haerri 
 mior ok miok fagur Mistilteinn ; 
 
 grown high above the field stood the delicate fair mistle-shoot ; 
 teinn is a branch shot up, Goth, tains, OHG. zein, and we may 
 safely assume a Goth, mistilatains, OHG. mistilzein. Now in AS. 
 we find it mistilta, which may easily be a corruption of mistiltdriy 
 and the agreement of this with the Eddie mistilteinn would be 
 welcome and weighty ; yet ( ta ' may be right after all, and is 
 supported by the Engl, being mistletoe [but also misseldine] . In 
 Sweden this evergreen parasite is said to be usually a foot or two 
 feet long, but sometimes to reach the length of three ells (Geijer's 
 Hafd. 1, 330). F. Magn. lex. 512 says, in Yestergotland it is 
 called ve-spelt, holy spelt, triticum sacrum. A plant associated 
 with the death of one of their greatest and best-beloved gods 
 must have been supremely sacred to all of Teutonic blood ; and 
 yet this opinion of its holiness was shared by Celtic nations. 
 Pliny 16, 44 [95] assures us of the Celtic belief : 'Non est omit- 
 tenda in ea re et Galliarum admiratio. Nihil habent druidae (ita 
 suos appellant magos) visco, et arbore in qua gignatur (si modo 
 sit robur), sacratius. Jam per se roborum eligunt lucos, nec ulla 
 sacra sine ea fronde conficiunt, et inde appellati quo que interpre- 
 tatione Graeca possint druidae videri. Enimvero quidquid adnas- 
 catur illis, e coelo missum putant, signumque esse electae ab ipso 
 deo arboris. Est autem id rarum admodum inventu, et repertum 
 
1206 
 
 HERBS AND STONES. 
 
 magna religione petitur, et ante omnia sexta lana (quae principia 
 mensium annorumque his facit) et seculi post tricesimum annum, 
 quia jam virium abunde habeat nec sit sui dimidia. Omnia sanan- 
 tem appellantes suo vocabulo, sacrificiis rite sub arbore praeparatis, 
 duos admovent candidi coloris tauros, quorum cornua tunc primum 
 vinciantur. 1 Sacerdos Candida veste cultus arbor em scandit, falce 
 aurea demetit, candido id excipitur sago. Turn deinde victimas im- 
 molant, precantes ut suum donum deus prosperum faciat bis quibus 
 dederit. Foecunditatem eo poto dari cuicunque animalium sterili 
 arbitrantur, contra venena omnia esse remedio. Tanta gentium 
 in rebus frivolis plerumque religio est/ This elegant description 
 is preceded by other statements, of which I will select one here 
 and there : 'Visci tria genera. Namquein abiete ac larice stelin 
 dicit Euboea nasci, hyphear Arcadia, viscum autem in quercu, 
 robore, pruno silvestri, terebintho, nec aliis arboribus adnasci, 
 plerique. Copiosissimum in quercu, quod dryos hyphear . . . 
 Adjiciunt discrimen, visco in his quae folia amittant et ipsi decidere, 
 contra inhaerere nato in aeterna fronde. 2 Omnino autem satum 
 nullo modo nascitur, nec nisi per alvum avium redditum, maxime 
 palumbis ac turdis : haec est natura, ut nisi maturatum in ventre 
 avium non proveniat. Altitudo ejus non excedit cubitalem, semper 
 frutectosi ac viridis. Mas fertilis, femina sterilis ; aliquando non 
 f er t.'_With us too a thrush is called mister, Schm. 2, 645 (MHG. 
 mistel^re ?), Engl, mistlebird ; and in some other of our myths 
 the conveyance of the seed by birds enhances the holiness of the 
 virgin plant (p. 969) : there is no human hand at work, and the 
 finger of God is manifest. Viscum is the Fr. gni, and to this day 
 the veneration for the plant is preserved in the New-year's gratu- 
 lation aguilanneuf (p. 755). In Wales they hang mistletoe over 
 the doors at Christmas, and call it (says Davies) pren awyr, merry 
 tree, pren uchelvar, tree of the high summit, pren pur aw, tree 
 of pure gold ; the second name recalls the 1 vollum haerri ' of 
 the Edda. But the usual names given for mistletoe are Wei. 
 olhiach, Bret, ollyiach, Ir. uileiceach, Gael, uil&ice, i.e. all-healing 
 
 1 Steers never yoked' as yet, steeds never harnessed, KA. 547: a sacred use 
 demands that everything be new. 
 
 5 Virg. Aen. 6, 205 : Quale solet silvis brumah fngore viscum 
 
 fronde virere nova, quod non sua seminat arbos, 
 et croceo fetu teretes circumdare truncos ; 
 talis erat species auri frondentis opaca 
 ilice, sic leni crepitabat bractea vento. 
 
MISTLETOE. VALEEIAN. 
 
 1207 
 
 [Pliny's omnia sanans], from c ol, uile/ universal (p. 1213). A 
 Breton lay (Barzas breiz 1, 58. 100) makes Merlin at early morn 
 go fetch the high branch on the oak (warhuel, huelvar ann der- 
 wen) . Our old herbals divide mistletoes into those of the oak, 
 hazel and peartree (eichen-mistel, heselin-m., birnbaumin-m.), and 
 none of them must be let touch the ground ; some, set in silver, 
 they hang round children's necks. In Prussian Samland it is 
 called wispe (which looks like viscum, gui, but mistel itself is 
 often confounded with mispel = medlar) ; it is common on birch, 
 cherry and lime trees, on the hazel it is rare and wonderful. It 
 grows in a straight line out of the trunk, and between its smooth 
 evergreen willow-like leaves it bears berries silvery-white, like 
 peas or small nuts. Where the hazel has a wispe, there is sure 
 to be a treasure hidden (Reusch no. 10). Among Slavs I find 
 the names Boh. melj, gmelj, omeli, Russ. omela, PoL iemiel ; 
 Lith. amalai, Lett, ahmals ; but no legends (see Suppl.). 
 
 To viscum may be added two other druidical herbs. Pliny 
 24, 11 [62-3] : c Selago legitur sine ferro, dextra manu per 
 tunicam, qua sinistra exuitur velut a fur ante, Candida veste vestifco 
 pureque lotis nudis pedibus, sacro facto priusquam legatur pane 
 vinoque; fertur in mappa nova: hanc contra omnem perniciem 
 habendam prodidere druidae Gallorum. — Iidem Samolum her$am 
 nominavere nascentem in humidis, et hanc sinistra manu legi a 
 jejunis contra morbos suum boumque, nee respicere legentem, 
 nec alibi quam in canali deponere, ibique conterere poturis/ 
 The mode of gathering selago is peculiar : it is to be picked with 
 the right hand, not bare, but covered with the tunic (conf. p. 971), 
 then to be drawn out stealthily with the left. In Davies's Br. 
 myth. 280 it is said to be the herb the Welsh call gras Duw 
 (gratia Dei). Villemarque thinks it is the aowr geoten (aurea 
 herba) of Breton songs 1, 58. 96, which you must pull up in the 
 meadows before sunrise, barefoot and bareheaded ; it shines far 
 off like gold. It is rarely to be found, and only by holy persons. 
 Some take it for our barlapp (lycopodium) . Samolus is said to 
 be anemone pulsatilla; Davies p. 274 gives its Welsh name as 
 gwlydd. 
 
 Our baldrian is a corruption of Valeriana, and has nothing to 
 do with Baldr, after whom a very different herb, the anthemis 
 cotula, was named Baldrs bra (brow), Sw. Baldersbra, abbrev. 
 
1208 
 
 HEEBS AND STONES. 
 
 Barbro. But the valerian has a mythical name too, Yelands-urt, 
 Wayland's wort (p. 377), and its healing virtues are in high 
 repute. The Servians call it odolidn (from odolieti to overpower), 
 Boh. odolen; and among the Servian ' Vilinen piesme' (songs 
 taught by the vila herself) is a saw (Vuk, new ed. 1, 149) : f Da 
 zna zhenska glava, Shto zh> odolian trava, Svagda bi ga brala, U 
 pas ushivala, I za se nosila 9 ; if woman but knew what is herb 
 odolian, she would always get it, in her girdle sew it, and about 
 her wear it. The vila warns us not to neglect this precious herb 
 (see Suppl.). 
 
 Henbane (bilsen-Tcraut) , OHG. pilisa, bellsa (hyos-cyamos), 
 see pp. 593. 1198, and Suppl. 
 
 Sowthistle (eberwurz, boarwort), OHG. epurwurz, the carlina 
 acaulis, Carls-distel ; growing on hills, close to the ground with- 
 out a stalk, with silver- white unfading leaves. During a pestilence, 
 Charles the &reat had gone to sleep laden with care, when an 
 angel appeared to him in a dream, and bade him shoot an arrow 
 in the air : whatever herb it lighted upon was sovereign against 
 the plague. Charles in the morning shot the arrow, and its 
 point stuck in a sowthistle : they used it for medicine, and the 
 plague disappeared. He that carries this plant about him, let 
 him run ever so long, will never tire ; and he can take all the 
 strength out of a companion that walks with him, hence they 
 used to tie some to their horses in a race ; when the same was 
 done unperceived to one of a married couple, the other was sure 
 to waste away and die. Sowthistle was also nailed inside the 
 swine-trough, that the pigs might eat over it, whence its name 
 is supposed to have come (W. Menzel's Literaturbl. 1844. pp. 9. 
 10). The name 'eberwurz' probably rests on other grounds, 
 but 1 carlina 3 seems to be formed on the legend. King Charles 
 often had things told him by angels in dreams, and bad dreams 
 come of fighting with boars ; the herb may have healed the gash 
 inflicted by the tusk of a boar (see Suppl.). 
 
 Betonica. Pliny 25, 46 : ' Yettones in Hispania earn quae 
 Vettonica dicitur in Gallia, in Italia autem serratula, a Graecis 
 cestros aut psycho-morphon [-trophon?], ante cunctas laudatis- 
 sima. Exit anguloso caule, cubitorum duum, a radice spargens 
 folia fere lapathi, serrata, semine purpureo . . . tantum gloriae 
 habet, ut domus in qua sata sit tuta existimetur a piaculis omnibus 
 
SOWTHISTLE. BETONY. MADKLGEB. FEBN. 1209 
 
 . . . Morsibus imponitur vettonica, cui vis tanta perhibetur, ut 
 inclusae circulo ejus serpentes ipsae sese interimant flagellando.' 
 Fr. betoine, MHGr. batonie : ' altiu wip grabent patSni/ MsH. 3, 
 193 b . f s6 gent eteliche mit boesen batanien umb/ Berth. 58. 
 'ettlich kundent patoniken graben/ Superst. G, 1. 41. 'die ler 
 ich batonien graben/ Aw. 2, 56. An Italian proverb recom- 
 mends the purchase of betony at any price : 'venda la tonica, e 
 compra la bettonica.' A description in Martina 27 a (Diut. 2, 129), 
 ' diu gelwe batenie hoi/ seems to contradict the aforesaid purple 
 (of the seed only ?) . In Switzerland badonihli is our fluhblume, 
 cowslip, and herdsmen bring it home for their sweethearts off the 
 Alp, Staid. 1, 124. 386. Apparently several kinds are to be 
 distinguished : Pol. bukwica, Boh. brkwice, is by turns betonica, 
 plantago and primula. The Anglo-Saxons called betonica biscop- 
 wyrt, from which its sacredness may be inferred (see Suppl.). 
 
 Madalger stands in OHGr. glosses for basilicum, in herbals for 
 senecio as well. The proverb ran, ( Modelgeer ist aller wurzel 
 ein eer.' In the Westerrich, when a disease breaks out among 
 swine, they chop some of this root in with the pigs' wash, 
 muttering a short prayer : it keeps the schelm from attacking 
 them. As Heime's father in our heroic legend is called Madelger 
 (p. 387), likewise a mermaid's son who puts on a cloak of dark- 
 ness (Morolt 40- 1); a mythic significance in the plant's name 
 becomes credible (see Suppl.). 
 
 In the same way I connect Mangold, lapathum, beet, with that 
 ancient name of the giant-maiden who could grind gold (p. 531). 
 
 OHG. faram filix, MHGr. varm, vam, AS. fearn, 'Engl.fern. 
 Pliny 27, 9 [55] tells nothing mythical of the filix. Hildegard's 
 Phys. 2, 91 : ' in loco illo ubi crescit, diabolus illusiones suas 
 raro exercet ; et domum et locum in quo est, diabolus evitat et 
 abhorret, et fulgura et tonitrua et grando ibi raro cadunt.' A 
 Herbal says : ' farnkraut is hard to destroy, without ye stub it 
 up on the day of John's beheading, then doth fam perish. It 
 seems to bear neither flower nor seed ; he that will gather fern- 
 seed must be bold and able to daunt the devil. He shall go after 
 it on St John's night before daybreak, light a fire, and spread 
 cloths or broad leaves under the same, so may he take and keep 
 of the seed.' Many fasten fresh fern over the house-door, then 
 all goes well as far as the whip on the waggon reaches (about five 
 
1210 
 
 HE BBS AND STONES. 
 
 paces), Sup. I, 988. In Kedeker's Westf. sagen no. 46 we find 
 some details : Fernseed makes one invisible, but is difficult to get 
 at : it ripens only between 12 and 1 on Midsummer night, and 
 then falls off directly, and is gone. A man, who on that night 
 happened to be looking for a lost foal, passed through a field 
 where fernseed was ripening, and some fell in his shoes (like the 
 flax-pods, p. 962). Coming home in the morning, he walked 
 into the house, and sat down : he thought it strange that his 
 wife and family took no notice of him. . ' Well/ says he, ' I have 
 not found the foal/ All those in the room looked startled : they 
 heard the man's voice, but nothing of him could they see. The 
 wife began calling him by name, so he came and stood in the 
 middle of the room, and said, f What are you shouting for, when 
 here I stand before you ? ' The terror was now greater than 
 before ; till the man, feeling something hurt his feet, as if shingle 
 had got in his shoes, pulled them off and shook them out ; and 
 there he stood visible to every eye. This is the wiinschel-sdmen 
 des varmen (p. 974). Conrad of Wiirzburg in a song, MsH. 
 3, 453 a : 
 
 Het ich sdmen von dem varn, 
 den wiirfe ich dar den scheiden, 
 
 daz si 'n versliinden, e min dienest von ir solde scheiden. 
 
 'scheiden ' are large fish, shad, siluri, and often used punningly 
 (Schm. 3, 324. Hofer 3, 65). Had I seed of the fern, says the 
 lover, I would fling it to yon shadfish to devour, ere my service 
 should fall away from her ; apparently the seed might have made 
 his fortune elsewhere, but he gives ifc up to keep faith with her : 
 there is no reference to invisibility. In Thiers the fougere (filix) 
 ' cueillie la veille de la St Jean justement a midi ' is said to bring 
 luck in play to him that wears it. 
 
 In the Thiiringer-wald fern is called irr -kraut (stray herb), 
 and by some atter-kreutich (adder- herb) : if you step over it 
 without seeing it, it so bothers and bewilders you, that you no 
 longer know your whereabouts even in the most familiar parts of 
 the forest. To prevent or correct your straying, you must sit 
 down and put your shoes on the wrong feet, or if a woman, untie 
 your apron and turn it wrong side out ; immediately you know 
 your way again (Haupt's Zeitschr. 3, 364. Bechstein's Franken 
 
FEKN. MUGrWOKT. 
 
 1211 
 
 pp. 269. 286.) No doubt the puzzle-seed had got into the shoe 
 or cincture, and fell out when these were taken off. It is said 
 also, if you have adder-herb about you, you will be pursued by 
 adders till you have thrown it away. In some parts they call it 
 Walbiirgis -kraut. Its Slavic name is Russ. pdporot, Pol. paproe, 
 0. Boh. paprutj now papradj, kapradj, Sloven, praprat, praprot \ 
 Lith. papartis, Lett, papardi. Woycicki 1, 94 also says it 
 blossoms exactly at midnight of St John's eve, and it is a hard 
 matter to get hold of the flower (kwiat paproci), for the picking 
 is attended by storm and thunder; but whoever gets possession 
 of it becomes rich, and can prophesy (see SuppL). 
 
 OHG. pipoz, artemisia (Graff 3, 22, but misplaced and mis- 
 spelt), MHG. bibdz (rhy. groz), Ls. 2, 526; its corruption into 
 our meaningless beifuss, Nethl. bivoet, is as early as Gl. Jun. 406 
 bifuz. The word seems pure German, formed from pozan cudere, 
 like anapoz incus, anvil, MHG. aneboz, our amboss; and we 
 ought to pronounce and spell it beiboss. The meaning must 
 be something like that of beischlag (by-blow), which in the 
 Logau. district means a bastard. In OS. it would be bibot, 
 which resembles its Lett, name bihbotes. Our LG. buk, bucke 
 seems an abbrev. dimin. of endearment (but-ke) ; 1 Dan. bynke, 
 but Sw. grabo, gray nest. Whoso hath beif ass in the house, him 
 the devil may not harm ; hangs the root over the door, the house 
 is safe from all things evil and uncanny. On St John's day 
 they gird themselves with beifuss, then throw it in the fire, while 
 spells and rhymes are said (p. 618) ; hence the names Johannis- 
 giirfel, sonnenwend-gurtel, gilrtel-kraut , Fr. herbe' de S. Jean. 
 They dig the root up solemnly, twine it into wreaths, hang it 
 about them, and each flings it into the flame along with any 
 griefs he may chance to have about him. He that has beifuss on 
 him wearies not on his way (Megenberg 385, 16) : this is imitated 
 from Pliny 26, 89 : ' artemisiam alligatam qui habet viator 
 negatur lassitudinem sentire ; ' also the 'Epfinvelau iraXaiai (ed. 
 Sillig p. 212): 
 
 top Kdfxarov. The AS. name is mucgwyrt 3 Engl, mugwort, 
 muggon : ' wr8 miclum gonge ofer land, J?ylges he teorige, mucg- 
 wyrt nime him on hand^oftfte do on his sco J?ylaes he medige; and 
 
 J Or is it related to Finn, puyo, Esth. poio, puiyo ? 
 
1212 
 
 HEEBS AND STONES. 
 
 J?onne he niman wille asr sunnan upgange, cwe$e )?as word asrest : 
 tollam te, artemisia, ne lassus sim in via. gesegna hie, )?onne ]?u 
 upteo.' R. Chambers p. 34 gives some Scotch stories of its 
 healing power. A girl in Galloway was near dying of consump- 
 tion, and all had despaired of her recovery, when a mermaid, who 
 often gave the people good counsel, sang : 
 
 Wad ye let the bonnie may die i' your hand, 
 And the mug wort flowering in the land ! 
 They immediately plucked the herb, gave her the juice of it, and 
 she was restored to health. Another maiden had died of the 
 same disease, and her body was being carried past the port of 
 Glasgow, when the mermaid raised her head above the water, 
 and in slow accents cried : 
 
 If they wad drink nettles in March, 
 
 And eat muggons in May, 
 Sae mony braw maidens 
 Wad na gang to the clay. 
 Why should not the Goths already have possessed a bibauts too ? 
 That they had significant names of their own for herbs and 
 shrubs, is plain from Ulphilas's translations of the Greek term 
 by a native one : /3aT09, rubus, becomes aihvatundi, Mk 12, 26. 
 Luke 6, 44. 20, 37, which apparently contains aihvus equus, 
 tundi fomes (tinder, OHG. zuntara) ; avfcdfjuvos b&inabagms, Luke 
 1 7, 6, i.e. bone-tree, and to this day we call privet (hartriegel, 
 OHG. hartrugil, harttrugil ? Graff 5, 501) bonewood. The rea- 
 sons of the names are lost to us now (see Suppl.). 
 
 Eederich is not an old German word, being formed from the 
 Latin hedera, only instead of ivy it means ground-ivy, Linne's 
 glechoma hederacea, a weed with small blue flowers. Its native 
 name is gunde-rebe, gundel-rebe, donner-rebe, gunder-mann, OHG. 
 gunder-reba, ' acer ' (Graff 2, 354), which cannot mean maple, for 
 it is always classed among herbs. It was reckoned sanative, 
 and a safeguard against sorcery; when cows are first driven 
 out to pasture, they are milked through a wreath of gundermann, 
 and whoever wears this on his head can tell who are witches, 
 Sup. I, 462-3. Ound points to the ancient valkyr (p. 422) ; don- 
 ner to the flower's blue colour, and to the Thunder-god. The 
 Lettons too have named it pehrhones from the god Pehrkon. 
 
GEOUND-IVY. DEVIL' S-BIT. GOOD HENKY. 
 
 1213 
 
 The Boh. ohnica (from ohen, fire) stands for the yellow hederich 
 (hedge- mustard ? ) that overspreads whole fields : if you call out 
 ' hederich 3 to peasant women weeding it, they scold you (see 
 Suppl.). 
 
 One kind of scabiosa is named succisa, or morsus diaboli, Teu- 
 fels-biss or -abbiss, Engl, devil's bit, Dan. diavels bid, Boh. cert- 
 kus, certuw kus, Kuss. diavolskoye ukushenie [and cherto-gryz, 
 chertov ogr^zok] ; but also Russ. chertov palets, devil's thumb, 
 Pol. czartowe zebro, devil's rib. The root is stumpy at the end, 
 as if bitten off. Oribasius says, the devil was doing such mis- 
 chief with this herb, that the Mother of God took pity, and 
 deprived him of the power; he out of spite bit the end of the root 
 off, and it grows so to this day. The man that has it about him, 
 neither devil nor hag has power to hurt. Some say the devil bit 
 it off because he grudged men the use of its healing power. If 
 dug up at midnight of St John's eve, the roots are yet unbitten, 
 and chase the devil away. Thrown under the table, it makes the 
 guests fall out and fight (see Suppl.). 
 
 Some herbs are called by men's names. Bertram, though 
 found even in OHG. as Perhtram (Graff 3, 349), MHG. BerchU 
 ram, Ls. 2, 526, is merely pyrethrum altered to give it a German 
 sound. What seems more remarkable is e herba boni Henrioi 3 
 (chenopodium), or simply bonus Henricus, gut Heinrich ; stoh 
 Heinrich, proud H. (atriplex) ; roth Heinrich, red H., Superst. I, 
 1 002. I account for it by the old beliefs in elves and kobolds, for 
 whom Heinz or Heinrich was a favourite name (pp. 503-4), which 
 was afterwards transferred to devils and witches, and to such 
 demonic beings was ascribed the healing virtue of the herb. 
 Even the legend of Poor Henry, whose origin has never been 
 explored, may have to do with a herb that cured leprosy ; and 
 the ' herba boni Henrici ' is said to have been used as a remedy 
 for that very disease. 
 
 When a universal power to heal all sicknesses was attributed 
 to a herb, the Greeks called it to iravaices, r\ iravaKeia (as the 
 Celts named the mistletoe olhiach, uileiceach), which got person- 
 ified itself into a daughter of Asklepios, UavaKGia. In our lan- 
 guage we find no plant named all-heil, all-heila, but there is a 
 selp-heila (euphrasia), Graff 4, 864, and the herbs heiUaller-welt 
 (Achillea, millefolium), heil-aller-schaden (supercilium Veneris), as 
 
1214 
 
 HE BBS AND STONES. 
 
 well as aller-mann-harnisch and neun-manns-hraft, 9 man power. 
 The significance of the number nine shews itself no less in gar- 
 lands being made of nine sorts of flowers. Heil-houbito, heal- 
 head, Graff 4, 759, is hermodactylus, whatever that may be, and 
 another name for it is hunt-louch, dog-leek 2, 143 (see Suppl.). 
 
 Two herbs commonly coupled together by alliteration are 
 doste and dordnt (origanum, antirrhinum). OHG. dosto (Graff 5, 
 232) is our real native word for what we now call wilde majoran, 
 thymian (marjoram, thyme), or wolgemut (well of mood), Boh. 
 dobrd-mysl. For dorant we have sometimes or ant ; some think 
 it is not antirrhinum, but marrubium, OHG. Got-fargezzan. 
 Both herbs are shunned by the little-wights and nixes; hence 
 the speeches put in their mouths : ' If ye hadn't dordnt and 
 dosten here, I'd help ye the sooner to sip that beer \' ' Up with 
 your skirts, ye merrimen all, Lest into dost and dordnd ye fall ! ' 
 f See that ye bump not against durdnt, Or we sha'n't get back to 
 our fatherland.' DS. no. 65. Jul. Schmidt p. 132. Bedeker 
 no. 45 (see Suppl.). 
 
 Along with doste, hart-heu (hypericum, St John's wort), other- 
 wise called hart-hun (p. 1029n.), will often scare spirits away: 
 f Marjoram, John's wort, heather white, Put the fiend in a proper 
 fright.' Hypericum perforatum, fug a daemonum, devil's flight 
 (see Suppl.). 
 
 Widertdn (adiantum), formed with the past part, of tuon, to 
 do, afterwards corrupted into widerthon, widertod : the genuine 
 form is retained by G. Frank (Schm. 4, 34). The Herbal says : 
 Therewith be many pranks played, this we let be as foolery and 
 devilry. 'Tis called maidenhair also, and is of fair golden hue. 
 The old wives have many a fancy touching herbs, and say the red 
 steinbrechlin (saxifraga) with small lentil leaves is indeed abthon, 
 but the naked maidenhair is widerthon, and with these two they 
 can both f abthon ' and ' widerthon ' as it please them. Does 
 this mean, remove and restore virility ? in that case abet an and 
 widertdn would be opposites, like ' set on' and 'take off' on p. 
 1074. Frisch 1, 5 b has abthon trichomanes, polytrichon, and 2, 
 446 b widerthon lunaria, thora salutifera (see Suppl.). 
 
 Some herbs, plantago and proserpinaca, take their names from 
 growing on the wayside (proserpere) and being exposed to the 
 tread (plantae) of passengers : OHG. wegarih (Graff 1, 670), our 
 
DOSTB. WAYBKEAD. LEEK. 
 
 1215 
 
 wegerich ; OHG. wegapreita, our wegebreit, AS. wegbrcede, Engl. 
 waybrede [broad, not ' bread'], Dan. veibred ; OHG. ivegaspreiti, 
 -spreading (Graff 6, 395). Again, OHG. wegatreta, umbitreta 
 (Graff 5, 552), our wegetritt ; OHG. wegawarta, our wegewarte 
 (ward, watch, wait), a name also given to cichorium, succory. 
 There are some myths about it : the herb was once a maiden that 
 on the wayside awaited her lover (p. 828), like Sigune in Tit. 
 117-8. Paracelsus observes (Opp. 1616. 2, 304), that the flowers 
 of the wegwarte turn to the sun, and their strength is greatest 
 in sunshine, but after seven years the root changes into the form 
 of a bird (see Suppl.). 
 
 Lauch, OHG. louh, AS. leac (leek), ON. laukr, is a general 
 designation of juicy herbs ,* some species appear to have been 
 sacred : e allium (gar-leek) caepasque inter deos in jurejurando 
 habet Aegyptus/ Pliny 19, 6 [32]. When Helgi was born, and 
 his father Sigmundr returned from the battle, it is said in 
 Seem. 150 a : 
 
 sialfr geek visi or vigrymo 
 ungom foera itrlauk grami. 
 
 In Vols, saga cap. 8 : ' Sigmundr var ]?a kominn fra orrostu, ok 
 gekk mecf einum lauh imot syni sinum, ok herme^S gefr hann 
 honum Helga nafn.' The Ur -laukr is allium praestans, allium 
 victoriale : it is not clear whether the king bore it as home- 
 returning victor, or whether it was usual to wear it in giving 
 names. Antiquity sheds no light on either custom. 1 When the 
 drinking-cup was blessed, a leek was thrown into it, Sasm. 195 b 
 (see Suppl.). 
 
 The sorbus or service-tree is in ON. reynir, Sw. rbnn, Dan. 
 ronne (rowan ?) : it is a holy shrub, for Thorr in the river clutched 
 it to save himself, hence it is said : ' reynir er biorg Thors/ sorbus 
 auxilium Thori est, Sn. 114. In Sweden they still believe that a 
 staff of this ronn defends you from sorcery, and on board ship the 
 common man likes to have something made of ronn- wood, as a 
 protection against storms and watersprites ; flogronn is of use in 
 occult science, Afzel. 1, 19 (see Suppl.). 
 
 In Servian, samdokaz and okolochejp are herbs which, put in a 
 love-potion, compel the lover to come to his mistress. Ustuk is 
 
 1 The Welsh associate their national leek with victory. — Trans. 
 
1216 HEEBS AND STONES. 
 
 both a herb and the charm repeated by a sorceress to make a 
 disease depart (ustuknuti), Vuk sub vv. 
 
 The Pol. trojziele (three-herb) is a marvellous plant with blue 
 leaves and red flowers : it inspires love, makes you forget, and 
 transports you whither you please 1 (see Suppl.). 
 
 In the poem of Elegast 763 seq. there occurs a nameless herb, 
 which one need only put in the mouth to understand what the 
 cocks crow and the dogs bark. Yillemarque says, whoever acci- 
 dentally steps on the golden herb (p. 1207), falls asleep directly, 
 and understands the speech of dogs, wolves and birds. In another 
 case the knowledge of birds' language comes of eating a white 
 snake (p. 982), in the Edda by eating of the dragon's heart. A 
 fairytale makes some one be three years learning what it is that 
 the dogs bark, the birds sing, and the frogs croak 2 (see Suppl.). 
 
 2. Stones. 
 
 Stones are far less mythical than herbs, though among them 
 also the noble are distinguished from the base. Stones neither 
 grow so livingly, nor are they so accessible, as plants : whilst any 
 shepherd or traveller can approach the flower in field or wood, 
 precious stones are not produced on the surface of our soil, they 
 are wrung from the bowels of the earth, and imported from dis- 
 tant lands. There was a meaning therefore in calling herb-lore 
 heathen, and stone-lore Jewish (p. 1190) : Jewish and Moorish 
 merchants fetched the gem from the far East. The miraculous 
 and medicinal power of precious stones was known early in the 
 Mid. Ages, but never was naturalized amongst us, hence also the 
 
 1 Volkslieder der Polen, coll. by W. P., Leipzig 1833, p. 90. 
 
 2 AS herb-names, when once critically edited from the MSS., promise rich 
 gleanings' for mythology, of which I have given several specimens. I will here add 
 t few obscure names : dweorges dwostle, dwosle, dwysle (pulegium, pennyroyal), 
 was quoted p. 448, and if conn, with ON. ' dustl,' levis opera, perh. quisquihae, and 
 < dustla ' everrere, it is dwarf's sweepings ; collan-crog is achillea or nymphaea, and 
 as ' collen-ferhS ' in the poems is proud-hearted, so proud crocus (OHG. kruogo) or 
 crock, pitcher, whichever we take cr6g to mean ; <zlf-J>one, OHG. alb-dono, our alp- 
 ranke (bittersweet?) ; wulfes comb, chamaelea ; foxes gWfa, buglossa, OHG. hrmdes- 
 zunga, ox-tongue [or, digitalis?] ; hind-hele&e, paeoma, Engl, hind hele, appar. 
 'cervam celans, defendens,' conf. 'heletfe, heolatf ' (it is spelt both ways) with 
 heolotf-helm p. 463, and beah-heolo$e quoted by Lye ; cneow-holen now mscus, 
 now victoriale, i.e. herba victorialis, idaea daphne, Engl. kneehoUy, kneeholm ; 
 hw&tend, iris illyrica, suggestive of 'hwatunga/ omina auguna ; geormen -U af, 
 eormen-ledf, geor man-leaf a, hoc-leafa (Haupt's Zeitschr. 9 408), : malva would m 
 OHG. be irman-loup (p. 351-2). The OHG. names m Graff 1, 1050-1. 3, 863—72 
 are less interesting, and less perfectly preserved (see Suppl.). 
 
stones: oephan. 
 
 1217 
 
 very few Teutonic names for them, or legends about them : a 
 fact which goes to confirm the home character of our plant- 
 myths. The widely circulated works of Marbod, Evax, Albertus 
 Magnus and others on precious stones have left as little of last- 
 ing legend among the people as Walahfried or Macer Floridus, 
 who in the dry learned fashion of physicians treat of herbs. 
 Even Pliny's account in his 36th book seems to have had no 
 effect at all on our superstitions. 1 
 
 Yet a few time-honoured myths there are. The Edda names 
 a holy iarKna-stdnn, Sa3m. 137 b . 139 a . 213 a . 238 d , which in the 
 Cauldron-raid was thrown into the hot water, and which the 
 cunning smith Volundr could manufacture out of children's eyes. 
 The AS. eorcan-sidn glosses both 'margarita' and 'topazion'; 
 in Cod. Exon. 73, 27. 238, 12. 478, 7 it has the general sense 
 of precious-stone (eorcnan-stan is appar. a corruption). A cor- 
 responding Goth, airhna-stdins, OHG. erchan-stein may safely be 
 assumed, as f airknis' actually means genuine, holy, and 'erchan' 
 survives in similar compounds (Graff 1, 468). But it seems to 
 be the oval milk-white opal, otherwise called orphanus, pupillus, 
 MHG. weise (orphan), and so precious that it graced the crown 
 royal of Germany. Albertus M. says : ' Orphanus est lapis qui 
 in corona Romani imperatoris est, neque unquam alibi visus est, 
 propter quod etiam orphanus vocatur. Est autem colore vinosus, 
 subtilem habens vinositatem, et hoc est sicut si candidum nivis 
 candens seu micans penetraverit in rubeum clarum vinosum, et 
 sit superatum ab ipso. Est autem lapis perlucidus, et traditur 
 quod aliquando fulsit in nocte, sed nunc tempore nostro non 
 micat in tenebris. Fertur autem quod honorem servat regalem.' 
 If the OHG. weiso had already had the sense of the stone, it 
 would hardly fail to appear in the glosses. We find it in full 
 play in the MHG. poets, ever since the tale was told of how in 
 distant land Duke Ernst with his sword cut it out of the living 
 rock, and presented it as a gift to the king (11. 3604 — 23 and 5543 
 of the Lay, and in Odo's Latin poem 6, 357). ( Philippe setzen 
 weisen uf ! 9 Walth. 9, 15. 1 schouwe wem der weise ob sime nacke 
 ste, der stein ist aller fiirsten leitesterne/ Walth. 19, 3 ; conf. 
 
 1 Look at the lifeless inventories in Parz. 791 and Fragm. 45 c . More inter- 
 esting is a poem by Strieker (in Halm 44 — 52) ; and Eracliuswas deep in stone-lore, 
 Massm. pp. 468 — 73. • 
 
1218 
 
 HERBS AND STONES. 
 
 Helbl. 2, 881. ' der kunec also den weisen hat/ Ms. 1, 15 a . ' wie 
 si durch den berc har wieder kamen, da sie der krone weisen inne 
 namen/ Ms. 2, 138 a . 'den weisen ie vil hohe wac (prized) der 
 keiser und daz riche, dur daz (because) nie sin geliche wart unter 
 manigem steine/ Troj. 20. f ich stich im abe den weisen/ Otto 
 bart. 314; see also passages in Heinr. von Krolewiz V. U., coll. 
 in Lisch p. 208. Albert and Conrad account for the name, by 
 the stone having no equal, and standing like an orphan cut off 
 from kin ; so the gloss on Sspgl 3, 60. The Spanish crown once 
 had a magnificent pearl, which was likewise named huerfana or 
 sola, and perished at the burning of the palace in 1734. A 
 diamond mounted by itself is in French solitaire. But a deeper, 
 a mythical meaning becomes apparent, which Haupt in his 
 Zeitschr. 7, 278 disputes. Pupillus means first a little one, a boy 
 under age, a ward, and then acquires the sense of orphan. Pu- 
 pilla and Kopv signify a girl and the pupil of the eye, in which a 
 child's, image is supposed to be seen (p. 1080). Now as Volundr 
 fashions the iarknasteinn of the eyes of slain children, the stone 
 might be called either pupilla or pupillus, and so agree with our 
 f orphanus/ thus erchanstein comes to be ' weise/ Of Thiassi's 
 eyes were made shining stars, all stars are gems of the sky ; from 
 this the transition to the sparkling stone was easy enough. 
 Heinr. von Krolewiz, describing the sky as a house, again brings 
 the eyes into connexion with the orphan, 11. 1194. 1203-16 (see 
 Suppl.). 
 
 The pearl, already in dreams a prognostic of the tear, is made 
 in the myth to spring out of Venus's tear, as FreyjVs tears turned 
 into drops of gold (p. 1194) 1 ; and Wainamoinen's tears fall into the 
 sea as pearls, Kalew. rune 22. The pearl then is either metal or 
 stone. Our ancestors regarded it as a stone found in the sea, 
 hence eorcanstan too may have meant pearl, and even the Latin 
 name unio approaches that notion of the incomparable orphan : 
 1 in tantum ut nulli duo reperiantur indiscreti, unde nomen 
 unionum Eomanae imposuere deliciae/ Pliny 9, 35 [56] . ' ideo 
 
 1 Not only does Freyja's tear turn into gold, but a Greek myth makes rfkenrpov 
 arise from the tears of Phaethon's sisters, daughters of the Sun, be that substance 
 gold or amber, succinum. For amber, Tacitus and Pliny already know a German 
 word glesum, Gramm. 1, 58 ; an ON. name is rafr, Sn. 156, Sw. raf, Dan. rav ; AS. 
 glosses have eolhsand (in Mone 1106 eolcfang) ; conf. Werlauff's learned treatise on 
 amber (bernstein), Schlesw. 1840 (see Suppl.). 
 
PEAEL. 
 
 1219 
 
 uniones dictos quia nunquam duo simul reperiantur/ Isid. or. 16, 
 10. Pliny goes on : f nam id (nomem unionum) apud Graecos 
 non est, ne apud barbaros quidem inventores ejus aliud quam 
 mar y aritae. 3 If margarita, /mapyaplrT]^ was the word commonly 
 used by barbarian pearl-fishers, the Greeks and Romans may have 
 this time borrowed a word from Teutonic races, in whose lan- 
 guage the OHG. marigreoz, MHG. mergriez, OS. merigriota, AS. 
 meregreot, meregrot is perfectly intelligible, meaning grit or pebble 
 of the sea. It is true we now find the Goth, markreitus, 1 Tim. 
 2, 9, imitated from /uLapyaplrr]^, and that with consonant-change ; 
 and to correspond to this the OHG. should have been marchriz. 
 Either OHG., OS. and AS. all strove to accommodate the foreign 
 word to our idiom (which usually happens in one dialect, not 
 in three at once), or the Goth had no 'marigriuts' in his own 
 language, or did not choose to write it, and so imitated the 
 outlandish term, which is now stowed away in our female name 
 Gret-chen. The OHG. perala, berala, AS. pearl, is appar. from 
 beryllus, and again transfers the notion of gemmula to the 
 growth in the shellfish. We might also put by the side of mar- 
 garita the Skr. marakata, though that signifies, and is directly 
 allied to, cr/ndpaySo^, /jidpayho^ (emerald). 
 
 As erchanstein sprang out of the human eye, and the pearl out 
 of the oyster, the medieval fancy seems to have been excited 
 by some other precious stones which grew in or out of animals. 
 What Marbod cap. 24 tells of the lyncurius may be read at 
 greater length in Rudlieb 3, 101—127 : these brilliant lynx-stones 
 likewise befit the finger- ring of the queen, the crown of the king. 
 Some legends speak of stones of power engendered in the head 
 of the cock, the adder, the toad. Inside the body of a castrated 
 cock of three years grows the alectorius, Marbod cap. 3 : f Invic- 
 tum reddit lapis hie quemcunque gerentem, Extinguitque sitim 
 patientis in ore receptus/ The MHG. poem fixes the capon's age 
 at seven, Albertus at nine years. But a poem in the Vienna 
 Cod. 428 no. 136 (Hahn's Strieker p. 48) names the snake-stone 
 as the right one to bestow victory : 
 ich hoere von den steinen sagen, 
 
 die natem und kroten tragen (adders and toads bear), 
 daz groze tugend dar an lige (great virtue therein lies), 
 swer si habe, der gesige (who has them, conquers) ; 
 
 VOL. III. y 
 
1220 HEEBS AND STONES. 
 
 mohten daz sigesteine wesen (if these be victory- stones) , 
 so solt ein wurm vil wol genesen, 
 der's in sinem libe triiege, 
 daz in nieman ersliiege 
 (the reptile itself ought to live long, and never get killed) ; and 
 the cock-stone as that which allays thirst : 
 man sagt von hanensteinen, 
 swer ir in munt nem' einen, 
 daz er guot viir den durst im si. 
 The sacred snake, the adder, who wears crowns of gold (p. 686) 
 and jewels (Gesta Rom. ed. Keller pp. 68. 152), seems to have 
 a better right to the stone of victory than the cock. Albertus 
 mentions a stone borax, which the toad wears on its head, but he 
 says nothing about its procuring victory : < borax lapis est qui 
 ita dicitur a bufone, quod in capite ipsum portat/ Otnit, Mone 
 557-8. In Ettm. p. 91 the toad is characterized as Hebrew : 
 ez ist uz dem garten ein Abrahemsche krot (conf. p. 1241), 
 swenne diu gewehset, sie bringet einen stein 
 daz diu sunne M erden niht bezzers iiberschein. 
 
 The Dresden poem says more explicitly, that the stone grows on 
 him, and is of all stones the highest. The Pentameron 4, 1 
 says, the preta de lo gallo grows in the cock's head, and is a 
 wishmg-stone, by which you can obtain anything. The Oriental 
 fable of the three lessons taught by the captive bird (Remn. 
 cclxxxi Ls. 2, 655) alludes to such a stone growing m the heart 
 or crop of a lark or nightingale. The daughter of Signer gnkr 
 steals the stone of victory out of his pocket while he sleeps and 
 gives it to Dietleib (Vilk. s. cap. 96-7) ; such a one had king 
 Nidung too (cap. 25), but neither passage specifies the kind oi 
 stone Yintler (Sup. G, 1. 89) does not describe his sigelstem, 
 but we find elsewhere that it could artificially, and in secret, be 
 blown like glass, cast like metal; Seifr. Helbl. 4, 124 says of 
 conspirators : < ze samen si do sazen, sam (as if) sie einen sigstem 
 bliesen'; and Mich. Behaim 22, 11: 'gar taugenlichen vor dem 
 rat zusamen giengen fru und spat, pis sy gussen am sigelstam. 
 Acc. to Hagen's Coiner chron. 1003 the stone wherewith to con- 
 quer means the diamond. When the poets tell of fingerrmgs 
 
THUNDER-STONE . 
 
 1221 
 
 that lend victory, that make invisible (e.g. Troj. 9198), their 
 power always comes of the stone set in them. Marbod cap. 27 
 on gagathromeus : ' Quern qui gestarit dux pugnaturus in hostem, 
 Hostem depulsum terraque marique fugabit' (see SuppL). 
 
 The ceraunius (fcepavviasi) that falls from heaven is mentioned 
 hj Marbod cap. 28: ' Qui caste gerit hunc, a fulmine non ferietur, 
 Nec domus aut villae quibus affuerit lapis ille/ What he adds : 
 f Crystallo similem Germania mittere fertur, Coeruleo tamea in- 
 fectum rutiloque colore ' is derived from Pliny 37, 9, 51 : ' est 
 inter Candidas et quae ceraunia vocatur, fulgorem siderum rapiens, 
 ipsa crystallina, splendoris coerulei, in Germania nascens/ though 
 the received text has Carmania. There can be no question about 
 the thunderstone being German (p. 179); and Miolnir 3 like the 
 hein (p. 903 n.) that Oftinn hurled, or that which lodged in Thor's 
 head (p. 375), is sure to have been hallowed above all stones. 
 Miolnir sounds remarkably like the Slavic names for light- 
 ning, molniya, munya; this last the Servian songs personify 
 into Munya, and represent as sister to Thunder (Grom), and 
 bride of the Moon (Miesets, masc, Vuk 1, 151-4 new ed.), which 
 jumps with our personification of Hammer (p. 181. 999). So 
 much the more is Molniya identical with Miolnir. The Eomans 
 too must have regarded the thunderbolt, silex, as a ' Jovis lapis ' : 
 Lapidem silicem tenebant juraturi per Jovem, haec verba dicentes, 
 'Si sciens fallo, turn me Dispiter, salva urbe arceque, bonis ejiciat, 
 ut ego hunc lapidem ! ' Those about to take an oath fetched out 
 of the temple of Juppiter Feretrius a staff and ' lapidem silicem 
 quo foedus ferirent/ exactly as covenants were hallowed by Thor's 
 hammer. Acc. to Livy 1, 24, when a swine was sacrificed, it was 
 struck with this stone : ' Tu illo die, Jupiter, populum Eomanum 
 sic ferito, ut ego hunc porcum hie hodie feriam, tantoque magis 
 ferito, quanto magis potes pollesque ' : id ubi dixit, porcum saxo 
 silice percussit. This is like our malediction, 'Hammer strike 
 thee ! 3 The Finns in like manner called the thunderbolt Ukon- 
 Mvi, stone of Ukko the progenitor ; the Indians Mr a, Mr aha, 
 Indra's thunderstone (Pott's Etym. for. 2, 421) or vajra, which 
 means at once thunderbolt and diamond. As this makes it par- 
 take the nature of the brightest of stones, our fathers saw in it 
 the hard flint, the Eomans the silex ; myth and superstition alike 
 accord to it the noblest powers : ' malleum aut silicem aerium, 
 
1222 
 
 HERBS AND STONES. 
 
 ubi puerpera decumbit, obvolvunt candido linteo contra infesta- 
 tionem fearum, albarum feminarum, strygum, lamiarum/ Gisb. 
 Yoetii sel. disput. theol., Ultraj. 1651. 3, 121 (see Suppl.). 
 
 As there is supposed to be a philosopher's stone (lapis sapien- 
 tum), that imparts wisdom, or the art of making gold and pro- 
 longing life (oska-steinn, wishing-stone, p. 144), Scandinavia also 
 had its legend of the Uf-steinn. In Kormakssaga cap. 12, p. 
 116-8 Bersi wears one on his neck, which brings him succour 
 in swimming (see Suppl.). 
 
 Only large stones, such as mountains and rocks, are named 
 after gods, heroes or giants, who dwell upon them, or have 
 hurled them ; rarely particular species of stone, at all events no 
 healing ones. A certain slate indeed was called giant's bread, 
 jyvrikling (p. 546), a tufa nackebrod (p. 489), a coal-stone Sur- 
 tarbrandr (p. 809). 
 
CHAPTER XXXVIII. 
 
 SPELLS AND CHARMS. 
 
 A yet stronger power than that of herb or stone lies in the 
 spoken word, and all nations nse it both for blessing and cursing. 1 
 Bat these, to be effective, must be choice, well knit, rhythmic 
 words (verba concepta), must have lilt and tune; hence all that 
 is strong in the speech wielded by priest, physician, magician, 
 is allied to the forms of poetry. 
 
 Expressions for ' saying, singing 9 pass into the sense of 
 ' conjuring 3 : aoiSrj (p. 899) becomes eiraoihrj, Od. 19, 457, iircpSrj, 
 our f sprechen, singen 3 become besprechen, besingen, schworen 
 (Goth, svaran = respondere) beschwdren (Goth, bisvaran 6p/cl£eiv) ; 
 so jurare conjurare, cantare incantare. The OHG. galstar, AS. 
 galdor, gealdor, ON. galdr (incantatio) have sprung out of galan 
 = canere ; the AS. spell, strictly dictum, fabula, Goth, spill, was 
 tortured into meaning magic spell [and charm, Fr. charme is 
 from carmen]. 
 
 Opposed to blessing is cursing, to the wholesome the hurtful. 
 For the former the Goth still nsed his native word Jnupeins 
 €v\o<yia, from ]?ru)?jan evXoyelv; the OHG. segan dicatio, dedicatio, 
 benedictio, comes from Lat. signum, the AS. segen meant merely 
 signum in the sense of flag ; MHG. segen, like our own, stands 
 for magic as well. Ka/coXoyelv is in Ulph. ubil-qi)?an maledicere, 
 but flekan simply plangere, while the OHG. fluochon (MHG. 
 vluochen, our fluchen) is already maledicere, imprecari, and fluoh 
 maledictio (masc, quite distinct from fern, fluoh, rapes). OS. 
 farflocan maledicere, harm-quidi maledictum. Another word is 
 OHG. farhudzan, MHG. verwdzen 3 detestari, condemnare, appar. 
 
 1 Pliny 28, 2 [3—5] examines the force of ' verba et incantamenta carminum ' in 
 many striking examples, 
 
 2 ' Var hin verwdzen (begone, with a curse to you), vil gar verteilter sn@ ! ' Ms. 
 1, 23 a . ' nu var von mir verwdzen ' and ' e'weclich verlorn ! ' Ls. 3, 77. 1 var von 
 mir verstozen ! ' MsH. 3, 441 b . 
 
 1233 
 
1224 SPELLS AND CHAEMS. 
 
 allied to AS. 'hwatung divinatio/ Poenit. Ecgb. 2,23. 4,19. 
 AS. wergan (misspelt wirgan, wyrgan) maledicere, detestan, 
 strictly damnare, Goth, vargjan, OS. waragian. AS. cursian, 
 Engl, curse. The ON. bam precatio, AS. ben (p. 31) both border 
 on imprecatio (see Suppl.). 
 
 Cursing, ' becrying, becalling/ may indeed be done aloud, but 
 as a rule both blessing and cursing require soft murmured 
 whispered speech. OHG. huispalon sibilare, Graff 4, 1239, AS. 
 hwistlian, as whistling and hissing are imputed to the serpent 
 who fascinates; MHG. winpeln : 'wispeln wilde vogel zemt, 
 hunde ez letzet und lemt/ Kenn. 22370 ; the asp will hear no 
 wispelwort, Ms. 2, 202 b ; 'aller wiirmel (insects') wispel unde 
 miirmei; Mart. 74 c , for murmeln is the same thing too, OHG. 
 murmulon, murmuron, our mummeln, mompeln, to mumble. Paul. 
 Diac. 1, 13 in describing manumissio per sagittam, adds : ' im- 
 murmurantes, ob rei firmitatem, quaedam patria verba/ a Lango- 
 bardic hallowing spell. 1 Similar expressions are OHG. mutilon, 
 Graff 2, 707, and our protzeln, pretzeln, propeln, signifying first 
 the sound of water simmering, and then very appropriately the 
 muttering of a spell : ' protzeln and wispeln over the sick man' 
 is to mutter a charm or blessing ; in some parts prebeln, Nethl. 
 preevelen; Pranke's Weltb. 134 a has pretzeln (see Suppl.). 
 
 But the most legitimate and oldest word of all is the Goth. 
 runa, commonly the equivalent for fAvo-rrjpiov, sometimes for 
 PovXri, avfjufiovXiov. I believe it meant in the first place what is 
 spoken softly and solemnly, then secondly a mystery : av^ovktov 
 is secret counsel. From secret speech to secret writing is but a 
 step, as the ON. mal means both speech and sign. For ypacjir}, 
 ypdfjufia Ulph. always puts niel, not runa, because none of the 
 passages happen to speak of secret writing ; one might wager 
 that runa was the familiar term for this, as the early Franks had 
 runa = litera. OHG. runa, AS. run, character magicus, mys- 
 terium, Csedm. 211, 12. 250, 6. 262, 9, this last with an obvious 
 reference to 'bocstafas' in 262, 7. ON. run litera, but runa 
 linea, which coexistence of 4 and u assures us of a strong verb 
 < riilna, raun, runum/ whence also raun (tentamen, experiment), 
 reyna (tentare), perh. reynir (service or ronn tree, p. 1215). Thf> 
 
 1 Ter novies carmen magico demurmurat ore, Ov. Met. 14, 57. 
 
KUNES. 
 
 1225 
 
 OHG. runen susurrare, runazan murmurare, MHG. runen, our 
 raunen, AS. runian, Engl, round, keep the original meaning of 
 secret whispering, and OHG. 6r-runo is a confidant, one who 
 rounds things in your ear. The ON. transitive r^na is secretum 
 scrutari, literas scrutari, and supplies the link to raun above. In 
 Ben. 378 sanfie runen stands opposed to public singing. Finn. 
 runo is a song (p. 901). And now a term that has often come 
 before us becomes perfectly clear, and what is more, proves a good 
 fit all round : the wise-woman of the ancient Germans is called 
 Aliruna, because she is alja-runa, and speaking secret words not 
 understood of the common folk, has skill at once in writing and 
 in magic ; hers is the Gothic runa, hers the AS. mncrseft. Ali 
 can only mean ( other (than common), strange, not vulgar and 
 profane/ and thus heightens the meaning of runa. And this 
 name of the heathen priestesses could easily be transferred to the 
 holy herb (p. 1202) which perhaps pertained to their ritual. 
 
 The olden time divided runes into many classes, and if the full 
 import of their names were intelligible to us, we might take in 
 at one view all that was effected by magic spells. They were 
 painted, scratched or carved, commonly on stone or wood, 6 run- 
 stones, runstaves'; reeds served the same purpose (p. 1083-4). 
 The OHG. hahalruna, isruna, lag or una are named after the 
 letters ' hahal, is, lago 3 ; clofruna and stofruna remain doubtful, 
 the latter appar. the mere tip (stupf, apex). Helliruna means 
 necromancy, death-rune, and plainly refers to Halja, Hella; I 
 connect with it our hollen-zwang, control over hell, by which is 
 understood the mightiest of magic spells, such as Doctor Faust 
 possessed. Hohruna is to be taken not of a thing, but of a 
 person, the wood-wife, lamia (p. 433), not without some allusion 
 to her moaning and muttering. The OHG. women's names 
 Kundrun, Hiltirun, Sigirun, Fridurun, Paturun, are properly 
 those of valkyrs, but also traceable to a non-personal kundruna, 
 hiltiruna, sigiruna, friduruna, jpaturuna \ and it is worth noti- 
 cing, that the personal names lack the final -a, and are consigned 
 to a different declension. From the MHG. knierunen (to croon 
 over one's knee), MS. 2, 137% may be inferred a subst. knierune. 
 The AS. beadorun, Beow. 996 is litera belli =bellu in, rixa ; while 
 helrune 324 and burgrune (p. 404 n.) are a personal furia, parca, 
 death's messenger ; a gloss in Lye puts it for pythonissa. In 
 
1226 
 
 SPELLS AND CHARMS. 
 
 Ssem. 194-5 Sigrdrifa, i.e. Brynhildr, herself a valkyr, enumerates 
 to Sigurd the runes which it was most needful for her to know : 
 the goblet she hands him is ' fullr lio&a ok Uhistafa, g6$ra 
 galdra ok gamanruna/ full of lays and leech-staves, good spells 
 and runes of bliss. She goes on to name sigrunar, olrunar, 
 biargrunar, brimrunar, mdlrunar, hugriinar, runes of victory, 
 of ale, of the rock, the sea, speech and thought. I am only 
 doubtful as to olrun, because the proper name Olrun is evidently 
 the Aliruna of Tacitus ; we can scarcely derive all the alirunes 
 from alus, olr, ale, and I would rather hazard a guess, either that 
 Olrun stands for Elrun, Elirun, having got confounded with 
 olrun, or that the u of the second syllable converted the a of the 
 first into 6 [quite the rule in declension and conjugation, not 
 in composition]. In Sasm. 165 b sakrunar contentiones. Danish 
 folksongs often speak of ramme runer, powerful runes 1, 235. 
 280. 2, 33. 3, 335. 4, 47 (see Suppl.). 
 
 OSinn passed for the inventor of all runes (p. 181-2), and in 
 him is lodged the greatest command of words. Yngl. saga cap. 
 7 : ' ]?at kunni hann enn at gera me$ ordum einum (do by words 
 alone), at slockva eld ok kyrra sia, ok snua vindum. OSinn vissi 
 of allt iarSfe, hvar folgit var (earth-fee, where it was hid), ok 
 hann kunni J?au lioS, er upplaukz fyrir honum (unlocked itself to 
 him) ior^in ok biorg ok steinar ok haugarnir, ok batt (bound) 
 hann me$ ordum einum ]?a er fyrir biuggu (dwelt), ok gekk 
 (went) inn ok tok ]?ar slikt er hann vildi.' Afzelius in Sagoh. 1, 
 4 mentions, too briefly and indistinctly, a strange Swedish folk- 
 tale of one Kettil Runske of Kettilsas in Alsheda, who stole, 
 Odin's rune-sticks (runekaflar), and with them cast a spell on his 
 hounds and bulls, nay at last on the merwoman that would have 
 come to Odin's aid. By this Odin seems to be meant a shepherd 
 or giant representing the former god ; the surname runslce 
 evidently has to do with the acquisition and possession of the 
 staves. 
 
 Songs and runes then can do very great things. They are able 
 to kill and bring to life, as well as prevent from dying ; to heal 
 or make sick, bind up wounds, stanch blood, alleviate pain, and 
 lull to sleep ; quench fire, allay the sea- storm, bring rain and 
 hail ; to burst bonds, undo chains and bolts, open mountains or 
 close them up, and unlock treasures ; to forward or delay a birth ; 
 
ETTNES. CURSES. 
 
 1227 
 
 to make weapons strong or soft, dull the edge of a sword ; loop 
 up knots, loose the bark off a tree (p. 1085), spoil a crop (fruges 
 excantare) ; call up evil spirits and lay them, to bind thieves. 
 These wonders lie in the very nature of poesy (p. 907-8). The 
 Kunatal, Ssem. 28 — 30, specifies eighteen effects of runes (see 
 Suppl.). 
 
 Curses, imprecations have a peculiar force of their own. Our 
 MHG-. poets have ' tiefe nuochen/ deeply, Ms. 2, 188 a ; ' swinde 
 fluochen/ vehemently, Helbl. 2, 518 and zom-vluoch, wrath-curse 
 1, 656. Full of meaning is the phrase : ' ich brach des vluoches 
 herten Jciesel/ I brake yon curse's stubborn flint, MsTI. 2, 339 b , 
 its action is hard as pebbles, and not easy to break. "Walther 
 says 73, 29 : 
 
 Zwene herzeliche fliieche kan ich ouch, 
 
 die fluochent nach dem willen min. 
 
 hiure miiezen's beide esel und der gowk 
 
 gehceren, e si enbizaen sin. 
 
 we in (woe to them) denne, den vil armen ! 
 
 (two round curses ken I eke, hitting whomso I bespeak ; them 
 both ass and gowk shall hear, ere they baited be this year, etc.). 
 Curses received on an empty stomach are the more effectual. It 
 is the vulgar opinion in Ireland that a curse once uttered must 
 flight on something : it will float in the air seven years, and may 
 descend any moment on the party it was aimed at ; if his guardian 
 angel but forsake him, it takes forthwith the shape of some mis- 
 fortune, sickness or temptation, and strikes his devoted head. 
 So in the Pentam. 2, 7 a curse takes wing, and mounts to 
 heaven : ' mesero W mardettiune dessa vecchia Vascelle, che 
 sagliettero subeto 'n cielo.' When a horse has been cursed, his 
 hair is thought to be luminous: f a cavallo iastemmiato luce lo 
 pilo/ ibid. 
 
 Specimens of the most vigorous cursing might be picked out 
 of our old poetry ; one in the Edda, Sa3m. 144% 
 
 nio rostom er ]?u skyldir ne^ar vera, 
 ok vaxi J?er a ba^mi barr ! 
 
 may remind us of the phrases culled from our common people's 
 talk, pp. 181-2. 952n. In a minnesong, Ben. 82 : e der nider 
 schar, daz die vor Icilchen laegen ! * the low set, may they lie out- 
 
1228 
 
 SPELLS AND CHARMS. 
 
 side of church (in unconsecrated ground), 1 ' der bluomen schin sol 
 iemer sin von ir gewalt gescheiden/ put out of their reach. The 
 runes on a tombstone will occasionally end with a curse against 
 him that shall roll away or remove the stone : f at rySi sa ver$i 
 (may he turn to rust) sa stain ]?ansi velti ! 3 So Latin deeds of 
 the Mid. Ages wind up with imprecations on the violator, but 
 scriptural ones pronounced by the church. 
 
 Here is a string of curses from a MHG. poem : c God from 
 thee thy wife release ! Fish, fowl, worm, beast and man Storm 
 the stronghold of thy peace ! Where'er thou go, Be grace thy 
 foe ! All good women's greeting shun thee ! Thy seed, thy 
 crop be cankered too, The curse that dried Gilboa's dew Rest 
 upon thee ! ' MsH. 3, 52 (see Suppl.). 
 
 Though as a rule sowing is to be accompanied by prayer and 
 blessing, there are some plants that thrive better under cursing : 
 ' Nihil ocimo (basil) foecundius, cum maledictis ac probris seren- 
 dum praecipiunt, ut laetius proveniat, sato pavitur terra. Et 
 cuminum qui serunt, jprecantur ne exeat 3 Pliny 19, 7 [36] , 2 
 \ Napos serere nudum volunt, precantem sibi et vicinis serere se/ 
 18, 13 [35]. 
 
 To adjure solemnly is in OHG. munigon inti manon (hortari et 
 monere), AS. mynegian and manian : ' sis bimunigot thuruh then 
 himilisgon Got, bisuoran thuruh thes forahta (fear of Him), ther 
 alia worolt worahta ! 3 0. iv. 19, 47. f ih bimuniun dih 3 begins 
 the formula in Spell VII. Even in MHG. : ' des wart vil manec 
 wilder geist von ir gemuniet und gemant/ Troj. 10519 (see Suppl.). 
 
 Eelliruna, necromania, shews itself in the lays sung after the 
 heathen fashion on graves and barrows, to make the dead speak 
 or send something out. The Indiculus superst. distinguishes 
 between ' sacrilegium ad sepulcra mortuorum 3 and ' sacrilegium 
 super defunctos, id est dadsisas 3 Dad is for dod, ded (conf. 
 nedfyr, nodfyr, p. 603-4) j the OS. sisas I take to be the OHG. 
 sisuwd neniae, of which the sing, would be sisu, siso : sisesang is 
 
 1 A surname Outkirk must have meant the Excommunicated : Rudolphus de 
 Solodoro cognomine vor chilchun, Hartmannus dictus vor kilchon (a.d. 1260). 
 Solothurner wochenbl. 1827, pp. 128. 16U. 
 
 2 Fischart's Garg. 244*> : ' diss fiirmans gebett treibt sehif und wagen, ein 
 hauptmansfluch etzt durch neun harnisch. ich kont dannoch wol basilien, 
 quendel und kressen setzen, dann dieselben vom fluchen gedeien^ darumb wards 
 jenes mannes entschuldigung vor dem richter, warumb er sein weib gereuft nette, 
 nemblich darumb weil er hat rauten setzen mussen ' ; his excuse for thrashing his 
 wife was, he had to plant some rue. 
 
HELLIEUNA. BUKSTING LOCKS. 
 
 1229 
 
 carmen lugubre, Diut. 2, 283 b . Graff 6, 281, and an OS. form of 
 confession has *ik gihorda (heard) hetlunnussia endi unhrenia 
 (unclean) sesjpilon/ perh. for sese-spilon, dirge-spells • the same 
 obscure root appears in proper names Sisebutus, Sisenandus, etc., 
 etc., Gramm. 2, 476. Hetlunnussia must mean imprecations, 
 conf. OS. hatol dirus, Hel. 110, Sand OHG. hazzal malitiosus, 
 Gl. Hrab. 95 7 a . Neniae are carmina funebria, hymns in honour 
 of the dead ; Britferthi vita Dimstani (b. 925) cap. 1 (Acta sanct. 
 19 May) says of that saint : 'avitae gentilitatis vanissima didicisse 
 carmina, et historiarum frivolas colere incantationum nenias. 3 In 
 the same way Greg. Tur. mirac. 2, 1 : ' ad vicum in quo fanatici 
 erroris naeniae colebantur.' An AS. byrgensang translates epi- 
 taphium, and Mone's Glosses 943-4 give licsang, Mcleod* epicedium, 
 byriensang, bergelsleoft, byrgleoff carmen super tumulum. Hros- 
 witha's Proterius says of an adjuration : ' supra gentilis tumulum 
 sub tempore noctis stans, herebi domino suplex/ The ON. 
 expression is val-galdr qvefta, to say corpse-incantation, Ssem. 
 94 a : by it OSinn compelled the vala, on whom snow and rain and 
 dew had fallen (p. 314), to rise from her barrow and answer him. 
 Groa's son and Hervor utter formulas almost identical : ' vaki )?u 
 Groa! vaki ]?u go$ kona ! vek ek ]?ik dauSra dura/ Ssem. 97 a ; 
 ' vaki ]?u Angantyr ! vekr \ic Hervor einka dottir ykkar Svafii 
 (of thee and Svafa)/ Fornald. sog. 1, 435 ; after a gruesome con- 
 versation with her father, the sword she craves is thrown out of 
 the barrow. In the same way, at the son's adjuration, a sword is 
 handed out of the tomb in the folksong of Orm (Sv. fornsanger 2, 
 446-7. Danske viser 1, 59. 60-6-7), and in a Faroe song of 
 Yirgar, i.e. Wudga, Witege (Lyngbye p. 369). Wolfdietrich 
 constrains the dead tongue of his buried father to utter seven 
 words, Cod. Dresd. 313 (see Suppl.). 
 
 As the spoken spell bursts open the tomb, so do locks and bars 
 give way before it. Ferabras 2759 : 
 
 Venc a l'us de la cambra, si la trobat tancada, 
 et a dit son conjur : tota s'es desfermada. 
 
 Though the following passage iu Meier Helmbrecht 1205 mentions 
 only the act of approaching, the cattle-stealer must, as he drew 
 near, have uttered some unloosing spell : 
 
 Min geselle Wolves-driizzel (-throttle, -throat) 
 
.1230 
 
 SPELLS AND CHAEMS. 
 
 uf tuot er ane sliizzel (opens without key) 
 alliu sloz und isenhalt (bolts and iron staples) 
 in einem jar han ich gezalt (counted) 
 hundert isenhalte groz, 
 
 daz ie daz sloz dannen schoz (aye the bolt shot out of them, 
 
 als er von verve gie dar zuo (from far came towards them) ; 
 
 ros, ohsen und manic kuo, 
 
 die ungezalt sint beliben, 
 
 die er uz dem hove hat getriben, 
 
 daz ie daz sloz von siner stat (from its place) 
 
 schoz, swann er dar zuo trat (when he stept thereto). 
 
 Even now some thieves and sharpers have the reputation of being 
 able to c bespeak ' their chains and locks, and make them burst. 
 
 Gods and daemons could of their mere might raise wind and 
 storm, magicians did the same by means of song. Saxo Gram . 
 p. 71 has a certain Oddo, f vir magicae doctus, ita ut absque 
 carina altum pererrans hostilia saepe navigia concitatis carmine 
 procellis everteret/ These tempestarii have been dealt with, 
 p. 638. Again : ( carminibus in nimbos solvere coelum/ ibid. 17. 
 But song could turn away storm and hail, as well as draw it on : 
 ' cum averti carmine grandines credant plerique, cujus verba 
 inserere non equidem serio ausim/ Pliny 17, 28 [47]. 
 
 As the whole of sorcery sank into the hands of old wives, and 
 the faith of bygone times was called kerlinga villa, Ssem. 169, 
 alter ivibe troume, Turl. Wh. 1, 82 a , ypacoSeis fiv0oi s 1 Tim. 4. 7, 
 in Gothic ' us-al)?anaiz6 spilla'; the healing formulas handed 
 down from the past fared no better. Already in the 12th cent, 
 the Miracula S. Matthiae (by a Benedictine of Treves) expresses 
 itself thus, cap. 34 : ' cujus dolore mater affecta medicinam et 
 anilia adhibuit carmina/ Pez. thes. anec. 2, 3 p. 234 (see Suppl.). 
 
 These superstitious formulas are a gain to the history of our 
 mythology, they yield information about deities and practices of 
 heathenism, which but for them would be utterly lost. Even 
 books by churchmen find room for them, because their use in 
 certain cases, diseases of cattle for instance, was still considered 
 lawful and beneficial. A comprehensive collection of them would 
 be sure to lead to discoveries, but the time is hardly ripe for it 
 yet, as they lie scattered, and have to be slowly gathered from 
 
STOKM-KAISING. BOND-SPELL. 
 
 1231 
 
 the mouth of the people and out of witch-trials. 1 Here let a few 
 striking examples place beyond a doubt, not only their value, but 
 their obstinate diffusion through nearly the whole of Europe. 
 
 In the Merseburg MS. the first poem is a bond-spell, to be 
 sung while tying or unloosing bands, and this time relating to 
 the release of a prisoner : 
 
 Eiris sazun idisi, sazun hera duoder, 
 suma hapt heptidun, suma heri lezidun, 
 suma clubodun umbi cuoniowidi : 
 1 insprincg haptbandum, invar vigandum ! 3 
 i.e. Olim sedebant nymphae, sedebant hue illuc (AS. ]?ider, 
 thither), aliae vincula vinciebant, aliae exercitum morabantur, 
 aliae carpebant redimicula : ' exsili e vinculis, elabere hostibus ! ' 
 Wackernagel was the first to penetrate the sense of the last line, 
 by which the last but one is also made clear: the plucking 
 (clawing) at the bonds slackens their hold, and the captive then 
 can slip them off. Of 1 hapt heptian 3 I have spoken p. 401 ; the 
 binding and unbinding is alluded to in our minnesongs. Beda 4, 
 22 tells of a man who could not be kept bound : ' nec tamen vinciri 
 potuit, nam mox ut abiere qui vinxerant, eadem ejus sunt vincula 
 soluta . . . Interea comes, qui eum tenebat, mirari et interro- 
 gare coepit, quare ligari non posset, an forte liter as solutorias, de 
 qualibus f alulae ferunt, apud se haberet, propter quas ligari non 
 posset? At ill© respondit, nihil se talium artium nosse.' He 
 was sold to a third man : ' sed nec ab illo ullatenus potuit alligari.' 
 Beda's explanation of the marvel is, that his friends, thinking him 
 dead, had had masses said for the deliverance of his soul. The 
 AS. version goes a step farther, which seems worthy of notice : 
 ' and hine acsade, hwseSer he J?a dlysendUcan rune cuSe, and J?a 
 stdnas mid him dwritene hsefde, be swylcum men leas spell 
 secgaS.' What were these stones written over with runes, which 
 the translator had in his mind We have to suppose three 
 sets of women, each plying a separate task (see Suppl.). 
 
 The second Merseburg formula is for healing a lamed horse : 
 Phol ende Wodan vuorun zi holza, 
 
 do wart demo Balderes volon sin vuoz birenkit (wrenched) ; 
 
 1 Horst borrowed for his Zauberbibl. a parchm. MS. of the 15th cent, full of 
 spells, from which he has extracted nothing, and which is missing at Treves ever 
 since. 
 
1232 
 
 SPELLS AND CHAEMS. 
 
 do biguolen Sinthgunt, Sunnd era suister, 
 do biguolen Fruwa, Folia era suister, 
 do biguolen Wodan, so he wola conda, 
 sose ben-renki, sose bluot-renki, 
 
 sose lidi-renki 
 
 ben zi bena, bluot zi bluoda, 
 lid zi giliden, sose geliraida sin. 
 
 Here is sung an adventure that befell the two gods (p. 224), and 
 how Wodan healed the sprained foot of Balder' s foal by besing- 
 ing it (bigalan) . And now the repetition of the song cures other 
 lame horses too. What the rest of the gods cannot do, Wodan 
 can, just as the Yngl. saga 7 says of him : ' OSinn kunni at gera 
 nieft ordum (words alone) einum at slockva eld ok kyrra sia, ok 
 snua vindum hverja lerS er hann vildi.' He is the greatest magi- 
 cian or wonder-man of all. 
 
 Now observe in what shapes the same spell shews itself survi- 
 ving in the popular superstitions of today. In Norway : 
 Jesus reed sig til hede, 
 
 da reed han sonder sit fole-been (his foal's leg asunder). 
 
 Jesus stigede af, og lagte det : 
 
 Jesus lagde marv i marv, 
 
 been i been, kjod i kjod, 
 
 Jesus lagde derpaa et blad (thereon a leaf), 
 
 at det skulde blive i samme stad. 
 
 In Sweden, for a horse's ailment flag (our anflug, fit) : 
 Oden star pa berget (stands on the hill), 
 han sporjer (speers, asks) efter sin fole, 
 floget har han fatt. — — 
 
 spotta (spit) i din hand, och i hans mun (his mouth), 
 han skall fa bot (get boot) i samma stund (hour). 
 
 Whilst another begins thus : 
 Frygge fragade fra : 
 huru skall man bota (heal) 
 den flaget far (sheep) ? 
 
 The two Swedish stanzas, evidently incomplete, are given by F. 
 Magnusen in the Dagen 1842 no. 119, from Mimer, Ups. 1839. p. 
 277. That similar snatches of song still live in the Netherlands, 
 I am informed in a letter from Halbertsma : ' Een mijner boeren 
 gaf my voorleden jaar een rijm, dat de toverdokters prevelden, 
 terwijl zij den verrukten voet van een pard (foot of a horse) met 
 
DISLOCATION-SPELL. 1233 
 
 cle hand van boven naar beneden stroken, en alzo genazen.' I 
 wish he had sent me the rhyme itself. , 
 
 What sounds more significant is a Scotch tradition I take out 
 of Chambers's Fireside stories, Edinb. 1842. p. 37: f When a 
 person has received a sprain, it is customary to apply to an 
 individual practised in casting the wresting thread. i^Fhis is w 
 thread spun from black wool, on which are cast nmel[fknots , and 
 tied round a sprained leg or arm. During the time t% operator 
 is putting the thread round the affected limb, he says, wat^jivi such 
 a tone of voice as not to be heard by the bystanders^ nor even by 
 the person operated upon : 
 
 The Lord rade, set joint to joint, 
 
 and the foal slade ; bone to bone, 
 
 he lighted, and sinew to sinew, 
 
 and he righted, Heal in the Holy Ghost's name ! ' 
 
 Here the spell serves for sprains even in the human body, though 
 it set out with the sliding of the foal ; and to the whispered 
 words is added a ligature of woollen thread in nine knots. 
 
 How exact the agreement, in these perfectly independent ver- 
 sions, of their f ben zi bena, been i been, bone to bone/ their ' lid 
 zi giliden, kjod i kjod, sinew to sinew 3 ! Those who cannot 
 believe in the faithful preservation of what is entrusted to popular 
 memory, have here an example extending from the 10th cent, 
 to the 19th over Germany, Scotland and Scandinavia. It is 
 certain that the same or similar words have been superstitiously 
 repeated countless times in all the countries of Teutonic tongue. 
 The Cod. Vatic. 4395 has on fol. 83 a the following charm : c Gott 
 wurden iiii nagel (God had 4 nails) in sein hend und fuez ge- 
 stagen, da von er iiii wunden enphie, do er an dem heiligen chreuz • 
 hieng (1. hie), die funft wunden im Longinus stach, er west 
 nicht waz er an ihm rach ... an dem dritten tag gepot (bade) 
 Got dem lichnam, der in der erden lag, fleisch zu fleisch, pluet 
 zu pluet, adern zu adern, pain zu pain, gelider zu gelidern, yslichs 
 (each) an sein stat. bei Demselbigen gepeut ich dir (bid I thee) 
 fleisch zu fleisch/ etc. 
 
 But what is more, a great deal farther back, among the very 
 oldest Romans, there lingered dislocation-spells full of unintellig- 
 ible words. The one partially quoted p. 224-5 from Cato may 
 as well be inserted in full, as it throws light on the nature of our 
 
1234 
 
 SPELLS AND CHAKMS. 
 
 German charms. ' Luxum si quod est, hac cantione sanum net. 
 Harundinem prende tibi viridem pedes IV aut V longam. 
 Mediam diffinde, et duo homines teneant ad coxendices. Incipe 
 cantare "in alio. s. f. motas vaetas daries dardaries astataries 
 Dissunapiter/'' usque dum coeant. Ferrum insuper jactato. Ubi 
 coierint et altera alteram tetigerit, id manu prende, et dextra 
 sinistra praecide. Ad luxum aut ad fracturam alliga, sanum net, 
 et tamen quotidie cantato " in alio s. f. vel luxato. Yel hoc 
 modo, huat hanat huat ista pista sista, domiabo damnaustra, et 
 luxato. Yel hoc modo, huat haut ista sis tar sis ardannabon 
 dunnaustra." ' It is of this invocation that Pliny says at the end 
 of book 17: ' Car minis verba inserere non equidem serio ausim, 
 quanquam a Catone prodita, contra luxata membra, jungenda 
 arundinum fissurae/ The words do seem nonsense to us now, 
 and may also be corrupt ; but why should not they belong 
 originally to the Sabine or some neighbouring language of 
 ancient Italy, that we know very little of? The rhymes ista 
 pista sista and the alliteration * domiabo damnaustra 3 (the 
 i dannabon dunnaustra ' that follows is the same over again, and 
 ought to have an ' ista pista sista 9 before it too) remind us of 
 the rhyming spell in Virgil's Eel. 8 : ( Limus ut hie durescit et 
 haec ut cera liquescit Uno eodemque igni, sic nostro Daphnis 
 amore/ Dissunapiter is the god invoked, like the Phol and 
 Wodan of our spells. Marcellus Bmpiricus, a physician of the 
 4th cent., has in his De Medicamentis a charm for pain of the 
 heart : ' In lamella stannea scribes et ad collum suspendes haec, 
 antea vero etiam cane, Corcu ne mergito, cave corcu ne mergito 
 cantorem, utos, utos, utos, praeparavi tibi vinum lene, libidinem, 
 • discede a nonita, in nomine Dei Jacob, in nomine Dei Sebaoth ! ' 
 (see Suppl.) 
 
 In the Cod. Vindob. theol. 259 Latin and G-erman spells are 
 intermixed. f (De eo quo)d spurihalz dicimus. 1 si in dextero pede 
 contigerit, in sinistra aure sanguis minuatur; si in sinistro 
 pede, in dextera aure minuatur sanguis. Ad vermes occidendos. 
 Feruina (?) Dei gracia plena, tu habes triginta quinque indices et 
 triginta quinque medicinas. quando Dominus ascendit ad coelos 
 ascendit, memorare quod dixit. Ad apes conformandos. vos 
 
 1 MHGL spurhalz, Diut. 2, 140 ; conf. diu spurgalze, MsH. 8, 278 b (springhalt?). 
 
HOESE-DOCTOEING-. SHEPHERD'S PRATER. 
 
 1235 
 
 estis ancille Domini (conf. pp. 579. 755), adjuro vos per nomei] 
 Domini, ne fugiatis a filiis hominum. Ad pullos de nido. crescite 
 et multiplicamini et vivite et implete terrain. Contra sagittam 
 diaboli. palamiasit. palamiasit. calamia insiti per omne corpus 
 meum. per ista tria nomina, per Patrem et Filium et Filium 
 sanctum, aius aius aius, sanctus sanctus sanctus. in Dei nomine 
 cardia cardiani de necessu (recessu ?) propter ilium malannum 
 (p. 1160), quod dominus papa ad imperatorem transmisit, quod 
 omnis homo super se portare debet, amen, tribus vicibus. De 
 hoc quod spurihalz dicunt. primum pater noster. 
 
 vise flot aftar themo watare, verbrustun sina vetherun, 
 tho gihelida ina use Druhtin ; the selvo Druhtin 
 thie gehele that hors thera spurihelti ! 
 Contra vermes : 
 
 gangut, nesso mid nigun nessiklinon, ut fana themo marge an that 
 ben, fan themo bene an that flesg, ut fan themo fl£sge an thia hud, 
 ut fan thera . . . strala ! Druhtin werthe so. 1 
 
 The nesso and his nine young ones are the worms to be cast 
 out. 'Petrus, Michahel et Stephanus ambulabant per viam, sic 
 dixit Michahel : Stephani equus infusus, signet ilium Deus, signet 
 
 ilium Christus, et erbam comedat et aquam bibat/ Two of 
 
 these charms are about lame horses again, and one about a sick 
 horse (Ducange sub. v. infusio, infusus equus). Also the tran- 
 sitions from marrow to bone (or sinews), to flesh and hide, 
 resemble phrases in the sprain-spells (see Suppl.). 
 
 The oldest and most beautiful charms of all nations pass into 
 prayers, which were repeated during sacrifice ; the simplest are 
 found in pastoral life. What a fresh innocence breathes in those 
 prayers to the Thunder-god (p. 176) ! When the Cheremisses 
 keep their grand feast of Shurem, and bring quiet offerings of 
 peace, at which no female creature must be seen (conf. p. 1152n.), 
 they speak a prayer, out of which I pick a few sentences : < Who 
 
 1 A Cod. Tegerns. 524, 2 at Munich has a more complete version in OHG • 
 ' gang uz nesso mit niun nessinclmon, uz fonna marga in de6 adra, vonna den 
 adrun m daz fleisk, fonna demu fleiske in daz fel, fonna demo velle in diz tulli ter 
 V onif If n tr. JS? t S in ,°5 G - t0 °- Tulli ' like sMa ' is an implement, 
 fSSl' rt^' ' i 6 ' Nlb * 89 1' ? a , nd - HaUpt ° n Engelh ' 1916 ' strala is arrow 
 tulle the hole m the arrow-shaft for inserting the head. The disease charmed into 
 your arrow, will pass on to your enemy (?)— Teans.] 
 VOL. III. 
 
1236 
 
 SFELLS AND CHAEMS. 
 
 to God Lath sacrificed, to him God give health and wealth, bestow- 
 ing on the babes that shall be born store of money, bread, bees 
 and cattle. May he cause the bees to swarm this year and make 
 plenty of honey. When spring draws nigh, 0 God, let the three 
 kinds of cattle set out on their three ways, defend them from deep 
 mire, from bears, wolves and thieves. As the hops are thick and 
 springy, so bless us with good hap and sound mind ! As the 
 light burneth bright, so live we our life ! as the wax daily 
 addeth to itself, 1 so be our increase! 3 (from Aleks. Fuks f O 
 Chuvashakh i Cheremisakh/ Kazan 1840, in Erman's Archiv 
 1841, 2nd no.). 
 
 'Dapem pro bubus piro florente facito. Dapem hoc modo fieri 
 oportet. Jovi dapali culignam vini quantum vis polluceto. Eo 
 die feriae bubus et bubulcis, et qui dapem facient. Cum 
 pollucere oportebit, sic facias : Jupiter dapalis, quod tibi fieri 
 oportet, in domo familia mea culignam vini dapi, ejus rei ergo 
 macte hac illace dape pollucenda esto ! macte vino inferio esto ! 
 Vestae, si voles, dato. Daps Jovi assaria pecuina, urna vini Jovi 
 caste. Profanato sine contagione, postea dape facta serito 
 milium, panicum, alium, lentim' (Cato de re rust. 132). 
 
 Along with this, take (from Cod. Exon. 5214) an AS. hot, i.e. 
 puoza (bettering) of barren land blasted by magic. 'Her is seo 
 bot, hu. ]m meaht hine ceceras betan, gif hi nellaft wel weaxan, o$3e 
 J?8er hwilc ungedefe ]?ing ongedon br3, on dry cfrSe on lyblace. 
 
 c Genim bonne (take then) on niht, cer hit dagige, feower tyrf 
 on feower healfa J?aes landes, and gemearca hu hi aer stodon. 
 nim bonne ele and hunig and beorman, and aelces feos meolc (each 
 cattle's milk) ]?e on j?a3ni lande si, and aelces treowcynnes (tree- 
 kind) dsel, J?e on ]?aem lande si geweaxen, butan heardan teaman, 
 and selcre namcirSre wyrte dsel, butan glappan anon; and do 
 bonne halig waeter ]?aeron, and drype ]?onne ]?riwa (thrice) on ]?one 
 sta'Sol ]>ara turfa, and cwefte ]?onne }>as word : Crescite, weaxe, 
 et multiplicamini, and gemasnigfealde, et replete, and gefylle, 
 terram, J?as eorSan, in nomine Patris et Filii et Spiritus sancti 
 
 1 Quidquid tangebam crescebat tanquam favus, Petron. cap. 43. 79 ; alluding to 
 the steady growth of the honeycomb in the hive. When the Servian badniak burns 
 at Yule, the invited polaznik steps up to the log, and strikes it with a shovel, 
 making the sparks fly, and saying : 'As many sheep, as many goats, as many swine, 
 as many oxen, as many god-sends and blessings, as here fly sparks ! ' Vuk's Monte- 
 negro p. 106. 
 
BLESSING THE COBNFIBLD. 
 
 1237 
 
 benedicti, and Pater noster swa oft swa, peat ofter. And bere 
 sr&San }?a turf to cyrcean, and messepreost asinge feower messan 
 ofer ]?am turfon, and wende man J?cet grene to J?am weofode (altar) . 
 and sr<5"3an gebringe man ]?a turf, ficer M cer wceron, cer sunnan 
 setlgange, and hasbbe him geworht of cwicbedme feower Cristes 
 maalo, and a, write on selcon ende Mattheus and Marcus, Lucas 
 and Johannes, lege ]>eat Cristes masl on ]?one pyt neofteweardne, 
 cwefte ]?onne : Crux Mattheus, crux Marcus, crux Lucas, crux 
 Johannes, nim )?onne J?a turf and sette J?93r ufon on, and cweSe 
 nigon sifton (9 times) ]?as word : Crescite, and swa oft Pater 
 noster. and wende }?e ]?onne eastweard, and onlut (bow) nigon 
 srSon eadmodlice (humbly), and cwe$ J?onne ]?as word : 
 
 Eastweard ic stande, arena (favours) ic me bidde, 
 
 bidde ic ]?one masran Dryhten, b. i. ]?. miclan Dryhten, 
 
 bidde ic ]?one haligan heofonrices Weard. 
 
 eorftan ic bidde and upheofon, 
 
 and J?a softan sancta Marian, 
 
 and heofenes meaht and heahreced, 
 
 J>aet ic mote J?is gealdor mid gife Dryhtnes 
 
 to$um ontynan ]?urh trumme ge)?anc, 
 
 aweccan ]?as waostmas (fruits) us to woruldnytte (our use), 
 
 gefyllan }?as foldan (fields) mid fseste geleafan, 
 
 wlitigian )?as wangturf swa se witega cwasft, 
 
 J?aat se (he) haefde are (honour) on eorSrice se ]?e (who) aalmyssan 
 
 daalde domlice Dryhtnes J?ances (for the sake). 
 
 Wende }?e ]?onne J?riwa sun-ganges. dstrecce pe ]?onne on andlang, 
 and anm Ipear letanias, and cweS )?onne, Sanctus sanctus sancfcus, 
 o"S ende. sing ]?onne Benedicite dpenedon (outstretched) earmon, 
 and Magnificat and Pater noster III, and bebeod hit Criste and 
 sancta Marian and j?asre halgan rode to lofe and to weorSinga 
 (to the praise and glory of Christ, etc.), and }?am to are (to the 
 benefit of him) }?e j?aet land age, and eallon j?k J?e him under- 
 j?eodde (subject) sint. ponne (when) J?ast eall si gedon, J?onue 
 nime man uncuS seed eat celmesmannum, and selle him twa swyle 
 swylce man eat him nime, and gegaderie ealle his sulhgeteogo 
 (plough-tackle) to gasdere. borige J?onne on ]?am beame stor 
 and finol and gehalgode sdpan and gehdlgod sealt. nim )?onne 
 
1238 
 
 SPELLS AND CHAEMS. 
 
 j?aet saed, sete on ]?aes sidhes bodig. cweft ]?onne s 
 Erce, erce, erce, eorcfan modor, 1 
 
 geunne ]?e se alwealda ece Dryhten (God grant thee) 
 
 ascera weaxendra and wrrSendra, 
 
 eacniendra and elniendra ; 
 
 sceaf taece 2 se scira (reaper) waestma, 
 
 and bgere bradan bere waestma (barley's fruit), 
 
 and J?aere hwitan hwaete waestma, 
 
 and ealra eorSan wasstma. 
 
 geunne him ece Dryhten 
 
 and his halige J?e on heofonum sint, 
 
 bast his yr<5 si gefrrSod (spared) wr3 ealra feonda gehwasne, 
 and heo si geborgen (protected) wr§ ealra bealwa gehwylc, 
 ]?ara lyblaca geond land sawen. 
 
 nu bidde ic hone Wealdend, se ]?e J?as weoruld gesceop, 
 J?aet ne si nan to J?33s cwidol wif, ne to J?ass craeftig man, 
 J?aet awendan ne masge word bus gecweftene. 
 
 bonne man ]?a sidhforb* drife and J?a forman furh onsceote (cleaves 
 the first furrow), cweS bonne : 
 
 hal wes ]?u folde, fira modor ! 
 
 beo \ii growende on Godes fasftme (bosom, lap), 
 
 fodre gefylled firum to nytte (for use to men) ! 
 
 nim ]?onne celces cynnes melo, and dbace man inneweardre handa 
 bradne lildf, and gecned hire mid meolce and mid halig waetere, 
 and lecge under J>a forman furh. cweft bonne : 
 
 ful aecer fodres fira-cynne (for mankind) 
 beorht blowende, ]?u gebletsod weorS 
 ]?33S haligan naman, be )?as heofon gesceop 
 and )?as eorSan ]?e we on lifia3. 
 
 se God \q ]?as grundas geweorhte geunne us growende gife, 
 ]?33t us coma gehwylc cume to nytte ! 
 
 cwe$ bonne briwa Crescite in nomine Patris benedicti amen, and 
 Pater noster briwa. 
 
 This notable document, notwithstanding that christian cere- 
 
 1 The explanation of this line attempted on p. 253 remains a bold guess. 
 Another AS. gealdor, against adder's bite, begins : 4 aerce ssrere sernem nadre 
 sercund bel aernem nibasrn,' etc. 
 
 2 MS. sceafltahen. I take it as 1 manipulum capiat.' 
 
BLESSING THE COENFIELD. PLOUGH-CAKE. 1239 
 
 monies have crept into it, seems to reach far back to the early 
 times of heathen sacrifices and husbandry. As the daps was 
 spread and the winebowl emptied to Jove, after which the millet, 
 panic, leek and lentils might be sown, so ploughing is here 
 preceded by sacrificial rites. Sods are cut out from the four cor- 
 ners of the field, oil, honey and barm, milk of each sort of cattle, 
 some of every kind of tree (except hard wood, i.e. oak and beech, 
 RA. 506), and of all name-known herbs (save burs) are laid on 
 the sods, and holy water sprinkled ; then the ( four turfs 3 are 
 carried into church, the green side being turned to the altar, 
 four masses are said over them, and before sunset they are 
 taken back to their places in the field. And now the spells 
 are spoken; unknown seed is bought of beggar- men (conf. p. 
 1138), and placed on the plough, another spell is recited, and 
 the first furrow ploughed with a f Hail Earth, mother of men/ 
 etc. Then meal of every kind is taken, a large loaf kneaded 
 with milk is baked and laid under the first furrow, and one more 
 spell is spoken. We know the Romans offered meal-cakes and 
 fruit in their corn-fields; but it seems to me that our own 
 ordinances (weisthumer) have unconsciously preserved vestiges 
 of the heathen rite : ' when the plower cometh to an end of the 
 furrow, there shall he find a pot of honey, and at the other end a 
 pot of milk, wherewith to refresh him lest he faint ' ( Weisth. 2, 
 547, ' melts 3 here must be for ' milch/ it cannot be meal or malt). 
 Further : 1 at the plowing shall be brought a loaf so great that 
 one may stick it on the axle of the plow-wheel, and therewith 
 plow a furrow ; if the loaf do break when the furrow is done, 
 and the plower have not another wheel ready to put in its place, 
 then shall he smart (pay a fine) ; if the bread break ere the fur- 
 row be finished, let him fare homeunfined' (2, 356). Sometimes 
 the regulation runs thus : ' if the plower break a wheel, he shall 
 for penance provide a loaf as large round as the plow-wheel, and 
 baken of every grain that the plow doth win ; he shall so softly 
 drive the plow, that a finch can feed her young on the wheel * (2, 
 179. 180), or, as expressed in 2, 547, 'that, if a grain of oat fall 
 into the wheel, the fowls of the air shall pick it up/ In 2, 120 
 merely the size of the loaf is determined by that of the plow- 
 wheel ; but at 2, 128 it says again: 'of the grain that the farm 
 beareth and the mill breaketh, shall be baken a cake as great as 
 
1240 
 
 SPELLS AND CHARMS. 
 
 the plow-wheel, and the plower therewith plow : if the wheel 
 break ere he come to the end, he is finable, if it break not, yet 
 is he finable notwithstanding.'' The c cake of all grain that the 
 mill grinds 3 occurs again at 2, 147 ; and the 6 rye-loaf to be put 
 in place of a plow-wheel that comes off' at 2, 262. 412. 587. 
 What is the drift of these curious regulations ? Was ever 
 ploughman fed on milk and honey ? were loaves and cakes ever 
 stuck on the axle to cut the first furrow ? They are surely the 
 ancient sacrificial loaves, which with milk and honey poured over 
 them were laid in the furrow (ad piamentum, p. 1196), and dis- 
 tributed to the ploughmen, which even the birds were allowed to 
 peck at ; their being made of all sorts of grain, so as to embrace 
 the entire produce of the field, as the brade hlaf in the AS. spell 
 is baked of each kind of meal, goes far to decide. 
 
 Yerelius in his Notes to the Hervararsaga p. 139 tells us, that 
 the Swedish peasants, after baking the jula-galt (Yule-boar p. 51), 
 dry it, and keep it till spring ; then they grate a part of it in 
 with the seed-corn and give it to the plough- horses, and another 
 part to the men that hold the ploughtail : ' Verrem fictum siccant, 
 et ad veris tempus, cum semina sulcis sunt credenda, servant. 
 Turn partem ejus comminutam in vas vel in corbem, ex quo 
 semina sunt dispergenda, immittunt, hordeoque permixtam equis 
 aratoribus, alteram servis stivam tenentibus comedendam re- 
 linquunt, spe forte uberioris messis percipiendae/ Here then 
 is another sacrificial cake, which was mixt with the seed, and 
 tasted by the ploughing men and animals ; who knows but that 
 burning the devil, and dividing and scattering his ashes over the 
 cornfields, a deed the witches were accused of (p. 1073), may 
 have arisen out of their baking a sacrificial cake in the shape of 
 an idol ? A cake was also baked at the Bealtine, and distributed 
 among the multitude, p. 613. 
 
 The culture of flax is sure not to have been deficient in 
 speeches and ceremonies of blessing : to this day the girls sing 
 all kinds of songs over this work. In some places, at sowing 
 time, the mistress of the house used to get on the table and 
 dance, then jump off backwards : the higher she made this leap, 
 the higher the flax would grow (conf. Sup. I, 519). Lasicz p. 50 
 says of the Samogits : ( Tertio post ilgas die deum Waizganthos 
 colunt virgines, ut ejus beneficio tarn lini quam cannabis habeant 
 
BLESSING THE FLAX. . WOLF, FOX. 
 
 1241 
 
 copiara. Ubi altissima illarum, impleto placentitis quas sikies 
 vocant sinu, et starts pede uno in sedili manuque sinistra sursum 
 elata librum prolixuni tiliae vel ulmo detractum, dextera vero 
 craterem cerevisiae haec loquens tenet : Waizganthe, produc 
 nobis tarn altum linum quam ego nunc alta sum, neve nos nudos 
 incedere perniittas ! Post haec craterem exhaurit, impletumque 
 rursus deo in terram effundit, et placentas e sinii ejicit, a deastris, 
 si qui sint Waizgantho, comedendas. Si haec peragens firma 
 perstet, bonum lini proventum anno sequenti futurum in animum 
 inducit; si lapsa pede altero nitatur, dubitat de futura copia, 
 fidemque effectus sequitur.' In the Wetterau, at the sowing of 
 this plant, the dame has to jump up on the fireplace, and cry : 
 'Heads as big as mine, leaves like my apron, and stalks like my 
 legs ! ' and then the plant will turn out well (see Sup pi.) . 
 
 How the Romans kept the wolf out of their fields, we are in- 
 formed by Pliny 28, 20 [81] : 'Lupos in agrum non accedere, si 
 capti unius pedibus infractis cultroque adacto paulatim sanguis 
 circa fines agri spargatur, atque ipse defodiatur in eo loco ex quo 
 coeperit trahi ; aut si vomer em, quo primus sulcus eo anno in 
 agro ductus sit, excussum aratro, focus larium quo familia con- 
 venit absumat; ac lupum nulli animali nociturum in eo agro, 
 quamdiu id fiat/ 
 
 A herdsman's charm from a MS. of the 15th cent, shews 
 marks of a far remoter origin : ' ich treip heut aus in unser lieben 
 Prauen haus, in Abrahams garten (conf. p. 1220), der lieber herr 
 sant Mertein, der sol heut meines (vihes) pflegen und warten, 
 und der lieber herr sant Wolfgang, der lieb herr sant Peter, der 
 hat den himelischen slussel, die versperrent dem wolf und der 
 vohin irn drussel, dass si weder plut lassen noch bein schroten. 
 Des helf mir der man, der chain ubel nie hat getan (i.e. Christ, 
 conf. 'sinless man/ p. 24, and the contrast p.' 988), und die 
 heiligen V wunden behiiten mein vieh vor alien holzhunden. Y 
 Pater et V Ave Maria.' 1 
 
 Here the rhymes peep out fitfully. The wood-hounds are 
 
 1 Today my herd I drove Into Our Lady's grove, Into Abraham's garden ; Be 
 good St. Martin This day my cattle's warden, May good St. Wolfgang, good St. 
 Peter (whose key can heav'n unlock), Throat of wolf and vixen block, Blood from 
 shedding, bone from crunching ! Help me the holy one, Who ill hath never done, 
 And his V holy wounds Keep my herd from all wood-hounds ! 
 
1242 
 
 SPELLS AND CHAEMS. 
 
 Wuotan's forest-hounds (p. 147), the AS. ' holtes gehle^an/ 
 silvae latrones, El. 223, the holzinge (Reinh. p. lv) ; and that the 
 fox named with the wolf should be vohe fern., is in harmony with 
 Goth, faiiho, OHG. foha. The Wolfgang who is to fend the 
 flock, is so named either because he gangs against the wolf, or 
 because the wolf met the hero at a lucky moment, p. 1140n. 
 
 As I have not met with a German bee-spell, I will give a Latin 
 one in Baluze's Capitul. 2, 663 taken from a St Gall MS.: ' Ad 
 revocandum examen apum dispersum : adjuro te, mater aviorum, 
 per Deum regem coelorum, et per ilium redemptorem Filium 
 Dei te adjuro, ut non te in altum levare nec longe volare, sed 
 quam plus cito potes ad arborem venire (velis) ; ibi te alloces 
 cum omni tuo genere vel cum socia tua, ibi habeo bona vasa 
 parata, ut vos ibi in Dei nomine laboretis, etc. 3 Mater aviorum 
 (for apum) is the AS. beomodor (p. 697) ; the steadily waxing 
 comb (p. 1236n.) was beobredd, Cod. Exon. 425, 20, MHG. biebrot 
 (Gramm. 3, 463), but also rdz and wdbe (from weaving, working, 
 p. 697) ; the hive biekar (vas, Goth, kasi), the fly-hole OHG. 
 fiougar (Graff 3, 163). Our forefathers had at their service 
 many more terms in apiculture than we, and prettier (see Suppl.) 
 
 As runes were written on bast (limrunar a berki rista ok a 
 ba'Smi vr<5ar, Sasm. 1 95 a ; cortex carminibus adnotatus, Saxo 
 Gram. 44), the olden time may have had some runes for detaching 
 the bast from the wood. Incantations have power to release the 
 babe from ante-natal durance, the hard rind from the bast. 
 Among shepherd lads in almost every part of Germany are pre- 
 served rhymes, in singing which they keep time by tapping a 
 piece of billow on their knee with a knife-handle, till they can 
 slip it off unbroken to maize a ivhistle of. The simplest though 
 not oldest version is : ' Fabian, Sebastian, lat mi de ividen-flot 
 afgan ! 3 (Yoss on Idyl 6, 179) or in Ditmarsen : e Fabian, 
 Sebastian, lat den saft ut holt gan V It is believed that on the 
 day of these two saints (Jan. 20) the sap enters the willow. 
 In some places both the names are wanting, but the spell is spun 
 out longer : ' sa sa pipe (prob. for sap-pipe), up'm molen-dike 
 (mill-dam) dar sit en man, de heet Johan, de har dre rode stoveln 
 (3 red shoes) an, de ene horde (belonged) mi to, de anner horde 
 di to, de drudde horde' m papen to, do kam de ole hesse (old 
 witch) mit en blanken meste (knife), sneet den kuken den kop 
 
BEE-SPELL. WHISTLE-MAKING. STITCH. 
 
 1243 
 
 af, smeet'en in busch, plumps sa de busch, is de. sapipe noch 
 nicht good ? 3 Halbertsma says in the Overyssel Almanack for 
 1836 : e de twijg riip en gesneden zijnde, slaan (beat) de kinderen 
 met het hecht (haft) van een mesje op een der groene rijsjes, tot 
 dat de bast loslaat, dien zij er dan heel aftrekken (pulled off 
 whole) en als een pijp gebruiken om op te fluiten of er erwten 
 door te blazen. Zoo lang het kind met zijn mesje op den bast 
 tikte, plag het (he used) oudtijds de volgende regelen te zingen : 
 Lange lange pipe, wenneer bistou ripe ? Te Meye, te Meye, as 
 de veugeltjes eyer lekt. 'T ketjen op den dyk zat, sute melk 
 met brokken (crumbs) at. Doe kwam de voele hesse al met de 
 scharpe messe, wold et ketjen et oor (ear) afsnien; it ketjen 
 ging ant lopen to hope, to hope ! de voele hesse ging lopen. 
 Heel of, half of, houwe dijn den kop af, so dood as een piere, 
 kump siin levendage net weer hiere/ Firmenich gives the form 
 as used in the Neumark, p. 121 : ' sipp sapp seepe, moah mi 9 ne 
 Hotel — Wovon denn ? — Von meieroan (marjoram), von thymegoau, 
 det se balle (soon) mag afgoahn 3 And in Priegnitz, p. 131 : 
 ' sibbe sibbe sibbe saubken, loat mi det kleine fleutken goot afgoahn, 
 
 goot afgoahn, bes up (up to) den letzten Jcnoaken ! 3 We can 
 
 see how Sebastian got in, from f sap-pipe, sibbe sabbe/ perhaps 
 also ' bast/ In the Bohmerwald the willow or alder twig is thus 
 conjured (Jos. Eank p. 168) : ' pfofferl gei owa, sist schloga do owa ; 
 lei's rintl o drahdo eiz, heargotl pfeiz ! 3 little pipe, come off, else 
 I knock thee off; dear little rind, do draw thee now, my lord god 
 pipe! Woycicki kl. 1, 92. 151 tells us, that to get a marvellous 
 pipe (fuyarka) that can make everybody dance, one must find 
 in the forest's gloom the green willow that never heard the rush 
 of water nor the crow of cock : ' co by nigdy nie slyszaia szuma 
 wody, ni piania koguta.' This detail, expressly picked up among 
 the peasantry on the Pruth and Dniester, strangely coincides 
 with Pliny's statement 16, 37 [71] : f ex qua (sambuco) magis 
 canoram buccinam tubamque credit pastor ibi caesa, ubi gallorum 
 cantum frutex ille non exaudiat. 3 Of peeling the willow there 
 is nothing said (see Suppl.). 
 
 An old AS. spell for fcer-stice, sudden stitch in the side, was 
 communicated to me by Price from the Harley MS. no. 585 foh 
 186. First, three herbs are to be boiled in butter, feverfew 
 (febrifugia = febrem fugans, Capit. de villis, Pertz 3, 186), red 
 
1244 
 
 SPELLS AND CHARMS. 
 
 nettle that grows through a fence (conf. p. 1200, through a sieve), 
 and waybread, OHG. wegabreita, plantago : ' Wr5 faarstiee fefer- 
 fuge, and seo redde netele ]?e hurh asm 1 inwyx'S, and wegbrcede, 
 wylle in buteran. 
 
 Hlude waeron hi, la hlude, ba hi ofer bone hlasw ridon, 
 waeron anmode, j?a hi ofer land ridon. 
 scyld ]pu be, nu bu bisne ni'S genesan mote. 
 
 ut, lytel spere, gif her inne sie ! 
 stod (I stood) under linde, under leohtum scylde, 
 baer ba mihtigan zd/hyra maegen beraeddon (mustered), 
 and hi gyllende garas (whizzing lances) sendon. 
 ic him o'Serne eft wille sendan (I'll send them back another) 
 fleogende flan forane to geanes. 
 
 fit, lytel spere, gif hit her inne sie ! 
 saet snrrS, sloh seax lytel (hammered little knife) 
 iserna wund swifte. 
 
 ut, lytel spere, gif her inne sie ! 
 sex smrSas saeton, waelspera worhton, 
 utspere, naes (was not) innspere. 
 gif her inne sie isernes dael (any iron), 
 hcegtessan geweorc (witch's work), hit sceal gemyltan (melt), 
 gif >u waere on fell scoten, o'SSe waere on flaesc scoten, 
 
 o$*5e waere on bl6d scoten 
 
 cSSe waere on lift scoten, naefre ne si >in lif ataesed, 
 gif hit waere esa gescot, oftfte hit waere ylfa gescot, 
 oftfte hit waere hcegtessan gescot, nu ic wille bin helpan : 
 Ms be to bote esa gescotes, bis be to bote ylfa gescotes, 
 bis be to bote hcegtessan gescotes. ic J>in wille helpan. 
 
 fleo baer on fyrgen (flee to the desert) . . . ! 
 heafde hal westu, helpe bin Dryhten ! 
 nim bonne bast seax, ado on waetan.' 
 
 A few gaps give trouble. The whole is based on the assump- 
 tion that the stitch is caused by the shots of spirits. Loud over 
 land and rock have ridden mighty women, hasgtessan (p. 1040), 
 and have sent whizzing darts, afterwards more narrowly defined 
 as f esa, ylfa and haegtessan gescot/ shot of ases (p. 25), of elves 
 (p. 443) and of witches (though the gen. sing, is used, not pi. 
 haegtessena) . The exorcist, in relating the transaction, calls to 
 the patient to shield himself, that he may get over the attack, 2 
 and every now and then puts in the refrain { Out, little spear, 
 if herein thou be ! ' He goes on to tell how he stood under 
 
 1 1 Should be haern, conf. haernflota, Cod. Exon. 182, 9.'— Suppl. 
 
 2 'bisne nift genesan.' In AS. this verb takes the Ace, not the Gen. as in 
 OHG : ba saecee genaes, Beow. 3950. ni5a gehwane genesen haefde 4789. fela ic 
 guftraesa genaes 4848. se ba gfrSe genaes, Caedm. 121, 33. 
 
STITCH IN THE SIDE. ELF-BUBN. 
 
 1245 
 
 shelter when those women let fly their darts, and means to send 
 them a counter-shot, a knife, whose smiting by a smith is re- 
 ported, as also that of war-spears by six smiths. Every bit of 
 the witches' iron shall melt, wherever it may have been shot, 
 into skin, flesh, blood or limb ; help is nigh. Lastly : flee thou 
 (enchantress) to the wilderness ! be thou (patient) well in thy 
 head, Lord help thee ! At the conclusion of the spell the knife 
 (that forged by the smith ?) is to be dipt in water. Apparently 
 after e scoten 9 there ought to be 1 o$8e waare on ban scoten 9 ; 
 and perhaps after ' fyrgen ' some such words as ' seo ]?one flan 
 sceat (or, sende) 9 (see Suppl.). 
 
 For other spells hitherto unprinted I have to thank Mr. 
 Kemble. f CwrS ymbe, nim eor&an, oferweorp mid ]?inre swiftran 
 handa under Jnnum swrSran fot, and cwet : 
 
 fo ic under fet, funde ic hit. 
 
 hw93t, eorcfe mceg wi& ealra wihta gehwylce, 
 
 and wr3 andan, and wr3 gemiude, 
 
 and wr§ ]?a micelan mannes tungan. 
 
 and wr§ on forweorp ofer greot ]?onne his wirman, and cwe^ : 
 
 sitte ge, etc' (here come the verses given at p. 431). 
 
 For the water-elf sickness : ' gif mon br<5 on waster celf-adle, 
 ]?onne beo^ him ]?a hand-nasglas wonne, and }>a eagan tearige, 
 and wile locian nrSer. do him ]?is to lsecedome : eoforJ?rote, 
 cassuc, eowberge, elehtre, eolone, mersc-mealwan-crop, fenminte, 
 dile, lilie, attorlaSe, polleie, marrabie, docce, ellen, felterre, 
 wermod, strawbergean leaf, consolde. ofgeot mid eala^S, do halig 
 wseter to, sing ]?is gealdor ofer ]?riwa : 
 
 ic benne awra3 betest beado-wrse^a, 
 
 swa benne ne burnon ne burston, 
 
 ne fundian ne feologan ne hoppettan, 
 
 ne wund waxian, ne dolh diopian, 
 
 ac him self healde halewsege, 
 
 ne ace \q )?on ma, \q eorcfan on eare ace (age ?) . 
 
 sing ]?is manegum srSum. eor&e )?e onbere mid eallum hire (i.e. 
 Earth's) mihtum and masgenum. )?as gealdor mon mseg singan 
 on wunde.' 
 
 The earth, caught up in the right hand from under the right 
 
1246 
 
 SPELLS AND CHARMS. 
 
 foot, heals and shelters ; ' might and main' belong to the earth. 
 Halewcege answers to our heilawac, p. 585. 
 
 About the elvish mare and nightmare, what was said on p. 464-5 
 is by no means all : they ride not only men but horses, whose 
 manes in the morning are found dripping with sweat and tangled, 
 conf. Svantevit's horse p. 662. Cannegieter in Epistola de ara 
 ad Noviomagum reperta p. 25 says : ' Abigunt eas nymyhas 
 (matres deas, mairas) hodie rustici osse capitis eguini tectis injecto, 
 cujusmodi ossa per has terras in rusticorum villis crebra est 
 animadvertere (conf. p. 660). Nocte autem ad concubia equi- 
 tare creduntur, et equos fatigare ad longinqua itinera. Illud 
 namque datum deabus illis magisque, si rusticorum fabulis cre- 
 dimus, ut manentes loca peregrina adeant, in equis manentibus, 
 qui tamen viae labores sudore testantur. Nuper confabulatus 
 mecum villicus aegerrime ferebat equos suos proxima nocte 
 exagitatos, defluente per corpora sudore; causam cum quaere- 
 rem, respondit iratus, mairam nocturnam equitasse.' To this 
 maira nocturna, be it akin to matrona (p. 417) or even to jjuolpa, 
 one might be tempted to trace our nachtmar, nightmare, had we 
 not a better derivation at hand. To the OHGr. marah (equus), 
 AS. mear, ON. marr, seems to correspond the AS. fern, meare 
 (surely a better spelling than msere), ON. mara. True, the 
 OHG. meriha means only equa, not ephialtes, and we now dis- 
 tinguish mahre from mahr ; on the other hand, in ON. it is to 
 the fern, mara that the demonic sense attaches, and so early as in 
 the Yngl. saga cap. 16 king Vanlandi is trodden to death in his 
 sleep by a mara : ' mara traiS hann 3 ; when his people rush to 
 his aid, c tra3 hun fotleggina/ and at last ' kafdi hun hofuSit, sva 
 at J?ar do hann/ The image then seems to waver between the 
 ridden beast and the riding trampling one, just as the devil 
 sometimes rides men, sometimes as a horse takes them on his 
 back. Like the mara, we saw p. 278 that the Stempe treads. 
 Wolf (nos. 249 — 254) gives some good mare-stories from the 
 Netherlands ; I lay special stress on a spell-song he has against 
 the sprite, p. 689 : 
 
 0 maer, gy lelyk dier (ye loathly beast), 
 komt toch dezen nacht niet weer (again) ! 
 alle waters zult gy waeyen (shall ye wade), 
 
NIGHTMAKE. BLOOD-STANCHING. 
 
 1247 
 
 alle boomen zult gy blaeyen (disleaf), 
 
 alle spieren gerst (spikes of barley) zult gy tellen, 
 
 komt my toch dezen nacht niet kwellen ! 
 
 With this take a Henneberg spell in Haupt's Zeitschr. 3, 360 : 
 
 Das wallala alle berge durchtra (-trab, trot), 
 alle wasser durchbat (-bade, bathe), 
 alle bletlich ablat, 
 
 onnerdesse word's tah (until it be day) ! 
 
 Both refer to the spirit's nightly jaunt, it trots over all the hills, 
 wades (or bathes) through the waters, strips the trees, counts the 
 corn-stalks, until the break of day ; then on the maerentakken 
 (mistletoes ?) the mare is said to rest. The name f wallala 9 may 
 come from wallen, wadeln, or be a cry of wail (Gramm. 3, 293), 
 for the night-spirits (Sup. I, 878) appear as wailing- mothers 
 
 (p. 432-3, and Schm. 4, 54). A third spell I take from 
 
 Schreiber's Tagb. 1839. p. 321 : e Drude' s-head, I forbid thee my 
 house and yard, I forbid thee my bedstead, that not over me 
 thou trostest (trottest ? treadest ?) ; trost to some other house, 
 till over all hills and waters thou climbest, and all the hedge- 
 sticks ehlest (zehlest, tellest ?) ! Then comes dear day into my 
 house again/ Drute is the same thing as mahre, as drutenzopf 
 (plica) is also called marenzopf, alpzopf, and drutenfuss maeren- 
 vpet. I think the most important point is, that the sprite is shy 
 of daylight, and the dawn scares it away (p. 466 n.) ; the Alvis- 
 mal closes exactly like these spells : ' nu scinn sunna % sali 9 ; 
 conf. 'dagr er nu/ Saem. 145 b . I hope the spell may yet turn 
 up in other places, and in a purer form. 
 
 Healing -spells are fond of beginning with something in the 
 narrative way, some transaction from which the remedy derives 
 its force ; and it is here especially that we find heathen beings 
 left high and dry. When a spell opens with ' Sprach jungfrau 
 Hille, blut stand stille ! ; who can fail at once to recognise the 
 old valkyr Hilda, her that can make blood flow and stanch it 
 again? And even when the opening words are ' Mary fared 
 afield 9 or ' Christ he crossed the land 9 ; when a charm against 
 finger-worm says ' God the Father afield did ride, stoutly the hoe 
 
 1 iiraoidfj atiia Kekaivov 'icx^dov, Od. 19, 457. 
 
1248 
 
 SPELLS AND CHAEMS. 
 
 he plied, stubbed up the worms outright, one was black, another 
 white, the third worm it was red; here lie the worms all dead'; 
 it is clear that such formulas could not have originated in 
 christian times, but might well survive among the people, who 
 had merely to insert new sacred names. The heathen incident 
 that would account for the obscure or senseless words, is mostly 
 hidden from us. On p. 1232-3 'Jesus' and 'the Lord' have taken 
 the place of Wuotan. ' Ghristus in petra sedebat, et virgam 
 manu tenebat/ Moneys Anz. 7, 609; or again, 'Job went over 
 land, had his staff in hand.' When ' Jesus and Peter wanderino- 
 
 o 
 
 go from country to country to and fro/ it is evidently the same 
 widely diffused notion as at p. 337 ; but it is not always so easy 
 to hit upon the heathen names that lie at the bottom. A 
 favourite way is to start with three personages : as the idisi fall 
 into three sets (p. 1231), so the three Marys look out (p. 416), 
 like three norns or three fays. ' Three brothers went afield ' 
 (Keisersb. ameis 50 a ; 'three blessed br.,' Spell XXXI.). 'Three 
 virgins come down from heaven to earth, the one Blut-giilpe, the 
 next Blut-stiilpe, the third Blut-stehe- still ,' Mark, forsch. 1, 262 ; 
 the last is the maid Hilda named alone in the other spell. I will 
 only add from Roth, de nominibus vet. Germanorum medic, 
 Helmst. 1735. p. 139 : ' Juvat subnectere incantationis formulam, 
 qua in Marchia Brandenb. atque adjacentibus regionibus in 
 ophthalmia curanda uti solent anus decrepitae, insanos ritus 
 deperientes, quam quidem factis variis gesticulationibus ac digitis 
 ante dolentes oculos ter decussatim motis, rauco susurramine 
 semel atque iterum emutire consuescunt, ita autem habent : 
 Ibant aliquando tres puellae in via virente, prima noverat reme- 
 dium aliquod contra suffusionem oculorum, altera noverat reme- 
 dium aliquod contra albuginem, et tertia profecto contra inflam- 
 mationem, eaeque sanabant una ratione omnia, in nomine Patris, 
 Filii et Spiritus sancti, Amen' (see Suppl.). 
 
 Against particular diseases the remedies are pitted as though 
 in mortal strife : ' de ros un de wied, de stan in strid, de ros 
 verswann, de wied gewann'; or, 1 de flecht (scrofula) un de wied, 
 de krakeelten sik, de wied de gewiinn, un de flecht verswiinn,' 
 Meckl. jahrb. 5, 102-3; or again, f de flockasch (flugasche) un de 
 fiechte, de flogen wol over dat wilde meer ; de flockasch de kam 
 wedder, de flechte nimmermehr,' Sup. I, 811 (see Suppl.). 
 
BLOOD-STANCHING. FOEMS OF SPELL. 1249 
 
 Spells for the wishing-rod, when it is to strike treasure or a 
 vein of metal, see p. 975. A. formula used in looking for a clay- 
 pit, in whose earth are to be wrapt up the written slips of paper 
 which shall clear up a doubtful matter, in Haupt's Zeitschr. 3, 
 190. 
 
 In addresses to animals whose encounter is prophetic, whose 
 ways are mysterious, we may fairly recognise antique spells, 
 though their language has undergone a great deal of distortion ; 
 such are the rhymes to the swan, p. 429, the stork 672, cuckoo 
 676, Martin's bird 1130, Mary's chafer 695, and others, whose 
 essential identity among the most various branches of our race 
 is an interesting feature. 
 
 In Scandinavia, where the reign of heathenism lasted longest, 
 ought to be found the greatest number of such spells, either in 
 writing or in the mouths of the people ; and from them we could 
 gather most distinctly the connexion, both of the words and 
 of their import, with heathen notions. The spell by which Groa 
 was about to disengage the stone from Thor's head, p. 375, is 
 not preserved in the Edda, but spells quite similar may have 
 been still muttered over men and beasts in recent times. Much 
 to be desired is the speedy publication of a collection set on foot 
 by L. F. Kaaf in Sweden, and containing over 2000 articles, 
 of which a preliminary notice appeared in the monthly Mimer 
 (Ups. 1838 — 40) pp. 271 — 7. Among these spells now reduced 
 to writing, isolated runes can here and there be recognised even 
 yet, and in some cases their use is enjoined ; thus, on the mode 
 of compelling a thief to restore stolen goods on pain of losing his 
 eye, we find the following prescription : Go at sunset on Sunday 
 evening to a place that lies high, bearing a bucketful of water, 
 cut the rune S, and charge the thief within a certain time to 
 bring back what he has stolen, or lose his right eye. The rune 
 S apparently refers to Sunday and sunset, perhaps to syn (sight, 
 eye) ; does it also in connexion with the water- vessel point to the 
 word sa (situla) ? Most likely the water was poured out, and 
 ran down the hill (see Suppl.). 
 
 FINIS. 
 
INDEX. 
 
 Koman figures refer to the Author's Preface. 
 
 Aaskereia 946. 
 
 abant, aefen, aptan (evening) 748. 
 abcut, abgott (false god) 14. 106. 
 Abel 944. 
 
 Abent-rot 232 n. 239. 748. 
 abis (hell) 805. 
 
 Abraham, abrahemsch 1220. 1241. 
 abrenuntiatio 161. 203. 1005 n. 
 Abundia 286. 889. 1056. 
 abyssus (hell) 805. 1002. 
 Adam 565. 575. 
 Adonis 949 n. 
 Adriani moles 1183 n. 
 Mgel, Eigill 376. 380-2. 
 aslf-adl (elf-burn) 1155. 1245. 
 Aeolus 631-4. 640. 
 aer-daeg (dawn) 747. 
 Aesculapius 1148. 1213. 
 iEsir (gods) 815. 902. 
 ^thel-stan 119. 394. 
 Affen-berg 681. 
 age, generation 792-3. 
 Agemund 511. 913 n. 
 a-genggun (lamiae) 500 n. 
 ager-uld (field wool) 871. 
 ages of the world, four 575. 
 a-getroc (trickery) 464. 
 a-gui-lan-neuf 755. 1206. 
 Agro-mainyus, Ahriman 984 n. 1011. 
 Ahuro-mazdao, Ormuzd 984 n. 
 aibr (gift) 40. 
 alyis (aegis) 238. 
 
 ''Ai'Sos Kwerj (Pluto's helmet) 463. 
 Alva, alza, ehre? 414. 
 Ajo 362. 
 
 aKiv&Krjs (sword) 204. 
 Akka xxxi. 
 
 alah, alhs (temple) 66-7. 106. 
 alba (elf, etc.) 462. 1073. 
 Alb-donar 186. 
 
 alb-dono, aslf-bone, alp-ranke (bitter 
 
 sweet ?) 448. 1216. 
 Albe-rich, ^lf-ric 453. 
 alb-leich (elf-lay) 470. 107. 
 alb-schoss (elf-shot) 187. 460. 
 Albunea 496 n. 
 Alcis 66. 71. 366. 
 alder, erle 653 [Erl-kdnig] . 
 alectorius (caponstone) 1219. 
 
 VOL. III. 1251 
 
 Alf-heimr 444. 
 Al-f6«r 22. 
 alfr, elf 442. 
 Alf-rikr 488. 
 
 Aliruna xi. 95. 404. 1225. 
 'AAAoTrpdo-aAAos 207 n. 
 alo-waldo, al-wealda (almighty) 21 
 alp, elf 442. 463. 
 Alp-drM, Mli-brjK 423. 
 Alp-ris 465. 
 
 alp-ruthe, elf-rod 183-7. 
 Alps 444. 
 
 alpt, aelfet (swan) 429. 444 n. 
 
 alptar-hamr (swan-garb) 427. 
 
 Alraun, Alrune 513 n. 1202 n. 
 
 alraun (mandrake) 1202-4. 
 
 Al-svrSr 656. 
 
 Altanus 162 n. 
 
 Al-Hofr 465. 
 
 altissimus 21. 
 
 altvil (scrat) 479 n. 
 
 al-vitr (all -witting) 425. 
 
 Alx xi. 66. 366. 
 
 Amala 372. 
 
 Amaltheia 872. 
 
 Amazons 418. 
 
 amber 1218 n. 
 
 ambro (obor?) 527 n. 
 
 ambrosia, amrita 317. 
 
 Amphion 908. 
 
 Ana sott (second childhood) 1153. 
 
 Anar, Onar 735. 
 
 Andlangr 808 n. 
 
 and-skotti (foe, fiend) 989. 
 
 Andvari 488. 592. 978-9. 
 
 anel (granny) 641. 1009. 
 
 anemos and aetos 634. 
 
 Angandeo 196 n. 
 
 an- gang (what meets us) 1119. 
 
 Angan-tyr (OSinn) 196 n. 
 
 angel xliii. 420 n. 449 n. 575. 875-6. 
 
 angels' eyes 146 n. 
 
 Angr-bo-Sa 246. 
 
 animal sacrifices 46. 
 
 Anningat (moon) 703. 716. 
 
 ans, as, 6s (god) 24-5. 384. 
 
 Ans-pirin 25 n. 668. 
 
 ant-heiz (vowed offering) 37-8. 
 
 Antichrist 810-1. 980-1. 
 
 A A 
 
1252 
 
 INDEX. 
 
 Antilois 449 n. 465. 
 
 anti-tago (end-day) 815 n. 
 
 Antony's fire 1160. 
 
 Aphrodite (Venus) 307. 313 n. 902 n. 
 
 Apollo 79 n. 111. 115 n. 149. 161 n. 321. 
 
 620 n. 812. 901-7. 1006. 1148. 1182. 
 appearing, disappearing 325-7. 336-8. 
 aptra-ganga (ghost) 915. 
 aquilo and aquila 634. 
 Arakho 707. 
 
 aran-scart (crop-lifting) 475. 
 "Apeos kvvt), Tyr-hialm 199. 1193. 
 Ares (Mars) 111. 197. 201-3-4. 321. 343. 
 1193. 
 
 Arian-rod (silver ring, galaxy) 357 n. 
 412 n. 
 
 Arktos (Ursa major) 151. 725. 
 arm-hoop, looking thro' the 939. 337. 
 Artemis (Diana) 270. 949. 1148. 1182. 
 1192. 
 
 artemisia (mugwort) 1192. 1211-2. 
 Arthur xlvi. 668. 672. 942. 961. 
 Ar-vakr 656. 
 arweggers (dwarfs) 454 n. 
 arzat, ersetre (physician) 1151. 
 as, 6s (god) 24-5. 
 As-biorn (ases' bear) 25. 
 As-bru (rainbow) 732. 
 As-gar$r 817. 
 As-ketill 63. 
 
 as-megin (divine might) 24-5. 188. 
 Asa-grim (Thorr) 150. 
 Asa-heimr 530. 
 Asa-thorr 166. 187. 243 n. 
 Aschanes 572. 
 
 aschen-brodel (cinderella) 388. 
 ases, the (gods) 24-5. 
 Ashkenaz 572 n. 
 ash-tree 571-2. 651. 796. 
 Aski-burg 350. 365. 
 Askr 560. 571-2. 
 Asprian 387. 547. 556. 
 asses sacrificed 49 n. 
 
 astrology 721-2. 
 
 asylum 85 n. 
 
 asynja (goddess) 250 n. 
 
 at-bairan (offer, sacrifice) 38. 
 
 Athena (Minerva) 265. 326-7. 337-* 
 537-8. 1148. 1193. 
 
 at>n (year) 754. 
 
 atisks (corn) 1115. 
 
 Atlas 570. 
 
 Atli 169. 
 
 atonement-boar 51. 213. 
 Atropos 414-5. 
 atzmann (wax figure) 1091. 
 Aucholf 762. 
 AuSumla 559. 665. 
 aue, ouwa, ea, -ey 225. 
 aught, naught 440 n. 
 Aurinia 95. 403-4. 
 Aurora 749. 
 
 Austheia 697. 
 
 Austri, Vestri, NorSri, SuSri 461. 
 
 austr-vegr (east-ways) 187-8. 
 
 Avar 292-4-7. 526. 
 
 avara (image) 105 n. 115-6. 383. 
 
 avatara 336-8. 
 
 Ave, Ver (frau Ave) 675. 
 
 Aventiure 310. 911. 
 
 Avernus 806. 
 
 aversiers (devil) 988. 
 
 aviliudon (bless) 33. 
 
 Aylesbury, Aylesford 376. 
 
 Azdingi 342. 
 
 baba, babka (granny) 478 n. 641. 784. 
 Babehild424. 
 
 babes unchristened27l. 918. 920. 1070w. 
 
 Babilone 385 n. 954. 534. 
 
 Bacchus, Dionysus 260. 306. 
 
 badi (bed, altar) 68 n. 
 
 badniak (yule-log) 628. 
 
 Baduhenna 71 n. 
 
 Badu-hilt, Beado-hild 377. 
 
 Bsekheg 165. 221-9. 367. 744. 
 
 Bak-rauf (elf, witch) 1079. 
 
 Balaam's ass 392. 
 
 Bald-ander 207 n. 
 
 Balderschwang 222. 
 
 Baldr 164. 220. 318. 320. 647. 823. 
 
 baldrian (valerian) 1207-8. 
 
 Baldrs-berg 222. _ ' 
 
 Baldrs-bra, Bar-bro (anthemis cotula) 
 
 222. 1191. 1207-8. 
 Baldrs-brond 226. 
 Baldrs-hagi 225. 
 Baltero 996. 
 
 balvonas, bolvan (image) lOo n. 
 
 band (deity) 26. 
 
 banning 951. 
 
 ban-shi 444 n. 
 
 baptizo, chrismo 3w. 
 
 bard 900. 
 
 bare head, elbow, knee 31-3. 652. 
 Barguest 512 n. 
 
 bark 653 ; 'twixt wood and b. 1039??. 
 
 barlebaen, barli-bak, -break (devil) 1003, 
 barn -building 252 n. 
 Barthel (goblin) 515 n. 
 barzdukkai, berstuhki (dwarf) 448 n. 
 (3a<ricatvoj, fascino 1100. 
 Baugi 903. 
 Bavo's pillar 394. 
 Bayard 392. 656. 
 Beal xxix. 228. 613-4. 
 bealdor (prince) 220. 
 beal-tine (May fire) 612-4. 
 bear, king of beasts 667. 
 bear-skin 1010. 1018. 
 bear's loaf 783. 
 Beaw, Beow 165. 369. 
 Bechte 278. 281. 
 
INDEX. 
 
 1253 
 
 bedd, weoh-bed (altar) 68 n. 
 
 bee 696. 905 n. 1136. 
 
 Beelzebub 998-9. 
 
 beetles 183. 691-5. 
 
 Befana 282. 
 
 beh (pitch, hell) 804-5. 
 
 Bel, Belenus 222. 613. 
 
 belder (fatted ox) 50 n. 
 
 belewitte (homesprite) 473. 
 
 Beli 530. 
 
 Bellona 208. 435. 
 
 Bellovesus 614. 
 
 bell-ringing 5. 459. 950. 1085. 
 
 Belus, Baal 571. 613. 
 
 Benz (devil) 1004. 
 
 beo-m6dor (queen-bee) 697. 1242. 
 
 Beo-wulf 369. 673. 697. 
 
 Berche 277. 
 
 Berecynthia 255 n. 
 
 berg-bui, -rind, -risi (giant) 533. 
 
 Bergelmir 529. 559. 563. 577. 
 
 berg-smed (dwarf) 458 n. 471 n. 
 
 berg-tagen (-taken) 466. 952-3. 
 
 Berhta 222. 272-282. 416. 429. 430 n. 
 
 791. 932. 947. 968. 1162. 
 Berhtolt 279. 932. 
 Berleih at Augsburg 293-5. 
 Bernhart 373. 936. 
 bertram 1213. 
 
 beschaffen, beschert (destined) 862. 
 beta-bur, -hus (temple) 85-6. 
 betan, boten (heal) 1036. 1151. 
 betony 1208-9. 
 
 Betphania (Twelfth-day ?) 281. 586. 
 
 Bhavani 255. 
 
 bianac (blessing) 13371. 
 
 Biarki, Biarco 337. 887 n. 939. 
 
 bi-boz, beifuss (mugwort) 1211-2. 
 
 bidental (struck by lightning) 185. 
 
 bidjan (pray) 30. 
 
 Bielbogh 222-8. 985 n. 
 
 Bif-lrSi, Bif-lindi (OSinn) 149. 882. 
 
 Bif-rost (rainbow j 235. 732. 
 
 Bil 374. 473 n. (man in moon) 717. 
 
 Bildaberta 277. 
 
 bildukkas (homesprite) 508. 
 
 Bilei 453. 
 
 Billion 374. 888. 
 
 Billing 373-4. 454. 
 
 bilmer-schnitt (crop-lifting) 475. 
 
 bilse, bilisa (henbane) 593. 1198. 1208. 
 
 bilsen-schnitt (crop-lifting) 476. 
 
 Bilskirnir 336. 
 
 bilwiz (spectre, witch) 472. 
 
 binsen-schneider (crop-lifter) 476. 
 
 Biorn 668. 
 
 Biort 272ti. 1149. 
 
 birds 669-683. 
 
 bird's nest 871. 1205. 
 
 birds of omen 1128-1136. 
 
 birth 874-5. 
 
 Biterolf 369. 
 
 biudan (offer, sacrifice) 38. 
 
 biuds (table, altar) 38. 68 n. 701. 
 
 bjara (conveyance) 1090. 
 
 black art 103772. 
 
 black cow, black ox 665 n. 
 
 black goddesses 313?2. 
 
 Bla-kulla 1052. 
 
 Blanche-fleur 429 n. 
 
 Blaserle 461 n. 
 
 Blaster 548. 630. 
 
 blate-fuoz (blade-foot) 451. 
 
 Blicero (death) 849. 
 
 Bim, Blitfur 1149. 
 
 Blocksberg 1051. 
 
 blood-tree 649. 
 
 blotan (sacrifice) 34. 
 
 blot-lundr (sacrificial grove) 76. 
 
 blot-maftr (sacrificer) 93. 
 
 blot-risi (giant) 557. 
 
 blue fire 178. 
 
 bluote-kirl (priest) 37. 
 
 Blut-stulpe 1248. 
 
 boar-badge 214. 
 
 boar- vow, boar's head, 215. 
 
 bock-schnitt (crop -lifting) 476-7. 995. 
 
 bocks-horn (Easter fire) 616 n. 
 
 BoSn 902-4. 
 
 Bodrok In. 
 
 Bodvar-tyr (OSinn) 196. 
 
 boen, ben (boon, prayer) 31. 1224. 
 
 boeuf gras 50 n. 
 
 b6gh (god) 13 72. 
 
 boghatyr (hero) 343 n. 
 
 Bogudes 293-5. 
 
 Bol-f>orn (born = >urs) 559. 
 
 Bolverkr (OSinn) 367. 903. 
 
 bom-heckel (wood pecker) 973. 
 
 bona dea 283. 
 
 bona socia 89 n. 283-8. 500. 
 
 bonae mulieres, b. res 1059. 
 
 bond (gods) 26. 
 
 bonfire 629. 
 
 bon homme, bonne femme 89. 526. 
 1067n. 
 
 boni homines (heretics) 89. 106772. 
 
 bonne dame 430 n. 
 
 bootzi, bogk (bogie, Swiss) 507. 
 
 Boreas 631-6. 
 
 Borr 349. 530. 559. 
 
 bo-tra (goblin's tree) 509. 653. 
 
 Bous 368. 
 
 bowing 31-2. 
 
 Brag 51272. 
 
 Braga-full (-bumper) 60. 235. 
 Braga-roeftur (-speeches) 236-7. 
 Bragi 235. 339. 902. 
 
 Brahma xxxiii. xxxix. 562 n. 570-1. 
 578-9. 
 
 bramberend (devil) 1003. 
 Brana 532. 
 
 Brand, Brond 165. 222. 
 brego (prince) 235-6. 
 
1254 
 
 INDEX. 
 
 Brego-wine viii. 93. 235. 909. 
 Brei$a-blik 222. 795. 
 Breide xxviii. 374. 
 Bretannia 832-3. 
 Brezeliande 411-2. 
 Bridget 611. 
 brie vara (fate) 406 re. 
 Brimir (sea-god) 561. 
 brirn-wylf (water-demon) 496. 
 brising (Midsum. fire) 622. 
 
 Brisinga-men 306. 622. 870. 
 
 britannica (water-plant) 1195-6. 
 
 Brittia 832-3. 
 
 Brocken 1051. 
 
 Broga (terror) 208. 
 
 brood-penny 871. 
 
 broomstick- riding 1083. 
 
 Brosinga-mene 307. 
 
 brownies 445. 
 
 Bmn-hild xlviii. 423. 936. 
 
 Bruni 330. 
 
 Brun-matin 748. 
 
 Brunn-akr 236. 
 
 brunnen-hold (fountain-sprite) 268 n. 
 Bryn-hildr 96 re. 145 n. 403. 423-5 re. 427. 
 
 551. 820 n. 980. 1149. 1204. 
 Buddha 129 n. 570. 716. 
 Budhuvaras 129 n. 
 built-in alive 1141-4. 
 bu-limus 1159. 
 bulwechs (spectre) 472. 
 burg-runa (fates) 404 re. 
 Buri 349. 559. 
 Burlenberg 982. 
 Burn-acker 236. 
 Burr 219. 349. 
 Burri 348-9. 
 bush-grandmother 484. 
 butte, butze, butz-igel (bogie) 506-7. 
 
 1004. 
 butterfly 828. 1028. 
 Bybylus, Babilos 697. 
 
 caduceus (Mercury's staff) 976. 
 Csednion 906. 
 Cain 525 n. 719. 
 
 calendas, calendeau (yule, yule-log) 627. 
 
 Calypso xxviii. 
 
 cambio (changeling) 468. 
 
 Cambra 265 n. 
 
 camp-flori (paradise) 822. 
 
 caraway-bread 484-5. 
 
 Carl xlvi. lii. 435 n. 938. 953. 1208. 
 
 carles-wasn (Ursa major) 151. 724. 
 
 carlina (sowthistle) 1208. 
 
 Carl-quintes 938. 
 
 Carl-stein xlvi. 
 
 Casere 165. 367. 
 
 Castor 119. 366. 783. 
 
 cat 305. 669. 
 
 caterpillar 1029 n. 1073 n. 
 census (votive offering) 684. 
 
 ceraunius (thunder-stone) 1221. 
 
 Cerberus 814 n. 
 
 Ceres 254. 309. 941. 
 
 Ceridwen's chair (rainbow) 733. 
 
 chair of God 136. 733. 
 
 changeling 468. 
 
 chaos 558. 
 
 charadrius 853 n. 
 
 Charis 143. 436. 
 
 Charles, see Carl. 
 
 charm, carmino 1035. 
 
 Charon 831. 840-5. 
 
 Charos 845-6. 
 
 chela (arm hoop) 939. 
 
 chelidonisma (swallow song) 763. 
 
 Cherusci 204. 
 
 chervioburgus (witches' porter) 1045 
 
 childbirth 1159. 1175-7. 
 
 child's caul 874. 
 
 Chimken 503-4. 
 
 chirihha, cyrice (kirk) 86. 
 
 Chiron 1148. 
 
 Chlungere (tangler) 274. 
 
 Chochilaichus, Hygelac vii. 
 
 choirs, nine 795 re. 
 
 chrene-crud (pura herba) 642-3. 
 
 chrismation 3w. 
 
 Christ xl. 182. 1247-8. 
 
 Christopher 529 n. 540-2. 
 
 Chrodo 206 n. 248-9. 
 
 Cinderel 388. 
 
 Cisa, Zisa 298. 
 
 Claus, Clobes 505. 515. 
 
 Clotho 414-5. 
 
 cloud 332-3 ; cloud-ship 638-9. 
 cluricaun (homesprite) 508. 513 n. 
 Cnivida 372. 
 
 coboldus (homesprite) 501. 
 
 cock, the red (fire) 601. 670. 
 
 cock-crowing 670. 952 note 3 . 
 
 cock's bones! 15 n. 
 
 coibhi, coifi (priest) 92 n. 642 n. 
 
 complices, consentes (gods) 26. 
 
 concubinae 929. 
 
 Constantine 85 n. 
 
 Copia 889. 
 
 cornucopia 869. 870. 
 
 corn- wife (fieldsprite) 477. 
 
 corpse-bird, -dove 828. 1134. 
 
 cotinc (man of God) 88. 
 
 cow, black 665 re., miraculous 871. 
 
 Crescentia 1061. 1152. 
 
 crossbill 183 n. 
 
 cross-roads 1074. 1113-5. 
 
 Ctitel (planet Venus) 130 re. 
 
 cuckoo 675-682. 1135 n. 
 
 cuckoo- spittle (woodsave) 682. 
 
 cudgel jump out 870. 
 
 Cura 879 n. 
 
 cursing 1227. 
 
 cwis (hell) 807. 
 
 Cybele's bath 254-5. 
 
INDEX. 
 
 1255 
 
 cyclop 516 n. 527. 547. 
 cyclopean walls 534. 
 Cypripedium (lady's slipper) 1194. 
 
 dad-sisas (adjuring the dead) 1227. 
 
 Daedalus 378. 
 
 Dseg-hrefn (dawn) 743. 
 
 dseg-red, dags-bran (dawn) 747. 
 
 daemones (spirits) 439. 
 
 Dagr (day) 735-7. 
 
 Dainn 453. 
 
 Dank-rat 267 n. 
 
 Danpr, Danr 266 n. 368 n. 
 
 Daphne 827. 
 
 dase (goblin, witch?) 1061. 
 Datanus 137 n. 
 daumling (thumbling) 450-1. 
 Davy, Old 989. 1004. 
 day and dies 735 n. 
 day-choosing 1138-9. 
 daylight, dwarfs shy of 466 n. 
 days of the week 122-130. 
 dead, feeding the 913 n. 
 Death 842. 888. 1181. 
 
 carried out 766-8. 
 
 , dance of 848. 851. 
 
 , Gossip xvi. 853. 
 
 Decius (dice) 887. 
 decumanus fluctus 600. 
 dehait, souhait 951 n. 
 Dehkla 416 n. 877. 
 
 dehsel-rite (witch's ride) 1048-9. 1070. 
 Dellingr 735. 
 Deluge 576-581. 983. 
 Demar-hilt 422 n. 
 
 Demeter (Ceres) xxxix. 22. 212. 250-4. 
 
 310. 331. 1059 n. 
 deofol-gild (idolatry) 82 n. 102. 1005. 
 Depeghoz 554. 1028. 
 Derk 214. 268. 
 Deucalion 573-6-7. 580. 
 deus, debs 194. 339. 
 devil 984. 
 devil's bit 1213. 
 
 bride 1009. 1029. 1073 n. 
 
 carl, child (demoniac) 1013. 
 
 cat (caterpillar) 1029. 1073 n. 
 
 dike 1022-3. 
 
 hand 241. 
 
 mill 1021. 
 
 mother, grandmother 1007-9. 
 
 devin (divine, diviner) 471. 
 dew-draggle 387. 786. 
 clew-striker, -skimmer 1073. 
 Dhor, Dor 812. 
 DhruS 423. 
 
 Diana 110 n. 195. 283-5-3. 933. 949. 
 
 1055-7. 1161-2. 
 Diana, the black 313 n. 
 diar (gods) 195 n. 
 dice 150. 887. 1007. 
 diena (day) 195. 
 
 Diespiter 195. 
 Dieterle 717 n. 
 
 Dietrich (Theoderic) 373. 531. 
 
 Dietrich-bern 213-4. 373. 936. 
 
 Dietrich's haus 1183. 
 
 dievas, dievaitis (god) 168. 194. 
 
 dille-stein (lid of hell) 806. 
 
 ding (thing, sprite) 442. 1073. 
 
 Dionysus (Bacchus) 306. 
 
 Dios-curi (Castor and Pollux) 120.. 343. 
 
 391. 463. 560rc. 916rc. 
 Dirp, Drip, Trip 958 n. 
 dis (wise- woman) 97. 402. 
 Disbargum 198. 
 Disen-dach (Tuesday) 125. 
 Dissunapiter 22 n. 225. 1234. 
 dives (rich) 194. 
 Divyaratna 872. 
 Dobra-srichia (fortune) 877 n. 
 Dobro-pan (planet Mercury) 130 n. 150>. 
 dock-alfar (dark elves) 443-4. 
 dodola (rain-maker) 593-4. 
 dogor, dcegr (half-day) 757. 
 dogs named after gods In. 
 dog's saddle (cankerworm) 1074 n r 
 Dold 581. 983. 
 dolgr (spectre) 916. 
 domes-dag, tuomis-tac 815 n. 
 Don 150 nr. 
 
 Donanadel 490 n. 1029. 
 Donar (-Thorr) xviii. 122-3. 166. 812. 
 donner (thunder) 11 n. 15 n. 
 donner-aas (cat) 304. 
 
 bart, -besen, -kraut 183. 1191. 
 
 gueg (beetle) 183. 
 
 Donners-berg 170. 186. 955. 
 Donner-schwee, Doners-we 185. 
 donner-ziege (snipe) 184. 
 dorant (snapdragon?) 1214. 
 Dorn-roschen (sleeping beauty) xvi. 1204. 
 dorper (giant) 535. 556 n. 
 DorruSr 426. 
 
 doste (wild marjoram) 1029 n. 1214. 
 
 dove 148. 848. 1135 n. 
 
 dragon 978. 980. 998. 1019. 
 
 dragonfly 1029. 
 
 draugr (spectre) 915. 
 
 Draupnir 561. 871. 
 
 dream (dream, bliss) 795. 901. 1145. 
 
 dream-interpretation 1145-7. 
 
 Drebkulls 817. 
 
 Drei-eich 75. 
 
 Drifa 631. 641. 883. 890. 
 
 dros, drost (giant) 521-2 n. 1003. 
 
 drottinn, dryhten, truhtin . (lord) 22. 
 
 drugi thing (spectre) 464 n. 
 
 druid, drf 1036 n. 1205-6. 
 
 drut (goblin) 423. 464. 1041-5. 
 
 druten-zopf (plica Polon.) 464. 1247. 
 
 dryad (tree-nymph) 480. 653. 
 
 Dualism lii. 984. 
 
 duck's foot 450-1 n. 
 
1256 
 
 INDEX. 
 
 duende (goblin) 500. 
 
 duesse, divesse (fay) 410 n. 
 
 duga (help) 34. 
 
 duga, raduga (rainbow) 733. 
 
 dumbr (stupid) 528. 543. 
 
 dumeke, duming (dwarf) 726. 
 
 durihil stein (thirl stone) 1166. 
 
 Durinn 561. 
 
 durs (giant) 521. 920. 
 
 durva (turf) 642. 
 
 dusius, duz, duzik (incubus) 481. 
 dutten (lubbers) 544. 
 Dvapara 887. 
 dverg-mal (echo) 452. 
 dvergr (dwarf) 443-7. 
 dverg-slagr (palsy) 1157. 
 dvergs-nat (cobweb) 471. 
 dwarfs 447-472. 
 dwolma (cbaos) 558 n. 
 Dwyvan 581. 
 Dyaus 193. 
 dyrka (worship) 31. 
 
 Dziewanna, Dziewica 478 n. 933 n. 1162. 
 Dzuma 1186. 
 
 ea, aue, ouwe 225. 600. 
 eagle 633-4 ; — 's shadow 1133. 
 ear, ringing in the 1117. 
 Ear, Eor 202. 
 Earendel 375. 
 
 Earth 250-6 ; cutting out earth 1093. 
 
 earth-chicken 691. 
 
 earth-fire 603. 
 
 earth-mannikin 450 n. 454. 
 
 earthquake 816. 
 
 earth-worm 540. 561. 
 
 east, looking to the 34. 
 
 Easter cakes, eggs, games 780-1. 
 
 fires 43. 615-7. 
 
 Eastre 289-291. 616. 
 eblis (devil) 574. 
 
 ebur-J?rung (Orion) 359. 727. 949 
 
 (Hyades?) 730. 
 echo 452. 
 Ecke 238. 636. 
 Eckhart 934-6. 
 Ecki-sax 238. 
 eclipses 705-7. 
 Eersel 154. 
 
 ege (awe), egesa, eges-grime 237-8. 
 
 egg origin 560 n. 
 
 eggrund (hell) 806 n. 
 
 egg-shells 469. 
 
 Egi-dora, Eider 239. 
 
 Egi-helm 238. 
 
 Eigil 374-6. 380. 424. 
 
 Eikjjyrnir 818. 
 
 Eileithyia 1176. 
 
 Eim, Lake 559. 
 
 EindrrSi 381. 
 
 einheri (hero in heaven) 817. 
 Eir 1148. 1161. 
 
 Eisen,Frau 265. 297 n. 
 Eisen-berta 277. 477. 
 Eisen-hutel 505 n. 508. 
 Eis-here 557. 
 
 El (tempest, a witch) 1089. 
 ElbeE. 444 n. 
 elbe (elf) 442. 1073. 
 Elbe-gast, Ele-gast 465. 
 Elben-drotsch 443. 461. 931. 
 Elbe -rich xlvi. 453. 
 eld-borg (fire) 628-9. • 
 elder, ellen, ell-horn 651-2. 
 electrum 1218 n. 
 
 elf-, see self-, alb-, alf-, alp-, elle-. 
 
 elf -bore (knot-hole) 461. 
 
 elf-licht (will o' wisp) 917. 
 
 elf-queen 934 n. 
 
 elf-shot 180-7. 460. 
 
 elf-trad (-tree) 653. 
 
 elf -worship 448. 
 
 Elias 173-4. 811. 
 
 EliuSnir 802. 
 
 Elivagar 558. 
 
 elle-folk, -koner, -kong, -skudt, -vi 
 
 443. 460 n. 461. 940 n. 
 Elmo's fire 906. 
 Elohim 576-7. 
 elves 442. 
 elysium 821-2. 
 Em-bach 599 n. 674. 
 Embla 560. 572. 
 enchant, canto 1035. 
 endil-meri (ocean) 601. 
 Endymion 952 n. 
 eniautos, etos (year) 754-5. 
 Enoch 174. 811. 
 enpanez, diables 998. 
 ent (giant), entisk 524. 534. 
 entsehen (evil eye) 461. 1035. 1099. 
 Enyo 208. 435. 
 Enze-mann, Enzen-berc 524. 
 EowSen 161w. 812. 
 eofor-cumbol (boar's figure) 214. 
 Eor 201-2. 
 
 eorcnan-stan (orphanus, opal ?) 1217. 
 
 eoten (giant) 519. 
 
 ephialtes (nightmare) 1155. 
 
 epiphania 281. 
 
 epur-helm (boar helmet) 215. 
 
 Era, Ere (honour) 414 n. 891-5. 
 
 Erce 253. 1238. 
 
 Erc-tac (Tuesday) 124. 
 
 Erculus 161n. 212. 
 
 ere (honour, worship) 29 n. 760 n. 
 
 Erebus 575. 
 
 Eres-berg 198-9. 201. 
 
 Eres-burg 116 n. 199.201. 
 
 Erichthonius 378. 726. 
 
 Erik, Old 989. 1004. 
 
 Eriks-gata (-road) 235. 360-1. 
 
 Eris 208. 435. 
 
 Eri-tac, Er-tag (Tuesday) 124. 201-2. 
 
INDEX. 
 
 1257 
 
 Ermen-rich 372. 982. 
 
 Erming-strete 356. 
 
 Ero (Sansk. ira, earth) 250. 
 
 esa gescot (gods' shot) 25. 1244. 
 
 Escio 349. 
 
 Eskja 572. 
 
 Essel 520 it. 
 
 eteninne (giantess) 519. 
 Eticho 372-3. 394. 
 Etzel 169. 
 Eugel 471. 
 eumenides 1086. 
 Euring 358-9. 
 Europa 338. 343. 666. 
 Eve 574-5. 
 evil eye 1099. 
 Ewald 454. 
 
 e-warto (priest, judge) 89. 
 exercitus antiquus 941, feralis 950. 
 eyes, quivering of the 1117. 
 Ey-limi 979 n. 
 
 fseece (fetch, fye? ) 464n. 
 Fafnir 371-2. 688. 978. 
 Fairguneis xxii. 172. 256. 
 fairguni (mountain) 172. 644. 
 fairhvus (world) 793-5. 826 n. 
 fairy-rings 187 n. 470. 
 Falada 659. 
 Falant (devil) 992. 
 Fama 897-8. 
 Famars 84. 198. 
 familiaris 514 n. 
 fanatici 83-5. 
 
 fani-golt (fen gold) 531. 978. 
 
 fantasma 482. 498-9. 
 
 fanum (temple) 84-5. 
 
 Far-bauti 246. 
 
 farfadet (ignis fatuus) 917. 
 
 farhuazan, verwazen (curse) 951. 1223. 
 
 Farma-t^r (OSinn) 196. 
 
 Fasat 232 n. 
 
 Fasolt 232 n. 239. 527. 636. 748. 943. 
 
 Faste, Frau 782. 933. 
 
 fata, fada, fee 405-6 n. 410-3. 
 
 fatalism 861. 
 
 father 22. 168-9. 
 
 faunus 481-2. 673. 
 
 faura-tani (portent) 1105 n. 
 
 Faxi 656-7. 
 
 fays, fees 410-3. 551 n. 
 
 feig, fey (marked to die) 856. 861. 
 
 Felicia 869. 961. 
 
 femurc (devil) 1003. 
 
 Fe Murgan 412 n. 820 n. 
 
 f engari (luminary) 701 n. 
 
 Fenja 531. 864. 
 
 Fenrir, Fenris-ulfr 244-6. 667. 814. 
 fern-seed 1209-1211. 
 Feruina 1234. 
 
 fetch, fye (double, wraith) 877 n. 
 feuer-mann (ignis fatuus) 916 n. 
 
 feverfew 1243-4. 
 
 fiaftr-hamr (wing-coat) 329. 
 
 Fialar the cock 670. 
 
 Fialar the dwarf 453. 468 n. 902. 
 
 Fichte, Frau (pine) 653. 1171. 
 
 fiefs proclaimed and bid for 787 n. 
 
 field-spinster 1088. 1099. 1124. 
 
 Fifel-dor (E. Eider) 239. 
 
 fimbul 816. 825 w. 
 
 Finn 219. 380. 454. 548-9. 1025. 
 
 Fiolnir 348. 696. 
 
 Fiorgyn 172. 256. 
 
 fir-tree 653. 
 
 fire, perpetual 611. 
 
 fire-beetle, fur-boter 183. 
 
 firgin-bucca, firgen-gaet (wild goat) 184. 
 
 fitchers-vogel 468 n. 
 
 fiur-sehen (pyro-mantia) 1111. 
 
 flag of victory 1112. 
 
 Fleder-wisch (devil) 1063. 
 
 flehen (soothe, implore) 30. 
 
 flihtare (guardian angel) 875. 
 
 Flore 429 n. 
 
 Flosi 831. 
 
 flower-offerings 57-8. 
 fly (devil) 998-9. 
 foal's tooth, fiili-zant 658 n. 
 Folc-wald 165. 219. 
 Fold, Fuld (devil) 992 n. 
 Folk-vangr 305. 
 
 Folia (copia) 224. 288. 308. 889. 1232. 
 
 follet (follis) 508. 917. 
 
 fol-mani (full moon) 709. 
 
 folter (torture) 1076. 
 
 Folz 227. 
 
 Fonn 631. 641. 
 
 footprint, cutting out the 1093. 
 fordsefta (witch) 1032. 
 forget-me-not 972. 1201. 
 forn (sacrifice) 40-1. 
 Fornax 256. 629. 
 
 Forneotes-folme (a plant) 240. 532. 1191. 
 
 Forniotr 240. 529- 631-6. 
 
 fors (waterfall) 592. 
 
 Forseti 229-232. 
 
 forst (hurst, grove) 68. 
 
 Fortuna 863-6-9. 877. 
 
 Fortunatus 869. 
 
 Fosete, Fosetes-land 84. 229-231. 600. 
 fosse-grim (watersprite) 232 n. 493. 592. 
 Frank (dog's name) 7 n. 
 fraua-chueli (ladycow) 303. 694-5. 
 frauen-milch (a choice wine) 1194. 
 frauen-schlussel (cowslip) 1194. 
 frauja, frea, frdho (lord) 22. 209. 
 Frea ( = Frigg) 128. 134. 301. 
 Frea (AS. for Freyr) 209. 
 Frea-laf 165. 219. 313 n. 
 Frea-wine viii. 93. 165. 211. 367. 
 Frecken-horst, Frsecing-hyrst 304. 
 Freke, Fru 304. 
 Freki 147. 668. 
 
1258 
 
 INDEX. 
 
 Frene, Fru 306 n: 
 
 fres (cat, bear) 669. 
 
 Frey-faxi 213. 655-6. 
 
 Freyja (sister of Freyr)liv. 212. 299. 417. 
 
 547. 838. 1054. 1101. 
 Freyju-har (capillus Veneris) 303. 
 
 1191-4. 
 Freyju-hoena (ladybird) 695. 
 Freyr 97. 114. 161-2. 530. 656-7. 790. 
 
 960. 
 
 Freys-vinr 93. 211. 
 Frey-vrSr 188. 
 
 Fricca ( = Frigg, Odin's wife) xv. 301. 
 947-9. 
 
 Fricco ( = Freyr) 113. 161. 
 
 FritS (mild) 1149. 
 
 frifl-hof (asylum, sanctuary) 85 n. 
 
 Friday 123-8. 301-2. 
 
 FrrSu-wulf 165. 219. 
 
 Friedrich Eedbeard (Barbarossa) 955-9. 
 
 friend of God viii. 93. 
 
 Frigg (Odin's wife) xx. 270. 300. 647 n. 
 
 860 ??. 873-4. 939. 1232. 
 Frigge-rock (Orion's belt) 270. 302. 726. 
 Friggjar-gras (berba conjugalis) 302-4. 
 frl-murc (devil) 1003. 
 friscing (pig, lamb) 50-1. 
 Fro ( = Freyr) 209. 478. 637. 
 Fro ( = Freyr) 209. 211 ; Fro-blot 348. 
 Fro-berge (Frey's sword?) 216 n. 
 Frdfta-mioll (gold) xliv. 
 FroSi xliv. 347-8. 368. 531. 864. 871. 
 Froger 367-8. 
 Fro-belm 215. 
 Froho ( = Freyr) xix. 210. 
 Froja ( = Freyja) 302. 
 fromm (pius) 88. 
 Fr6-muot (mirtb) 891. 
 Fro-win, Frea-wine (F.'s friend) 211. 
 Frua ( = Freyja) xx. 224. 299. 1232. 
 Fruike, Fru 304 n. 
 Fruma (gain) 889. 
 Fruote (=Fr6£i) xliii. 
 Fuld (devil) 992 n. 
 Fulla (copia) 288. 308. 871. 889. 
 fulla-fahjan (worship) 38. 
 fullibs (full moon) 709. 
 funken-tag (Shrove Tuesday) 628. 
 Fuoge, Fro (fitness) 311 n. 
 furious host 918-950. 
 f utter-mannchen (homesprite) 510 n. 
 
 513 n. 
 
 fylgja (guardian spirit) 874-877. 
 
 gade-basse (May king) 776. 785. 
 gade-ild (May fire) 622. 
 gade-lam (May queen) 776. 
 Gaia 250-4. 575. 
 
 galadrot, caladrio (a bird) 853 n. 1181. 
 Galar 453. 468 w. 902. 
 galdr (magic spell) 1035. 1223. 
 galiug (false god, idol) 15. 
 
 gallicena (prophetess) 425 n. 
 gallows-mannikin 513 n. 
 Gallus 671. 
 
 gamban-teinn (wishing-rod ?) 976. 
 Gambara 362. 
 
 gand-rerS (witch's jaunt) 1052. 
 Ganges 600. 
 Gang-lati 843. 
 
 Gang-leri, -raSr (OSinn) 163 n. 325. 
 
 Ganna 95-6. 403. 
 
 gap ginnunga (chaos) 558. 
 
 Gargantua 542. 554. 
 
 Garmr (hell-hound) 814. 
 
 garsecg (sea) 601. 
 
 Garuda 633-4. 
 
 Gauchs-berg 680. 
 
 Gauden, Fru xx. 925-7. 
 
 Gaue, Fru xx. 252. 
 
 Gauta-tyr (OSinn) 196. 
 
 Gautr 164. 368. 
 
 Gauts 23. 354 n. 367-8. 372. 888. 
 
 gavalrbi (peace) 17 n. 
 
 Geat 164-5. 372. 
 
 Geban 239. 600. 
 
 Gefjon 239. 311. 530. 861 n. 
 
 Gefn (Freyja) 311. 
 
 Gefuoge (fitness) 311 n. 
 
 gehenna (hell) 800. 
 
 Geilat 739. 
 
 Geir-nidrSr 217. 
 
 Geir-r63r 529. 531. 
 
 geist, ghost, gust 439. 461. 
 
 Gelder 220. 
 
 gelmir (boisterous ?) 563. 
 gelstar (sacrifice) 38-9. 
 gemein-woche (public week) 43. 298. 
 genesen (get well) 1244. 
 Geofon 239. 600. 565 n. 
 George's shirt 1099. 
 geormen-leaf (mallow) 1216. 
 gepanta (a ship) 877 n. 
 GerSr 212. 309. 530. 
 Geri 147. 668. 
 Ger-not 371. 
 Gersimi 886. 
 
 Gertrude xxxviii. 60. 270 n. 305. 423 n. 
 838. 
 
 Gertrude's fowl (woodpecker) 673. 
 
 gespenst (spectre) 914. 
 
 Gestr (OSinn) 326. 
 
 getroc, getwas (spectre) 464. 915. 
 
 Gevis 354 n. 
 
 Giallar-horn 234. 
 
 Gibicho 137. 370. 888. 
 
 gid (song) 900-5. 
 
 giess-vogel (rainfowl) 674. 
 
 giezen (cast, mould) 23. 105 n. 142. 
 
 gifr (giantess) 526. 
 
 gigant (giant) 525. 
 
 gildan (sacrifice) 38-9. 
 
 Giltine (plague) 1185. 
 
 Gimill (new heaven) 823. 
 
INDEX. 
 
 1259 
 
 ginnan (yawn, gape) 320. 403. 558 n. 748. 
 ginnunga-gap (chaos) 558. 562. 
 gin-regin (gods) 320. 
 Gioll (river of hell) 802-3. 
 girregar (ignis fatuus) 917. 
 Gisla-hari 371. 
 Giuki 370. 
 
 GlaSs-heimr (site of Valholl) 820. 
 Glasis-lundr (-grove) 76. 
 glass-castle, -house 820 n. 
 glass-mountain 820 n. 836 n. 
 Glaucus 696. 
 
 gleo, gleo-man, gleo-crgeft 901. 
 Gler 658. 
 
 Glis-born (-burn) 938. 
 
 Glitnir (Baldr's hall) 229. 
 
 Gloggen-sahs, Mount 444. 
 
 gluck-henne (Pleiades) 728. 
 
 gliicks-haube (child's caul) 874. 
 
 Gna 884. 896-7. 
 
 gnid-eld (need-fire) 607. 
 
 go, go about, walk (haunt) 915. 
 
 goat 184-5. 995. 1076. 
 
 goat -hallowing 52. 996. 
 
 gobelin (homesprite) 502. 
 
 God, go«, gu«, got 13. 
 
 God and me, welcome to 16. 
 
 God's joy 17, industry 17 n., anger 18, 
 hatred 19, goodness 20, power 20-1, 
 fatherhood 22, chair 136. 733, eye 
 146 »., judgment 1108. 
 
 goddess 250. 
 
 Gode, Fru 253. 927 n. 
 
 god-forgotten (horehound) 1192. 
 
 goft-ga (blasphemy) liii. 7 n. 20. 
 
 god-gubbe (Thor) 167. 
 
 go$i (priest) 88. 93. 
 
 GoS-mundr 823 n. 393. 
 
 Goftormr, ' Dana go$ ' 161. 
 
 gods 99 ; not immortal 316-320. 
 
 gods' images 63-4. 105-119. 
 
 gods' language 331-4. 
 
 gods' vehicles 107. 327-9. 
 
 God-wulf 165. 219. 
 
 gofar, gaffer (Thor) 167. 
 
 Goi 253. 
 
 gold-burg (palace) 820. 
 Goldemar 453. 466. 509. 1190. 
 gold-ferch (-hog) 51. 213. 
 golden dame 130 n. 
 gold-horned cows 55. 665. 
 gold-sele (palace) 820. 
 Gondul 420-1. 
 Gontzol 725-6. 
 good-fellow (goblin) 500. 
 good- man (priest) 89. 
 good people, good neighbours 456. 
 good-woman 89 n. 429. 430 n. 1059. 
 goose 1098. 
 
 goose-foot 281. 429. 450-1 n. 
 gorninga-veftr (magic wind) 640. 
 gossamer 783-4. 
 
 gota-betti (altar) 68 n. 
 
 gotes friunt (friend) viii. 93 n. 
 
 gotes ouwe (ea) 225 n. 
 
 gotewuoto, godow6de (tyrant) 132. 
 
 gotinne (goddess) 250 n. 
 
 got-man (man of God) 174 n. 
 
 gotze (false god, idol) 15. 
 
 Goz ( = Gauts) 23. 368. 
 
 Grail, the holy 872. 
 
 graman, gramir (devils) 990-1. 
 
 Grampus (goblin) 515. 
 
 grandfather, Atli xlvii. 169. 
 
 Grani (OSinn) 147. 392. 944. 978. 
 
 Grant 243. 994. 
 
 Gratiae 143. 
 
 green meadow, vale 822. 830 n. 960 n. 
 
 Grendel 243. 496. 1000. 1016. 
 
 grey man (devil) 993. 1025. 
 
 grey mannikin 449. 
 
 Grey-mantle 146 n. 
 
 grifta-mark (token of peace) 902. 
 
 gri'Sa-sta'Sr (sanctuary) 85 n. 
 
 grrSr (giantess) 526. 
 
 griffin 998, griffin's gold 980. 
 
 grima (mask) 238. 1045. 
 
 Grim-hildr, Krim-hilt 238. 423. 
 
 Grimme 556. 
 
 Grimming 171. 
 
 Grimnir (0«inn) xv. 146. 637. 667. 
 Grimr Oegir 1017. 
 grindel (bolt, bar) 243. 
 Gripir 94. 861 n. 979 n. 
 Groa 373-5. 1249. 
 
 grom, grummel (thunder) 178. 184. 
 
 883. 
 Gronjette 944. 
 
 Grotti (wishing-mill) 531. 871. 
 Grzmilas (dog's name) 7 n. 
 guardian angel 874-7. 
 Giibich 453. 480. 
 Gucken-berg 953. 
 Gudens-berg 152. 938. 
 gudja (priest) 88. 
 giiete (lovingkindness) 760. 
 giietel (goblin) 481. 
 Gull-faxi 655-7. 
 Gullin-bursti 213-4. 871. 
 Gullin-tanni 234. 
 Gull-toppr234.658. 
 Gull-veig 403. 
 Giilpe, Blut-giilpe 1248. 
 Gumir 237 n. 
 
 Gunda-hari, Gunnarr 371. 877n. 
 gunde-rebe (ground ivy) 1212. 
 Gundia, Gunnr, Guft 422. 890. 
 Gungnir 147. 846. 870. 
 GunnloS 367. 530. 902. 1133. 
 Guogo 943 n. 
 
 guot, vil guot (right gracious) 1202 n. 
 Guro-rysse 945-6. 
 Gustr 461. 630. 
 Gustrat 743 n. 
 
1260 
 
 INDEX. 
 
 gute holde (elf) 266. 456. 462. 1067 re. 
 
 1074. 1156. 
 gute Lubbe 526. 
 Gwodan 134. 
 
 Gwydion xxix. 150 re. 357 re. 412 re. 
 gvgr (giant) 525. 551. 
 Gyllir 658. 
 Gymir 237 n. 
 
 Habonde 286-7. 
 
 Hadburc 428. 434. 
 
 Haddingr 342-7. 
 
 Hades 313. 335. 804 re. 854-5. 
 
 Hading 146. 
 
 Hadu 196. 207. 223. 888. 
 haeften gold 689. 
 
 haegesse, haegtesse (witch) 1040. 1244. 
 hsern 1244 n. 
 
 haf-gygr, hafs-fruu (watersprite) 488. 
 
 494-7. 652. 869. 
 Hagano, Hagene 371. 424-8. 434. 
 hagazusa, hagetisse (witch) 1040. 
 HagbarSr 393 n. 
 hagebart (mask) 1045 n. 
 hag-ridden, hag-rode 464. 
 hail! 16. 
 
 hail-making 1086-7. 
 hainal (dawn) 749. 
 Hakel 593. 
 
 Hakel-berend 146. 921-3. 
 Hakel-berg 921-2. 1001-2. 
 Hakel-block 921. 
 
 hakula-bairands (cloak-wearing) 147. 
 hale-wsege (holy water) 1246. 
 Half dan the old 393. 
 half-risi (half-giant) 533 n. 
 Halja ( = Hel) 312. 800. 839. 
 halla (temple) 85. 
 Hall-biorn 667. 
 Halle 1047 n. 1048. 
 hall-feuer (Shrove Tuesday) 628. 
 Hallin-skrSi 234. 
 halp-ful (half-grown boar) 996. 
 Hamadio, Hamdir 196. 
 hamadryads 653. 
 Hamar 181. 883-5 re. 
 Ham-glom 637. 1042. 
 naming] a (guardian -spirit) 874-7. 
 hammer 11 re. 180-2. 188. 505. 999. 1221. 
 hampelmann (goblin) 502-8. 
 hands, bear on the (make much of) 891. 
 Hanga-tf r (OSinn) 146. 196. 
 Hans, Jack 515re. 552. 
 -hans, -hansel in goblins' names 506 re. 
 511. 
 
 Hans aftens bluss (Mids. fire) 622. 
 
 hant (fashion) : alte, niuwe 1130. 
 
 hapt (god) 26. 
 
 Har (high) 162. 
 
 HarbarSr 147. 
 
 Harke, Fran 253. 
 
 Harlunge golt 982. 
 
 Harthgrepa 555. 
 haruc (temple) 68. 
 harugari (priest) 88. 
 hasehart (chance) 887. 
 haspel-holz (spindle-wood) 652. 
 hatching- dollar 871. 
 Hati 244. 705. 
 
 Haule-mannikins (dwarfs) 456. 
 
 Haule-mutter (Holle) 456. 
 
 hawthorn 183 re. 
 
 Hazel, Dame ; hazel-rod 651-9. 
 
 head-uncovering 32. 155. 652. 
 
 HeaSo, Hadu 223. 
 
 Heardingas 342-7. 
 
 heart-worm 1159. 
 
 hearth-gods 500. 
 
 heathen Ire. 
 
 heathen-pelting 191. 
 
 heaven- scaling, -storming 530. 
 
 heben-wang (paradise) 821. 
 
 Hecate 949. 1042. 
 
 heck-mannchen (homesprite) 513. 
 
 HeSinn 424. 1095. 
 
 HerSi 637. 
 
 HerSr 98. 403. 1042. 
 
 HerS-run 818. 
 
 heila-wac (holy wave) 585-6. 
 heil-brunnen (healing springs) 587. 
 heiligen-forst, -holt, -loh 74-5. 
 Heiling 453. 
 
 heilisari (augur), heilisod (omen) 1106. 
 heimchen (elf) 275-6. 446. 459 it. 851. 
 Heimdallar-vatn 235. 
 HeimSallr xl. 22. 233. 361. 571-4. 
 Heimdalls-houg 235. 
 Heimo 387. 527. 689. 851. 
 Hein, Friend (death) 446. 851. 
 hein (hone, stone wedge) 373. 533-D 
 903 re. 
 
 heinchen (elf) 459 re. 851. 
 heinen-kleed (shroud) 446. 
 Heinz, Heinzelman 503-9. 
 heiss-hunger (dog-hunger) 1159. 
 Hekel-berg, -velde 1001-2. 
 Hekla, Heklu-fiall 923. 1002. 1052. 
 heklu-maSr (OSinn) 146. 223. 246. 31 
 800. 
 
 Hel 839. 844. 1183. 
 Hel-blindi 246. 
 
 hel-grind (-grating, -rail) 802. 
 
 hel-hest (-horse) 844. 
 
 hel-kappe (cloak of darkness) 462. 
 
 Hel-rerS (-ride) 802. 
 
 hel-sko (death-shoe) 835. 
 
 hel-viti (-torment) 313. 805. 
 
 Hel-voet (-foot) 315 n. 804. 834. 
 
 held (hero) 341. 
 
 Helena 560 re. 906. 974. 1194. 
 
 Helga-fell 645. 
 
 Helgi 388. 818. 
 
 Helias 370. 
 
 Heligo-land 230. 
 
INDEX. 
 
 1261 
 
 Helium 315 n. 834. 
 
 hell-bar 243. 1000. 
 
 hell-constable 1001. 
 
 hell-gate 802-3. 
 
 hell-goat 995. 
 
 hell-hound 996-7. 814 n. 
 
 hell-jager (-hunter) 155. 930. 1006. 
 
 hell-raven 997. 
 
 hell-wagen (death-car) 802. 
 
 hell-weg (death -way) 801. 
 
 hella-fiur, -wizi (gehenna) 800-5. 
 
 helle-grave (devil) 993. 
 
 helle-kruke (witch) I064w. 
 
 Helle-put (-pit, -well) 804-7. 
 
 helle-warc, -wolf (devil) 996. 
 
 helle-warte, -wirt (devil) 1001-2. 
 
 Hellenes 534. 
 
 Hellequin, mesnie de 941. 
 
 helli-runa (necromancy) 1225-8. 
 
 helot-helm (cap of darkness) 463. 870. 
 
 Hemmerlin 181. 1004. 
 
 Hemming Wolf 381. 
 
 hen and chickens (Pleiades) 728. 
 
 henbane, see bilse. 
 
 Hennil (dawn) 749. 
 
 Henricus, bonus (chenopodium) 1213. 
 
 Heofon-feld in Northumbria 234. 
 
 Hephsestus (Vulcan) 241. 308. 378. 472. 
 
 571. 984. 
 Hera (earth ?) 254. 
 Hera (Juno) 306-8. 321-2-6. 680. 
 Herbout 888. 
 
 Hercules 103. 111-9. 121. 161 n. 227 n. 
 
 353. 363-4. 516 n. 547 n. 1148. 
 Hercules Saxanus 365. 
 Heremod 164-5. 224. 
 her-faSir (father of hosts) 22. 133. 
 Herfiotr 401. 422. 
 
 Herimuot 224. 
 
 Herja-foSr, Herjan (OSinn) 22. 817. 
 
 Herkja 253. 
 
 Herlaugr 394. 
 
 Hermen sla dermen 355. 
 
 hermae (pillars of Hermes) 118. 
 
 Hermes xxviii. 111. 149. 150. 321-7. 343. 
 
 354. 516??. 841-3. 869. 906. 976. 1125. 
 Hermino 345. 351. 
 
 HermoSr 224. 802. 
 
 Hermunduri 118. 359. 
 
 Heme the hunter 942. 
 
 Herodias 283. 632. 883. 933. 1055-7-8. 
 
 heros, hero 341. 
 
 herra-waga (Charles-wain) 724. 
 
 herre (not her, for God) 22. 
 
 Hertha 256 n. 
 
 hertinga (heroes) 342. 
 
 Heru 204. 885 n. 
 
 Her-vor 424-5. 
 
 her-wagen (Charles-wain) 151. 
 Hestia 611. 
 Hesus xxix. 204. 663. 
 hevan 698. 
 
 heven-ring (rainbow) 359 n. 
 hexe (witch) 1039. 
 hexen-tusch (witches' rout) 279??. 
 HiaSningar 940. 1095. 
 hialm-mey (valkyr) 418. 
 Hickenild 356 n. 
 Hidimbas (a giant) 555. 
 Hilde 285. 422??. 632. 
 Hilde-grim, Grim-hildr 238. 
 Hilden-straet (milky way) 285. 357 n. 
 Hildr, Hiltia 422-4. 
 Hille 1247. 
 
 Hille-snee (Holle-sne?) 268 n. 304. 
 Hillegers-berg 537. 
 
 Hilta 208. 1247. * 
 Himeles-berg, Himin-biorg 233. 669w. 
 himel-wagen (Charles-wain) 151. 701??. 
 himmel-tatl (-daddy) 168. 
 hinke-bein (devil) 993. 
 Hinze, Hinzelman 503. 
 hiona-gras (conjugalis) 302-4. 
 hirrlig-spor (devious track) 916. 
 Hisi 552. 
 
 Hiuki and Bil (man in moon) 717. 
 
 hiuri, geheuer (snug, safe) 914. 
 
 HlaS-guSr 424-5. 
 
 Hladolet (planet Saturn) 130??. 
 
 hlaut-bollar (blood-bowls) 55. 
 
 Hler 240-1. 631. 883. 
 
 H16s-ey 240. 
 
 HlrS-skialf 135-6. 817 n. 
 
 Hlif, Hlif-bursa 1149. 
 
 Hlin 874. 884-9. 
 
 Hlock 401. 422. 887. 
 
 HloSr 76. 389. 874 n. 
 
 HloSyn 167 n. 256. 
 
 H16r-ri«i, Eind-rrSi (Th6rr) 167??. 187. 
 257. 
 
 Hludana 256. 266 n. 883. • 
 
 Hnikarr, HnikuSr (QSinn) 489. 908. 
 
 Hnoss 886. 
 
 hoard-lifting 970. 
 
 hobgoblin 503??. 504 n. 
 
 Hodeken 463. 508, conf. 641. 
 
 HoSr 220-3. 823. 
 
 Hoenir xl. 151. 162. 241-2. 823. 
 
 hof (temple) 85.. 
 
 Hof-varpnir 896-7. 
 
 hogbergs-gubbe (giant) 189. 536-7. 
 
 Hogni (Hagano) 424. 
 
 hoho ! 928. 
 
 Holda xv. xx. 265-272. 285. 456. 487. 
 
 596. 883. 911-2. 933-4. 946-7-9. 968. 
 
 1055. 1162. 
 holden 272. 487. 1073-4. 
 Holgi, Holga-bruSr 637. 
 Holle, Erau 267-8??. 273 n. 456. 840. 
 
 934-5. 1088. 
 Holle-frau 269??. 
 Holle-peter, -popel 269. 506. 515. 
 Hollen-zopf (plica Polon.) 464. 1156. 
 Holle's pond 268 n. 
 
1262 
 
 INDEX. 
 
 holta-t>6rr (fox) 177. 
 Holywell 587. 
 Holywood 74. 
 
 holz-frowe (wood-wife) 433. 483. 
 holz-muoja, -runa (wood- wife) 433. 
 1135. 
 
 home-sprite 499-515. 
 Honour, Dame 891. 
 Hood, Eobin 504. 
 hoop-trundling 628. 
 hoopoo 681-2. 
 Hopfen-Mtel 505 n. 508. 
 hopt (gods) 26. 
 Horant 908. 
 
 horga-brfrSr, -troll (giantess) 114. 637. 
 
 horn-blase, -buta (witch) 1061. 
 
 horn of plenty 869-872. 
 
 horn-troll (beetle) 183. 692. 
 
 horse 392. 655-664. 
 
 horse-flesh 47. 1049. 
 
 horse-footed 994. 1050. 
 
 horse's head 47-8. 618. 659. 660-1. 
 
 787n. 841-4-9. 850. 1050. 
 horses' heads on gables xxix. 660-1. 
 horses sacrificed 47-8. 
 Horsel-berg 935. 959. 1052. 
 hors-gok (snipe) 184. 
 Hotherus 180. 220. 431. 
 Hottr (OSinn) 146. 1025 n. 
 household gods 500. 
 houseleek, stonecrop 183. 
 Hrffi-svelgr 633-5. 
 hraiva-dubo (corpse-dove) 1134. 
 HreSa 206. 290. 
 Hrede 289. 885-6. 
 Hrede-monaS (March) 206. 248. 
 Hregg-mimir (heaven) 700. 
 Hrim-faxi 328. 330. 641. 655-6. 
 Hrim-gerftr, Hrimnir 532. 
 hrim-burs (giant) 532. 
 Hrodo 206. 248-9. 
 HroS-vitnir 244. 
 Hromolan 171. 
 
 Hropta-tyr, Hroptr (OSinn) 196. 
 
 hrossa-gaukr, horse-gowk (snipe) 184. 
 
 Hross-hars-grani (OSinn) 858. 
 
 Hmngnir 321. 527. 533. 
 
 Hruoda 290. 
 
 Hruodo 206. 248-9. 
 
 Hug-dietrich 393. 
 
 Huginn 147. 671. 
 
 Hugleich, Hygelac vii. 
 
 Huldana xi. xx. 266 n. 
 
 huldi (favour, grace) 18. 
 
 Huldra 271. 452-3. 946. 
 
 Huldre-slat (-lay) 271. 470. 
 
 Huldu-folk 272. 452. 
 
 human sacrifices 44. 
 
 Hunding 696. 
 
 hiine (giant) 522-4. 529 n. 
 
 Hunger 888. 
 
 hunger-spring 590-1. 
 
 Huns 523. 
 
 hunsl, husel, housel 39. 40. 
 
 hunter, the wild, furious (devil) 1006. 
 
 huorco (ogre) 486. 
 
 husing (homesprite) 500. 
 
 Hutchen ( = Hodeke) 508. 
 
 Hutt, Frau 533. 
 
 huzd (hoard) 970. 
 
 Hvergelmir 558. 563. 796. 803. 
 
 hvita qvinna (white woman) 955 n. 
 
 Hyfja-berg 1149. 
 
 Hfmir 529. 
 
 Hyndla 98. 813 n. 1054. 
 Hyrieus xxxix. 
 
 Hyrrokin (a giantess) 542. 1054. 
 
 Iafn-har (co-equal) 162. 
 Ialkr 366. 
 
 IarSar-megin (earth's might) 642. 
 
 Iar$ar-men (sward) 307. 643. 
 
 iarkna-steinn (orphanus, opal ?) 1217. 
 
 iarn-greipr (Thor's gloves) 1094 n. 
 
 Iarn-haus 528. 533. 
 
 Iarn-saxa 321. 530-3. 
 
 iarn-vr5ja (wood-wife) 483. 
 
 Ibor 362. 
 
 Ida 336. 
 
 ISavollr 822. 
 
 Idisia-viso 401. 
 
 idol-pelting 190-1. 782-3. 
 
 Kunn 236. 319. 871. 
 
 Iliya (Elijah) 166. 173-4. 
 
 illumination 630. 
 
 Dmarinen xxxi. 
 
 image 104-5 n. 
 
 images of gods 104-119. 
 
 Imeldt 385 n. 
 
 Imelunge hort (hoard) 982. 
 incarnation 336-8. 
 incense 57. 
 
 incubo, incubus 481. 511. 
 Indra xxxiii. 145. 733. 1221. 
 ineihan (vow an offering) 37-8. 
 infern, 'fern (hades) 802. 
 in-geside (house-god) 500. 
 Ingo 345-9. 
 
 in-goumo (homesprite) 500. 
 
 Ino 374. 496n. 
 
 insaken (sacrifice) 37. 
 
 inveitan (worsbip) 29. 
 
 Io 338. 343. 666. 
 
 Iofur, Ibor 362. 
 
 iohdi (ghosts) 940. 
 
 iol (yule) 702. 
 
 Ior« (earth) 251. 
 
 Iormun-gandr 118. 182. 246. 794. 
 
 Iormun-grund 118. 
 
 iotull (giant) 520. 
 
 lotun-heimr 375. 530. 
 
 iotun-mo'Sr (giant's rage) 530. 
 
 iotun-ox (beetle) 692. 
 
 iotunn (giant) 519. 
 
INDEX. 
 
 1263 
 
 Iring 234-5. 358-362. 1148. 
 Iris 733. 1192. 
 
 Irman-sul 101. 115-9. 353. 799. 
 
 Irmenfried, Irnvrit 358-9. 
 
 irmin 118. 353 n. 
 
 Irmino 351-362. 
 
 Irpa 98. 113-4. 445. 637. 1088-9. 
 
 irprottan (tranced) 1083. 
 
 Irre-gang 917. 
 
 irr-kraut (fern) 1210. 
 
 irr-licht, irr-wisch (ignis fatuus) 916. 
 
 Isan-grin (wolf) 238. 
 
 Isarna 372. 
 
 Isarno-dori 80. 
 
 Isco 345-9. 571. 
 
 Isis 103. 120. 257-265. 
 
 Iskrzycki 513 n. 917. 
 
 ispolm 527. 
 
 Issi (self) 1027. 
 
 Istaevones 350-1. 
 
 Istio 351. 
 
 Itermon 165. 
 
 itis, ides, dis (nymph) 97. 400-1. 
 Iuwaring 358-9 n. 
 I-valdi 454. 
 
 i-vi#r (grove, firmament) 483. 795. 
 i-vi l 5ja (wood-wife) 483. 
 
 Jack giant-killer 531 n. 
 
 o' lantern 917. 
 
 player xvi. xli. 818. 1007. 
 
 pudding, Hans-wurst 515. 
 
 James's road (milky way) 357 n. 
 
 staff (Orion's belt) 727. 
 
 Janus 22 n. 
 
 Jemshid 872. 
 
 Jesus 1248. 
 
 Jettha 96 n. 520 n. 
 
 John (Baptist) 284. 1209. 1210-1-3. 
 
 John's eve 588-590. 
 
 fires 43. 604. 612. 617-624. 
 
 ■ girdle (mugwort) 1211. 
 
 head 285. 631. 
 
 minne 60-1-2. 628. 
 
 wort (hypericum) 1214. 
 
 jiidel (goblin) 481. 
 Judgment day 815-6. 
 juger (witch's worm) 1074 n. 
 juggler, gaukler 1038. 
 ju-glans (acorn) 172. 
 Jugula (Orion) 726. 
 jul (yule) 702. 
 jul-bock (goblin) 516. 
 Julius Caesar 85 n. 
 jumping into 55 n., j. out 952 n. 
 jung-brunne (fount of youth) 433. 588. 
 Juniper, Dame 652. 
 Juno 306. 637. 961. 1176. 
 Jupiter 22. 44 n. 72. 107. 121-2. 168-9. 
 175. 189. 190-1. 859. 1101. 
 
 Apenninus 169. 
 
 ardens 110. 
 
 Jupiter dapalis 1236. 
 
 geld (-money) 190. 
 
 niger 993. 
 
 Juterbock, smith of, xli. 
 Jutes, Jutland 519. 
 
 kabout (goblin) 502. 
 kaiser, the old 958-9 n. 
 Kalewa 552. 
 Kali 315. 773w. 
 Kalis 1015. 
 
 kalledos (Christmas) 627 n. 
 Kallewepoeg 553. 
 Kamaduh 871. 
 
 kamban (human sacrifice ?) 44. 
 
 kapel-trete (hypocrite) 35 n. 
 
 Kara 423-4-7. 
 
 Kari 240. 631-6. 883. 
 
 karo, karawi (sacrifice) 41. 
 
 kater-man (goblin) 503. 
 
 Katzen-veit (wood-sprite) 480. 503. 
 
 kelkropf, kielkropf (changeling) 468. 
 
 K^p (fate) 426. 435. 
 
 KTjpvKetov (Hermes' staff) 976. 
 
 Kettil Eunske 1226. 
 
 key-turning 1109. 
 
 khoda (god) 14. 
 
 kidnapping 466-8. 1059. 1073. 
 
 kiesen (choose, divine) 1037. 
 
 Kifhauser 955. 
 
 kilchen, vor (outside of church) 1227-8. 
 kinan (yawn, gape) 320. 558 n. 
 kirke-grim 493 n. 
 kirkonwaki (dwarfs) 457 n. 
 Kirt 248-9. 
 kissing 1101. 
 
 klag-mutter (owl, woodwife, witch) 432. 
 1135. 
 
 Klaubauf (goblin) 515. 
 Klinte-konig 940 n. 
 klopfer, knocker (homesprite) 505. 
 kl6-sigi (claw-sinking) 633. 
 klucke, kluck-henne (Pleiades) 728-9. 
 kobolt (homesprite) 500-1. 
 koleda (midwinter) 628. 
 koltki (homesprites) 480 n. 
 korr, korred, korrigan (elf) 447. 455. 
 469 n. 
 
 Kotar (man in moon) 719 n. 
 
 kotz ! (for Gottes) 15. 
 
 Kralemoc (planet Jupiter) 130 n. 
 
 Krampus (goblin) 515. 
 
 kres (midsummer) 623. 
 
 Krimhilt 238. 
 
 Krishna 384. 
 
 Krodo 206 n. 248-9. 
 
 Kronos (Saturn) 219. 318. 833 n. 
 
 Kuga 1188. 
 
 kukavitsa (cuckoo) 682. 
 Kullervo 552. 
 kumir (idol) 105 n. 
 
 kupalnitsa, kupoles (John's wort) 624. 
 
1264 
 
 INDEX. 
 
 Kupalo (Midsummer fire) 624. 
 
 Kurt 913 n. 
 
 kuu (moon) 725-9. 
 
 Kuvera (god of wealth) 322. 
 
 Kvasir xxxix. 319. 902-5. 
 
 kveld-ri$a (witch) 1053-4-7. 
 
 Kveld-ulfr 1054 n. 
 
 lac (sacrifice) 39. 
 
 laces, tying the 1073. 1175. 
 
 Lachesis 414-5. 
 
 Lada 130 n. 
 
 Lady-, see frauen-, Freyju , Mary's. 
 
 ladybird, ladycow 303. 694. 
 
 LseraSr 818. 
 
 Laertes 365-6. 
 
 Laima 416«. 877. 
 
 lake-herd, see-hirt 480. 
 
 Lakshmi 303. 664 n. 1196. 
 
 Lamia 500 n. 514. 
 
 land-as (national god) 188. 217. 
 
 land-vsett (guardian spirit) 877. 
 
 Lang-barftr (OSinn) 953 ; 
 
 Lang-bein (giant) 533. 556. 
 
 lar (house-god) 500. 913. 
 
 larva (mask, spectre) 500 n. 913. 
 
 Lauf-ey 246. 483 n. 
 
 laughing 1101. 
 
 Lauma's girdle (rainbow) 733. 
 
 Laurin 448-9 n. 453. 465-6. 470. 
 
 lea, leigh 69 n. 
 
 lead, pouring melted 1118-9. 
 
 league-boots 871. 
 
 leber-mer (liver-sea) 363. 
 
 Leda 338. 343. 666. 
 
 Leiptr 600. 
 
 lekeis, leech 1150. 
 
 Lei 366. 783. 
 
 Lemminkainien 185 n. 
 
 Lent, Lenz 754. 
 
 Leto (summer) 754. 770-1. 
 
 Leucothea 496 n. 747-8. 
 
 Leviathan 182. 998. 
 
 Liber 212. 306. 
 
 Libes, priest of the Catti 91. 
 
 Liebinc, Modus 561. 902 n. 
 
 liezen (cast lots, divine) 1110. 
 
 life restored 184-5 n. 
 
 ligaturae 1173-5. 
 
 Lilith 575. 
 
 lind-wurm (dragon) 688. 
 lios-alfar (light elves) 444. 
 liuflingar (elves) 456. 471. 
 Liumending, Liumet (fame) 898. 
 lock, fastening the 1073. 1175. 
 LoS-fafnir 372. 
 Lotfr 162. 241-2. 
 log pelting 190. 783. 
 Logi 240-3. 631. 883. 1017. 
 Loka-daun (ignis fatuus) 242. 916. 
 Loki xl. xli. 162. 241-6. 308. 327. 338. 
 547. 883. 1011-7. 
 
 Loptr 246. 632. 882. 
 
 lot-casting, -drawing 1037. 1110. 
 
 love-apple, -cake, -drink 1102. 
 
 loving-cup 60 n. 
 
 lubbe, lubber 525-6-9. 
 
 lubi, lyf (drugs) 1151. 
 
 Lucifer 723 n. 985. 
 
 Lucina 1176. 
 
 lucus, loh, leah 69 n. 
 
 ludara, hiSr (ark) 559 n. 580. 983. 
 
 ludegheer (man in moon) 720. 
 
 ludki (elves) 452-5. 
 
 Luna 103 n. 119. 705. 
 
 luoti (changeling) 469 n. 
 
 Lupus, St 175 n. 
 
 Lurlen-berg 982. 
 
 rutin (homesprite) 508. 
 
 Lutter-born 591 n. 
 
 Lutz, Frau (St Lucy) 274 n. 
 
 lyncurius (lynx stone) 1219. 
 
 lyng-ormr, lyngvi (dragon) 689. 
 
 Macabre, danse 851. 
 
 rnachandel-boom (juniper) 652. 
 
 Macbaon 1148. 
 
 Madalger 387. 434. 1209. 
 'Maere (fame) 897. 
 - magan-wetar (whirlwind) 332. 632. 
 
 magic, magician 1031. 1106. 
 
 Magila (plague) 1185. 
 
 Maglore 412-3 n. 1203. 
 
 Magni 189. 321. 823. 
 
 Magonia 638-9. 
 
 magpie 675. 
 
 mahte, mahmina (mother) 22. 
 maiden-summer, prop. Mattchen-som- 
 
 mer (gossamer) 784. 
 mai-kafer (cockchafer) 693. 
 maira nocturna 1246. 
 majalis sacrivus 50. 
 majority, going to the 847. ■ 
 Malagis, Maugis xlvii. 
 malannus (boil ; plant) 1160. 1235. 
 mal-feu (hell-fire ?) 602. 
 malleus (devil) 999. 
 Mallina (sun) 703. 716. 
 mammelainen (dragoness) 691. 
 Mamurienda (death) 771. 
 man in tbe moon 716-720. 
 man, mannisko 344-5. 
 Mana-garmr (moon dog) 244. 705. 
 Mana-golt 531. 1209. 
 Manala (hades) 806 n. 855. 
 mana-se>s (world) 793-5. 
 mandragora 1202-4. 
 manducus (ogre) 514. 1082. 
 manes (ghost) 913. 
 man-ezze (ogre) 520 n. 
 Man-hart (moon wood) 708. 
 mani, men (necklace) 306-8. 
 Mani (moon) 705. 716. 
 Manin-seo (moon lake) 708. 
 
INDEX. 
 
 1265 
 
 man-leika (image) 104 n. 
 mann-aeta (man-eater, witch) 1081. 
 Mannus vii. xi. 344-5. 579. 
 manon (adjure) 1228. 
 mano-ratha 870-2. 
 Mansuetus, St 175 n. 
 mantel-fahre (witch) 1071. 
 Manus 345. 571-8. 
 
 mara, meara, maere (nightmare) 464. 
 
 1154. 1246. 
 Marena (death) 771. 841. 
 mar-gygr (watersprite) 488. 492. 
 mari-greoz, mer-griez (pearl) 1219. 
 Mari-rok (Orion's belt) 270. 303. 726. 
 mari-saivs (ocean) 601. 
 Marko 392-3. 436. 
 Markolfus (spectre) 944. 
 mar-mennill (watersprite) 434. 487. 
 Marpalie 1026 n. 1098. 
 Mars 84. 103-7. 111-9. 133. 196-9. 204-7. 
 
 260. 353. 650. 673. 939 n. 1006. 1046-7. 
 
 1193. 
 Marso 362. 
 Marspiter 196. 
 
 Martin, St., cattle's guardian 1241. 
 Martin's fowl (martin) 1131-2. 
 Martis fanum, Fa-mars 84. 198. 
 Mary xxxvii. 174. 182. 268 n. 270. 303-6. 
 
 416 n. 883. 1148. 1192-4. 
 Mary's chafer (ladybird) 694. 
 
 grass (maidenhair) 303. 
 
 image 76 n. 114 n. 313 n. 595. 
 
 shoe (lady's slipper) 1194. 
 
 snow 268 n. 
 
 ■ thread, yarn (gossamer) 471. 784. 
 
 Marzana (death) 771. 841. 
 masca (witch) 1082. 
 mater deum (Cybele) 254. 
 mathematici (magicians) 1031. 
 matres, matronae 417. 1246. 
 Matuta 496 n. 
 mau-fez (devil) 988. 
 May 759-762. 
 
 drink 778n. 
 
 fires 43. 612-4. 628. 
 
 grave, -king 775-7. 
 
 pole 614 n. 778. 
 
 riding 774-9. 
 
 measuring the sick 1163-5. 
 
 megin-giarSar (Thor's belt) 1094 n. 
 
 megir Heim'Sallar (created beings) 234. 
 
 mein-weke (common week) 298. 
 
 meisa (titmouse) 683. 897. 
 
 Melde, Frau (fame) 898. 
 
 mel-dropi, mele-deaw, mil-tou 641. 
 
 Meleager 415. 853-4. 
 
 mella (giantess) 526. 
 
 Mellonia 697. 
 
 Melusina 434. 
 
 Memerolt 526. 
 
 Memnon 742. 
 
 Mendel-berg 170 n. 820. 
 
 Menelaos 822. 
 
 Men-gldS 96 n. 212n. 307 n. 423-4. 1149. 
 Menja 531. 864. 
 Mennor 345. 
 
 Mercurius 103-7. 111. 120-2. 128. 132-3. 
 
 149. 150-1. 164. 353-4. 385 n. 976. 997. 
 
 1046-7. 
 mer-fei (sea fay) 434. 
 meridianus daemon 478 n. 1162. 
 meri-minni (mermaid) 433-5. 487. 
 Merlin 469. 507 n. 1207. 
 Mer-meut 686. 
 Merovings 391. 
 Mers-berg, -burg 198-9. 205. 
 Merseburg Lays 224. 1231. 
 mer-wip, mer-wunder 433. 488. 
 merza-folli (woodpecker) 673 n. 678.1131. 
 Mesitch 215. 
 
 metamorphosis, metempsychosis 951. 
 metod, meotod, miotuSr (creator) 22. 
 26-7. 
 
 metten (fate) 408 n. 
 meume-loch (nix's lake) 490. 
 mezzen (to sbape) 22-3. 105 n. 142. 
 Michael 836-8. 859. 876. 1029. 1235. 
 Mr3-gar$r (abode of man) 560. 794. 
 MiftgarSs-ormr (world-snake) 182. 244 n. 
 
 601. 794. 
 midjun-gards (world) 794. 
 Midsummer, Midwinter 757. 
 
 fires 43. 617-624. 
 
 milk-mother (snake) 687. 
 milk-stealer (witch) 1072. 
 Milky way 356-8. 
 millwheel water 592-3. 
 milzinas (giant) 526. 
 Mima-merSr (-tree) 76. 379. 670. 
 Mime 380. 
 Miming 379. 
 
 Mimir 94. 378-9. 700-2. 1148. 
 Mimis-brunnr (-fount) 379. 587. 796. 
 Mimminc, 376 n. 
 Minerva 1192. 
 Minne (love) 893. 
 minne-drinking 59-63. 
 minni (nymph) 433-5. 
 minnis-veig (loving-cup) 60. 
 Mioll 631. 641. 
 
 Miolnir 180. 238 n. 813. 870. 1221. 
 missere (half-year) 756. 
 Mist (a valkyr) 421. 883. 
 mistil-teinn, mistletoe 220. 1205. 
 Mith-othin 163 n. 
 Mithras 323. 
 mock-piety 35 n. 
 mock-sun 708. 
 
 modra-necht (Christmas night) 753. 
 mo'Sur-sett (lap of earth) 642. 
 moirai (fates) 414. 435. 
 molken-toversche (witch) 1072. 
 molniya (lightning) 1221. 
 moly 1192. 
 
1266 
 
 INDEX. 
 
 monks-hood 1193. 
 month 708. 
 
 mont-joie, munt-giow 170 n. 820. 
 moon 700-720. 
 moon's spots 716-720. 
 mora, mura (elf) 464 n. 
 morbleu! 15 n. 
 Morena (death) 771. 841. 
 morgan, morwen 748. 
 Morgana xlvi. 412 n. 641. 820 n. 
 Morgue 412. 
 Mormo 500 n. 
 moss-folk 483-4. 929. 
 mother earth 253-4. 642. 1238. 
 mother of gods 254-5. 
 mountain-wights 454-5. 
 mouse-maker 1090. 
 mud-spelli (fire) 808-9. 
 muemlein, aunty (cat) 1128. 
 mugwort 624. 1211-2. 
 mumhart (goblin) 506. 
 Mumling E. 490. 
 
 mummel (water-lily) 489. 506. 654. 915. 
 
 Mummel-see 490. 597. 
 
 Mundil-fori 703. 
 
 Muninn 147. 671. 
 
 munion (adjure) 1228. 
 
 Munn-harpa, -rifta 1052. 
 
 Munya 178 n. 883. 1221. 
 
 muome (aunt) 490. 
 
 Muotes her (furious host) 15 n. 931. 
 
 Musa 902. 910. 
 
 Muspell, Muspilli 11. 558. 601. 807-8. 
 myrk-rrSa (witch) 1054-7. 
 myrk-vrSr (-wood) 430. 
 
 nack-ros, -blad (water-dock) 489. 
 Nadala 246. 887. 
 nafn-festi (naming feast) 135 n. 
 Nagl-far (nail-ship) 814. 
 Nagl-fari 735. 
 
 naht, niht, n6tt (night) 736. 
 
 naht-fara, -frowa (witch) 1057-8. 
 
 Naht-olf 1054 ??. 
 
 nahwe (death) 841. 
 
 naiad (fountain-sprite) 435 n. 
 
 Nainn (a dwarf) 453. 841. 
 
 nair (elves) 445. 
 
 m\ 246. 1029. 
 
 Nanna 220. 232 n. 310. 490. 
 
 Napf-hans (goblin) 511. 
 
 nappel-fang (mating method) 1117 8. 
 
 Nari 246. 
 
 Narren-berg (fool's hill) 681 n. 
 Nascentia 858. 
 nature-worship 243 n. 
 Nauft (necessity) 410. 
 navel-stone, omphalos 806. 
 nebel-kappe (cloak of darkness) 462. 
 Neckar 11. 490. 
 nectar 317. 
 need-fire 603-612. 
 
 Nehjea, Nehalennia 257. 419 w. 489. 
 neiges, notre dame aux 268 n. 
 neighing of horses 658. 1113. 
 Nemesis 866. 890. 
 nennir (water sprite) 490. 
 Nentiger 232 n. 
 
 neorxena-wong (paradise) 405 v. 821. 
 Neptunus 110. 121-2. 148. 260. 489. 
 
 497. 
 Neri 408. 
 Nertereani 252 n. 
 
 Nerthus (Sansk. Nritus) xi. xx. 217. 
 
 251-256. 487. 596. 
 nesso (worm) 1162. 1235. 
 Niarftar-vottr (spongia marina) 218. 1191. 
 Nibelot 385 n. 
 Nibelunge 564. 979. 
 Nibelung's hoard 371-2. 979. 
 Nibling 979. 
 
 nichus, nicker, nicor (watersprite) 148. 
 488. 
 
 Nick, Old 488. 989. 1004. 
 nickelmann (watersprite) 488. 
 Nicolaus, Niclas (goblin) 505. 514-5. 
 ni$ (old moon) 710. 
 Nideck castle 538. 
 Ni$-h6ggr 796. 800. 
 Ni$i 454. 710. 
 
 ni'S-staung (spite-stake) 659. 660. 
 Nielsen 504-5. 
 
 Nifl-heimr 558. 564. 800-3-6. 
 Nifl-hel 313. 803. 
 night 736. 
 
 night-folk (elves) 470 ; (spectres) 921-3. 
 night-mare, naht-mar 464. 1058 n. 
 
 1246-7. 
 night-riding 1053-4. 
 nigromancy 1036 n. 1111 n. 
 nikuz, nix (watersprite) 148. 489. 
 nimbus 323. 
 nimidas (groves ?) 648. 
 nines 48. 421. 602. 641. 795. 1157. 
 
 1161-2. 1214. 
 NidrSr 216-9. 252-6. 347. 530. 
 Nissen 504-8. 511. 
 niujibs, niu-mani (new moon) 709. 
 nix, nixe (watersprite) 488. 
 nix-blume (waterdock) 488. 
 Noah's flood 576. 
 Noa-tun 217. 
 
 nobis- kratten, -krug (hell) 805-6. 1002. 
 nod-fyr, not-fiur (need fire) 603-4. 
 nonnor OSins (valkyrs) 418. 
 Norna-gest 409. 853-4. 
 norns (fates) 405-417. 
 north 34. 493. 802. 1001. 
 Norvi 735. 
 
 ' Nott (night) 656. 735-7. 
 novem capita 53. 
 nundinae (week) 123. 
 n^ (new moon) 710. 
 N>ji, N£r 454. 710. 
 
INDEX. 
 
 nymphae 415-6. 431-6. 480. 
 
 oaks, holy 72-7. 171-2. 651. 
 Ober-land 180. 
 
 Oberon, Auberon xlvi. 453. 872. 
 
 obor (giant) 526. 
 
 Oceanus 237. 
 
 October equus 1050 n. 
 
 O-dains-akr 823 n. 
 
 Odas-hemi (paradise) 821. 
 
 Oddiner 15 n. 
 
 Oddrun 1150. 1176. 
 
 odebero (stork) 672. 
 
 Oden (a giant) 543. 
 
 Oden-berg 953. 
 
 Oden-wald 159 n. 
 
 Odens-fors (-fall) 159. 
 
 Odens-kalla (-spring) 158. 
 
 OS-hrcerir 319. 902-4. 
 
 OSinn xl. 131. 318. 320. 347-9. 417-9. 
 
 489. 840. 858-9. 873-4. 902-4. 988. 
 
 1018-9. 1112-3. 1133/1226: 1232. 
 OSins-ey (-isle) 158. 
 
 flisor (-flints) 154ra. 
 
 hani (-hen, a waterfowl) 159. 
 
 salr (-hall) 158-9. 817. 1133. 
 
 sten 155 n. 
 
 ve (-temple) 158-9. 
 
 Odoacer 373. 
 
 odolian (valerian) 1208. 
 
 OSr 305. 905. 
 
 Oegir 237-240. 311-2. 529. 531. 636. 883. 
 Oegis-dyr (E. Eider) 239. 
 Oegis-hialmr (-helmet) 237-8. 870. 
 Oesc, Oescingas 350. 572. 
 Offa 388. 
 Ofnir 685. 
 
 0-f6ti (unfoot) 1043-4. 
 Ogautan 640. 
 Oggewedel (devil) 1003. 
 Ogier, Otger 936 n. 961. 
 ogre 486. 554-5. 
 Ogyges 578. 
 Okkupeernis 637. 
 Oku-J>6rr 166. 243 n. 
 Olaf 531. 548-9. 
 Olafs-kalla (-spring) 588 n. 
 olbrzym (giant) 526. 
 old, the 21-2. 529. 989. 
 01da271. 
 Oleg 949 n. 
 olgotze (idol) 15. 
 Ollerus 163 n. 228 n. 
 olp (elf) 443. 
 
 Olrun 380. 404. 424-5. 1226. 
 -olt in giants' names 502. 527. 
 Olympus 336. 
 Omacmica 500 n. 514. 
 omaya (millwheel water) 593. 
 Omi 144-5. 208. 237. 
 6minnis-61 (oblivion's ale) 1101. 
 On 46. 1153. 
 
 Onar, Anar 735. 
 ondur-dis (wise woman) 402. 
 Ons-angar (Oftin's ings) 156. 
 on-secgan (devote, vow) 37. 
 Onsike 159. 
 
 opfer (sacrifice) 35. 41. 
 Ops mater 254. 
 OrboSa 1149. 
 
 orcne, orken (woodsprite) 486 n. 
 Orcus 314. 463. 486. 
 ordeal 1108. 
 Orentel xxviii. 374. 
 Orgelmir 529. 532. 559. 563. 
 Orion xxxix. 726. 730. 948-9. 
 6r-l6g, ur-lac (destiny) 410. 857. 
 ormr i auga (basilisk glance) 238. 
 Ormuzd 984. 
 Orpheus 908. 
 
 Orvandils-ta (-toe) 375. 723. 
 Os-beorn, Os-pirin 25 n. 668. 
 oscillum (mask, head?) 78 n. 
 Osen-berg 420. 
 Oska-byr (fair wind) 144-9. 
 Oska-steinn (philosopher's stone) 1 
 1222. 
 
 Oski 138. 144. 419. 888. 
 
 Osk-meyjar (valkyrs) 144. 419. 
 
 Osk-opnir 144. 
 
 Osna-bruck 117 n. 
 
 Osning 117. 
 
 Ossa (rumour) 896. 
 
 Ostacia 1055. 
 
 Ostara, Eastre 290-1. 616. 780-1. 968. 
 oster-sahs, -spil, -stuopha 780-1. 
 otawa (bear, Ursa major) 725-9. 
 Othar 305. 
 
 Othin 113. 337. 939. 1031 n. 
 Oti-geba, Ead-gifu 890 n. 
 otter-kraut (fern) 1210-1. 
 ouwe, ea 140. 225. 600. 
 Ovelgunne (hell) 1001. 
 oven 629. 883. 
 Ovida 372. 
 owl 1135. 
 
 oxen 664, sacrificed 49. 
 
 Paeon, pasony 1148. 1193. 
 
 paiwa (sun) 725-9. 
 
 Pakuls (devil) 1014 n. 
 
 Pales, palilia 227. 625. 
 
 Pallas (Athena) 173. 
 
 Pallor 207-8. 436. 
 
 Palna-toki 381. 944. 
 
 Paltar (=Baldr) xix. 220. 738. 996. 
 
 Pandora 571-5. 
 
 Papa-luga 593 n. 
 
 par son l'aube (dawn) 745-6. 
 
 paradise 821. 
 
 parawari (priest) 88. 
 
 parbleu ! 15 n. 
 
 parcae (fates) 406. 858. 990. 1148. 
 Parjanyas 171 n. 
 
 VOL. III. 
 
 B B 
 
1268 
 
 INDEX. 
 
 paro (temple) 69. 
 
 Paron (dog's name) In. 
 
 parstuk, perstuk (dwarf) 448??. 450. 
 
 Parthenium 1192. 
 
 path-crossing, etc. 1119-1133. 
 
 path of birds (milky way) 357 n. 828. 
 
 path of clouds (sky) 701. 
 
 Pavor 207-8. 436. 
 
 peacock-tail (comet) 722. 
 
 pearl 1218. 
 
 Pedauque, la reine 281. 
 Pegasus 897 n. 
 
 pehrkones (ground ivy) 184. 1212. 
 
 peklo (pitch, hell) 805. 
 
 penas (house god) 500. 
 
 Peninus 169. 
 
 Perahta, Berhta 272-282. 
 
 Perendan 130. 
 
 Perhten-naht, -tac 281. 
 
 Perkunas xxii. xxxix. 171-5. 184. 
 
 Perleih at Augsburg 293-5. 
 
 perpetual fire 611. 
 
 persona 880. 
 
 Perun xx. xxx. In. 130 n. 171. 773. 1006. 
 
 perunika (iris) 183-4. 1191. 
 
 pesadilla (nightmare) 464. 
 
 petasus (Mercury's hat) 463. 869. 
 
 Peter xl. 151. 667. 1235. 
 
 Peterle, Peterken 1004. 
 
 Peter-mannchen 510 n. 
 
 Peter's dog 667. 
 
 Peter's staff (Orion's belt) 727. 
 
 peukalo (thumbling) 450 n. 
 
 pfal-graben (-dike) 229 n. 1023. 
 
 phallus-worship 213 n. 
 
 Pharaildis xx. 284-5. 357 n. 
 
 Philemon and Baucis 580. 
 
 Phoebus (Apollo) 121. 
 
 Phol xix. 224-8-9. 285 n. 614.632. 882-3. 
 
 992-6. 1023. 1231-2. 
 Pholes-ouwa (-ea) 225. 
 Pholes-piunt (-enclosure) 225-6. 
 Pholes-prunno (-spring) 226. 
 Pholidi 227. 
 
 Phol's day 614, Phol's month 788. 
 phylacteria 1173. 
 Picker (thunder) 176. 
 Picus (Jupiter) 249. 369. 673. 
 pifelahan (sacrifice) 38. 
 Pikullis (devil) 805. 1014??. 
 piladi, bild (image) 105 n. 
 pileati (priests) 91. 
 pilma-schnitt (crop-lifting) 475. 
 Pilnitis 308. 
 
 pilosus (woodsprite) 478-482. 
 
 pilwiz (spectre, witch) 472. 
 
 pina til sagna (compel to prophesy) 1043. 
 
 pipping a loaf 484-5. 
 
 Pitkainen 176. 
 
 plague 1181-9. 
 
 playing sickness away 331. 
 
 plechir (phylacteries) 1173. 
 
 Pleiades 728. 
 
 plica Polonica 464-5. 474. 1156. 
 plompe (waterdock, sea-lily) 654. 
 plough carried about 263-4. 
 plover, pluvier 674. 
 pluostrari (priest) 89. 
 Pluto 801. 993w. 
 Poghoda (weather) 637. 
 Pohjola 873. 
 polar star 723. 
 Polel 366. 783. 
 pol-graben (-dike) 1023. 
 Pollux 119. 366. 783. 
 polter-geist (noisy sprite) 505. 514. 
 poludnice (noon-spirit) 478 n. 1162. 
 Polyphemus 529. 554. 1028. ' 
 pompe, see plompe. 
 
 popel, pop-hans, pop-hart (bogie) 505-6??. 
 Poseidon (Neptune) 219. 321-6. 335.345. 
 
 592. 817. 
 possessed 1015. 
 Posterli 933. 
 potz ! (for Gottes) 15. 
 Powietrze (plague) 1186. 
 Pramzimas 580. 
 prayer 29-35. 
 Precht ( = Berhta) 277. 
 Prechtolterli 279. 932. 
 prein-scheuhe (goblin) 477. 
 Priapus 213 n. 
 priest li. 88, priestess 94. 
 Prithivi (earth) 303. 642. 
 Priye 218. 303. 
 
 Prometheus 245-6. 317. 1011. 1148. 
 proof against shot, steel 1099. 
 proper names given to elves 504. 917. 
 Proserpina 313 n. 314. 840 n. 
 proserpinaca (waybread) 1192-8. 
 prosopon (person) 880. 
 Protestantism, germ of xlix. 1. 
 Proteus 434??. 516. 
 przipolnica (noon-spirit) 478 n. 1162. 
 Puck, puck, puki 500. 512. 
 Pulletag 614. 
 Pulloineke 229 n. 285 n. 
 Puncher 382. 
 pura herba 643. 
 
 pusilin, pyssling (dwarf?) 449 n. 
 Puss in boots 503-9. 
 Putraka xxx hi. 
 pygmaei 450. 
 
 Pyrperuna (rain-maker) 594. 
 
 quail-bone (decoy-whistle) 997 n. 
 quec-prunno (-spring) 588 n. 
 querlich (dwarf) 455. 
 queste (garland) 58. 
 quiet folk (elves) 452-6. 
 qveld-rroa (witch) 1053-4-7. 
 
 rS (sprite) 496. 
 
 racketing sprites 505. 514. 
 
INDEX. 
 
 1269 
 
 Kadbod 230. 
 
 Eadigast xxx. liv. 130 to. 248-9. 663. 844. 
 radur (sky) 699. 
 ragin (deity) 26. 
 
 ragna-rokr (twilight of gods) 813. 
 Eahana (=Ean) 311. 496. 
 rahus (demon) 706. 
 rai (paradise) 821. 
 rain-bird 674. 
 rain-bow 731-4. 
 rain-making 593-5. 175. 
 rakshasa (giant) 527. 555. 
 rakud, reced (temple) 85. 
 Eama-priya (lotus) 303. 1196. 
 rams sacrificed 52. 
 Ean 311. 496. 
 Eata-toskr 796. 
 Eati 903. 
 
 EauS-grani (OSinn, Thorr ?) 147. 
 
 rauft-skeggjaftr (red-bearded) 177. 
 
 Eauhe Els, Eauch-els xxviii. 433. 588. 
 
 Eausch, Friar Eush 517 to. 994. 
 
 raven 147-8 to. 576. 671-2. 997. 1112. 1140. 
 
 Eedbeard 177. 550-1. 959. 961. 
 
 redbreast, redstart 183 to. 682. 
 
 red etin (giant) 528. 
 
 regano-giscapu (decreta fati) 26-7. 857. 
 
 regin (gods) 26. 
 
 peia (easily) 320. 
 
 Eer3ar-tyr (Thorr) 196. 
 
 Eeisarova 945. 
 
 relics li. 1177-9. 
 
 renn-pfad (spirit's track, beat) 508-9. 
 Eerir 367. 
 
 Eet-monat (March) 289. 
 Eeuker Uder 779 to. 
 
 reynir, ronn (service-tree) 1215. 1224-5. 
 
 Ehea's bath 254. 
 
 Eheda, rhedo 289. 885. 
 
 Ehine 600. 
 
 rib 561-2. 
 
 Eicen 291 to. 
 
 rich God 20. 
 
 riese, risi (giant) 525. 
 
 Eigr 234. 361. 
 
 Eiks-gata (-road) 361. 
 
 Einda, Eindr 251. 665-6. 
 
 road, bowing to the 31 to. 
 
 Eobigo 477. 
 
 Eobin goodfellow 504. 
 
 Eocken-stul 939. 
 
 Eockert 477 to. 
 
 Eoden-stein, Eoden-thaler 939. 
 rodor (sky), roflull (sun) 699. 
 roggen-mome (corn spectre) 477. 
 rognir (gods) 26. 
 rok (darkness) 813. 
 rokindusta 7 to. 
 Eoland 119. 394. 942. 
 Eomove 77. 
 
 roof, sitting on 1078 to. 1086. 1116. 1166. 
 rose-garden 653. 465. 
 
 rose-laughing 1101. 
 
 rowan-tree (rune?) 651. 1215. 1224-5. 
 
 Eoydach, Eoysel 154. 248 to. 
 
 Eiibe-zahl, Eube-zagil (woodsprite) 480 
 
 Eulla 1085. 
 
 Eumor 898. 
 
 rumpel-geist (noisy sprite) 505. 
 Eumpel-stilt 505 to. 548 to. 
 runes 149. 150. 
 
 Euprecht (goblin) 504. 514-5. 936-7. 
 rusalka (water-nymph) 492. 
 Eiitze 556. 
 
 ruwwe, de (the shaggy) 495 to. 
 
 sacrifice 35-63 ; idea of 41-2. 
 
 sacrificial vessels 55-6. 62-3. 
 
 SaSr (OSinn) 248. 
 
 Sge-fugel 165. 367. 
 
 Sae-hrimnir 185 w. 386. 
 
 Sselde (fortune) 863-9. 943. 1202 to. 
 
 Saelde's child, messenger, hat, horn 869. 
 
 Sae-lundr, Zealand 76. 
 
 Saemingr 368. 1061. 
 
 Saetere, Sasteres-byrig 247. 
 
 Saga 310. 902. 910. 
 
 Sago-nes (-cape) 910. 
 
 Sahs-not 161-4. 203-7. 216. 365. 885. 
 
 saint-eaters 35 to. 
 
 saint's glory, halo 323. 
 
 saints, worship of xxxvii. 341. 
 
 saivala, seola, sawl 826. 
 
 sal (temple) 85. 
 
 Salida (fortune) 865-9. 
 
 saljan, sellan (to present) 38. 
 
 salt 1046-9. 
 
 samo-diva, samo-vila (elfin) 436 to. 1150. 
 samolus (anemone) 1207. 
 Sampo 873. 
 
 Samr (dog's name) 7 to. 
 sapaude (wise woman) 410 to. 
 Sarakka xxxi. 
 saribant (serpent) 685. 
 Satan 985-7. 
 Satjar 248 to. 
 
 Saturnus 107. 121-3. 125-6-8. 246-9. 
 Satya-vrata 249. 579. 
 satyrus 480. 
 sauftr (wether) 52. 
 
 sau-zagel, sow-tail (devil) 285 to. 632. 996. 
 
 sauil (sun) 701. 
 
 sau>s (victima) 40. 52-6. 
 
 saver (chafer) 693 to. 
 
 Sax-neat 164-5. 203. 365-7, see Sahsnot. 
 'sblood! 15 to. 
 Scamander 600. 
 
 scate baren (eagle's shadow) 1133. 
 sceafta (devil) 989. 990. 
 Sceaf 165. 369. 370. 429. 
 sceld-byrig 700. 818-9, see skialdborg. 
 Sceldwa 165. 369. 370. 
 Schalks-berg (rogue's hill) 681. 
 schandle-bach (intermittent spring)591 to 
 
1270 
 
 INDEX. 
 
 Scharmae 542. 
 schelme (plague) 1181. 
 schembart (mask) 1045 m. 
 Schenzerlein (devil) 1007. 
 schepfe (shaper, fate) 407 n. 413. 
 Schilbunc, Schiltunc 370. 979. 
 Schlemihl 1024 n. 
 schmagostern (sousing) 590 n. 
 Schmutzli 515. 
 Schnellerts 939 n. 
 schrat (woodsprite) 915. 
 schrat-weg (-track, -beat) 479. 508-9. 
 schrawaz (woodsprite ?) 479 n. 
 schrudel, geschrudel (spectre) 916. 
 Scilfingas 188. 370. 
 scin-leih (apparition) 482. 915. 
 scocca, sceocca (demon) 1003. 
 scop (shaper, poet) 407-8 n. 900. 
 scrat, scraz (woodsprite) 478-9. 915. 
 seamless coat 792 n. 
 
 sedal-ganc, setel-gong (setting) 701. 
 
 739. 
 Sefa-fioU 363. 
 Segemon xxix. 371. 
 segil (sun) 701. 
 serSr (magic) 1036. 1042-4. 
 Seifrieds-burg 979 n. 
 selago 1207. 
 
 self done, self have 451 n. 1027. 
 self -trust 6. 
 
 selken-stert, sellen-tost (plica -Pol.) 
 
 464-5. 
 semi-deus 340. 
 Semper (goblin) 515. 
 Sess-rymnir 305. 
 seven-league boots 871. 
 seven-sleepers 952 n. 
 Sevo mons 363. 
 shadow lost 1024. 
 shamir (rock-blasting plant) 973 n. 
 shaved by a ghost 891. 
 Shelly-coat (goblin) 512. 
 shield-burg, -maid, see sceld-, skiald-. 
 ship carried about 258-265. 
 ship of fools ? 258. 638. 
 shooting star 722. 917 n. 
 shoulder-blade inspected 1113. 
 shrew-ash 1168. 
 Shrove-fire 627. 
 Sibilja 665. 
 
 SrS-grani, -skeggr (OS inn) 147. 953. 
 
 SrS-hottr (OSinn) 146. 
 
 Siegfried xlviii. 371. 552. 688. 955. 979. 
 
 sieve-turning 1108. 
 
 Sif liv. 244 n. 309. 322. 569. 
 
 Sifjar-haddr (maidenhair) 309. 
 
 Sige-berg 198. 
 
 Sige-fugel, -gar, -geat 165. 367. 
 Sige-her 393. 
 
 lint 393. 428. 431-4. 490. 
 
 minne 393. 433-4. 
 
 sige-wif (wise woman) 431. 
 
 Sig-f63r (OSinn) 134. 
 
 sigh-brog (fa'erie) 410 n. 
 
 sigh-gaoithe (whirlwind) 633. 
 
 sighe, ban-sighe (fay) 444 n. 614. 
 
 Sigi 367. 888. 
 
 Sig-mundr 371. 830-1. 
 
 signs (zeichen) 200. 847. 1105. 
 
 Sigovesus 614. 
 
 Sigr-diifa 423-5. 890. 
 
 Sigr-lami 368. 
 
 Sigr-linn, Sigrun 423-4. 
 
 Siguier 387. 372 n. 425 n. 672. 978-9. 
 
 Sig-tyr (OSinn) 134. 152. 196. 
 
 Sigyn 246. 
 
 sihle (titmouse) 683. 1134. 
 sihora (domine) 27. 134. 
 Silfrin-toppr 658. 
 silvanus 376-9. 480-2. 
 simulacrum 104-5. 
 Sind-gund 224. 308. 705. 1232. 
 Sindri 917. 
 Sin-fiotli 830-1. 
 sin-flut (Deluge) 576 n. 
 singing match 909. 910. 
 sinista (elder, priest) 88. 
 Sinnels 453. 
 Sintar-fizilo 371. 
 Sippia (= Sif) 309. 
 Sisuthros 577. 
 Sitivrat 130 n. 249. 
 Siva (= Sif?) 309. 
 Sivard Snarensvend 775. 
 sjo-ra (watersprite) 496. 
 Sjur 989. 
 
 SkaSi 331. 348. 368. 530. 675. 723. 
 
 skald (poet) 94. 900. 
 
 skapa (shape, destine) 407. 861. 
 
 skass, skessa (giantess, witch) 526. 1003. 
 
 1041. 
 Skelkingr 1043. 
 skiald-borg 423, see sceldbyrig. 
 skiald-mey (valkyr) 418. 424. 
 SkrS-blaSnir 216. 870-1. 
 skin, jump out of my 952 n. 
 Skln-faxi 328. 655-7. 738. 
 Skioldr 161. 368-9. 370. 
 Skirnir 309. 335. 341 n. 
 skog-snerte (woodsprite) 487. 
 skogs-ra (woodsprite) 496. 633. 
 skohsl (demon) 487. 1003. 
 Skoll 705. 244. 
 skorungr (valkyr) 418 n. 
 skratti (demon, giant) 479. 
 Skrymir 541. 
 
 Skuld (the norn) 405. 421-2. 1042-4. 
 skurd-goS (idol) 112-3. 
 skur-goS (homesprite) 113. 500. 
 Slag-fiSr 380. 424-5. 
 Slavs, gods of the 130 n. 
 sleep 331. 
 sleep-thorn 1204. 
 slegel (cudgel) 137 n. 
 
INDEX. 
 
 1271 
 
 Sleipnir 154. 655-6. 
 
 smela (hell) 805. 
 
 Smertis (death) 846. 
 
 Smertnitsa (plague) 1189. 
 
 Smrt, Smierc (death) 770-1. 841. 
 
 Smrto-nos (planet Mars) 130 n. 
 
 smyl (devil) 1005. 
 
 snackr (milk- stealer) 1091. 
 
 Snser, the old 393. 631. 
 
 snake 684-8. 978. 998. 
 
 snake-stone 1219. 1220. 
 
 snakes, queen of 686. 
 
 sneezing 1116-7. 
 
 snipe 184. 
 
 Snotra 889. 
 
 snow 268. 304. 
 
 snow-child 902 n. 
 
 sobotka (Midsummer fire) 623. 
 
 soe-drouen (sea-sprite) 491. 
 
 Soini 552. 
 
 Sokqva-bekkr 910. 
 
 Sol (Latin) 103 n. 119. 602. 705. 
 
 Sol (ON.) 308. 701-5. 
 
 Solomon 247 n. 973 n. 
 
 solstice 617. 720. 
 
 solstitial fires 43. 617-624. 
 
 Sompar 71 n. 515 n. 
 
 Son 902-4. 
 
 sonar-goltr (atonement boar) 51. 
 
 soothsayer 1034. 
 
 sorcerer 1032, sorceress 1038. 
 
 sortiarius, sortilegus 1037. 
 
 souche de noel (yule-log) 627. 
 
 souhait, dehait 951 n. 
 
 soul as flower 826-8; bird, butterfly 
 
 828-9 ; mouse, snake, weasel (chap. 
 
 34) ; will o' wisp 918 ; spectre 918-950. 
 sowthistle 1208. 
 spae-wife 400. 
 
 spa-kona (prophetess) 94. 409. 1034. 
 Spali 527. 
 
 spsL-maftr (prophet) 94. 1034. 
 Spange (bracelet) 886-7. 
 sparrowhawk 675. 
 Spehtes-hart 1192. 
 spirit, ghost 439. 461. 
 spitting 514. 1102-3. 
 Sporkel (February) 789. 
 sprain-spells 1231-4. 
 spring-wurzel (key to hidden treasure) 
 973. 
 
 spuk (spectre) 914. 
 squirrel 616. 796. 
 Sretia (fortune) 877. 
 Sri 664 n. 1196. 
 Sri-bhratri (horse) 664 n. 
 stabs (stuff, element) liii. 
 stag-beetle 183. 
 Stalo 554-5. 
 
 stan-weor$ung (stone-worship) 645. 
 StarkaSr 387-8. 393. 531. 858-9. 
 stars 700. 721-731. 
 
 Staufenberger 419. 429 n. 
 stein-alt (old as the hills) 533. 
 stelbom (evening star) 723. 
 Stempe 278. 1246. 
 Stempfel (Jack Ketch) 910. 1004. 
 Stepchen (devil) 1003-4. 
 Stephanus 1235. 
 steti-got (genius loci) 500. 
 stilles volk (elves) 452-6. 
 stollen-wurm (snake) 685. 
 stoma (element) liii. 
 stone, creation out of 572-3. 
 stone, turning into 548. 551-2. 
 Stonehenge 552. 
 stopke (devil) 1003. 
 stork 672. 
 
 storm-raising 1086-8. 
 Straggeli (spectre) 934. 1039 n. 
 Strakh (terror) 208. 
 straszydlo (homesprite) 508. 
 Strecke-fuss (death) 852. 
 Stribogh 631. 
 
 striga, strix (owl, witch) 1039 n. 1045. 
 
 strom-karl (watersprite) 488. 492-3. 907. 
 
 stuffala (Bootes) 725 n. 
 
 Suap, Suapo 354 n. 363. 
 
 Suardones 885. 
 
 submersion 981. 
 
 subterraneans (dwarfs) 454. 
 
 Suculae (Hyades) 730 n. 
 
 su^-nautar (sacrificers) 56. 1045. 
 
 Suevo mons 363. 
 
 Sumar 758. 
 
 sumer-late (same year's shoot) 975. 
 
 sun 701-8. 720-1. 
 
 sun-rise, sun-set 738-743. 
 
 sun's hatred 19. 
 
 sun's wheel 620. 701. 
 
 sune-wende, sun-giht (solstice) 617. 
 
 Sunia (justice?) 310. 889. 
 
 Sunna 224. 308. 705. 1232. 
 
 Sunnen-froh 741. 
 
 superstitio 1105. 
 
 superventa (omen) 1119. 
 
 Suptungr 522. 
 
 Suryas liv. 
 
 Surta-logi (burning of the world) 815. 
 Surtar-brand (coal-stone) 809. 1222. 
 Surtr 808-815. 824. 960. 1182. 
 susl (torment) 807. 
 su-stert (devil) 632. 996. 
 Suttungr 367. 522. 902. 
 sva-datta (self-made) 14. 
 SvaSil-fari 547. 
 Svafnir 363. 685. 
 Svan-hvita 425. 
 Svantewit 591. 662. 844. 
 Svart-alfa-heimr 445-6. 
 svart-alfar (black elves) 444-5. 
 Svart-hofSi 1042. 
 SvasuSr 758. 
 Svatopolk 961. 
 
1272 
 
 INDEX. 
 
 Svatovit xxx. liv. 130 n. 663 //. 
 Svava 363. 423-4. 
 Svend Falling 372 n. 420. 
 Svi'Sr, SviSur 133. 
 Svin-fylkja 133. 
 swallow 672. 
 swan 427-9. 
 swan-garb 391. 427. 
 swan-knight 370. 
 swan-maiden 281. 426-430. 
 swan-ring 428-9. _ 
 Swan-witchen xvi. 
 swanne-blomme (water-lily) 654. 
 swarth (wraith, double) 877. 
 Swefdseg, Svipdagr 165. 222. 744. 
 swine sacrificed 50. 
 swine-tail (devil) 285 n. 
 sword-dance 780-1. 
 Syn (truth) 310. 889. 
 Syr 305. 
 
 Syrinx 827. * 
 Syritha 305. 
 
 tacen (sign) 200. 847. 
 Tsetwa 165. 
 
 Taga-rod (dawn) 747-8. 889. 
 
 talamasca (mask, spectre) 915. 
 
 tall (deal, pine) 652. 
 
 tamanito (goblin's hat) 512. 
 
 Tamfana, Tanfana xi. 80. 257. 278. 
 
 1109 n. 
 Tamlane 936 n. 
 
 tams-vondr (taming wand) 976. 
 Tanaqvisl 218. 
 Tanfa 266 n. 
 Tanhauser 935. 
 
 Taranis, Tarnodurum xxix. 168. 
 
 tarn-kappe (cloak of darkness) 462. 870. 
 
 Tartarus 804 n. 
 
 taterman (goblin) 501-2. 
 
 Taunasis 384. 
 
 Tcherni-bogh 985 n. 
 
 Tchud 527. 
 
 Tell xxxiv. 380-2. 
 
 tempel-trete (hypocrite) 35 n. 
 
 temperie (medicine) 1151 n. 
 
 tempestarii (wind-raisers) 638. 1086. 
 
 temples xlix. 66. 
 
 tempus 790-1. 
 
 Termagant 150. 
 
 Ters (Priapus) 213 n. 
 
 Thanatos 810-1. 
 
 Tharapila 77. 669. 326. 
 
 thegathon (highest god) 74. 
 
 beihs (time) 790. 
 
 beihvo (thunder) 178. 
 
 theophania 281. 
 
 Theophilus vicedominus 1017. 
 
 Thetis 344. 496 n. 626. 1059 n. 
 
 Theuth 149. 
 
 Thiassi 531-2. 723-4. 
 
 thief's thumb 1073 ?u 
 
 ThioS-varta 1149. 
 Thiota 96. 813 n. 
 
 Msl (thill of Charles-wain) 151. 724. 
 Tbor biota (heathenism) 188. 
 Thor-dis, -biorg 97-8. 
 Thor-gerSr 98. 113-471. 637. 1043. 1088- 
 9. 
 
 Thor-hialm (monks-hood) 1193. 
 Thor-ketill 63. 
 Th6r-vi$r 188. 
 
 Thorr xl. In. 113-5. 160-2. 166. 318. 
 
 320-1. 530-1-6. 541-5. 554. 858-9. 
 
 1031 n. 1215. 
 Thors-bru (bridge), -mork (wood), -nes 
 
 (cape) 186. 
 Thor's pillars 119. 
 Thors-vinr (friend) 93. 
 ThrlSi (third) 162. 
 Thronax 680. 
 ThruSgelmir 559. 563. 
 bruts-fill (leprosy) 1160. 
 ThruSr, ThryS 421-3. 
 Thrymr 529. 531-3. 882. 
 thumbkin 448 n. 450-1. 
 Thunar, Thunor 161-6. 813. 
 thunder, see donner-. 
 thunder-bolt, -stone 168 n. 179. 1221. 
 Thundr 162 n. 
 
 Thunres-daeg, Thurs-daeg 126. 
 
 Thuro longus 394. 
 
 thurs (giant) 520. 
 
 byrel stan (thirl stone) 1166. 
 
 tibr (sacrifice) 40. 
 
 Tils 928. 
 
 time, timi, tempus 791. 
 
 Tina (Jupiter) 168 n. 195. 736. 
 
 tin-egin (needfire) 609. 
 
 tir (glory) 195. 
 
 Tise, Tisen-dach (-day) 298. 
 
 Tis-velde (-well) 198. 
 
 Tityos 321. 
 
 Tius, Tiw 193. 200. 
 
 tiuvel-winnic (possessed) 1016. 
 
 tivar (gods) 194. 
 
 Tivisco 195. 344. 
 
 tivor (god) 195. 
 
 Tiw, Tiwes-daeg 126. 193. 
 
 tjusa (conjure) 1037. 
 
 Toki, Toko 380-1. 
 
 Toledo 1037 n. 
 
 tomte, tomte-karl, tomt-ia (homesprite) 
 
 496. 500. 512. 
 Tonans 168. 
 torch-procession 629. 
 Torden-veir 189. 
 tor-don (thunder) 166. 
 tord-wifel (dung-beetle) 693. 
 trami, tremil (devil) 243. 
 trance 1083. 
 transformation 1094-6. 
 transmigration 655. 826. 
 Tras (tremor) 208. 
 
INDEX. 
 
 1273 
 
 trefue (yule-log) 627. 
 Trempe 278. 
 
 tremse-mutter (com bogie) 477. 
 
 trick, triegen 464. 
 
 Trip (the blasted tree) 958??. 
 
 Tris-megistos 150. 
 
 Trito-geneia 162 n. 
 
 Triuwe (rides) 892. 
 
 trold, troll (elf, witch) 526. 552. 1054-6. 
 
 troll (spectre) 526. 1004. 1036. 1041. 
 
 troll-tram (devil) 243. 
 
 trotsch (elf) 443. 
 
 trua & matt sinn (self -trust) 6. 
 
 truge-tievel (spectre) 464 n. 
 
 truhtin, dryhten (ruler) 22. 
 
 truone e lampe 182. 
 
 trute (witch, goblin) 423. 
 
 Truth 892. 
 
 Tuesday 123-6. 193-9. 
 Tuisco vii. xi. 195. 344. 
 Tumbo, the holy 528-9. 
 Tumme 543. 
 tungol (star) 700. 
 tunkel-sterne (evening star) 723. 
 Tuonela (hades) 855. 
 tuonen-koira (dragonfly) 1074 n. 
 Turisas 940. 
 Turris 176. 
 
 turse, tiirse (giant, devil) 521. 
 turtle-dove 1134. 
 Tutela 889. 
 
 Tut-osel (night owl, witch) 922. 1061. 
 
 Tveggi (second) 162. 
 
 twelves li. 26. 
 
 tylwyth t§g (fairies) 452. 
 
 Typhon 637. 
 
 Tyr, Tiw, Zio liv. 193. 
 
 -t*yr in gods' names 196. 339. 
 
 Tyr-hialm (monks-hood) 1193. 
 
 Tyrrheni 522. 
 
 Ty-vi$r (daphne mezer.) 188. 199. 1193. 
 
 udde-hat (cap of darkness) 458 n. 463. 
 ufar-skafts (firstfruit) 39. 
 Ugarthi-locus 244. 1020. 
 uht-scea'Sa (dragon) 688. 
 uhta (early dawn) 747. 
 Ukko xxxi. 62 n. 169 n. 176. 793 n. 
 Ukon-kivi (thunderbolt) 1221. 
 Ukon-koira (butterfly) 1073 n. 
 ulf, iilve, iilfen (elf ?) 442 n. 
 ulf-heSinn (wolf-belted) 1094. 
 Ullr228w. 
 Ulysses 365. 
 
 unbaptized 271. 288. 918. 920. 1070 n. 
 unborn 388. 
 Un-falo (devil) 992. 
 Un-fuoge (indecorum) 311 n. 
 un-gezibel 40 n, 
 
 un-hiuri, un-gehiure (uncanny) 914. 
 un-holda (demon) 266. 990-1. 1007. 
 unholdaere (sorcerer) 1048-9. 
 
 unke (frog, snake) 686 n. 
 unnar-steinn (holy stone) 645. 
 un-quethand (dumb nature) 647. 
 Un-saelde (misfortune) 878. 
 Uogo 237. 
 
 Uoke-sahs (-sword) 238. 
 Uoke-wedel (devil) 1003-4. 
 Uote, Frau 371. 889. 
 upp-regin (gods) 26. 
 Uranus 194. 249 n. 575. 700. 
 Urban 20. 453 n. 
 
 UrSar-brunnr (-fount) 407. 427. 587. 
 796. 
 
 UrSr, Wurd, Wyrd (the norn) 405. 
 ur-fol (full-grown boar) 996. 
 ur-lac, 6r-log (destiny) 410. 857. 
 Ursa major 151. 724. 
 UtgarSa-loki 243-4. 
 utter-bock 1096. 
 
 Vadi, Wada, Wate 376. 
 
 vsett, vasttr (wight, elf) 441. 
 
 vafr-logi (quivering flame) 423-4. 602. 
 
 Vaf-bruSnir 529. 
 
 vaggs, wang (paradise) 821. 
 
 Vagn-h6f3i 533. 
 
 vaihts (wight, whit) 440. 
 
 Vala 98. 403. 813 n. 1042. 
 
 Valadamarca, Waladericus (Falada ? ) 
 
 95 n. 403 w. 
 valant, valantinne (devil, she-devil) 991. 
 Vala-skialf 817 n. 
 valditoyes (fates) 416 n. 
 vale of tears 795. 
 valerian 1207-8. 
 val-faSir (OSinn) 133. 817. 
 Val-freyja 305. 420. 
 Val-holl 145. 802-3. 817. 840. 
 Vali the avenger 163. 321. 823. 
 Valis 371. 
 
 val-kyrja 145. 400. 417-426. 817. 840. 
 val-ravn (demon bird) 997. 1025 n. 
 Val-tamr 314 n. 
 Vana-dis (Freyja) 402. 
 Vaningi 218. 
 
 Vanir 218. 233 n. 443-4 n. 902. 
 vanishing 951. 
 Varunas 249 n. 
 VasaSr 758. 
 
 vatni ausa*(pagan baptism) 592. 
 vatte-lys (ignis fatuus) 917. 
 ve, vi (temple) 67-8. 159. 
 Ve 162-3. 
 Ve-biorg 424. 
 
 veftr-belgr (weather-bag) 640. 
 VeSr-folnir 796. 
 veftr-hattr (windy hat) 641, 
 Ve-freyja 300 n. 
 Veg-tamr (OSinn) 163 n. 314. 
 veiha (priest) 89. 
 
 Velands-urt (valerian) 1194. 1208. 
 Veleda xi. 95. 403. 
 
1274 
 
 INDEX. 
 
 Veneris capillus (maidenhair?) 1194. 
 Venus 114 n. 255 n. 260. 302 n. 306. 326. 
 
 344. 444 n. 455. 935. 953. 
 Venus-berg 935. 1056. 
 Veorr (Thorr) 187. 
 VerSandi (the norn) 405. 
 Ver-elde (Hilda, Holda) 285. 
 Vergiliae (Pleiades) 728. 
 Ver-goden-deel-struss (reaper's offering) 
 
 253. 
 
 Versiera (devil) 988 n. 
 
 verwazen, verwiinschen (curse, ban) 
 
 951. 1223. 
 veshtitsa (witch) 1077-8. 
 Vesna (spring) 773. 781. 
 Vesta 232 n. 611. 1236. 
 Vestri 461. 
 vet-mimir (sky) 700. 
 Vetr (winter) 758. 
 vetr-liSi (bear) 668. 
 vettar (wights, elves) 457 n. 
 vezha (ignis fatuus) 917. 1056 ??. 
 Victoria 435. 890. 
 victory, stone of 1220. 
 VrSar the avenger 823. 
 Vr3-blainn 808 n. 
 Vr8-fdrull 163 n. 
 VrS-olfr 1042. 
 
 VrSrir (OSinn) 637. 667. 882. 
 Vidugauja 376-9. 
 Viga-guS (Tyr, Zio) 198. 
 viko, week 126 n. 
 
 Vila (fairy sister) 436. 470 n. 1150. 
 
 Vilanders 207 n. 
 
 Vil-biorg 864. 
 
 vilcodlac (woodsprite) 480. 
 
 Vili 162-3. 
 
 Vilkinus 376. 
 
 Vil-mer5r 1042. 
 
 vince Luna ! (win Moon) 706. 
 
 Vind-alfr 461. 
 
 vind-flot (cloud) 639. 
 
 vind-hialmr (wind-hat) 641. 
 
 Vind-loni, Vind-svalr 758^-9. 
 
 •Vingnir 187. 
 
 Vin-golf (hall of goddesses) 820. 
 
 Vmg->6rr 187. 910. 
 
 Vinland 640. 
 
 Virgunt (Fiorgyn ?) 172. 
 
 vis-gassar (devil's boys) 1078? 
 
 Vishnu xxxix. 249. 325. 384. 579. 630. 
 
 vita (to bow) 29. 
 
 vitod (law) 39. 
 
 vola, volva (prophetess) 97-8. 403. 1042. 
 
 Volant, Volland (devil) 992. 
 
 Volker 908. 
 
 Volmar 509. 
 
 Volos 625 n. 1156. 
 
 Volot 1081 n. 
 
 Volsungs, the 371. 
 
 Volundr 377-8. 403. 424. 444. 
 
 Volu-spa 97-8. 
 
 Vor (faith) 310. 889. 
 vor-kiekers (foreseers) 1107. 
 vrag, vorog (devil) 996. 
 Vrene 306 n. 
 vrid-eld (needfire) 607. 
 Vron-elde (Hilda, Holda) 285. 357 n. 
 Vulcanus 103 n. 119. 602. 705 see He- 
 phaestus, 
 vultur and vulturnus 634. 
 Vut (false god, Wuot) 131. 
 
 Wac-hilt 376. 434. 496. 
 
 Wada, Wate 376. 1148. 
 
 wadel (lunar phases) 711-2. 
 
 wasnes Jrfsl (Charles-wain) 151. 
 
 Waetlinga-strset 356-7. 
 
 waidelot (priest, magician?) 1185 n. 
 
 Wainambinen xxxi. 902-7. 
 
 Waizganthos 1241. 
 
 waking, watching 584. 863-4. 
 
 waking a hedge- stick 1085. 
 
 waking one's luck 864. 
 
 Walburgis-kraut (fern) 1211. 
 
 nacht (Mayday eve) 1050. 
 
 wald-bauer, -gebure (giant) 533. 
 Waldemar's way 943. 
 waldes tore (elf) 483, (giant) 533. 
 waldin, walledein (witch) 403 n. 
 wallala (nightmare) 1247. 
 wal-rider, waal-riiter 418 n. 1152. 
 waltant, wealdend (mighty) 21. 
 wait-man (wild man) 483. 
 walt-minne (wood-wife) 434-5. 482-3. 
 Wandel-muot, Wankel-muot. (fickle - 
 
 ness) 895. 
 Wandu (water) 579. 
 Wans-borough, -dike, etc. 153. 
 Wara (faith) 310. 889. 
 warg (wolf) 996. 
 Warheit (truth) 892. 
 Warns 131 n. 
 
 Wartburg war of poets (a.d. 1207) 910. 
 wasch-weiberl (wood- wife) 485??. 
 wasser-liiss (watersprite) 488 n. 
 Wate, Wada 376. 1148. 
 water-bird 595. 785. 
 water-kelpie 491. 
 water-kind (-child) 495 n. 
 water-lily 654. 
 
 water-mom (-sprite) 489. 490. 
 
 Waude, Wauden 156 n. 157. 
 
 wax-figures 1091-3. 
 
 Wayland smith, see Wielant, Volundr. 
 
 waywarden 407. 
 
 wazzer-holde (nymph) 266-8. 
 
 weasel 1127-8. 
 
 Weather 548. 630. 
 
 weather-bird 184. 
 
 cock 670. 
 
 -witch 1088. 
 
 Weckolter, Frau (juniper) 652. 
 Wedekind 954. 
 
INDEX. 
 
 1275 
 
 wedel (lunar phases) 711-2. 
 Wednes-bury, -ham, etc. 158. 
 week 126 n. 
 
 week, days of the 122-130. 
 weg-breite (waybread) 1215. 
 Weg-dseg 165. 
 
 wege-warte (plantain) 828. 1215. 
 
 weichsel-zopf (plica Pol.) 464. 474. 
 
 weird-lady, -sisters 407. 412. 
 
 weise (orphanus, opal ?) 1217. 
 
 Wela, Welo (weal) 163. 862-3. 
 
 Welan-ao (-owa ?) 862-3. 
 
 Weletabi 1081 n. 
 
 Welf (whelp) 373. 
 
 Welisunc, Volsungr 371. 
 
 Welnas, Wels 854. 
 
 wel-recke 418 n. 1152. 
 
 Wendel (devil, etc.) 375 n. 
 
 wendil-meri (ocean) 601. 
 
 wer-alt, wer-old, world 792. 
 
 were-wolf 1093-7. 
 
 werpeya (fate) 416 n. 
 
 Werra 273 n. 288. 1012. 
 
 Wester-falcna 165. 367. 
 
 Wester-gibel 739. 
 
 Wester-wald 469. 
 
 wester-wat (child's caul) 874 n. 
 
 wetter-aas (cat) 304. 
 
 Weyas (wind) 579. 630. 
 
 wheel of fortune 866-9. 871. 
 
 while 790. 
 
 whirlpool 592. 
 
 whirlwind 229 n. 285 n. 632. 
 
 whit, wight 440 n. 
 
 white lady 279. 280. 962-8. 
 
 Whitsun fowl 674. 
 
 king 595, queen 787. 
 
 sleeper 785. 
 
 Wich, wig (war) liv. 203. 888. 
 wichtel-zopf (plica Pol.) 464. 474. 1156. 
 Widolt 556. 
 
 Widu-kind (wood-child ?) 432. 
 widu-minna (wood- wife) 434-5. 
 Wiegles-dor (R. Eider) 239. 
 Wielant 376-8. 428. 552. 1148. 
 wiesen-hiipfer (will o' wisp, ghost) 829. 
 916. 
 
 wig-weorfting (idolatry) 67. 
 wights 439. 
 
 wih, weoh, ve (temple) 67. 159. 
 
 wihseling (changeling) 468. 
 
 wiht, wight, whit 440. 
 
 wihtel, wihtelm 441. 459 n. 464. 474. 
 
 wild fire 179. 603-5. 
 
 wild host, hunt xv. 918-950. 
 
 wild man 486. 929. 
 
 wildiu wip 431. 483. 929. 1148. 
 
 Will o' the wisp 916-8. 
 
 William of Cloudesle 382. 
 
 wil-salda, huil-salida (fortune) 857. 863. 
 
 wil-weorSunge (well-worship) 584. 
 
 Wind-and-weather 548. 630. 1024. 
 
 Wind-helm 641. 
 
 Windis-prut, wind's bride (whirlw.) 
 632. 
 
 winds, four dwarfs 461. 
 wind-selliri g 640. 
 wing- coat 329. 
 Wintar, Wintarolf 759. 
 Wippeo 300 n. 
 Wipune xxxi. 
 Wish, see Wunsch. 
 wish-wife 419; 429. 
 wish-wind 149. 
 wishing-gear 870. 
 
 hat 463. 869. 870. 
 
 mill, -cloth 871. 
 
 rod 419. 870-1. 974-7. 
 
 Wislau 785. 
 witch, wicce 1033. 
 witches 1038-1104. 
 witches' dance 1056. 
 witches' offspring 1073. 
 
 Wittich, Witugouwo 376. 482. 
 
 wizago, witega (prophet) 94. 1034. 
 
 wizards 1032. 
 
 wiz6d, vitdd 39. 
 
 Wod 132. 156 n. 924-8. 
 
 Wodan xv. 56. 131. 224. 301. 924-8. 
 1231-2. 
 
 W6danes-dag 125. 
 
 Wode 155-6. 937. 
 
 Wodel-beer 156. 
 
 W6del-geat 367. 372. 
 
 Woden 110. 121-8. 131, see Wuotan. 
 
 Woden-diivel 155. 
 
 Wodenes-weg 151-2-9. 
 
 Wodens-torp 154. 
 
 Wodesterne (a plant) 159. 
 
 Wodnes-beorg, -feld 152-3. 
 
 Woeden-spanne, Woens-let 154. 160. 
 
 Woens-drecht, Woen-sel 153-4-8. 
 
 Wohhanda 176 n. 598. 
 
 woit! 928 n. 
 
 Wolchan-drut 423. 1088. 
 Wold 156. 
 Woldar 699. 
 
 wolf 147-8 n. 244-5. 668. 705-6. 814. 996. 
 
 1140 ; she- wolf 807. 
 Wolf-bizo, Wolf-gang 1140 n. 1241. 
 Wolf-dietrich xxii. xxviii. 393. 
 Wolf-hetan 1094-5. 
 wolf-riding 1054. 
 wolfs-bane 1193. 
 Wol-gemut 1063. 
 Wolmar's street 943. 
 Wolterken, Wouterken 504. 510. 
 Woma 144-5. 208. 237. 745. 
 woman reverenced 397. 
 wonder-flower 871. 971. 
 Wons-beke, Won-stock 154. 
 wood-hound 1241. 
 wood-mower (death) 852. 
 wood-pecker 673. 683 n. 973. 
 
 C C 
 
1276 
 
 INDEX. 
 
 wood-wife (wald-frau) 430-5. 
 
 wood-wives, little (holz-weibel) 483. 929. 
 
 world 790. 850. 
 
 world, burning of the 815. 
 
 world-tree 796-800. 
 
 Woudan 13?. 
 
 wraith 877 n. 
 
 Wris-berg, wrisilic 525. 534. 
 wudu-£elfen (dryad) 480. 653 n. 
 wiieterich (tyrant) 132. 
 "Wuetunges her (host) 132. 
 wunder-burg (enchanted castle) 981. 
 wunderer (wonder-worker) 943. 1031 n. 
 wunni-garto (paradise) 821. 
 Wunsch (wish) xii. xviii. xxxi. xlvm. 
 In. 138-144. 419. 869-873. 888. 977. 
 
 wunsch-wint (fair wind) 149. 
 
 Wuotan xvii. 62. 124. 131, 160. 636-7. 
 882. 918-9. 931. 960-1. 1047 n> 
 
 Wuotans-berg 152. 1024. 
 
 Wuotans-wagan (Charles-wam) 151. 
 
 Wuotil-goz 367 n. 
 
 Wuotunc 132. 1006. 
 
 Wurd, Wurt, Wyrd (fate) 26. 405-6??. 
 415. 
 
 wurdh-giscapu (fate's decrees) 408??. 
 Wusc-frea 144. 165. 211. 367. 
 
 Yama-priya (ficus indica) 303. 
 
 Tgg-drasili (world-tree) li. 76. 796-800. 
 Tggr (0«inn) 144. 208. 888. 
 ylfa-gescot (elves' shot) 460. 1244. 
 Ymir 532. 559. 561. 
 
 Yngvi 346. 
 
 youth, fountain of 433. 588. 
 yule 702. 
 
 yule-boar 51. 215. 1240. 
 yule-fire, -log 627-8. 
 Yumala xxxi. 176 n. . 
 Yutri-bogh 749. 
 
 Zalmoxis 145. 
 
 zart-garto (paradise) 821. 
 
 zauber, tover, teafor (magic) 1032-3 
 
 zeit, tid (time) 791. 
 
 Zemenyle 253 n. 
 
 zepar, tifer (sacrifice) 40. 
 
 Zephyr 461 n. 631. 
 
 Zeus (Jupiter) 22. 136. 168-9. 173-6. 
 
 193-4. 316-8. 321. 335. 636. 680. 859. 
 
 901. 1133. 
 ziefer (sacrifice) 40. 693 n. 
 Zies-berg 198. 201. 
 Zies-tac (Tuesday) 123-4. 
 Ziewonia 773. 
 
 Zige-linta (daphne mezereum) 1193. 
 Zio, Tins, Tiw xix. 123-4. 193. 882-3. 
 
 1047 n. 1193. 
 Zio-wari (-worshippers) 199. 201. 
 Zisa, Ziza 265. 291-8. 
 Zisen-berc 296-8. 
 zit-vogel (time-bird) 678. 
 ziu (turbines) 203. 285??. 632. 
 zounds ! 15 n. 
 zunder (snake) 685. 
 Zuti-bure, Swiety-bor 76. 
 Zyvie (god of life), zywiec (cuckoo) 679. 
 
 Butler & Tanner, The Selwood Printing Works, Frome, and London. 
 
October 1890. 
 
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