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TEUTONIC    MYTHOLOGY. 


JACOB    GRIMM. 


TEUTONIC   MYTHOLOGY 


BY 


JACOB    GRIMM. 


TRANSLATED    FROM    THE    FOURTH    EDITION 


WITH 

NOTES    AND     APPENDIX 


JAMES    STEVEN    STALLYBEASS. 


VOL.    IV. 


T 


LONDON:    GEORGE  BELL   &   SONS,  YORK    STREET, 

OOVENT   GARDEN, 

1888. 


llutler  x  Tinnier. 

The  Sdtcood  I'rinthui  Works 

frame,  and  London. 


PREFACE. 


THIS  Volume,,  answering  to  Vol.  III.  of  the  last  German  edition, 
consists  of  two  parts,  a  SUPPLEMENT  and  an  APPENDIX. 

The  SUPPLEMENT  is  the  characteristic — as  it  is  the  only  strictly 
new— part  of  this  Fourth  Edition  of  Grimm's  Mythology.  After 
his  Second  Edition  of  1844,  which  was  a  great  advance  upon  the 
First,  the  Author  never  found  time  to  utilize  any  of  the  new 
matter  he  collected  by  working  it  into  the  Text;  his  Third 
Edition  of  1854  was  a  mere  reprint  of  the  Second;  so  that  the 
stores  he  kept  on  accumulating  till  his  death,  and  the  new  views 
often  founded  on  them  and  on  the  researches  of  younger  in 
vestigators— Kuhn,  Miillenhoff,  Panzer,  Mannhardt,  etc.— all  lay 
buried  in  the  MS.  Notes  that  covered  the  wide  margin  of  his 
private  copy,  as  well  as  in  many  loose  sheets.  On  the  death 
of  Grimm,  his  Heirs  entrusted  the  task  of  bringing  out  a  Fourth 
Edition  to  Prof.  ELARD  HUGO  MEYER,  of  Berlin,  leaving  him  at 
liberty  to  incorporate  the  posthumous  material  in  the  Text  or 
not,  as  he  chose.  The  Professor,  fearing  that  if  once  he  began 
incorporating  he  might  do  too  much,  and  instead  of  pure 
Grimm,  might  make  a  compound  Grimm-and-Meyer  concern  of 
it,  wisely  contented  himself  with  the  humbler  duty  of  keeping  it 
in  the  form  of  Supplementary  Notes,  verifying  authorities  where 
he  could,  and  supplying  Keferences  to  the  parts  of  the  Text 
which  it  illustrates. 

As  the  Supplement  hardly  amounted  to  a  volume,  the  Pro 
fessor  hit  upon  the  happy  thought  of  reprinting  with  it  an 
APPENDIX  which  Grimm  had  published  to  his  First  Edition, 
but  had  never  republished,  probably  thinking  it  had  done  its 


IV  PREFACE. 

work,  and  perhaps  half  ashamed  of  its  humble  character.  Yet 
it  is  one  of  the  most  valuable  parts  of  the  work,  and  much 
the  most  amusing.  It  falls  into  three  unequal  portions :  I. 
Anglo-Saxon  GENEALOGIES.  II.  SUPERSTITIONS.  III.  SPELLS. 
Of  the  short  treatise  (30  pp.)  on  the  eight  royal  lines  of  our 
Octarchy,  their  common  descent  from  Woden,  and  their  points  of 
connexion  with  Continental  tradition,  I  will  say  nothing.  The 
bulk  of  the  Appendix  (112  pp.)  is  taken  up  with  the  SUPER 
STITIONS.  After  a  number  of  extracts  from  Medieval  authors, 
extending  from  A.D.  600  to  1450,  we  have  a  vast  array  of  Modern 
Superstitions  (the  German  part  alone  has  1142  articles),  mostly 
taken  down  from  the  lips  of  the  common  people  all  over  Europe, 
in  the  simple  language  of  the  class,  the  "  rude  Doric  "  which  our 
polite  grandfathers  used  to  apologize  for  printing,  but  which  in 
these  days  of  Folklore  is,  I  am  told,  the  very  thing  that  goes 
down.  The  Author's  view  of  Superstition,  that  it  is  a  survival, 
the  debased  wrecks  and  remnants  of  a  once  dominant  Religion, 
of  course  inclines  him  to  trace  these  superstitions,  as  far  as 
possible,  to  the  Old  Faith  of  the  Teutonic  nations,  of  which  we 
have  still  such  a  splendid  specimen  in  the  Icelandic  Edda. — The 
Appendix  winds  up  with  57  old  SPELLS  in  various  languages. 

THE  TRANSLATOR. 


CONTENTS. 


VOL.   IV. 

PAGE 

SUPPLEMENT  [Collected  from  the  Author's  post 
humous  Notes,  by  Prof.  E.  H.  Meyer  of 
Berlin]  : 

To  the  Text  .     1277 

To  the  Author's  Preface  in  Vol.  III.  1699 

APPENDIX  by  the  Author: 

Anglo-Saxon  Genealogies    .  .                             .      1709 

Superstitions       ....  .     1737 

Spells  .     1849 

INDEX  1871 


CHAPTER  I. 
INTRODUCTION. 

p.  I,  note]  Paul.  Diac.  still  uses  heathen  in  the  sense  of  rustici 
(Pertz,  Archlv  7,  331).  demo  heidanin  cornmane,  Diut.  1,  504b. 
The  abbrev.  form  heid  occurs  even  before  Luther  :  heide  rhy. 
leide,  G.  Abent.  2,  67.  dieser  zeginer  oder  heit,  Keller,  Fast- 
nachts-sp.  p.  823  (like  our  christ  for  MHG.  kristen,  OHG. 
christani) ;  yet  the  true  genitive  is  retained  in  Chr.  Weise's  Erz- 

narre  190:  des  jungen  heidens  los  werden. Favorite  epithets 

of  the  heathen  are  "  wild,  fierce,  grim "  :  wild  heathen,  wild 
men  of  the  wild  heath,  Anegenge  23,  61.  conf.  Rabenschl.  1080. 
Neifen  14,  6.  MsH.  1,  152a.  die  wuotendigen  heiden,  Kaiser- 
chr.  951.  More  freq.  die  ubelen  heiden,  Diemer  158,  18.  162,2. 
Morolt  376  seq.  die  losen  h.,  Diemer  170,  24.  179,  17.  der 
iibele  h.,  Pantal.  1034.  der  vil  arge  h.  1847.  den  h.  gramen, 
Servat.  148  (per  contra,  hypocrita  is  transl.  dunni  cristdni,  Diut. 
1,  239b).  Also  "dogs/'  as  in  Judith  134,  39  :  ]?one  haeftenan 
hund.  Olaf  Tryggv.  saga,  cap.  68  :  hund-liQidmu.  Svenske 
vis  :  hednings-/«m<i.  Mor.  418  :  den  heidenschen  hunt.  In 

Willeh.  58,  16  the  Sarrazin  ride  on  dogs  and  hogs. Gradually 

milder  terms  are  used:  dat  domme  heidine,  Maerl.  3,  128.  des 
geloulen  geste  (strangers  to  faith),  Tiirl.  Wh.  15a.  heidinen  die 
sunder  ewe  (without  law)  lebeten,  Roth.  475.  People  do  not  like 
to  be  taken  for  heathens  :  so  bin  ich  niht  ein  heidei^  MsH.  1,  42a. 
als  ich  waere  ein  heiden  45b.  Yet  there  is  pity  for  them  :  swie 
sie  waren  heiden,  och  was  zerbarmen  umbe  sie,  Nib.  Lament  437; 
and  Wolfram,  like  Walther,  speaks  of  them  quite  humanely,  Willeh. 
450,  15  :  "  Die  nie  toufes  kiinde  Enpfiengen,  ist  das  sunde,  Daz 
man  die  sluoc  alsarn  ein  vihe  (a  sin  to  slay  the  unbaptized)  ? 
Grozer  sunde  ich  drumbe  gihe :  Es  ist  gar  Gutes  hant-getdt, 
Zwao  und  sibenzec  spraclie  die  er  hat/'  they  are  God's  handi 
work,  72  languages  wherein  He  speaks. 

pp.  2-4.]  Heathens  in  Italy  and  at  Rome  as  late  as  Theoderic, 
Edict.  Theod.  108.  Salvianus  de  gubern.  Dei,  about  450,  con- 

VOL.  TV.  1277  B 


1278  INTRODUCTION. 

trasts  the  vices  of  Christian  Romans  and  Provincials  with  the 
virtues  of  heathen  Saxons,  Franks,  Gepidse  and  Huns,  and  of 
heretical  Goths  and  Vandals ;  towards  the  end  of  bk.  7,  he  says  : 
'  Gothorum  gens  perfida,  sed  pudica  est,  Alamannorum  impudica, 
sed  minus  perfida.  Franci  mendaces,  sed  hospitales,  Saxones 
crudelitate  efferi,  sed  castitate  mirandi ; '  and  further  on  :  '  Vandali 
castos  etiam  Romanes  esse  fecerunt;'  conf.  Papencordt  271-2. 
The  Bavarian  Ratolf  is  converted  in  788  :  coepi  Deum  colere, 
MB.  28b,  7.  In  the  times  of  Boniface  and  Sturmi  we  read  :  Populi 
gentis  illius  (in  Noricum),  licet  essent  christiani,  ab  antiquis 
tamen  paganorum  contagiis  et  perversis  dogmatibus  infecti,  Pertz 
2,  366.  Alamanns,  who  appear  in  Italy  552-3,  are  still  heathens 
in  contrast  to  the  Christian  Franks,  Agathias  2,1.  1,7.  Eginhard 
cap.  7  (Pertz  2,  446)  :  Saxones  cultui  daemonum  dediti ;  cultum 
daem.  dimittere ;  abjecto  daem.  cuHu,  et  relictis  patriis  caeri- 
moniis.  The  author  of  Vita  Mathildis  (Pertz  12,  575)  says  of  the 
Saxons  and  of  Widukind's  family  :  Stirps  qui  quondam  daem. 
captus  errore,  praedicatorum  pro  inopia  idola  adorans,  christianos 
constanter  persequebatur. 

The  Nialssaga  cap.101 — 6  relates  the  introduction  of  Christianity 
into  Iceland  in  995 — 1000.  Yet  at  Nerike  by  Orebro,  as  late  as 
the  1  7th  cent.,  they  sacrificed  to  Thor  on  certain  rocks  for  tooth 
ache,  Dybeck  runa  1848  p.  26  ;  and  to  this  day  old  women 
sacrifice  to  rivers,  and  throw  the  branch  on  the  stone  2,  3,  15.  vit 
erum  heiffin  is  said  in  Olaf  the  Saint's  time  in  Gautland,  Fornm. 
sog.  4,  187  and  12,  84.  In  the  Norwegian  districts  of  Serna 
and  Idre,  bordering  on  Dalarne,  there  were  heathens  in  1644, 
Samling  (Christiania  1839)  6,  470-1.  ]?a  kunni  enge  maiSr 
Paternoster  LStraumi,  Werlauff.  grenzbest.  20.  37.  In  Sweden 
we  hear  of  0 den's  followers  in  1578,  1580  and  1601,  Geyer  Svea- 
rikes  hafder  2,  329 ;  in  a  folk-song  a  woman  dreads  the  heathen 
that  haunt  the  neighbouring  wood  :  '  locka  till  Thor  i  'jjall/ 
Arvidsson  3,  504.  Thursday  was  holy  in  Sweden  till  100  or 
150  years  ago  (p.  191).  Relapses  into  heathenism  were  frequent 
there,  Hervarars.  cap.  20  (Fornald.  sog.  1,  512).  The  secret 
practice  of  it  was  called  launblot,  Fornm.  sog.  2,  243. 

The  Slavs  in  Pomerania  heathens  till  begin,  of  12th  century. 
A  heathen  festival  near  Pyritz,  and  that  of  Gerovit  at  Havel - 
berg,  Barthold's  Gesch.  v.  Pomm.  2,  34.  76.  Giesebrecht's  Wend. 


INTEODUCTION.  1279 

gesch.  2,  265.  309.  Heathen  Rans,  Earth.  2,  100-1.  Pribizlaus 
of  Mecklenburg  baptized  in  1164,  Svantevit's  temple  destroyed 

1168,  Lisch's  Meckl.  jahrb.  11,  10.  97. The  Slavs  betw.  Elbe 

and  Oder  were  Christians  for  70  years,  then  relapsed  ab.  1013, 
Helmold  1,  16;  adhuc  enini  (1147)  Slavi  immolabant  daemoniis 
et  non  Deo  68.  The  Prussians  still  heathen  after  conversion  of 

Russians  1,  1. Some  Christians  in  Hungary  in  latter  half  of 

10th  century,  Diimmler's  Pilgrim  von  Passau  36  seq.  Some 
heathens  in  Esthonia  at  the  present  day,  Yerhandl.  2,  36.  The 
Lapps  were  still  heathen  in  1750,  Castren's  Reise  p.  69. 

Mixed  marriages  were  not  entirely  forbidden,  as  Chlodowig's 
example  shows.  Such  too  was  KriemhuVs  union  with  the  heathen 
Etzel,  but  she  takes  care  to  have  her  son  Ortliep  baptized,  Nibel. 
1328. 

p.  5.]  Between  heathen  baptism  (the  vatni  ausa,  the  dicare 
in  nomine  deorum,  Greg.  Tur.  2,  29)  and  Christian  baptism, 
stands  the  prim-signaz,  Egilss.  p.  265,  a  mere  signing  with  the 
cross.  Thus,  Gestr  is  '  primsigndr,  eigi  skirSr/  Fornald.  sog.  1, 
314.  The  pains  of  hell  were  made  to  hang  on  being  unbaptized 

(p.  918). Whoever  forsook  paganica  vetustas  (Pertz  2,  342), 

had  to  renounce  the  gods  :  den  gotenentfarn  =  get  baptized,  Tiirl. 
Wh.  130a.  To  abjure  one's  faith  was  abrenuntiare,  abjurare, 
renegare,  reneare,  Ducange ;  Fr.  renier,  O.Fr.  renoier,  MHG.  sich 
vernoijieren,  Nib.  1207,  1.  Lament  494.  vernoierten  sich  von  den 
Kristen,  Livl.  reimchr.  5719.  M.  Neth.  vernogerde,  Karel.  2,  75. 
vernoyert,  Pajin  2,  519.  831.  vernoyert  rh.  verghiert,  Maerl.  3, 
140.  OHG.  antrunneo,  ant-trunneo  aba-trunneo  —  sipost&ta,,  rene- 
gatus,  Graff  5,533.  li  cuivers  renoie,  Ducange;  tornadie,  tomadis 
=  retrayant.  Other  phrases  :  den  touf  hin  leg  en,  Livl.  r.  6129. 
Idzen  varn  krist  6385.  What  is  meant  by  :  '  eosque  (Hessians  at 
Amenaburg)  a  sacrilega  idolorum  censura,  qua  sub  quodam 
christianitatis  nomine  male  abusi  sunt,  evocavit'  in  the  Vita 
Bonifacii,  Pertz  2,  342  ?  probably  a  Christian  heresy,  as  p.  344 
says  of  Thuringians  :  '  sub  nomine  religionis  falsi  fratres  maxi- 
mam  hereticae  pravitatis  introduxerunt  sectam/  conf.  Rettberg 

2,  308. The  Abrenuntiations  declared  the  ancient  gods  by 

name  to  be  devils  and  unholds.  All  heathen  merrymaking,  espec. 
music  and  dancing,  was  considered  diabolic,  pp.  259.  618-9.  770, 
Feasts,  games  and  customs  connected  with  the  old  worship  were 


1280  INTRODUCTION. 

now  diaboli  pompa,  gelp  inti  zierida.  Grieshaber's  Serm.  p.  48  : 
da  man  singet  und  springet  in  des  tievels  dienste  ;  coiif.  Aucassin 
in  Meon's  Fabl.  1,  385.  Fauriel  3,  190. 

p.  5.]  The  mental  protest  against  Christianity  shows  itself  in 
the  continuance  of  the  rough  heroic  conception  of  Paradise  (p. 
819).  The  Christian  paradise  was  often  rejected,  as  by  Kadbod 
the  Frisian,  who  withdrew  his  foot  from  the  sacred  font,  because 
he  did  not  care  to  give  up  the  fellowship  of  his  forefathers  in  hell 
and  sit  with  a  little  flock  in  heaven,  Vita  Bonif.  (Pertz  2,  221). 
Melis  Stoke,  rymkron.  1,  24.  Comp.  the  contrary  behaviour 
of  Gudbrand  (Maurer  bekehrung  1,  537)  and  of  Sighvatr  at  the 
baptism  of  Magnus,  St.  OlaPs  saga  c.  119.  Waldemar  likes 
hunting  better  than  heaven,  Thiele  1,  48.  nit  ze  himelriche  sin 
woldich  viir  dise  reise,  Eoseng.  110.  mir  waere  ie  liep  bi  ir  ze 
sin  dan  bi  Got  in  paradis,  MS.  1,  178a.  moht  aber  mir  ir  huldo 
(her  favour)  werden,  ich  belibe  (I  would  stay)  uf  der  erden  alhie, 
Got  liez  ich  dort  die  werden  (worthies),  MS.  2,  16b.  daz  himel 
riche  liez  ich  sin,  und  waere  bi  in  iemer  wol  also,  Dietr.  drachenk. 
1 31b.  waz  sol  ein  bezzer  paradis,  ob  er  mac  vro  beliben  von  wol 
gelopten  wiben  ?  MsH.  1,  82b.  si  waere  getreten  durch  Floren 
in  die  helle,  Fl.  5784.  si  me  vauroit  miex  un  ris  de  vous  qu'estre 
en  paradis,  Thib.  de  N.  69.  kestre  ne  voudroie  en  paradis,  se 
ele  nestoit  mie  75;  conf.  113.  The  hered.  sewer  of  Schlotheim  : 
•  had  you  one  foot  in  heaven  and  one  on  the  Wartburg,  you'd 
rather  withdraw  the  first  than  the  last/  Rommel's  Gesch.  von 
Hessen  2,  17.  fall  from  heaven  to  earth,  Schwein.  1,  95.  come 

back  from  paradise,  Chans,  histor.  1,  43. Eyvindr,  like  Christian 

martyrs,  endures  the  utmost  pains  inflicted  by  Olaf  Tryggvason, 
and  will  not  apostatize,  Fornm.  sog.  2,  167.  The  Hist.  S.  Cuth- 
berti  says  :  quadam  die  cum  Onalaf  cum  furore  intrasset  ecclesiarn 
Cuthberti,  astante  episcopo  Cuthheardo  et  tota  congregatione, 
'  quid,  inquit,  in  me  potest  homo  iste  mortuus  Cuthbertus,  cujus 
in  me  quotidie  minae  opponuntur?  juro  per  deos  meos  potentes, 
Thor  et  Othan,  quod  ab  die  hac  inimicissimus  ero  omnibus  vobis/ 
Twysden  73-4.  The  heathenism  smouldering  in  many  hearts  is 
perceptible  even  in  Latin  deeds  of  1270,  Seibertz  no.  351. 

p.  5.]  A  peal  of  bells  was  hateful  to  heathens,  and  therefore 
to  giants,  p.  950,  to  dwarfs,  p.  459,  to  witches,  p.  1085. 

p.  5.]      Even  in  Christian  times  the  heathen  gods  are  credited 


INTRODUCTION.  1281 

with  sundry  powers.  The  idols  speak,  Pass.  307,  2  seq.  Bar!. 
342,  8  or  hold  their  peace,  Pass.  306,  24.  34.  The  Livl.  reimchr. 
1433  seq.  says  : 

Die  Littouwen  vuoren  iiber  se, 

daz  ist  genant  daz  Osterhap, 

als  ez  Perkune  ir  abgot  gap  (when  P.  existed), 

daz  nimmer  so  harte  gevros  (froze) . 

Hence  the  quarrel  between  the  old  and  new  religions  was  often 
referred  to  an  ordeal  or  miracle :  '  probemus  miraculis,  quis  sit 
majoris  potentiae,  vestri  multi  quos  dicitis  dii,  an  meus  solus 
omnipotens  dominus  J.  Chr. '  cries  the  Christian  priest  in  Vita 
Ansgarii  (Pertz  2,  702) ;  and  the  rain  falls  in  torrents  on  the 
heathen  Swedes  despite  their  praying,  while  not  a  drop  touches 
him.  In  Greg.  Tur.  mirac.  1  cap.  81,  the  ordeal  of  water  decides 
whether  the  Arian  or  Catholic  faith  be  the  right  one.  In  the 
legend  of  Silvester,  the  Jew  sorcerer  first  kills  a  bull  in  the  name 
of  his  God,  and  Silvester  brings  it  to  life  again  by  calling  upon 
Christ,  W.  Grimm's  Silv.  xv. — xx. 

p.  6.]  The  Romans  too  had  felled  sacred  trees:  fet  robora  nu- 
minis  instar  Barbarici  nostrae  feriant  impune  bipennes,'  Claudian 
de  laud.  Stilich.  1,  230.  In  the  same  way  the  Irminsul  is  de 
stroyed,  and  Columban  breaks  the  god's  images  and  throws  them 
in  the  lake  (p.  116.  109).  Charles  has  the  four  captured  Sara 
cen  idols  smashed,  and  the  golden  fragments  divided  among  his 
heroes,  Aspremont  llb.  45b — 48b.  Idols  are  broken  in  Barl.  and 
Georg.  It  is  remarkable  in  Beda  2,  13,  that  the  Goifi  himself 
destroys  the  heathen  temple  (p.  92  n.).  It  was  a  sign  of  good 
feeling  at  least  to  build  the  old  images  into  the  church-walls. 

p.  6.]  Heathens,  that  knew  not  the  true  God's  name,  are  not 
always  '  wild,  doggish,  silly/  but  sometimes  '  die  werden  heiden/ 
Titur.  55,  4,  die  wisen  heiden,  Servat.  19.  his  sylfes  (God's) 
natnan,  J?one  yldo  beam  aer  ne  cfrSon,  frod  feeder  a  cyn  pedli  hie  fela 
wiston,  Cgedm.  179,  15. 

p.  7.]  Trust  in  one's  own  strength  is  either  opposed  to  trust  in 
gods,  or  combined  with  it.  In  the  Faereyinga-s.  cap.  23,  p.  101  : 
'  ek  trui  a  matt  minn  ok  megin  '  and  also  '  ek  treystumsk  hamingju 
(genius)  minni  ok  sigr-saeli,  ok  hefir  mer  ]?at  vel  dugat ' ;  conf. 
'  trua  rnagni/  Fornald.  sog.  1,  438.  The  OHG.  so  mir  ih  !  (Graff 
6,  13)  must  mean  ( so  help  me  I  myself/  MHG.  has  milder 


1282  INTRODUCTION. 

formulas:  sani  mir  Got  and  min  selbes  lip  \  Tristan  215,  2.  als 
in  (them)  Got  und  ir  ellen  gebot,  Ernst  1711.  als  im  sin  manlich 
ellen  jach,  Parz.  89,  22.  ich  gelove  God  ind  mime  swerde,  Karl- 
meinet  122,  34.  M.  Belieim  266,  22  says  :  si  wolten  uf  in  (them) 
selber  stan  ;  and  Gotthelf's  Erzahl.  1,  146  makes  a  strong  peasant 
in  Switz.  worship  '  money  and  strength.'  A  giant  loses  his  strengtli 
by  baptism,  Raaf  39.  Doubts  of  God  are  expressed  by  Wolfram  : 
ist  Got  wise?  ...  hat  er  sin  alt  gemiiete,  Willeh.  66,  18.  20. 
hat  Got  getriwe  sinne,  Parz.  109,  30.  Resisting  his  will  is  fze 

himele  klirnmen  und  Got  enterben/  En.  3500. On  men   who 

pretend  to  be  gods,  see  p.  385  n. 

p.  7  n.]  God  is  threatened  and  scolded,  p.  20.  With  the 
mockery  of  Jupiter  in  Plaut.  Trin.  iv.  2,  100  agrees  the  changing 
of  his  golden  garment  for  a  woollen,  and  robbing  ^Esculapius  of 
his  golden  beard,  Cic.  de  Nat.  D.  3,  34.  FrrSJnofr  said:  'enda 
virSi  ek  meira  hylli  Ingibiargar  enn  reiSi  Baldrs/  Fornald.  sog.  2, 
59  ;  and  pulled  B/s  statue  by  the  ring,  so  that  it  fell  in  the  fire 
86.  King  Hrolfr  already  considers  OSin  an  evil  spirit,  illr  andi, 

I,  95. Dogs  were  named  after  gods  by  the  Greeks  also  ;  Pollux, 

Onom.  5,  5  cites  Kopaj;,  "ApTrvia,  Xdpcov,  AvKiTra<;.  A  dog  named 
Locke,  Sv.  folks.  1,  135.  Helbling's  Wunscli  is  supported  by  a 
Wille  in  Hadamar  v.  Laber  289  and  Altswert  126,  23.  Sturm  in 
Helbl.  4,  459  may  have  meant  Thunder.  The  lime-bitch  is  called 
Heila,  Hela,  Dobel  1,  86.  Nemnich  720.  Alke  is  Hakelberend's 
dog,  Zeitschr.  des  Osn.  ver.  3,  406.  A  Ruland  about  1420,  and 
Willebreht,  Ls.  1,  297-8,  are  exactly  like  men's  names.  Many 
names  express  the  qualities  and  uses  of  the  animal,  such  as  Wacker, 
still  in  use,  and  leading  up  to  old  Norse,  Saxon,  Skirian  and 
Suevic  names,  Grimm's  D.  Sag.  468  ;  its  dimin.,  Wackerlein,  Weck- 
Jierlin,  Wicherlein,  Fischart's  Spiele  246.  491.  Is  Wasser,  the 
common  name  of  peasants'  dogs  in  the  Mark  (Schmidt  v.  Wern. 
253),  a  corrup.  of  Wacker?  Wackerlos,  Vernim,  dogs  in  Frosch- 
rneus.  Bbb.5b,Bufer/i?iinKeisersb.bilg.  140-4-5.  Fondling  names 
are  Harm,  Ls.  2,  411.  Holle  im  Crane  p.  30,  Barlin,  Garg.  258b, 
Zuckerl.  Jucundiss.  54.  To  the  Pol.  gromi-zwierz,  bait-hound, 
Linde  1,  779a  answers  our  Hetzebolt,  Nic.  v.  Jeroschin  30,  12. 
Hello,  Greif,  Pack-an,  Padc-auf  (Medic,  maulaffe  647),  Suoclie, 
Fichard  3,  245,  explain  themselves ;  also  the  Boh.  greyhound 
Do-let,  fly- to;  O.  Norse  Hopp  and  Hoi,  Hrolfkr.  saga,  Hopf  in 


INTRODUCTION.  1283 

Eulensp.,  Estula .  (es-tu-la  ?),  Meon  3,  394-5.  Ren.  25355.  Not 
so  clear  is  Strom  in  Fritz  Keuter's  Joarn.  to  Belligen  2,  98 ;  is  it 
'striped'  ?  or  conn,  with  Striun  in  Helbl.  4,  456  from  striunen, 
to  roam  ?  Smutz  in  Laber  358  must  be  conn,  with  sclimotzen,  to 
counterfeit  the  hare's  cry,  Schmeller  3,479.  Trogen,  Sv.  afvent. 
1,  51  is  our  Fidel,  trusty.  Gramr,  Fornald.  sog.  1,  87.  Gifr,  Geri, 
two  dogs  in  Fiolsvinns-mal.  Snail,  Markusson  174a.  Guldtand 
Norske  event.  2,  92.  Yrsa,  Fornald.  sog.  1,  22,  Ursa  in  Saxo. 
Bettelmann  in  Burger  474a  and  Stallmeister  in  Tieck's  Zerbino 
express  social  rank,  conf.  Malvoisin,  Ren.  1664.  It  were  too  bold 
to  conn.  Leppisc.h  in  Pauli  Sch.  u.  ernst  77,  with  Samr  =  Lapp,  in 
Nialss.  71,  or  Goth,  Goz  with  the  nation  so  called  (Michel's  hist, 
des  races  maudites  1,  355.  D.  Sag.  454)  ;  more  likely  that  the 
Silesian  sheepdog's  name  Sachs  (Weinhold)  meant  Saxon  ;  conf. 
Boh.  BodroJc,  an  Obodrite.  King  Arthur's  dog  Gabul,  Nenn.  78. 
Giprian,  dog's  name  in  MsH.  3,  305a. 

p.  8.]  Christ  and  the  old  gods  are  often  worshipped  together. 
People  got  baptized  and  believed  in  Christ,  en  heto  a  Thor  til 
allra  stomeSa.  Widukind  (Pertz  5,  462)  tells,  an.  965,  of  an 
'altercatio  super  cultura  deorum  in  convivio,  Danis  affirmantibus 
Christum  quidem  esse  deum,  sed  alios  ei  fore  ma j ores  deos,  qui 
potiora  mortalibus  signa  et  prodigia  per  se  ostentabant/  JEthel- 
bert  of  Kent  let  heathen  idols  stand  beside  Christian  altars,  conf. 
Lappenb.  Engl.  gesch.  1,  140.  The  converted  Slavs  clung  to 
their  old  superstitions.  Dietmar  (Pertz  5,  735)  says  of  the  sacred 
lake  Glomuzi :  '  hunc  omnis  incola  plus  quani  ecclesias  veneratur 
et  timet ; '  and  at  Stettin  a  heathen  priest  was  for  raising  an  altar 
to  the  god  of  the  Christians  side  by  side  with  the  old  gods,  to 

secure  the  favour  of  both,   Giesebr.   Wend,  gesch.    2,301. It 

is  only  playfully,  and  with  no   serious  intention,  that  the  Minne- 
song  links  the  name  of  God  with  heathen  deities  : 

Ich  han  Got  und  die  minneclicheii  Minne  (love) 

gebeten  fleliche  nu  vil  manic  jar, 

daz  ich  schier  iiach  unser  drier  sinne 

vinde  ein  reine  wip.  MS,  1.  184a. 

Venus,  vil  edeliu  kiinegiu, 

inch  hat  Got,  vrowe,  her  gesant 

ze  freuden  uns  in  ditze  lant.  Frauend.  233,  26. 

The  longer  duration  of  heathenism,  especially  of  Woden- worship, 


1284  INTRODUCTION. 

among  the  Saxons,  is  perceptible  in  the  legend  of  the  Wild  Host, 
in  many  curses  and  the  name  of  Wednesday.  There  also  the 
custom  of  Need-fire  was  more  firmly  rooted.  The  Lohengrin  p. 
150  still  rebukes  the  unbelief  of  the  wild  Saxons. 

p.  11.]  Where  there  was  worship  of  springs,  the  Church  took 
the  caput  aquae  into  her  department,  Rudorff  15,  226-7.  In 
that  spell  where  Mary  calls  to  Jesus,  fzeuch  ab  dein  wat  (pull 
off  thy  coat),  und  deck  es  dem  armen  man  iiber  die  sat  (over  the 
poor  man's  crop)/  Mone  anz.  6,  473,  a  heathen  god  is  really  in 
voked  to  shield  the  cornfield  from  hail.  Quite  heathenish  sounds 
the  nursery  rhyme,  ' Liebe  frau,  mach's  tiirl  auf  (open  your  door), 
lass  den  regen  'nein,  lass  'raus  den  sonnenschein/  Schmeller  2, 
196.  Spots  in  the  field  that  are  not  to  be  cultivated  indicate  their 
sacred  ness  in  heathen  times,  conf.  gudeman's  croft  in  Scotland, 
the  Tothills  in  England,  Hone's  Yearb.  873-4.  To  the  disguised 
exclamations  in  the  note,  add  o>  Aaparep  \  and  the  Armoric  tan, 
fire  !  Villemarque's  Barzasbreiz  1,  76;  conf.  Pott  1,  Ivii. 

p.  12.]  To  these  old  customs  re-acting  on  the  constitution, 
to  the  pelting  of  idols  at  Hildesheim  and  Halberstadt  on  Lcetare- 
<laij  (p.  190.  783),  add  this  of  Paderborn  :  '  In  the  cathedral-close 
at  P.,  just  where  the  idol  Jodute  is  said  to  have  stood,  something 
in  the  shape  of  an  image  was  fixed  on  a  pole  every  Lcetare 
Sunday  down  to  the  16th  century,  and  shied  at  with  cudgels  by 
the  highest  in  the  land,  till  it  fell  to  the  ground.  The  ancient 
noble  family  of  Stapel  had  the  first  throw,  which  they  reckoned 
an  especial  honour  and  heirloom.  When  the  image  was  down, 
children  made  game  of  it,  and  the  nobility  held  a  banquet. 

When  the  Stapels  died  out,  the  ancient  custom  was  dropped/ 

Continu.  of  M.  Klockner's  Paderb.  chron.  The  Stapel  family 
were  among  the  four  pillars  of  the  see  of  Paderborn ;  the  last 
Stapel  died  in  1545,  Erh.  u.  Gehrk.  Zeitschr.  f.  vaterl.  gesch.  7, 
379.  Compare  also  the  sawing  of  the  old  woman  (p.  782),  the 
gelding  of  the  devil,  the  expulsion  of  Death  (p.  767),  the  yearly 
smashing  of  a  wooden  image  of  the  devil,  and  the  (  riding  the 
black  lad'  in  Hone's  Yearb.  1108,  Dayb.  2,  467. 

p.  12.]  The  Introduction  ought  to  be  followed  by  a  general 
chapter  on  the  contents  and  character  of  our  Mythology,  in 
cluding  parts  of  Chaps.  XLV.  and  XV.,  especially  the  explanation 
of  how  gods  become  men,  and  men  gods. 


1285 


CHAPTER  IT. 
GOD. 

p.  13-15.]  The  word  god  is  peculiar  to  the  Germanic  lan 
guages.  Guitecl.  1,  31  :  terre  ou  Ion  claime  Dieu  got.  On 
goddess  see  beginning  of  Ch.  XII L  diu  gotheit  occurs  already 
in  Fundgr.  2,  91.  In  the  Venetian  Alps,  God  is  often  called 
der  got  with  the  Art.,  Schmeller's  Cimbr.  Wtb.  125.  Is  the  Ital. 
iddio  from  il  dio,  which  does  not  account  for  iddia  goddess,  or  is 
it  abbreviated  from  domen-eeWio,  which,  like  0.  Fr.  domnedeu, 
damledeu,  damredeu,  comes  from  the  Lat.  voc.  domine  deus  ? 
Conf.  Diez,  Altrom.  Sprachdenkm.  p.  62. 

Got  is  not  the  same  word  as  guot,  though  the  attempt  to  iden 
tify  them  is  as  old  as  OHG.  (yet  conf.  the  Pref.  to  E.  Schulze's 
Gothic  Glossary,  xviii.)  :  'got  unde  guot  plurivoca  sint.  taz  (what) 
mit  kote  wirt,  taz  wirt  mit  kuote/  Notker's  Boeth.  172.  Almost 
as  obscure  as  the  radical  meaning  of  god  is  that  of  the  Slav, 
bogh,  some  connecting  it  with  Sanskr.  b'agas,  sun,  Hofer's 
Zeitschr.  1,  150.  In  the  Old-Persian  cuneiform  writing  4,  61 
occurs  bagaha,  dei,  from  the  stem  baga,  Bopp's  Comp.  Gram. 
452  ;  Sanskr.  bhagavat  is  adorandus.  Hesychius  has  (Bayalos, 
Zevs  (f>pvyio$  (conf.  Spiegel's  Cuneif.  inscr.  210.  Wiudisch- 
mann  19.  20.  Bopp,  Comp.  Gr.  452.  581.  Miklosich  3).  Boh. 
buze,  bozatko,  Pol.  boz§,  boz^tko,  godkin,  also  genius,  child  of 
luck.  Boh.  buzek,  Pol.  bozek,  idol. 

Beside  guda,  gods,  John  10,  34-5,  we  have  gupa,  Gal.  4,  8. 
The  change  of  }>  to  d  in  derivation  is  supported  by  afgudei  im- 
pietas,  gudalaus  impius,  gudisks  divinus.  Neuter  is  daz  apgot, 
Mos.  33, 19.  abgote  sibeniu,  Ksrchr.  65.  appitgot^Myst.  1,  ^29. 
Yet,  beside  the  neut.  abcotir,  stands  appetgote  (rh.  krote),  Troj. 
kr.  27273,  and  abgote,  Maria  149,  42  ;  also  masc.  in  Kristes 
biichelin  of  1278  (cod.  giss.  no,  876)  :  'bette  an  den  appitgot.' 
abgotgobide  in  Haupt  5,  458  is  for  abgotgiuobida.  In  the 
Gothic  po  galiuga-guda  for  et'ScoXa,  1  Cor.  10,  19.  20,  where  the 
Greek  has  no  article,  we  may  perceive  a  side-glance  at  Gothic 
mythology  ;  conf.  Lobe  gloss.  76b.  The  ON.  goff  is  not  always 
idolum  merely,  but  sometimes  numen,  as  goff  oil,  omnia  numina, 
Saem.  67b.  siti  Hakon  me'S  heiffin  go^,  Hakonarm.  21.  gauff, 


1286 


GOD. 


usually  latratus,  is  a  contemptuous  term  for  a  numen  etlinicorum ; 
conf.  geyja,  to  bark,  said  of  Freyja,  p.  7  note. 

Our  gdtze  occurs  in  the  Fastn.  Sp.  1181.  1332,  where  the 
carved  '  goezen '  of  the  painter  at  Wiirzburg  are  spoken  of. 
Gods'  images  are  of  wood,  are  split  up  and  burnt,  Fornm.  sog,  2, 
163.  v.  d.  Hagen's  Narrenbuch,  314.  Platers  leben,  37.°  So 
Diagoras  burns  his  wooden  Hercules  (Melander  Jocos.  329),  and 
cooks  with  it;  conf.  Suppl.  to  p.  108  n.  Agricola  no.  186  ex 
plains  olgotz  as  '  a  stick,  a  log,  painted,  drenched  with  oil/  Low 
Germ,  oligotze  ;  but  it  might  be  an  earthen  lamp  or  other  vessel 
with  an  image  of  the  god,  Prohle  xxxvi.  In  Thuringia  olgotze 
means  a  baking. 

p.  15.]  To  the  distortions  of  God's  name  may  be  added  :  gots 
hingender  gans  !  Geo.  v.  Ehingen,  p.  9.  potz  verden  angstiger 
schwininer  wunden  !  Manuel,  Fastn.  sp.  81.  Er.  Alberus  uses 
'  bocks  angst/  H.  Sachs  <  botz  angst/  Is  potz,  botz  from  bocks 
(p.  995)  ?  Similar  adaptations  of  Dieu,  Raynouard  sub  v.  deus  ; 
culUeu,  Meon  4,  462.  Ital.  sapristi  for  sacristi. 

p.  15.]  The  addition  of  a  Possess.  Pron.  to  the  name  of  God 
recalls  the  belief  in  a  guardian-spirit  of  each  individal  man  (p. 
875).  The  expressions  not  yet  obsolete,  '  my  God!  I  thank  my 
God,  you  may  thank  your  God,  he  praised  his  God,  etc./  in 
GotthelPs  Erzahl.  1,  167  are  also  found  much  earlier:  hevet 
ghesworen  li  sinen  Gode,  Reinaert  526.  ganc  clinem  Gote  be- 
volen,  Mor.  3740.  er  lobte  sinen  Got,  Greg.  26,  52.  durch 
meinen  Gott,  Ecke  (Hagen)  48.  saget  iuwem  Gote  lop,  Eilh.  2714. 
daz  in  min  Trehtin  lone,  Kolocz.  186.  gesegen  dich  Got  miti 
Treldin,  Ls.  3,  10.  je  le  fere  en  Mondieu  croire,  Renart  3553. 
28465.  Meon  2,  388.  son  deable,  Ren.  278.  390.  Conf.  <  Juno- 
nem  meam  iratam  habeam/  Hartung,  genius. 

The  <  God  grant,  God  knows  '  often  prefixed  to  an  interroga 
tive,  Gram.  3,  74,  commits  the  decision  of  the  doubtful  to  a 
higher  power;  conf.  'we're  Got,  Gott  behiite/  Gram.  3,  243-4. 
Got  sich  des  wol  versinnen  kan,  Parz.  369,  3;  conf.  'sit  cura 
deum/  daz  sol  Got  niht  en-wellen,  Er.  6411.  daz  enwelle  Got 

von  himele,  Nib.  2275,  1.     nu  ne  welle  Got,  En.  64,  36. Other 

wishes:  so  sol  daz  Got  gebieten,  Nib.  2136,  4.  hilf  Got,  Parz. 
121,  2.  nu  hilf  mir,  hilfericher  Got  122,  26;  conf.  <  ita  me  deus 
adjuvet,  ita  me  dii  ament,  amabunt/  Ter.  Heaut.  iv.  2,  8.  4,  1. 


GOD.  1287 

Got  Mete  din,  Parz.  124,  17,  etc.  Got  halde  inch  138,  27. 
Got  Ion  dir  156,  15.  Got  troeste  inch  des  vater  min  11,  2. 
Got  griieze  inch,  Iw.  5997.  The  freq.  formulas  '  God  bless  thee, 
greet  thee/  addressed  espec.  to  wine.  Often  in  MHG.,  '  be  it 
God  who ' :  Got  si  der  daz  wende  ;  der  in  ner'  (heal)  •  der  uns 
geliicke  gebe,  Er.  8350.  6900.  Hartm.  Erst.  b.  1068.— [Many  new 
examples  of  '  wilkomen  Got  und  mir '  are  here  omitted.]  sit  mir 
in  Gate  wilkomen,  Pass.  34,  92.  im  und  den  go  ten  (gods)  wille- 
komen,  Troj.  kr.  23105.  God  alone:  Got  willekume  here  von 
Berne,  Dietr.  Drachenk.  60a.  Me  and  my  wife :  willekomen 
mir  und  ouch  der  frouwen  min,  MS.  1,  57b.  bien  venuz  miner 
frouwen  unde  mir,  Parz.  76,  12. 

The  Supreme  Being  is  drawn  into  other  formulas  :  dankent 
ir  und  Gote,  Lanz.  4702.  des  danke  ich  dir  unde  Gote,  More 
5915.  Got  und  iu  ze  minnen  (for  the  love  of),  Greg.  3819.  nu 
laz  ich  alle  mine  dine  an  Godes  genade  unde  din,  Roth.  2252. 
To  intensify  an  assertion  :  ich  fergihe  (avow)  Got  unde  iu,  Griesh. 
pred.  2,  71.  nein  ich  und  Got,  Ls.  2,  257;  like  the  heathenish 
1  Oden  och  jag'  daz  er  sich  noch  Got  erkennet,  Walth.  30,  7. 
Got  und  ouch  die  liute,  Greg.  271.  Got  und  relit  diu  riten  do 
in  ze  heile,  Trist.  (Massm.)  176,  26.  177,  2.  We  still  speak  of 
complaining  to  God  and  the  world.  One  could  not  but  love 
her,  '  da  half  kein  gott  und  kein  teufel'  Hofer,  Lorelei  234. 
So,  f  to  her  and  love '  :  ich  han  gesungen  der  ml  lieben  und 
der  Minne,  Neifen  13,  37.  frou  Minne  und  ir,  vil  saelic  wip  20, 
33.  ich  wil  dir  und  deinem  gaul  zusaufen,  Garg.  240b. 

p.  17.]  God  has  human  attributes:  par  les  iaus  Dieu,  Ren. 
505  ;  so,  Freyr  litr  eigi  vinar  augum  til  J?in,  Fornm.  s.  2,  74. 
par  les  pies  quide  Din  tenir,  Meon  Fabl.  1,  351.  wan  do  Got 
hiez  werden  ander  wip,  do  geschuof  er  iuwern  lip  selbe  mit  siner 
liant,  Flore  2,  259.  The  Finns  speak  of  God's  beard.  He  wears 
a  helmet,  when  he  is  wrapt  in  clouds  ?  conf.  helot-helm,  p.  463, 
Grimnir  pileatus,  p.  146,  and  Mercury's  hat ;  den  Gotes  helm 
verbinden,  MsH.  3,  354b ;  conf.  the  proper  name  Gotahelm, 
Zeuss  trad.  Wizemb.  76,  like  Siguhelm,  Friduhelm.  As  Plato 
makes  God  a  shepherd,  Wolfram  makes  him  a  judge,  Parz.  10, 
27.  God  keeps  watch,  as  fMars  vigilat/  Petron.  77;  conf. 
Mars  vigila,  Hennil  vigila  (p.  749).  He  creates  some  men  him 
self:  Got  selbe  worht  ir  siiezen  lip,  Parz.  130,  23;  gets  honour 


1288  GOD. 

by  it :  ir  schoenes  Jibes  hat  Got  iemer  ere,  MS.  1,  L43a ;  shapes 
beauty  by  moonlight :  Diex  qui  la  fist  en  plaine  lune,  Dinaux's 
Trouveres  Artesiens  261 ;  feels  pleasure  :  dar  wart  ein  wuof,  daz 
ez  vor  Got  ze  himel  was  genaeme,  Lohengr.  71.  in  (to  them) 
wurde  Got  noch  (nor)  diu  werlt  iemer  holt,  Dietr.  Drach.  119a. 
So  in  O.Norse:  Yggr  var  )?eim  liffr,  Ssem.  251a;  conf.  '  unus 
tibi  hie  dum  propitius  sit  Jupiter,  tu  istos  minutos  deos  flocci 
feceris/  and  the  cuneif.  inscr.  (  Auramazda  thuvam  dushta  biya/ 
Oromasdes  tibi  amicus  fiat. 

p.  17-8  n.]     God's  diligence  :  examples  like  those  in  Text. 

p.  18.]      Many  new  examples  of  God's  '  anger,  hatred,  etc/  are 

here  omitted. Unser  gote  sint  so  guot,  daz   si   dmen  tumben 

muot  niht  rdchen  mit  einer  donre-strale,  Barl.  207,  13.  '  Got  haz 
den  lesten !  '  sprachen  die  da  vluhen  hin  (God  hate  the  hindmost, 
cried  the  fugitives),  Ottoc.  76a.  so  in  Got  iemer  hazze,  MsH.  3, 
195b.  daz  in  Got  gehoene,  dishonour,  Lanz.  3862.  er  bat,  daz 
Got  sinen  slac  iiber  in  vil  schiere  sliiege,  very  soon  smite,  Turl. 
krone  92;  conf.  06o/3\a/3)fc,  Herod.  1,  127.  Got  velle  si  beide, 
make  them  fall,  Iw.  6752.  ich  wil  daz  mich  Got  velle  und  mir 
schende  den  lip,  Flore  1314.  Got  si  schende,  MsH.  3,  187a.  fort 
mit  dir  zu  Gotten  boden,  Weise  comod.  39.  Got  rech'  ez  iiber  sin 
kragen,  Ottoc.  352a.  so  muoze  mig  Got  ivuorgen,  Karlm.  368. 
nu  brennet  mich  der  Gotes  zan  (tooth)  in  dem  fiur,  Todes  gehugde 
679.  so  entwiche  mir  Got,  Flore  5277.  Got  ist  an  mir  verzaget, 
Parz.  10,  30.  ist  Got  an  siner  helfe  blint,  oder  ist  er  dran  be- 
foubet  (deaved,  daft),  10,-  20.  die  gote  gar  entsliefen,  Albr.  Tit. 
2924. 

p.  20.]  The  irrisio  deorum,  ON.  goff-gd  (Pref.  liii.  and  p.  7n.) 
reaches  the  height  of  insult  in  Laxdasla-s.  180.  Kristni-s.  cap. 
9  ;  OHG.  kot-scelta  blasphemia,  MHG.  gates  schelter.  Conf.  the 
abusive  language  of  Kamchadales  to  their  highest  god  Kutka, 
Klemm  2,  318.  nu  schilte  ich  miniu  abgot,  scold  my  false  gods, 
Lament  481.  sinen  zorn  huob  er  hin  ze  Gote:  'richer  Got  un- 
guoter !  '  Greg.  2436-42.  so  wil  ich  iemer  wesen  gram  den 
goten,  En.  7985.  The  saints  scold  (as  well  as  coax)  God, 
Keisersb.  omeis  12d.  wdfen  schrien  iiber  (cried  shame  upon) 
Gotes  gewalt,  Wigal.  11558.  Got,  da  bistu  eine  schuldec  an  (alone 
to  blame),  Iw.  1384.  Charles  threatens  him  :  Karles  fen$a  a 
Dieu,  si  confust  son  voisin,  ' jamais  en  France  n'orra  messe  a 


GOD.  1289 

matin/  Aspr.  35a.  lie,  saint  Denis  de  France,  tu  somoilles  et  dorz, 
quant  fauz  tes  homes  liges  tiens  en  est  li  gran  torz,  Guitecl.  2, 
156.  nemt  iuwer  gote  an  ein  sell  und  trenket  si,  drench  them, 
Wh.  1,  83a.  trowet  (believes)  als  dann  S.  Urban  auch,  wenn  er 
niht  schafft  gut  wein,  werd'  man  ihn  nach  den  alten  branch 
werffen  in  bach  hinein,  Garg.  pref.  10.  In  the  Ksrchr.  14737 
Charles  threatens  St.  Peter :  und  ne  mache  du  den  blinden  hiute 
niht  gesunden,  din  hus  ich  dir  zestore,  dinen  widemen  ich  dir 
zevuore.  God  is  defied  or  cheated :  biss  Gott  selbst  kompt  (to 
punish  us),  haben  wir  vogel  und  nest  weggeraurnbt,  Garg. 
202a. 

p.  20-1.]  More  epithets  of  God.  He  is  hardly  ever  ad 
dressed  as  dear ;  but  we  find  :  an  sinen  lieben  abgoten,  Pass.  306, 
20.  ir  Helen  gote  38,  41.  der  zarte  Got,  Ls.  2,  285-6.  Griesh. 
22  (5.  9.  17  of  Christ),  der  siieze  Got  von  himel,  Griesh.,  etc. 
in  svasugoff,  Ssem.  33a.  tugenhafter  Got,  Wh.  49,  16.  Got  der 
qeware,  Fundgr.  ii.  90,  41.  here  is  said  of  heathen  gods,  angels, 
emperors :  ein  Venus  here,  MS.  1,  55a.  hdlig  dryhten,  Beow. 

1355. God    sees,    tends,    blesses,    loves,    rewards,    honours, 

pities,  forgets:  Got  der  miieze  din  pflegen,  Herb.  6160.  Got 
gesegene  uns  imrner  mere  7732.  Got  segen  iuch,  Got  lone  dir 
8092.  Got  minne  dich,  Eracl.  644.  Got  miieze  mich  eren, 
MsH.  1,  59b.  daz  mohte  Got  erbarmen,  Wigal.  5342.  als  im 
Got  ergaz,  forgot,  Herb.  15669.  so  min  Got  ergaz,  Troj.  kr. 
14072.  des  (him)  hat  Got  vergezzen,  der  tivel  hat  in  besezzen, 

Warnung  343.      Our   God-forgotten,  God-forsaken. The  poor 

are  Godes  volk,  Diut.  1,  438  ;  sine  aerme,  Maerl.  2,  230 ;  daz  Gotes 
her  (host),  Gute  frau  1492;  hence  proper  names  like  Godesman, 
Trad.  Corb.  291,  Godasmannus,  Pol.  Irmin.  93b,  Kotesman,  Trad. 

Juvav.  131. The  Gen.  Gotes  intensifies  the  adjs.  poor,  wretched, 

ignorant,  pure  :  owe  mich  Gotes  armen,  Nib.  2090.  ich  vil  Gotes 
armiu,  Gudr.  1209,  1.  ich  Gotes  arme  maget,  Dietr.  Drach. 
die  Gotes  ellenden,  Ernst  3176.  der  Gotes  tumbe,  Helmbr.  85. 
der  Gotes  reine,  Marienleg.  189,  428. 

p.  22.]  Earthly  titles  given  to  God  :  der  edel  keiser  himelbaere, 
Tit.  3382.  That  of  the  king  of  birds  :  Gott  der  hohe  edle  adler 
vom  himmel,  Berthold  331.  The  M.  Lat.  domnus  is  not  used  of 
God,  who  is  always  Dominus,  but  of  popes,  kings,  etc.,  Ducange 
sub  v.  0.  Fr.  dame  dieu,  dame  de,  Roquef.  sub  v. ;  Prov.  dami 


1290  GOD. 

drieuy  damri  deu,  domini  dieus,  Raynouard  3,  68 ;  on  dame  conf . 
p.  299  n.  Wallach.  damnedeu  for  God,  damn  for  sir,  lord.  Slav. 
knez,  kniaz,  prince,  is  applied  to  God  in  Wiggert's  psalms,  conf. 
kneze  granitsa  in  Lisch  urk.  1,  9.  So  ava%,  avacraa  are  used  of 
kings  and  gods,  espec.  a^a/ce?  of  the  Dioscuri,  and  the  Voc.  ava 
of  gods  only. 

p.  22.]  God  is  called  Father  in  that  beautiful  passage  :  f»onne 
forstes  bend  Feeder  onlaeteft,  Beow.  3218.  Brahma  is  called 
avus  paternus,  Bopp's  gloss.  217a,  and  Pitamaha,  great  father, 
Holtzm.  3,  141.  153;  conf.  Donar  as  father,  p.  167.  In  the 
Marchen,  God  becomes  godfather  to  particular  children  :  in  KM. 
no.  126  he  appears  as  a  beggar,  and  gives  his  godson  a  horse, 
in  the  Wallach.  marchen  14  a  cow.  The  fays,  as  godmothers, 
give  gifts.  The  grandmother  travels  all  over  the  earth,  Klemm  2, 
160;  conf.  and,  baba  (p.  641),  zloto-baba,  gold-grandmother; 
mother  (p.  254). 

p.  22.]  The  Saxon  metod,  ON.  miotudr  may  be  conn,  v/ith 
Sanskr.  mdtar,  meter  and  creator,  Bopp's  Comp.  Gr.  1134,  and 
mata,  mother,  creatress ;  conf.  ra/xta?  Zevs. 

p.  23.]  In  Homer  too,  God  is  he  that  pours  :  Zeus  creates, 
begets  mankind,  Od.  20,202.  But  Zeus  ykei  vSvp,  II.  16,  385. 
•Xiova,  II.  12,  281.  Poseidon  ^eev  a^vv,  II.  20,  321.  Athena 
rjepa  ^eue,  Od.  7,  15.  inrvov  2,  395.  tcd\\os  23,  156.  'x.apiv  2, 
12,  etc.  Conf.  p.  330,  and  'Athena  fj/ce  KO^CUS,'  let  her  hair 
stream,  Od.  23,  156.  God  is  he,  '  der  alle  bilde  giuzet/  Diut.  2, 
241 ;  der  schepfet  alle  zit  niuwe  sel  (souls),  di'  er  giuzet  unde  git 
in  menschen,  Freid.  16,  25.  the  angel  '  giuzet  dem  menschen  die 
sele  in/  Berth.  209.  God  is  '  der  Smit  von  Oberlande,  der  elliu 
bilde  wol  wilrken  kan/  MsH.  2,  247a.  He  fits  together :  das 
fuege  Got,  Rab.  554.  Groifiiege  mir'z  ze  guote,  Frauend.  422,  22. 
do  bat  si  Got  vil  dicke  fuegen  ir  den  rat,  Nib.  1187,  1,  like  our 
eingeben,  suggest,  sigehafte  hende  (victorious  hands)  fuege  in 
Got  der  guote,  Dietr.  8082.  do  fuogt  in  (to  them)  Got  einen 
wint,  Eab.  619;  conf.  Gevuoge,  p.  31  In.  The  Minne  also  fits, 
and  Saslde  (fortune)  :  dir  fiieget  saelde  daz  beste,  Tit.  3375;  our 
'fiigung  Gottes/  providence.  God  destines,  verhenget,  MS.  1, 
74a  (the  bridle  to  the  horse) ;  OHG.  firhengan  (even  hengan  alone), 
concedere,  consentire.  He  carries,  guides :  Got  truoc  uns  zu  dir 
in  das  lant  (so :  the  devil  brings  you),  Dietr.  and  Ges.  656.  mich 


GOD.  1291 

hat  selber  gewiset  her  Got  von  himel,  Keller's  Erzalil.  648,  11. 
We  say  '  go  with  God/  safely,  orvv  #e&>  ftaiveis,  Babr.  92,  6. 

p.  23.]  Though  Berthold  laughs  at  the  notion  of  God  sitting 
in  the  sky,  and  his  legs  reaching  down  to  the  earth,  as  a  Jewish 
one,  there  are  plenty  of  similar  sensuous  representations  to  be* 
gleaned  out  of  early  poems,  both  Romance  and  German  :  '  Deo 
chi  maent  sus  en  ciel/  Bulalia ;  etc.  alwaltintir  Got,  der  mir  zi 
lebine  gibot,  Diemer  122,  24.  wanti  Got  al  mag  und  al  guot  wil 
99,  18.  God  is  eternal  :  qui  fu  et  iest  et  iert,  Ogier  4102. 

p.  24.]  To  explain  the  Ases  we  must  compare  ahura-mazdas 
(p.  984  n.)  and  Sanskr.  asura  spiritual,  living.  Sva  lati  ass  J?ik 
heilan  i  haugi,  Fornald.  sog.  1,  437.  Rin  ds-kunn,  Saam.  248a. 
nornir  dskungar  188a.  A  friSla  is  called  dsa  bloff,  Fornm.  sog.  9, 
322,  fair  as  if  sprung  from  Ases  ?  ]>a  vex  mer  dsmegin,  iafnhatt 
up  seni  himinn,  Sn.  114.  asmegir,  Saem.  94b.  dsmoffr  opp.  to 
J6timm63r,  Sn.  109.  dsa  bragr  stands  for  Thor,  Saem.  85b.  Some 
times  as  seems  to  mean  genius,  fairy  :  in  Nials-s.  p.  190  a  Svin- 
fells-ds  or  Stioefells-ds  changes  a  man  that  lives  with  him  into  a 
woman  every  ninth  night ;  the  man  is  called  '  bru&r  Svinfells-as, 
arnica  genii  Svinfelliani.  Here  also  mark  the  connexion  of  as 
with  a  mountain  (fell  for  iiall  ?) .  The  Saxon  form  of  the  word 
is  also  seen  in  the  names  of  places,  Osene-dred,  Kemble  no.  1010 
(5,  51),  and  Osna-brugga  (conf.  As-bru,  rainbow,  p.  732).  Note 
the  OHG.  Ker-ans,  spear-god,  Folch-ans,  Haupt's  Zeitschr.  7,  529. 
That  Ansivarii  can  be  interpreted  '  a  diis  oriundi '  is  very  doubt 
ful.  Haupt's  Ztschr.  5,  409  has  fdes  bomes  as,'  prob.  for  '  ast ' 
bough,  which  may  indeed  be  conn,  with  '  as  '  beam,  for  it  also 
means  gable,  rooftree,  firmament,  epfjua,  fulcrum.  Varro  says 
the  Lat.  area  was  once  asa,  ansa,  sacred  god's-seat,  v.  Forcellini. 
Pott  1,  244,  Gr.  D.  Sag.  p.  114.  The  Gr.  alora  (p.  414)  seems  un 
connected.  Bopp  43d  connects  isvara  dominus  with  an  Irish  aes- 
fhear  aesar,  deus,  from  Pictet  p,  20 ;  but  this  contains  fear,  vir. 

p.  26.]  '  Hos  consent es  et  complices  Etrusci  aiunt  et  nominant,, 
quod  una  oriantur  et  occidant  unaj  says  Arnobius  adv.  gentes 
lib.  3  ;  does  he  mean  constellations  ?  conf.  Gerhard's  Etr.  gotth. 
p.  22-3.  Does  dttunga  brautir,  SaBm.  80b,  mean  the  same  as  asa, 
cognatorum  ? 

p.  26.]  As  consulting  ragin  appear  the  gods  in  Sanskr.  rdya- 
nas  and  Etrusc.  rasena.  The  Homeric  Zeus  too  is  counsellor, 


1292  GOD. 

prjarwp,  ar/rlera.  '  consilio  deorutn  immortalium,  consuesse  deos 
immort/  says  Csesar  B.  Gall.  1,  12.  14.  The.pl.  regin  occurs 
further  in  Sa3m.  32b.  34a  nyt  regin.  36a  vis  regin.  Hakonar-m. 
18  racf  oil  ok  regin.  Ssem.  248b  dolg-rognir.  Also  rogn  :  hopt, 
bond,  rogn,  Sn.  176.  '  wer  gesaz  bi  Gote  an  dem  rate  da  diu 
guote  mir  wart  widerteilet? '  allotted,  Ms.  2,  180a.  Just  as  im 
personal  as  the  Gen.  pi.  in  OS.  m/cwo-giscapu  sounds  another  in 
Haupt's  Ztschr.  2,  208,  where  Mary  is  styled  '  kuneginne  aller 
magenef  virtutum. 

p.  26 n.]  The  appearing  of  gods  is  discussed  at  p.  336.  Saxo, 
ed.  Miiller  118,  speaks  of  sacra  deilm  agmina.  The  gods  live 
happy:  deorum  vitam  apti  sumus,  Ter.  Heaut.  iv.  1,  15.  dens 
sum,  sic  hoc  ita  est,  Hecyra  v.  4,  3.  The  beautiful  and  blithe 
are  comp.  to  them:  ]?yckir  oss  O&inn  vera,  Hak.-in.  15;  conf. 
Asa-bloft  above,  ge  her  fur  als  ein  gotinne,  Renn.  12277.  en 
wif  ghelic  ere  godinnen,  Maerl.  2,  233.  alse  ochter  God  selve 
comen  soude,  Lane.  31321.  Conf.  the  beauty  of  elves  and  angels, 
p.  449.  The  I.  of  Cos  seemed  to  produce  gods,  the  people  were 
so  handsome,  Athen.  1,  56.  Paul  and  Barnabas  taken  for  Mer 
cury  and  Jupiter,  Acts  14,  12. 

p.  27.]  On  sihora  armen  conf.  Massm.  in  Haupt's  Ztschr.  1, 
386  and  Holtzm.  in  Germania  2,  448,  who  gives  variants;  sihora 
may  have  been  equiv.  to  frauja.  Sigora-frea  in  Cod.  Exon.  166, 
35.  264,  8  is  liter,  triumphorum  dominus.  A  warlike  way  of 
addressing  God  in  Nib.  Lament  1672  is,  himelischer  degen  I 

p.  28.]  At  the  end  of  this  Chap,  it  ought  to  be  observed,  that 
some  deities  are  limited  to  particular  lands  and  places,  while 
others,  like  Zev<$  TraveXXr^vLo^,  are  common  to  whole  races.  Also 
that  the  Greeks  and  Romans  (not  Teutons)  often  speak  indefinitely 
of  'some  god':  fcai  rt?  #609  rjyeuovevev,  Od.  9,  142.  10,  141. 
T/5  ue  6eS)v  o\o$vpaTO  10,  157.  adavdrwv  o?  rt?  15,  35.  rt? 
$eo?  ecrcn  16,  183.  rt?  crfyw  roS*  eetvre  Oewv  16,  356.  97  //-aXa 
T£?  $eo?  evbov  19,  40.  Kai  rt?  6ebs  avrov  eveiKoi,  21,  196.  24, 
182.  373.  Solemnis  formula,  qua  dii  tutelares  urbiuin  evocaban- 
tur  e  civitatibus  oppugnatione  cinctis  ambiguo  nomine  si  deus, 
si  dea,  ne  videlicet  alium  pro  alio  nominando  aut  sexum  confun- 
dendo  falsa  religione  populum  alligarent,  conf.  Macrob.  Sat.  3,  9. 
Nam  consuestis  in  precibus  '  sive  tu  deus  es  sive  dea '  dicere, 
Arnob.  3,  8.  Hac  formula  utebantur  Romani  in  precibus,  quando 


WOESHIP.  1293 

sive  terra  movisset,  sive  aliud  quid  accidisset,  de  quo  ambige^ 
batur  qua  causa  cuj  usque  del  vi  ac  nuinine  effectum  sit,  conf. 
Gellius  2,  20  ibique  Gronovius. 


CHAPTER   III. 
WORSHIP. 

p.  29.]  For  veneration  of  a  deity  the  AS.  has  both  weorfadpe 
reverentia,  dignitas,  and  weorcfung  ;  the  Engl.  worship,  strictly 
a  noun,  has  become  also  a  verb  =  weorffian.  The  Christian 
teachers  represented  the  old  worship  as  diobules  gelp  inti  zierida 
(pompa).  In  Isidore  21,  21.  55,  5  aerlos  stands  for  irnpius. 
Beside  the  honouring  of  God,  we  find  '  das  Meien  ere/  Ms.  2, 
22b,  and  '  duvels  ere,  Rose  11200.  D.  Sag.  71.  Gote  dienen,  Nib. 
787,  1.  er  for  elite  (feared)  den  Heilant,  Roth  4415.  Heartfelt 
devotion  is  expr.  by  '  mit  inneclichen  muote/  Barl.  187,  16.  an- 
dachtliche  187,  36.  14.  mit  dem  inneren  gebete.  die  anddht  fuor 
zum  gibel  aus,  Wolkenst.  p.  24. 

p.  29.]  Among  most  nations,  the  Chinese  being  an  exception, 
worship  finds  utterance  in  prayer  and  sacrifice,  in  solemn  trans 
actions  that  give  rise  to  festivals  and  hightides,  which  ought  to 
be  more  fully  described  further  on.  Prayer  and  sacrifice  do  not 
always  go  together  :  betra  er  obedit  enn  se  ofblotit  (al.  oblotit), 
Sasm.  28b.  The  Chinese  do  not  pray,  and  certainly,  if  God  has 
no  body  and  no  speech,  we  cannot  attribute  an  ear  or  hearing  to 
him,  conseq.  no  hearing  of  prayer.  Besides,  an  almighty  God 
must  understand  thoughts  as  easily  as  words.  Prayers,  the 
utterance  of  petition,  gratitude  and  joy,  arose  in  heathenism,  and 
presuppose  a  divine  form  that  hears.  Odysseus  prays  to  Athena: 
i  /j,ev,  vvv  Srj  Trep  fA€v  CLtcovaov,  eVet  irdpos  OVTTOT  afcova-as 
,  Od.  6,  325.  13,  356.  K\v9i,  ava%  5,  445.  II.  16,  514  ; 
Poseidon  and  Apollo  are  addressed  with  the  same  formula.  Gods 
are  greeted  through  other  gods :  Yeneri  dicito  multam  meis 
verbis  salutem,  Plaut.  Poen.  i.  2,  195.  But,  besides  praying 
aloud,  we  also  read  of  soft  muttering,  as  in  speaking  a  spell, 
Lasicz  48.  OpTja/ceveiv  is  supposed  to  mean  praying  half  aloud, 
Creuzer  2,  285.  Latin  precari  (conf.  procus),  Umbr.  persni 

VOL.    IV.  C 


1294  WOESHIP. 

(Aufrecht  and  Kirchhoff  2,  28.  167)  answers  to  OHG.  fergon 
poscere,  precari,  N.  Cap.  153,  Sanskr.  prach,  Zend,  pereg.  '  tases 
persnimu/  tacitus  precare,  pray  silently,  (  kutef  persnimu/  caute 
precare,  A.  and  K.  2,  168-9.  170.  Sanskr.  jap  =  submissa  voce 
dicere,  praesertim  preces,  Bopp  135a;  conf.  jalp  loqui,  Lith. 
kalbu:  faveas  mini,  murmur e  dixit,  Ov.  Met.  6,  327  (p.  1224). 
c  gebete  kauen,'  chewing  prayers,  occurs  in  Brenner's  Life  1, 
475  ;  '  stille  gebete  thauen,'  distil,  in  Gessner's  Works  (Zurich 
1770)  2,133.  '  gebet  vrumen,'  put  forth,  Gudr.  1133,  1.  beten 
und  himelspreken,  Gefken  beil.  116.  daz  gebet  ist  ein  siiezer 
bote  (messenger)  ze  himele,  Ernst  20.  Or,  prayer  resounds  :  daz 
din  bete  erklinge,  Walth.  7,  35.  precibus  deum  pulsare  opimis, 
Ermold.  Nigell.  2,  273.  Prayer  gushes  out,  is  poured  out :  alse 
daz  gebet  irgie,  Ksrclir.  2172.  M.Neth.  gebed  utstorten,  Soester 
fehde  p.  597  ;  now,  bede  storten,  preces  fundere,  like  tranen  st., 
lacrimas  fundere.  gepet  ausgiessen,  MB.  27,  353. 

p.  29.]  Other  words  for  praying :  Grk.  Seopat,  I  need,  I  ask, 
iK€T6vo)  and  \iaaofjiaL  beseech.  ON.  heita  a  einn,  vovere  sub 
conditione  contingenti :  ?iet  a  Thor,  vowed,  Oldn.  laseb.  7  (conf. 
(jiving  oneself  to  a  partic.  god,  O^inn,  p.  1018-9).  OHG.  liaren 
clamare,  anaharen  invocare,  N.  Boeth.  146.  OS.  grotian  God, 
Hel.  144,  24.  145,  5.  Does  irpoa-Kvvew  come  from  /cvveo)  I  kiss 
(as  adoro  from  os  oris,  whence  osculum),  and  is  it  conn,  with  the 
hand-kissing  with  which  the  Greeks  worshipped  the  sun;  rrjv  ^elpa 
KvaavTes,  Lucian  5,  133;  or  from  Kvwvl  conf.  irpbcrKwes,  fawn 
ing  flatterers,  Athen.  6,  259,  see  Pott's  Zahlmeth.  255.  'AaTrd- 
%ea&ai  is  also  used  of  dogs  fawning  upon  a  master. 

p.  30.]  A  suppliant  is  not  only  betoman  in  OHG.,  but  beteman 
in  MHG.  Hartm.  biichl.  1,  263.  Prayer,  our  gebet,  is  a  fern. 
bete  :  mine  flehe  und  mine  bete,  die  wil  ich  erste  senden  mit 
herzen  und  mit  lienden,  Trist.  123,  22  (praying  with  hands, 
folded?).  The  MHG.  beten  is  always  joined  with  an,  as  prepos. 
or  prefix  :  an  welcheii  got  er  baete,  Servat.  1347.  ein  kreftige 
stat,  do  man  diu  apgot  anebat,  Karl  10a.  Is  it  used  only  of  false 
gods  ?  conf.  Pfeiffer's  Barl.  p.  446. 

p.  30.]  The  MHG. flehen  supplicare  takes  the  Dative:  deme 
lieiligin  Geiste  vlen,  Wernh.  v.  Nieder-rh.  37,  17,  etc.  But 
with  the  Accus.  :  den  toren  flehen,  Freid.  83,  3.  alle  herren 
flehen,  Walther  28,  33.  fleha  ze  himele  f rum  en,  N.  Boeth.  271  ; 


WORSHIP.  1295 


conf.  'gebet  vrumen'  above.  Ev^eaOai  also  takes  a  Dat.  :  ALL, 
Od.  20,  97.  'AOrivrf  2,  261.  Iloo-eiSdwvi  3,  43.  eVe^ecr^at  Apre- 
fjuibi  20,  60  ;  conf.  €v%f)  (or  ev  ev-^al^,  eV  Xoyot?)  Trpecr/Beveiv, 
(frpoijjLid^o/jiai,,  -^Esch.  Eum.  1.  20.  21. 

p.  31.]  Can  Goth,  aihtron  and  OHG.  eiscon  be  from  aigan,  and 
mean  wish  to  have  ?  OHG.  diccan  occurs  in  MHGK  too  :  digete 
gein  Gote,  Altd.  bl.  2,  149.  an  in  gediget,  prays,  Kdh.  Jesu  91, 
4.  under  dige  supplicatio,  Serv.  3445. 

p.  31.]  Postures  in  prayer.  Standing:  diu  stei  an  ir  gebete 
in  der  kapellen  hie  bi,  Iw.  5886.  an  daz  gebet  stan,  Zappert 
p.  23.  Bowing  :  diofo  ginigen,  bend  low,  O.  iii.  3,  28.  sin  nigeii 
er  gein  himel  gap,  made  his  bow,  Parz.  392,  30.  Hagen  bows 
to  the  rnerwomen,  Nib.  1479,  1.  As  the  road  is  kindly  saluted, 
so  contrariwise  :  ich  wil  dem  wege  ierner-mere  sin  vient  swa  du 
hin  gast,  be  foe  to  every  way  thou  goest,  Amur  2347.  The 
Finnic  kumarran,  bending,  worship,  is  done  to  the  road  (tielle), 
moon  (kuulle),  sun,(paiwalla),  Kalew.  8,  103.  123.  145.  diu  bein 
biegen  —pray,  Cod.  Vind.  159  no.  35.  On  kneeling,  bending,  conf. 
Zapp.  p.  39.  ze  gebete  gevie,  Ksrchr.  6051.  ze  Gote  ersingebete 
lac,  Pantal.  1582.  er  viel  an  sin  gebet,  Troj.  kr.  27224.  uiel 
in  die  bede,  int  gebede,  Maori.  2,  209.  3,  247.  do  hup  er  ane  zu 
veniende  :  wo  ime  daz  houbit  lac,  do  satzte  her  di  fuze  hin,  Myst. 
1,  218.  legde  hleor  on  eorffan,  Csedm.  140,  32.  Swed.  bonfalla, 
to  kneel  in  prayer.  During  a  sacrifice  they  fell  to  the  ground 
piTTTovres  6?  coSa?,  Athen.  p.  511.  The  Ests  crawl  bareheaded 
to  the  altar,  Estn.  verh.  2,  40.  Other  customs  :  the  Indians 
danced  to  the  Sun,  Lucian,  ed.  Lehm.  5,  130.  Roman  women, 
barefoot,  with  dishevelled  hair,  prayed  Jupiter  for  rain.  The 
hands  of  gods  are  kissed,  conf.  Trpoa/cvvelv-  In  contrast  with 
looking  up  to  the  gods,  avw  /3\e-^a?,  Moschus  epigr.,  the  eyes 
are  turned  away  from  sacred  objects.  Odysseus,  after  landing,  is 
to  throw  back  into  the  sea,  with  averted  look,  the  tcprfiefjuvov  lent 
him  by  Ino,  cnrovocrfyi  TpaireaOai,  Od.  5,  350.  rap/3^aa^  &  ere- 
p  cocre  /3aX'  ofjifjuaia,  fir)  Oeos  eirj,  16,  179. 

p.  32.]  Uncovering  the  head:  huic  capite  velato,  illi  sacri- 
ficandum  est  nudo,  Arnob.  3,  43.  pilleis  capitibus  inclinarent 
detractiSj  Eckehardus  A.D.  890  (Pertz  2,  84).  tuot  uwere  Jcagelen 
ale,  und  bitit  Got,  Myst.  1,  83,  25.  son  chapel  oste,  Ren.  9873  ; 
conf.  }&  chdppli  lupfe,  Hebel  213.'  lielme  und  ouch  diu  Jiiietelin 


1296  WOBSHIP. 

diu  wurden  scliiere  ab  genomen,  Lanz.  6838.  sinen  Jtelm  er  alw 
bant  (unbound),  und  sturzt'  in  uf  des  schildes  rant  ;  des  liiietels 
wart  sin  houbet  bloz,  wan  sin  zulit  war  vil  groz,  Er.  8963.  In 
1  Cor.  11,4.  5,  a  man  is  to  pray  and  prophesy  with  covered 
head,  a  woman  with  uncovered,  see  Vater's  note.  Penance  is 
done  standing  naked  in  water,  G.  Ab.  1,  7  ;  couf.  Pref.  Ixx.  The 
monk  at  early  morn  goes  to  the  Danube  to  draw  water,  wash 
and  pray,  Vuk  ii.  7,  beg.  of  Naod  Simeun.  The  Greeks  went  to 
the  seashore  to  pray :  T^Xe'/xa^o?  8'  airdvevOe  KLWV  eVt  6lva 
6a\dcrar)s,  Od.  2,  260.  /3r)  S'  aicewv  Trapd  6lva  ....  dtrdvevOe 
tcicov  rjpd9'  6  yepaibs  *Airo\\wvi  civa/cn,  II.  i.  34. 

p.  33.]  Arsenius  prays  with  uplifted  hands  from  sunset  to 
sunrise,  Maori.  3,  197.  in  crucis  modum  coram  altari  se  sternere, 
Pertz  8,  258;  conf.  ordeal  of  cross.  Praying  '  mit  zertanen 
armen,  zertrertten  armen,  Zellw.  urk.  no.  1029.  775.  Hands  are 
washed  before  praying  :  ^elpa^  M^a'yiievo?  TroXt/}?  aXo?,  in  the 
hoary  sea,  Od.  2,  261.  12,  336.  Helgafell,  )>angat  skyldi  engi 
inaftr  opveginn  (unwashen)  Ufa,  Landn.  2,  12. 

p.  33.]  Xa/H9,  gratia,  is  also  translated  anst.  Goth,  anstdi 
audahafta,  gratia  plena  !  OHG.  fol  Gotes  cnxti,  0.  i.  5,  18. 
enstio  fol,  Hel.  8,  8  ;  conf.  '  gebono  fullu  '  in  Tat.,  and  AS.  mid 
gife  gefylled.  For  ginada  Otfried  uses  a  word  peculiar  to  him 
self,  eragrehti,  Graff  2,  412.  The  cuneif.  inscr.  have  constantly  : 
'  Auramazda  miya  upastam  abara/  Oromasdes  mihi  opem  ferebat ; 
'vashna  Auramazdaha/  gratia  Oromasdis. 

p.  34.]  Other  ON.  expressions  for  prayer  :  blota^i  O^inn,  ok 
br<$r  hann  lita  d  sitt  mal,  Hervar.  saga  c.  15.  orerSom  augorn 
Utiff  ockr  ]?iunig,  ok  gefit  sitjondora  sigr,  Saem.  194a.  mal  ok 
mannvit  gefit  ockr  maerom  tveim,  ok  laeknis-hendur  meftan 

lifom,  ibid. As  the  purpose  of  prayer  a.nd  sacrifice  is  twofold, 

so  is  divine  grace  either  mere  favour  to  the  guiltless,  or  forgive 
ness  of  sin,  remission  of  punishment.  Observe  in  Hel.  3,  18: 
thiggean  Herron  is  huldi,  that  sie  Hevan-cuning  ledes  dleti  (ut 
Deus  malum  averteret,  rernitteret),  though  Luke  1,  10  has  merely 
orare,  and  0.  i.  4,  14  only  ginada  beitota.  He  is  asked  to  spare, 
to  pity:  tXij0i,  Od.  3,  380.  16,184..  QeiSeo  3'  fofov  16,  185. 
cri)  8e  tXe&)?  •yevov,  Lucian  5,  292.  '  taivu  ainomen  Tapio/  be 
entreated,  Kalev.  7,  243;  conf.  roSe  p,oi  Kprjj]vov  eeXScop,  II.  1,  41. 
Od.  17,  242.  (Kl.  schr.  2,  458.) 


WOESHIP.  1297 

The  Hindu  also  looks  to  the  East  at  early  morning  prayer,, 
hence  he  calls  the  South  daxa,  daxima,  the  right.  In  praying 
to  Odin  one  looks  east,  to  Ulf  west,  Sv.  forns.  1,  69.  solem 
respiciens  is  said  of  Boiocalus,  Tac.  ann.  13,  55.  Prayer  is 
directed  to  the  sun,  N.  pr.  bl.  1,  300,  and  there  is  no  sacrificing 
after  sunset,  Geo.  2281.  On  the  other  hand,  '  Norffr  horfa  dyr  ' 
occurs  in  Sasm.  7b.  Jotunheimr  lies  to  the  North,  Kask  afh.  1, 
83.  94.  D.  Sag.  981-2. 

p.  35  u.]  Mock-piety  :  wolt  ir  den  heiligen  die  zehen  (toes) 
abbeissen  ?  Bronner  1,  295.  alle  heiligen  fressen  wollen,  Elis. 
v.  Orl.  251.  gotze-schlecker,  Staid.  1,  467.  In  thieves'  lingo  a 
Catholic  is  tolefresser,  bilderfresser,  Thiele  31 7a.  magliavutts, 
gotzenfresser,  Carisch  182b.  Whence  comes  Ital.  bachettone  ? 
conf.  bigot,  Sp.  beato.  die  alte  tempeltrete,  Spil  v.  d.  10  jungfr. 
in  Steph.  175.  du  rechte  renne  umme  id  alter,  you  regular  Run- 
round- the-altar,  Mone  schausp.  2,  99.  frommchen,  as  early  as 
Er.  Alberus  Praec.  vitae  ac  mor.  1562,  p.  90a. 

p.  35.]  On  Sacrifice,  conf.  Creuzer  symb.  1,  171.  '  opphir=- 
vota/  Gl.  Sletst.  6,  672.  Gifts  =  sacrifices,  p.  58.  si  briihten  ir 
obfer  und  antlieiz,  Diemer  179,  25.  In  Latin  the  most  general 
phrase  is  rern  divinatn  facere  =  sacrificare  ;  we  also  find  comma*-- 
vere,  obmovere,  Aufr.  u.  Kirchh.  2,  165.  Victima,  the  greater 
sacrifice,  is  opposed  to  hostia,  the  less,  Fronto  p.  286.  To  '  obla- 
tiones  fiir  alien  gebilden  (before  the  statues  and  shrines),  ut  tenor 
est  fundationis,  cedens  pastori '  (found,  at  Riiden,  Westph.  1421, 
Seibertz  Quellen  d.  Westf.  gesch.  1,  232)  answers  the  Germ. 
ivisunga  visitatio,  oblatio,  Graff  I,  1088,  from  wison,  visitare. 
wisod  =  o\Aei,  visitatio,  Schmeller  4,  180.  The  Swiss  now  say 
wisen  for  praying  at  the  tombs  of  the  dead,  Staid.  2,  455. 

p.  35.]  On  blot,  blostr  see  Bopp's  Comp.  Gr.  1146.  Goth.  Gup 
blotan,  Deum  colere,  1  Tim.  2,  10.  In  ON.,  beside  gods'  sacri 
fices,  there  are  al/a  blot,  p.  448,  Msa  blot,  p.  402  [and  we  may 
add  the  blot-rm  on  p.  557].  blot-hang  and  starblat,  Fornm. 
sog.  5,  164-5.  sleikja  blot-bolla,  Fagrsk.  p.  63.  A  proper  name 
Biotmdr,  ace.  Blotnia  (-mew,  the  bird),  Laudn.  3,  1 1  seems  to  mean 
larus  sacrificator,  =  the  remarkable  epithet  l>lotevogd,  A.D.  1465, 
Osnabr.  ver.  2,  223  ;  or  is  it  simply  '  naked  bird  '  ?  couf.  spott- 
vogel,  speivogel,  wehvogel  [gallows-bird,  etc.] .  ON.  blatvargr 
=  prone  to  curse,  for  biota  is  not  only  consecrate,  but  execrate. 


1298  WORSHIP. 

p.  37  n.]  Mifc  der  blotzen  haun,  H.  Sachs  iii.  3,  58C.  eine 
breite  blotze,  Chr.  Weise,  Drei  erzii.  194.  der  weidplotz3  hunting- 
knife,  plotter,  Vilmar  in  Hess.  Ztschr.  4,  86.  die  bluote,  old 
knife,  Woeste. 

p.  37.]  Antheiz  a  vow,  bufc  also  a  vowed  sacrifice,  as  when 
the  Germans  promised  to  sacrifice  if  they  conquered,  Tac.  Ann.  13, 
57,  or  as  the  Romans  used  to  vow  a  ver  sacrum,  all  the  births 
of  that  spring,  the  cattle  being  sacrificed  20  years  after,  and  the 
youth  sent  abroad,  Nieb.  1,  102.  ir  obfer  unde  antheiz,  Diemer 
179,  25.  geheton  wig-weor&iinga,  Beow.  350.  aer];on  hine  dejr5 
onsceqde,  priusquarn  mors  eum  sacrificaret,  Cod.  Exon.  171,  32; 
conf.  MHG.  iuwer  lip  ist  ungeseit,  a^aro?,  Neidh.  47,  17.  What 
means  OHG.  f relit  an  ?  [frehan  ?  frech,  freak  ?].  N.  Boeth.  226 
says  of  Iphigenia :  dia  Chalchas  in  friskinges  wis  frehta  (Graff  3, 
818)  ;  conf.  ON.frett  vaticiniura,  divinatio  (Suppl.  to  p.  94),  and 
AS.  '  on  blote  o$3e  on  fyrlito,'  Schmid  272,  368,  where  fear  or 
fright  is  out  of  the  question. 

p.  38.]  AS.  cweman,  also  with  Dat.,  comes  near  fullafahjan  : 
'  onsecgan  and  godum  cweman/  diis  satisfacere,  Cod.  Exon.  257, 
25.  Criste  cweman  leofran  lace  120,  25.  Like  AS.  bring  is  OHG. 
antfangida,  victima,  Diut.  1,  240.  What  is  offered  and  accepted 
lies  :  Theocr.  epigr.  1,  2  uses  KelcrOai  of  consecrated  gifts. 

p.  39.]  To  AS.  lac  add  Idcan  offerre,  conf.  placare.  lac 
onsecgan,  Cod.  Exon.  257,  30.  lac  xenium,  donum,  lacdaed 
munificentia,  Haupt's  Ztschr.  9,  496a. 

p.  39.]  On  aTrap^ai  conf.  Pausan.  1,  31.  Callimach.  hy.  in 
Del.  279.  Another  definite  term  for  sacrifice  seems  to  be  the 
obscure  Goth,  daigs,  massa,  Rom.  11,  16  [is  it  not  dough,  teig, 
a  lit.  transl.  of  <pvpa/j,a?~]  Wizot  survived  in  MHG.  too  :  frone 
wizotj  Servat.  3337.  Massmann  derives  hunsl  from  hin]?an ; 
Kuhn  in  Berl.  Jb.  10,  192 — 5,  285  from  liu  to  pour,  which  =  6veiv 
ace.  to  Bopp  401.  liunsljada  cr7rev&ojj,ai  2  Tim.  4,  6.  unhunslags 
a<nrov&os  3,  3.  iifsneij?an  =  6veiv,  kill,  Luke  xv.  23-7.  30,  and 
ufsnipans  immolatus,  1  Cor.  5,  7  plainly  refer  to  cutting  up  the 
victim.  Hunsalua  in  the  Ecbasis  may  be  either  hunsal-aha 
(-water)  or  huns-alah  (-temple),  Lat.  ged.  p.  289.  290. 

O.Slav,  treba  =  libatio,  res  immolata,  templum  ;  trebishche  /3oj^6?. 
'  qui  idolothyta,  quod  trebo  dicitur,  vel  obtulerit  aut  mandu- 
caverit/  Amann  Cod.  mss.  Frib.  fasc.  2,  p.  64.  O.Boh.  treba, 


WOESHIP.  1299 

Russ.  treba,  sacrifice.  O.S1.  trebiti,  Pol.  trzebic,  Serv.  triebiti, 
purify;  conf.  the  place-name  Trebbin,  Jungm.  4,  625b.  Pol. 
trzeba,  potrzeba,  oportet,  it  is  needful.  Serv.  potreba,  Boh. 
potreba,  need ;  conf.  Lith.  Potrimpus  and  Antrimp,  Atrimp, 
Hanusch  216-7.  D.  Sag.  328.  Sacrifice  is  in  Lett,  solars, 
Bergm.  142  ;  in  Hung,  aldomds,  Ipolyi  341. 

p.  40.]  The  right  to  emend  aibr  into  tibr  is  disputed  by 
Weigand  1997  ;  conf.  Diefenbach/s  Goth.  wtb.  1,  12.  On  rtypa 
see  my  Kl.  Schr.  2,  223;  Umbr.  tefro  n.  is  some  unknown  part 
of  the  victim,  Aufrecht  u.  K.  2,  294.  373.  May  we  connect  the 
Lett,  sobars,  plague-offering  ?  Some  would  bring  in  the  LG. 
zefer  (  =  kafer),  see  Campe  under  '  ziefer/  and  Schmell.  4,  228; 
conf.  OHG.  arzibor,  Graff  5,  578,  and  ceepurhuc,  n.  prop,  in 
Karajan.  Keisersb.,  bros.  80b,  speaks  of  ungesuber  ;  we  also  find 
unzuter  vermin,  conf.  unaz,  uneatable,  i.e.  vermin,  Mone  8,  409. 
The  Grail  tolerates  no  ungezibere  in  the  forest,  Tit.  5198.  The 
wolf  is  euphemistically  called  ungeziefer,  Rockenphil.  2,  28.  The 
geziefer  in  the  pastures  of  Tyrol  are  sheep  and  goats,  Ham  merle 
p.  4. 

With  OHG.  wihan,  to  sacrifice,  conf.  the  AS.  wig-weord'ung 
above,  and  Lith.  weikiu,  ago,  facio,  Finn,  waikutan. 

p.  41.]  The  diversity  of  sacrifices  is  proved  by  Pertz  2,  243, 
diversos  sacrificandi  ritus  incoluerunt ;  and  even  by  Tac.  Germ. 
9  :  deorum  maxime  Mercurium  colunt,  cui  certis  diebus  hutnanis 
quoque  hostiis  litare  fas  habent.  Herculem  ac  Martem  concessis 
animalibus  placant.  pars  Suevorum  et  Isidi  sacrifica.t. 

To  a  sacrifice  the  god  is  invited,  is  asked  to  join  :  /caXeet  TOV 
Oebv,  Herod.  1,  132.  eVt/caXeet  r.  9.  4,  60.  eVt/caXecravTe?  r.  0. 
o-fyd^ovcri  2,  39.  The  gods  are  present  at  it,  Athen.  3,  340-1. 
Why  bones  are  offered  to  the  gods,  Hes.  theog.  557.  primitiae 
ciborum  deo  offerenda,  Athen.  2,  213.  The  rising  smoke  and 
steam  are  pleasing  to  gods,  Lucian's  Prometh.  19.  etc  Se  Ov/judrcov 
r'H(f)ai(TTos  OVK  e\afj,7T6,  Soph.  Antig.  1007.  Men  strengthen  the 
gods  by  sacrifice,  Haupt's  Zfcschr.  6,  125.  They  sacrifice  to 
Weda  (Wodan),  crying:  '  Wedki  taeri ! '  dear  Weda,  consume! 
accept  our  offering,  Schl. -Hoist,  landeskunde  4,  246.  The  god 
gives  a  sign  that  he  accepts :  )>a  komu  ]?ar  hrafnar  fljugandi  ok 
gullu  hatt,  as  a  sign  '  at  03inn  mundi  fregit  hafa  blotit/  Fornm. 
sog.  1,  131. 


1300 


WORSHIP. 


p.  42.]  Part  of  the  spoils  of  ivar  given  to  the  God  of  the 
Christians,  Livl.  Reimchr.  2670—73.  3398  to  3401.  6089.  4696. 
11785.  11915.  'brunien,  pfert  und  rische  man'  are  to  be  burnt 
in  case  of  victory  4700.  4711.  If  victima  is  from  vinco,  it  must 
have  been  orig.  a  sacrifice  for  victory,  ON.  sigur-giof,  victim. 
The  ehren-gancj  in  Miillenh.  Schl.-Holst.  s.,  p.  108  was  once  prob. 
the  same. 

p.  42.]  In  expiatory  offerings  the  idea  is,  that  the  wrath  of 
God  falls  on  the  victim  :  clearly  so  in  the  scapegoat,  Levit.  16,  20. 
Griesh.  pred.  2,  119;  conf.  Grimm  on  the  A.  Heinr.  p.  160. 
Also  in  the  plague- offering  at  Massilia,  Petron.  c.  141. 

p.  42.]  Forecasting  tlie  future  by  sacrifice  :  ante  pugnam  mise- 
rabiliter  idolis  immolavit  (Decius),  Jorn.  c.  18. 

p.  42.]  Sacrif.  til  drs  also  in  Fornm.  sog.  10,  212  :  srSan  gerSi 
uaran  mikit  ok  hallaeri,  var  ]?a  ]?at  ra$  tekit  at  J?eir  Uotu&ii  Olaf 
konung  til  ars  ser.  With  Halfdan's  sacrifice  conf.  the  e/caroyLt- 
(j>6via  offered  by  him  who  had  slain  100  foes,  Pausan.  iv.  19,  2. 

p.  44.]    Human  Sacrifice  seems  to  have  been  an  ancient  practice 
in  most  nations,  as  well  as  the  burning  of  live  men  with  the  dead. 
On  the   other  hand,  capital  punishments  were  unknown  or  rare. 
Hercules,  ad  quern  Poeni  omnibus  annis  humana  sacrificaveruut 
rictima,  Pliny  36,  5.     Men  were  sacrif.  to  Artemis,  Paus.  7,  19;  to 
the  playing  of  flutes,  Aufr.  u.  K/s  Umbr.  Sprachd.  2,  377.     In 
lieu  of  it,  youths   were  touched  on  the  forehead  with  a  bloody 
knife,  0.  Jahn  on  Lycoreus  427  ;  conf.  the  red  string  on  the  neck 
in  the  '  Amicus  and  Amelius/     God,  as  Death,  as  old  blood-shedder 
(p.  21),  asks  human  victims.     Hence  they  are  promised  in  sickness 
and  danger,  for  the   gods  will  only  accept  a  life  for  life,  Gesta 
Trevir.  cap.  17,  from  Ca3S.  B.  Gall.  6,  16.     For  sacrificing  a  man 
on  horseback,  see  Lindenbl.   68.     Adam   of  Bremen    (Pertz.  9, 
374)  says  of  the  Ests  r  '  dracones  adorant  cum  volucribus,  quibus 
etiam  vivo*  litant  homines,  quos  a  mercatoribus  emunt,  diligenter 
omnino  probatos  ne  maculam  in  corpore  liabeant,  pro  qua  refutari 
dicuutur  a  draconibus.'     While  a  slave-caravan  crosses  a  river, 
the  Abyssinians,  like  the  Old  Franks,  make  the  gods  a  thank  and 
sin  offering  of  the  prettiest  girl,  Kloden's  Beitr.  49.     In  spring  a 
live  child  is  sacrificed  on  the  funeral  pile,  Dybeck's  Euna  1844, 
5  :  i  ]?ann  tima  kom  hallaeri  mikit  a  RerSgotaland.    enn  sva  geek 
frettin,  at  aldri  mundi  ar  fyrri  konm,  enn  peim  sveini  vaeri  blotat, 


WORSHIP.  1301 

er  aeftstr  vaeri  ]?ar  i  landi,  Hervar.  saga  p.  452,  conf.  454.  On  the 
two  Gallehus  horns  is  pictured  a  man  holding  a  child-victim.  Saxo, 
ed.  Miiller  121,  says  of  Fro  at  Upsala :  'humani  generis  hostias 
mactare  aggressus,  foeda  superis  libamenta  persolvit ; '  he  changed 
the  veterem  libationis  morem.  To  the  '  sacrare  aciem  '  in  Tac.  Ann. 
13,  57  (p.  1046  n.)  answers  the  ON.  valfda,  Hervar.  s.  454.  Traces 
of  Child-sacrifice  especially  in  witch-stories  (p.  1081),  such  as 
tearing  out  and  eating  the  heart.  Bones  collected  and  offered 
up,  conf.  the  tale  of  the  good  Lubbe  p.  526,  and  the  villa  of 
Opferbein  now  Opferbaum  near  Wtirzburg,  see  Lang's  reg.  3,  101 
(year  1257).  4,  291  (year  1285). 

p.  46.]  An  animal  sacrifice  was  expiatory  when  offered  to  the 
invading  plague,,  p.  610.  1142.  Only  edible  beasts  sacrificed: 
'  cur  non  eis  et  canes,  ursos  et  vulpes  mactatis  ?  quia  rebus  ex  his 
deos  par  est  honorare  coelestes,  quibus  ipsi  alimur,  et  quas  nob  is 
ad  victiim  sui  numinis  benignitate  dignati  sunt/  Arnob.  7,  16. 
On  cZo^-sacrifice  see  p.  53.  The  colour  and  sex  of  an  animal  were 
important  (p.  54),  conf.  Arnob.  7,  18 — 20;  and  in  a,  female, 
whether  she  was  breeding  7,  22 ;  whether  it  had  hair  or  bristles 
(p.  75),  conf.  '  dem  junker,  der  sich  auf  dem  fronhof  lagert,  soil 
man  geben  als  off  der  hube  gewassen  (grown)  ist  mit  federn,  mit 
borsten/  Weisth.  3,  478.  In  buying  it,  one  must  not  bargain, 
Athen.  3,  102.  The  skin  was  hung  up  and  shot  at,  p.  650. 

p.  46.]  The  people  by  eating  became  partakers  in  the  sacri 
fice,  conf.  1  Cor.  10,  18  :  ov^l  ol  eV^/ovre?  ra?  Ovala^  KOivavol 
TOV  Ovaiaa-rrjplov  elai ;  p.  41. 

p.  47.]  On  sacrificing  Horses  (p.  664)  and  its  origin,  see 
Bopp's  G-l.  24a,  asvatnedha ;  couf.  Feifalik  on  the  Koniginh.  MS. 
103.  Tyndareus  made  Helen's  wooers  swear  on  the  sacrif.  horse, 
and  then  bury  it,  Paus.  iii.  20,  9.  Horses  sacrif.  by  Greeks  to 
Helios  ib.  5,  Ov.  Fasti  1,  385;  by  Massagetas  to  the  Sun,  Herod. 
1,  216.  White  horses  thrown  into  the  Strymon  7,  113.  llli 
(Moesi)  statim  ante  aciem  immolato  equo  concepere  votum,  ut 
caesorum  extis  ducum  et  litarent  et  vescerentur,  Florus  116,  21. 
May  the  Goth,  aihvatundi,  ySaro?,  refer  to  sacrifice  ?  and  was 
the  horse  burnt  with  thorn-bushes,  or  was  the  fire  kindled  by 
rubbing  with  them  ? 

The  ora  in  the  passage  from  Tacitus  might  mean  men's  heads, 
yet  conf.  p.  659.  It  has  yet  to  be  determined  how  far  the  bodies. 


1302 


WORSHIP. 


Jtorses  and  arms  of  the  conquered  were  offered  to  gods.  To  dedi 
cate  the  wicges-erwe,  spoils  (Diemer  179,  27),  seems  Biblical. 
Shields  and  swords  offered  up  to  Mars,  Ksrchr.  3730.  The 
Serbs  presented  the  weapons  of  slain  enemies,  Vuk  Kralodw.  88. 

p.  47  n.]  Horseflesh  eaten  by  witches  (p.  1049)  ;  by  giants, 
Miillenh.  414.  Foals  eaten,  Ettn.  unw.  doctor  338—40.  The 
Wild  Hunter  throws  down  legs  of  horse,  Schwartz  p.  11.  Plica 
Polonica  attributed  to  eating  horseflesh,  Cichocki  p.  7. 

p.  49  n.]  Asses  sacrificed  by  the  Slavs,  Biisching  101-2.  Cos- 
mas  speaks  of  an  ass  being  cut  into  small  pieces  ;  see  Vuk's  pref. 
to  Kralodw.  9.  Ass-eaters,  Rochholz  2,  267.  271.  Those  of 
Oudenaerde  are  called  kickefreters,  chicken-munchers,  Belg.  Mus. 
5,  440. 

p.  49.]  Oxen  were  favourite  victims  among  the  Greeks  and 
Romans  :  rol  S'  eVt  6ivl  0a\da-crr]s  iepd  p&^ov  ravpovs  Tra/jL/jueXavas 
'Evoo-L^Oovi  Kvavo^airy,  Od.  3,  5  ;  namely,  nine  bulls  before  each 
of  the  nine  seats  3,  7.  Twelve  bulls  sacrificed  to  Poseidon  13, 
]  82.  To  Athena  pei;(0  jSovv  r]viv  evpvfjLerwjrov  dS/j,yJTrjv,  r]v  OVTTW  VTTO 
£vyov  rjyayev  dvr]p.  rijv  TOI  eya)  pe^co,  %pvcrbv  tcepao'iv  TrepL^eva^ 
3,  382  ;  conf.  426.  437,  auratis  cornibus  hostiae  immolatae,  Pliny 
33.  3,  12.  Perseus  offers  on  three  altars  an  ox,  cow  and  calf,  Ov. 
Met.  4,  755.  bovem  album  Marti  immolare  et  centum  fulvos,  Pliny 
22,  5.  niveos  tanros  immolare,  Arnob.  2,  68.  At  the  (  holm- 
gang'  the  victor  kills  the  sacrificial  bull,  Egils-s.  506-8.  rauff 
hanninyju  nauta  blocfi,  Ssem.  114b.  The  wise  bird  demands  fhof, 
horga  marga,  ok  gullhyrndar  kyr'  141a.  In  Sweden  they  still 
have  God's  cows;  does  that  mean  victims,  or  priestly  dues  ?  A 
loaf  in  the  shape  of  a  calf  is  julkuse,  Cavallius  voc.  verl.  28b.  37b. 
A  sacrificial  coif,  Keller's  Altd.  erz.  547.  The  names  Farrenlerg, 
Bublemons  seem  derived  from  bovine  sacrifices,  Moneys  Anz.  6, 
236-7.  A  co w  and  calf  sacrif.  to  the  plague,  p.  610  ;  a  black  ox  with 
white  feet  and  star,  Sommer  150;  conf.  the  cow's  head,  Wolfs 
March,  no.  222.  A  red  cow,  kravicu  buinu,  Konigsh.  MS.  100; 
conf.  rote  kalbela  dne  mal,  Griesh.  2,  118  (from  Numb.  19,  2). 
diu  roten  rinder,  Fundgr.  2,  152.  Mone  in  Anz.  6,  237  remarks 
justly  enough,  that  agricultural  nations  lean  more  to  bovine  sacri 
fices,  warlike  nations  to  equine.  Traces  of  bull-sacrifice,  D.  Sag. 
128-9.  32. 

p.  50.]      To  majalis  sacrivus  answers  in  the  Welsh  Laws  f  sus 


WOESHIP.  1303 

coenalis  quae  servatur  ad  coenam  regis/  Leo  Malb.  Gl.  1,  83.  Varro 
thinks,  '  ab  suillo  genere  pecoris  immolandi  initium  primum  sum- 
turn  videtur/  Re  Rust.  2,  4.  porci  duo  menses  a  mamma  non 
dijunguntur.  porci  sacrev,  puri  ad  sacrificium  ut  irnmolentur. 
porci  lactentes,  sacres,  delici,  nefrendes  2,  4.  •  (Claudius)  cum 
regibus  foedus  in  foro  icit,  porca  caesa,  ac  vetere  fecialium  prae- 
fatione  adhibita,  Suet.  c.  25.  duo  victimae  porcinae,  Seibertz  no. 
30  (1074).  A  frischling  at  five  schillings  shall  stand  tied  to  a 
pillar,  Krotzenb.  w.,  yr  1415  (Weisth.  3,  513).  The  gras-frisch- 
Ung  in  Urbar.  Aug.,  yr  1316,  seems  to  mean  a  sheep,  MB.  34b, 
365.  frischig,  frischling,  a  wether,  Staid.  1,  399.  opferen  als 
einen  frlskinc,  Mos.  19,  8.  ein  friskinc  (ram)  da  bi  gie,  Diemer 
19,  19.  With  friscing  as  recens  natus  conf.  a-Qayal  i>eoOrj\ou 
POTOV,  ^Esch.  Eum.  428.  King  HerSrekr  has  a  goltr  reared,  with 
12  judges  to  look  after  it,  Hervar.  saga  c.  14  (Fornald.  sog.  1, 
463)  ;  conf.  the  giafgoltr,  Norw.  ges.  2,  127. 

p.  52.]  "Apva  fjbe\aivav  e^evejKare,  Aristoph.  Ran.  847.  Men 
sacrif.  a  ram,  and  sleep  on  its  hide,  Paus.  iii.  34,  3.  Goats  sacrif. 
to  Juno  :  alyotydyos  Hprj  15,  7.  Nunc  et  in  umbrosis  Fauno  decet 
immolare  lucis,  seu  poscet  agno,  sive  malit  haedo,  Hor.  Od.  i.  4, 
12  ;  conf.  bidental,  Suppl.  to  p.  1  74.  A  boy  of  nine  kills  a  black 
goat  with  white  legs  and  star,  over  the  treasure,  and  sprinkles 
himself  with  the  blood,  Sommer's  Sag.  p.  140;  a  goat  with  golden 
horns  150-1.  179.  '  diu  osterwiche  get  uber  dehein  geiz  '  says 
Helbl.  8,  299  ;  does  it  mean  that  only  lambs,  not  goats,  are  eaten 
at  Easter  ?  A  black  sheep  sacrif.  to  the  devil,  Firmenich  1,  206b  ; 
a  sheep  to  the  dwarf  of  the  Baumann's  cave,  Godeke  2,  240.  The 
Prussian  goat-hallowing  is  described  by  Simon  Grunau  in  1526, 
Nesselm.  x.  Lasicz  54;  conf.  Tettau  and  Ternme  261.  A  he- 
goat  sacrif.  with  strange  rites  in  Esthonia  on  St.  Thomas's  day, 
Possart  172. 

p.  52.]  Dogs  sacrif.  in  Greece,  Paus.  iii.  14,  9  ;  in  Umbria,  Auf. 
und  K.  2,  379.  To  the  nickelman  a  black  cock  is  yearly  thrown 
into  the  Bode,  Haupt  5,  378.  Samogits  sacrif.  cocks  to  Kirnos, 
Lasicz  47.  When  Ests  sacrif.  a  cock,  the  blood  spirts  into  the  fire, 
the  feathers,  head,  feet  and  entrails  are  thrown  into  the  same,  the 
rest  is  boiled  and  eaten,  Estn.  ver.  2,  39.  cncvfjivovs  Tra/a/zeXai/a? 
o-Kv\aKwv  Tpio-crovs  iepevaas,  Orph.  Argon.  962.  The  bodies  or 
skins  of  victims  hung  on  trees,  p.  75 — 9.  650.  in  alta  pinu  votivi 


1304  WOBSHIP. 

cornua  cervi,  Ov,  Met.  12,  266.  incipiam  captare  feras  et  reddere 
pinu  cornua,  Prop.  iii.  2.  19. 

p.  55.]  That  the  victim  should  be  led  round  was  essential  to 
every  kind  of  lustration,  Aufr.  u.  K/s  Umbr.  spr.  2,  263.  KT]pvK€S 
£'  ava  dcrrv  0ewv  teprjv  6KaTO/j,/3r)V  77701;,  Od.  20,  276. 

p.  55.]  Small  sacrificial  vessels,  which  participants  brought 
with  them,  are  indie,  in  Hak.  goda  saga  c.  16,  conf.  'ask  ne 
eski/  ibid.  An  altar  with  a  large  cauldron  found  in  a  grave-mound 
near  Peccatel,  Mecklenb.,  Lisch  11,  369.  On  the  Cimbrian 
cauldron  in  Strabo,  see  Lisch  25,  218.  Out  of  the  cavern  near 
Velmede  a  brewing-cauldron  was  lent  when  asked  for,  Firmenich 
1,  334b  [so  Mother  Ludlam's  cauldron,  now  in  Frensham  Church]  ; 
old  copper  kettles  of  the  giants  were  preserved,  Faye  9. 

p.  57.]  Former  sacrifices  are  indicated  by  the  banquets  at 
assizes  and  after  riding  the  bounds.  A  victim's  flesh  was  boiled, 
not  roasted,  though  roasting  and  boiling  are  spoken  of  at  the  feast 
of  Bacchus,  Troj.  kr.  16201-99.  For  distribution  among  the  people 
the  victim  was  cut  up  small  :  the  ass,  p.  49;  the  gadda  into  eight 
pieces,  Sv.  folks.  1,  90.  94;  Osiris  into  fourteen  pieces,  Buns.  1, 
508.  Before  Tkor's  image  in  the  Gu^brands-dalr  were  laid  every 
day  four  loaves  of  bread  and  sldtr  (killed  meat),  Fornm.  sog.  4, 
245-6;  conf.  Olafssaga,  ed.  Christ.  26.  Gruel  and  fish  are  offered 
to  Percht  on  her  day  (p.  273);  meat  and  drink  to  Souls  (p. 
913  n.)  ;  the  milk  of  a  cow  set  on  the  Brownies'  stone  every 
Sunday,  Hone's  Yrbk.  1532. 

p.  57.]  Smoke-offerings  were  known  to  the  heathen  :  incense 
and  bones  offered  to  gods,  Athen.  2,  73.  thus  et  merum,  Arnob. 
7,  26.  Irish  tusga,  usga,  AS.  stor,  thus,  steran,  thurificare,  Haupt's 
Ztschr.  9,  51 3b.  At  each  altar  they  set  'eine  risten  flahses,  ein 
wahs-kerzelin  und  wirouches  korn/  Diut.  1,  384.  Also  candles 
alone  seem  to  have  been  offered :  candles  lighted  to  the  devil  and 
to  river-sprites  (p.  1010.  584).  Men  in  distress  vow  to  the  saints 
a  taper  the  size  of  their  body,  then  of  their  shin,  lastly  of  their 
finger,  Wall,  march,  p.  288;  conf.  '  Helena  (in  templo)  sacravit 
calicem  ex  electro  mammae  suae  menstira/  Pliny  33.  4,  23.  The 
shipwrecked  vow  a  candle  as  big  as  the  mast,  Hist,  de  la  Bastille 
4,  315  ;  so  in  Schimpf  u.  Ernst  c.  403;  otherwise  a  naviculacerea,, 
or  an  argentea  anchor a t  Pertz  6,  783-4;  a  '  wechsin  haus}  against 
fire,  h.  Ludwig  84,  19;  or  the  building  of  a  chapel.  Silver 


WOESHIP.  1305 

ploughs  and  ships  offered  (p.  59 n.  264n.),  D.  Sag.  59.  Pirates  offer 
a  tenth  part  of  their  booty,  p.  231;  conf.  evravOa  rco  vaw  rpujpovs 
avdiceiTai  ^a\Kovv  e/.A/3o\ov,  Paus.  i.  40,  4.  Stones  are  carried 
or  thrown  on  to  a  grave  (otherw.  branches,  Klemm  3,  294)  :  on 
Bremund's  grave  by  pilgrims,  Karlm.  138.  To  sacrifice  by  stone- 
throwing,  Wolf,  Ztschr.  2,  61  ;  to  lay  a  stone  on  the  herrna, 
Preller  1,  250  ;  a  heap^f  stones  lies  round  the  herma,  Babr.  48. 

0.  Miiller,  Arch.  §  66,  thinks  these  ep^ala  were  raised  partly  to 
clear  the  road.     Darius  on  his  Scythian  expedition  has  a  cairn 
raised  on  the  R.  Atiscus,  every  soldier  bringing  a  stone,  Herod. 
4,  92.     Each  pilgrim  contributes  a  stone  towards  building  the 
church,  M.  Koch,  reise  p.  422.    J.  Barrington,  Personal  Sketches 

1,  17-8,  tells  of  an  Irish  custom  :   By  an  ancient  custom  of  every 
body  throwing  a  stone  on  the  spot  where  any  celebrated  murder 
had  been  committed,  on  a  certain  day  every  }7ear,  it  is  wonderful 
what  mounds  were  raised  in  numerous  places,  which  no  person, 
but  such  as  were  familiar  with  the  customs  of  the  poor  creatures, 
would  ever  be  able  to  account  for.     Strips  of  cloth  are  hung  on 
the  sacred  tree,  F.  Faber  2,  410.  420;   the  passer-by  throws  a  twig 
or  a  rag  on  the  stone,  Dybeck  1845,  p.  6.  4,  31  ;  or  nalar  4,  35  ; 
the  common  folk  also  put  pennies  in  the  stone,  3,  29,  and  throw 
bread,   money    and    eggshells   into   springs   1844,   22.     si    het   ir 
opfergoldes   noch   wol  tusent  marc,  si  teilt  ez  siner  seele,  ir  vil 
lieben  man,  Nib.  1221,  2  (p.  913  n.). 

p.  57.]  Herdsmen  offer  bloody  victims,  husbandmen  fruits  of 
the  earth,  D.  Sag.  20.  21.  ears  left  standing  for  Wodan  (p.  154 
seq.)  ;  a  bundle  of  flax,  WolPs  Ndrl.  sag.  p.  269  ;  for  the  little 
woodwife  flax-stems  or  a  tiny  liui  of  stalks  of  flax,  Schonw.  2, 
360-9.  sheaves  of  straw  made  for  the  gods,  Garg.  129b.  The 
Greeks  offered  stalks  and  ears,  Callim.  4,  283  ;  hie  placatus  erat, 
seu  quis  libaverat  uvam,  seu  dederat  sanctae  spicea  serta  comae, 
Tib.  i.  10,  21 ;  tender  oak-leaves  in  default  of  barley,  Od.  12,  357. 
The  Indians  had  grass-offerings,  Kuhn  rec.  d.  Rigv.  p.  1 02,  as  the 
pixies  received  a  bunch  of  grass  or  needles.  Firstfruits,  6a\vcna, 
to  Artemis,  II.  9,  534.  The  flower-offering  too  is  ancient,  being 
one  of  the  Indian  five,  viz.  reading  the  Vedas,  sprinkling  water, 
burning  butter,  strewing  flowers  and  sprays,  hospitality,  Holtzm. 
3, 123.  The  Sanskr.  sesa  =  reliquiae,  flores  qui  deo  vel  idolo  oblati 
sunt,  deinde  alicui  traduntur  ;  conf.  the  flower-offering  of  Saras- 


1306  WORSHIP. 

vati,  Somad.  I,  120-1,  and  '  Hallows  an  offering  to  the  clouds, 
Of  kutaja  the  fairest  blossoms,3  Meghaduta  4.  For  Greece,  see 
Theocr.  epigr.  1.  The  offering  to  '  Venus '  is  lluomen  und 
vingerlin,  Ksrchr.  3746.  Tn  Germany  they  danced  round  the  first 
violet,  p.  762.  The  people  call  a  stone  in  the  forest,  three  miles 
from  Marburg,  'opfer-stein/  and  still  lay  flowers  and  corn  upon  it. 
A  rock  is  crowned  with  flowers  on  Mayday,  Prohle's  Unterharz  no. 
347.  263.  The  country  folk  on  the  Lippe,  like  those  about  the 
Meisner,  go  into  the  Hollow  Stone  on  Easter-day,  Firm.  1,  334  ; 
they  think  of  Veleda,  as  the  Hessians  do  of  Holda.  The  same 
day  the  villagers  of  Waake,  Landolfshausen  and  Mackenrode 
troop  to  the  Schweckhauser  hills,  where  an  idol  formerly  stood, 
Harrys  i.  no.  4. 

p.  59  n.]  Aelftov  S'  aOavdroicri  Oeoit,  Od.  2,  432.  olvov  etc%€ov, 
778'  ev^ovro  0eo69,  II.  3,  296.  Before  drinking,  they  poured  some 
on  the  ground  to  the  gods  7,  480 ;  whereas  the  Scythians  spilt 
no  wine  (Lucian  Toxar.  45),  and  the  German  heroes  drank  minne 
without  spilling  any,  D.  Sag.  236-7.  poculis  aureis  memoriae  de- 
functorum  commilitonum  vino  mero  libant,  Apul.  Met.  4  p.m.  131. 

p.  61.]  St.  John's  and  St.  Gertrude's  minne  :  later  examples 
in  Godeke's  Weim.  Jb.  6,  28-9,  and  Scheller  2,  593.  postea 
dominis  amor  S.  Johannis  ministretur,  MB.  35%  138.  potuin 
caritatis  propinare,  Lacomblet  487  (yr.  1183).  dar  truoc  man 
im  sand  Johanns  minne,  Ottoc.  838b.  Johannes  Hebe,  /.  minne 
trinken,  Weisth.  1,  562-4.  trag  uns  her  sant  Jolians  min,  Keller 
erz.  32.  si  trinkent  alsamt  sant  Hans  min  34.  In  Belgium  they 
said  :  '  Sinct  Jans  gelei  ende  Sinct  Gertrous  minne  sy  met  u  !  ' 
Men  pray  to  St.  Gertrude  for  good  lodging,  Eschenb.  denkm.  p. 
240.  In  Wolkenstein  114,  minne  sand  Jolians  means  the  parting 
kiss.  A  wife  says  at  parting  :  setz  sant  Jolians  ze  bur  gen  (surety) 
mir,  daz  wir  froelich  und  schier  (soon)  zuo  einander  komen, 
Ls.  3,  313  ;  conf.  drinking  the  scheidel-kanne,  Liintzel  Hildsh. 
stiftsfehde  80.  In  ON.  '  bad  ]?a  drecka  velfarar  minni  sitt/  Egilss. 
p.  213.  People  give  each  other  John's  blessing  at  Christmas, 
Weisth.  1,  241-3,  The  two  Johns  are  confounded,  not  only  by 
Liutpr.  (Pertz  3,  363),  but  in  the  Lay  of  Heriger :  Johannes 
baptista  pincerna  (cupbearer),  Lat.  ged.  des  MA.  p.  336. 

p.  63.]  On  the  shapes  given  to  pastry,  see  p.  501  n.  The  forms 
or  names  of  oster-flade  (-pancake),  pfadelat  (patellata),  oster- 


TEMPLES.  1307 

stuopha  (-scone),  p.  781,  furiwiz  (Graff  1,  1104),  are  worth 
studying.  Giinther  647  :  (  before  this  sacred  fire  thy  image  now 
is  brought J  reminds  one  of  Voetius's  straw  figure  set  before  the 
hearth. 

The  Carry  ing -about  of  divine  images  was  known  to  the  ancients  : 
Syriarn  deam  per  vicos  agrosque  circurnferre,  Lucian  de  dea  Syria 
49.  Lucius  cap.  36.  circumgestare  deam,  Apul.  p.m.  194—6. 
The  Northmen  of  Guftbrands-dalr  carry  Thor's  image  out  of  his 
house  into  the  Thing,  set  it  up,  and  bow  to  it,  St.  Olafs  s.,  ed. 
Christ.  23-6.  The  men  of  Delbruck  carried  about  a  false  god 
Hilgerio  on  a  long  pole,  Weisth.  3,  101  n.  May  Ulrich  of  Lich- 
tenstein's  progress  as  Dame  Venus  be  explained  as  a  custom 
dating  from  the  time  of  heathen  progresses  ?  That  also  was 
'at  Pentecost/  from  April  25  to  May  26,  1227;  Whitsunday 
fell  on  May  30. 

Here  ought  to  be  mentioned  the  sacred  festivals,,  whose  names 
and  dates  are  discussed  in  D.  Sag.  71-2.  '  Festa  ea  Germanis  nox 
(it  was  sideribus  inlustris,  i.e.  illunis,  new-moon),  et  solemnibus 
epulis  ludicra,'  Tac.  Ann.  1,  50 ;  conf.  Germ.  24,  where  the 
sword-dance  is  called  ludicrum.  Beside  feasting  and  games,  it 
was  a  part  of  the  festival  to  bathe  the  goddesses,  p.  255. 


CHAPTER    IV. 
TEMPLES. 

p.  67.]  For  names  compounded  with  alah,  see  Forstemann. 
HalazeS'Sia,t  in  Ratenzgowe  (Hallstadt  by  Bamberg),  MB.  28,  98 
(yr.  889)  seems  a  misreading  for  Halahes-sts,i ;  and  Halazzes-stat 
28,  192  (yr.  923)  for  Halahhes-stat.  For  the  chap,  in  Baluze  1, 
755  has  .HaZaoj-stat,  where  Pertz  3,  133  has  again  Halaz-stat, 
but  Bened.  more  correctly  Alaga-st&t.  But  even  Pertz  3,  302 
has  Halax-stat.  Dare  we  bring  in  the  AS.  ealgian  (tueri)  and 
the  Lat.  arcere,  arx  ?  D.  Sag.  319.  Pictet  in  Origines  1,  227 
connects  alhs  with  Sanskr.  alka.  What  means  '  alle  gassen  und 
alhen'  in  the  Limbg.  chron.  p.m.  5  ?  With  the  Alcis  in  Tacitus 
conf.  the  Scythian  Kopa/cot,,  <j>i\ioi  Sa/^oi/e?  —  Orestes  and  Pylades, 
Lucian's  Toxar.  7.  D.  Sag.  118. 


1308  TEMPLES. 

AS.  weoh,  templuin:  weoh  gesohte,  Cod.  Exon.  244,  6.  Doners- 
we  in  Oldenburg  seeins  to  mean  D/s  temple  ;  and  ^sch-wege  in 
Hesse  may  be  a  corrup.  of  Esch-weh,  though  ace.  to  Forstem.  2, 
111  it  was  already  in  the  10th  cent.  Eskine-wag,  -weg  ;  conf. 
Wodenes-wege,  p.  152  and  O3ins-ve,  p.  159.  Even  in  OHG.  we 
find  we  for  wih  :  za  themo  we  (al.  parawe)  ploazit,  Gl.  Ker.  27. 
In  ON.  Vandils-?;e,  Ssem.  166a.  Fros-w,  Dipl.  Suecan.  no.  1777; 
Gota-wi  (Gote-vi)  1776.  It  is  said  of  the  gods:  valda  veom, 
Sgern.  41b.  Ska-Si  says  :  fra  minorn  veom  oc  vongom,  67a.  Val- 
hallar  til,  ok  vess  heilags  113a ;  does  vess  belong  to  ve,  or  stand 
for  vers  ?  In  Seem.  23b  (F.  Magn.  p.  255  n.)  '  alia  ve  iarSar/ 
populorum  habitaculuin,  is  opp.  to  utve  =  utgarSa,  gigantum 
habitacula.  The  Goth,  veilis,  sacer,  OHG.  wilt,  is  wanting  in  OS., 
AS.,  and  ON.  Cote-wih,  noinen  monasterii  (Pertz  7,  460),  is 
aftenv.  Gottweih ;  conf.  Ketweig,  Beham  335,  31.  Chetewic  in 
Gerbert  (Diemer's  Pref.  xxi.). 

p.  68  n.]  Ara  =  dsa,  ansa,  is  a  god's  seat,  as  the  Goth,  badi, 
OHG.  petti,  AS.  bed  mean  both  ara  and  fanum,  D.  Sag.  p.  115. 
beod-gereordu  (n.  pi.),  epulae,  Caedm.  91,  27.  ad  apicem  gemeinen 
gimlet,  MB.  29a,  143  (yr.  1059).  gumpette,  Hess.  Ztschr.  3,  70  ; 
conf.  Gombetten  in  Hesse.  Does  the  OHG.  elansliliti  (Graff  6, 
789)  mean  ara  or  area?  0.  Slav,  knmir,  ara,  idolum  ;  conf.  Finn, 
kumarran,  adoro,  inclino  me.  On  other  Teut.  words  for  altar, 
such  as  ON.  stalll  and  the  plur.  liorgar,  see  D.  Sag.  114-5. 

p.  69.]  OHG.  haruc  seems  preserved  in  Harahes-heim,  Cod. 
Lauresh.  3,  187,  and  in  Hargenstein,  Panzer's  Beitr.  1,1;  conf. 
Hercynius.  AS.  Besinga-/tear/»,  Ketnble  no.  994.  ON.  hatim- 
bro'Som  liorgi  roe^Sr,  Ssem.  42a.  hof  mun  ek  kiosa,  ok  liorga 
marga  141a.  Thors-ar^^,  -aerg,  -7* an/,  now  Thors-halla,  Hildebr. 
iii.  D.  Sag.  115.  The  hof  sometimes  coupled  with  horgr.  occurs 
even  in  MHG.  in  the  sense  of  temple,  temple-yard  :  ze  liofe  geben 
(in  atrium  templi),  Mar.  168,  42.  ze  hove  giengen  (atrium)  169, 
30.  den  hof  rumen  (temple)  172,  5  ;  conf.  ON.  liofland,  temple- 
land,  Munch  om  Skiriugssal  106-7.  D.  Sag.  116-7.  Likewise 
garte,  tun,  pi.  tunir,  wiese,  aue  (p.  225)  are  used  for  holy  places, 
Gr.  aXo-o«?. 

p.  69.]  OHG.  paro,  AS.  bearo,  are  supported  by  Idparida  = 
nemorosa,  which  Graff  3,  151  assoc.  with  kiparida ;  by  AS. 
bearewas,  saltus,  Haupt's  Ztschr.  9,  454b,  and  '  bearo  sette,  weobedd 


TEMPLES.  1309 

worhte/  Csedm.  1 72,  7.  Lactantius's  '  antistes  nemorum,  luci 
sacerdos '  is  rendered  '  bearwes  bigenga,  wudubearwes  weard  3 
207,  27.  208,  7.  Names  of  places  :  Parawa,  Neugart.  Cod.  dipl. 
no.  30  (yr.  760)  ;  Barwitlisyssel,  Miilleuh.  Nordalb.  stud.  1,  133; 
ON.  Barey.  The  OHG.  za  therno  parawe,  Diut.  1,  150  is  glossed 
on  the  margin  by  '  to  deme  hoen  althere,  to  demo  siden  althere/ 
Goslarer  bergg.  343. 

p.  69  n.]  OHG.  luoc,  specus,  cubile,  delubrum,  Graff  2,  129. 
in  luakirum,  delubris,  Diut.  1,  530a.  loh,  lucus,  Graff  2,  128.  In 
KudolPs  Weltchr.  occurs  beteloch,  lucus,  pi.  beteloecher.  ISTotker's 
Cap.  143  distinguishes  the  kinds  of  woods  as  walden,  forsten, 
lohen.  The  Yocab.  optim.  p.  47a  has :  silva  wilder  wait,  nemus 
schoener  wait,  lucus  dicker  wait,  saltus  holier  wait.  Mommsen, 
Unterital.  dial.  141,  derives  lucus  from  luere,  hallow.  There  are 
hursts  named  after  divine  beings :  Freckenhorst,  Givekanhorst 
(conf.  Freckastein,  Givekansten.  ok  )?ar  stendr  enn  Thorsteinn, 
Landn.  ii.  12).  It  comes  of  forest-worship  that  the  gods  are  at 
tended  by  wild  beasts,  Wuotan  by  wolf  and  raven,  Froho  by  a  boar. 

p.  69.]  Worshipping  in  the  still  and  shady  grove  was  practised 
by  many  nations.  '  Thou  hast  scattered  thy  ways  to  the  strangers 
under  every  green  tree'  complains  Jeremiah  3,  13.  K\VTOV 
Ipov  'ABqvalr]?,  Od.  6,  321.  eV  a\ael  SevSpijevrt  $ol/3ov 
9,  200.  a\o-ea  Ilepo-efyovairjs  10,  509.  aXo-o?  VTTO 
aiciepov  €KaTr,/36\ov  "ATro\\u>vo<;  20,  278.  Athenseus  4,  371-2, 
celebrates  the  cool  of  the  sacred  grove,  inhorruit  atrum  majestate 
nemus,  Claudian  in  Pr.  et  Olybr.  125  (on  nemus,  see  p.  648).  in 
tuo  luco  etfano,  Plaut.  Aulul.  iv.  2,  8.  lucus  sacer,  ubi  Hesperi- 
dum  horti,  Pliny  5,  5.  itur  in  antiquam  silvam,  stabula  alta 
ferarum,  Mn.  6,  179.  nunc  et  in  umbrosis  Fauno  decet  immolare 
lucis,  Hor.  Od.  i.  4,  11.  nee  magis  auro  fulgentia  atque  ebore, 
quam  lucos  et  in  iis  silentia  ipsa  adoramus,  Pliny  12,  1.  pro- 
ceritas  silvae  et  secretum  loci  et  admiratio  umbrae  fidem  numinis 
facit,  Seneca  ep.  41.  As  the  wood  is  open  above,  a  hole  is  left  in 
the  top  of  a  temple,  conf.  the  Greek  hypaethral  temples:  Terminus 
quo  loco  colebatur,  super  eum  foramen  patebat  in  tecto,  quod  nefas 
esse  putarent  Terminum  intra  tectum  consistere,  Festus  sub  v. ; 
conf.  Ov.  Fasti  2,  671.  Servius  in  ^Bn.  9,  448.  The  Celts  un 
roofed  their  temples  once  a  year  (aTroo-reyd^.),  Strabo  4,  p.  198. 
A  grove  in  Sarmatia  was  called  a\iev^a  6eov,  piscatura  dei,  Ptol. 

VOL.  iv.  D- 


1310  TEMPLES. 

3,  5.  The  Abasgi  in  the  Caucasus  venerated  groves  and  woods 
(k^  teal  tfXa?),  and  counted  trees  among  their  gods,  Procop.  2, 
471  ;  conf.  the  prophetic  rustle  of  the  cypresses  in  Armenia  (p. 
1110).  Even  in  the  Latin  poems  of  the  MA.  we  find  :  Amoris  nemus 
Paradisus,  Carm.  bur.  162.  circa  silvae  medium  locus  est  occultus, 
ubi  viget  maxime  suus  deo  cultus  163.  In  Eckhart  186,  32  the 
Samaritan  woman  says,  <  our  fathers  worshipped  under  the  trees 
on  the  mountain/  In  Troj.  kr.  890  :  si  wolden  gerne  husen  ze 
walde  uf  wilden  riuten.  Walther  v.  Rh.  64b  :  in  einen  schoenen 
griienen  wait,  dar  diu  heidensche  diet  mit'ir  abgoten  geriet  (ruled?). 
In  stories  of  the  Devil,  he  appears  in  the  forest  gloom,  e.g.  Ls.  3, 
256,  perhaps  because  men  still  thought  of  the  old  gods  as  living 
there.  Observe  too  the  relation  of  home-sprites  and  wood- wives 

to  trees,  p.  509.  A 

Worshipping  on  mountains  is  old  and  widely  spread  ;   ( 

ans  (p.  25),  and  the  Wuotans-fcen/s,  Donners-6m/s.      Three  days 

and  nights  the  Devil  is  invoked  on  a  mountain,  Miillenh.  no.  227. 

Mountain    worship    is   Biblical:     <  on    this  mountain    (Gerizim)/ 

John  4,  20;  see  Raumer's  Palest,  p.  113. 

p.  73.]       Like  the  Donar's  oak  of  Geismar  is  a  large  holy  oalc, 

said  to  have  stood  near  Miilhausen  in  Thuringia;  of  its  wood  was 

made  a  chest,  still  shown  in  the  church  of   Eichenried  village, 

Grasshof's  Miilh.  p.  10. 

p.  74.]      On  tliegathon,  see  Hpt's  Ztschr.  9,  192,  and  Wilmans 

essay,  Miinst.  1857,       summum  et  principem  omn.  deorum,  qui 

apud  gentes  thegaton  nuncupatur,  Wilkens  biogr.  of  St.  Gerburgis; 

conf.  Wigand's  arch.  2,  206.    tagaton  discussed  in  fitter's  chnstl. 

phil  3  3°08.  It  is  Socrates's  Saipoviov,  Plato's  TO  dya96v,  the 
same  in  Apul.  apolog.  p.  m.  278.  Can  thegatho  be  for  theodo,  as 
Tehota  is  for  Thiuda  ?  Forstem.  1,  1148. 

p  75  ]  The  holy  wood  by  Hagenau  is  named  in  Chmel  reg. 
Ruperti  1071,  D.  Sag.  497.  fronwald,  Weisth.  1,  423.  On  the 
word  bannwald  conf.  Lanz.  731:  diu  tier  (beasts)  bannen. 
Among  holy  groves  was  doubtless  the  Fridewald,  and  peril,  the 
Spivs,  both  in  Hesse,  Ztschr.  f.  Hess,  gesch.  2,  163.  Friffesledh, 
Kemble  no.  187.  285  ;  Oswudu  1,  69  is  a  man's  name,  but  must 
have  been  that  of  a  place  first.  The  divine  grove  Qlasir  with 
golden  foliage,  Sn.  130,  stands  outside  Valholl ;  Saem.  140b  says 
Hiorvarft's  abode  was  named  Glasis  lundr. 


TEMPLES.  1311 

p.  75.]  The  adoration  of  the  oak  is  proved  by  Velthem's  Sp. 
hist.  4,  57  (ed.  Le  Long,  fol.  287)  :  Yan  ere  eylten,  die  men 
anebede. 

In  desen  tiden  was  ganginge  mede 
tusschen  Zichgen  ende  Diest  ter  stede 
rechte  bi-na  te-midden  werde, 
daer  dede  menich  ere  bedeverde 
tot  ere  eyken  (dat  si  u  cont), 
die  alse  een  cruse  gewassen  stont, 
met  twee  rayen  gaende  ut, 
daer  menich  quam  overluut, 
die  daer-ane  hinc  scerpe  ende  staf, 
en  seide,  dat  hi  genesen  wer  daer- of. 
Som  liepense  onder  den  bom,  etc. 

Here  is  a  Christian  pilgrimage  of  sick  people  to  a  cross-shaped 
tree  between  Sicken  and  Diest  in  Brabant,  and  the  hanging 
thereon  of  bandage  and  staff  upon  recovery,  as  at  p.  1167.  1179  ; 
conf.  the  heathen  oscilla  (p.  78).  The  date  can  be  ascertained 
from  Le  Long's  Velthem. 

p.  77.]  '  Deos  nemora  incolere  persuasum  habent  (Samogitae) 
.  .  .  .  credebat  deos  intra  arbores  et  cortices  latere  '  says  Lasicz, 
Hpt's  Ztschr.  1,  138.  The  Ostiaks  have  holy  woods,  Klemm  3, 121. 
The  Finnic  '  Tharapita  '  should  be  Tharapila.  Castren  215  thinks 
-pila  is  bild,  but  Renvall  says  tharapilla  =  horned  owl,  Esth.  tor- 
ropil,  Verhandl.  2,  92.  Juslen  284  has  polio  bubo,  and  373 
tarhapollo  bubo.  With  this,  and  the  ON.  bird  in  Glasis  lundr, 
conf.  a  curious  statement  in  Pliny  10,  47  :  in  Hercynio  Germaniae 
saltu  invisitata  genera  alitam  accepimus,  quarum  plumae  ignium 
modo  colluceant  noctibus  ;  conf.  Stephan's  Stoflief.  116. 

p.  78  n.]  Oscilla  are  usu.  dolls,  puppets,  OHG.  tocchun,  Graff 
5,  365.  They  might  even  be  crutches  hung  up  on  the  holy  tree 
by  the  healed  (Suppl.  to  75).  But  the  prop,  meaning  must  be 
images.  On  church  walls  also  were  hung  offerings,  votive  gifts, 
rarities :  si  hiezen  diu  weppe  lidlien  in  die  Idrclien  an  die  mure, 
Servat.  2890. 

p.  79.]  A  Celtic  grove  descr.  in  Lucan's  Phars.  3,  399 ;  a 
Norse  temple  in  Eyrbyggja-s.  c.  4. 

p.  80.]     Giefers   (Erh.   u.  Rosenkr.  Ztschr.  f.  gesch.  8,  261  — 


1312  TEMPLES. 

285)  supposes  that  the  templum  Tanfanae  belonged  at  once  to  the 
Cherusci,  Chatti  and  Marsi ;  that  Tanfana  may  come  from  tanfo, 
truncus  (?),  and  be  the  name  of  a  grove  occupying  the  site  of 
Eresburg,  now  Ober-Harsberg  ;  that  one  of  its  trunci,  which  had 
escaped  destruction  by  the  Kornans  (solo  aequare  he  makes  burn 
ing  of  the  grove),  was  the  Irmensul,  which  stood  on  the  Osning 
between  Castrum  Eresburg  and  the  Carls -schanze  on  the  Bruns- 
berg,  some  4  or  5  leagues  from  Marsberg,  and  a  few  leagues 
from  the  Buller-born  by  Altenbeke,  the  spring  that  rose  by 
miracle,  D.  Sag.  118. 

p.  80.]  To  the  isarno-dori  in  the  Jura  corresp.  Trajan's  Iron 
Gate,  Turk.  Demir  kapa,  in  a  pass  of  Dacia.  Another  Temir  kapa 
in  Cilicia,  Koch  Anabas.  32.  Muller  lex.  Sal.  p.  36.  Clausura  is 
a  narrow  pass,  like  Oep/u67rv\ai,  or  TrvXai  alone ;  conf.  Schott's 
Deutschen  in  Piemout  p.  229. 

p.  85.]  As  castrum  was  used  for  templum,  so  is  the  Boh. 
hostel,  Pol.  kosciel  for  church.  Conversely,  templum  seems  at 
times  to  mean  palatium ;  conf.  '  exustum  est  palatium  in  Thorn- 
burg  '  with  '  exustum  est  famosum  templum  in  Thornburg/  Pertz 
5,  62-3,  also  '  Thornburg  castellum  et  palatium  Ottonis'  5,  755. 
The  OS.  rakucl  is  both  templum  and  palatium.  Beside  '  casulae  ' 
=  fana,  we  hear  of  a  cello,  antefana  (ante  fana?),  Mone  Anz.  6, 
228. 

p.  85.]  Veniens  (Chrocus  Alamann.  rex)  Arvernos,  delubrum 
illud  quod  Gallica  lingua  vassogalate  vocant,  diruit  atque  subvertit; 
miro  enim  opere  factum  fuit,  Greg.  Tur.  1,  32.  The  statement  is 
important,  as  proving  a  difference  of  religion  between  Celts  and 
Germans  :  Chrocus  would  not  destroy  a  building  sacred  to  his 
own  religion.  Or  was  it,  so  early  as  that,  a  Christian  temple  ? 
conf.  cap.  39. 

p.  85.]  Expressions  for  a  built  temple  :  '  hof  atti  hann  i 
tuninu,  ser^ess  enn  merki,  ]?at  er  nu  kallat  trdllaskeiffj'  Laxd.  66. 
sal,  Graff  sub  v. ;  der  sal,  Diemer  326,  7.  AS.  reced,  OS.  rakud, 
seems  conn,  with  racha,  usu.  =  res,  caussa,  but  '  zimboron  thia 
racha/  O.  iv.  19,  38  ;  conf.  wih  and  wiht.  Later  words  :  pluoz- 
hus,  bloz-hus,  Graff  4,  1053.  abgot-hus  fanum  1054.  The  Lausitz 
Mag.  7,  166  derives  chirihhd,  AS.  cyrice,  from  circus.  0.  SI. 
tzerky,  Dobr.  178;  Croat.  czirJcva,  Carniol.  zirlcva,  Serv.  tzrkva, 
0.  Boh.  cjerhew,  Pol.  cerkiew  (conf.  Gramm.  3,  156.  Pref.  to 


PRIESTS.  1313 

Schultze  xi.  Graff  4,  481).  The  sanctuary,  ON.  gri&astaffr,  is  not 
to  be  trodden,  Fornm.  sog.  4,  186;  beast  nor  man  might  there  be 
harmed,  no  intercourse  should  men  with  women  have  (engi  vrSskipti 
skyldu  karlar  vift  konur  ega  ]?ar,  Fornald.  sog.  2,  63. 

p.  86.]  Heathen  places  of  worship,  even  after  the  conversion, 
were  still  royal  manors  or  sees  and  other  benefices  endowed  with 
the  estate  of  the  old  temple,  like  Herbede  on  the  Ruhr,  which 
belonged  to  Kaufungen,  D.  Sag.  589.  Mannh.  Ztschr.  3,  147. 
Many  manors  (also  glebe-lands  ace.  to  the  Weisthiimer)  had  to 
maintain  '  eisernes  vieh,  fasel-vieh/  bulls  for  breeding  (p.  93). 
In  Christian  as  in  heathen  times,  holy  places  were  revealed  by 
signs  and  wonders.  A  red-hot  harrow  is  let  down  from  heaven 

o 

(Sommer),  like  the  burning  plough  in  the  Scyth.  tale  (Herod.  4, 
5),  D.  Sag.  58-9.  Legends  about  the  building  of  churches  often 
have  the  incident,  that,  on  the  destined  spot  in  the  wood,  lights 
were  seen  at  night,  so  arranged  as  to  show  the  ground  plan  of  the 
future  edifice.  They  appear  to  a  subulcus  in  the  story  of  Ganders- 
helm,  Pertz  6,  309-10;  to  another,  Frickio  by  name,  in  the  story 
of  FreckenJiorst,  where  St.  Peter  as  carpenter  designs  the  figure 
of  the  holy  house,  Dorow.  i.  1,  32-3 ;  conf.  the  story  at  p.  54  and 
that  of  Wessobrunn,  MB.  7,  372.  Falling  snow  indicates  the 
spot,  Mlillenh.  113  ;  conf.  Hille-snee,  Holda's  snow,  p.  268  n.  304. 
Where  the  falcon  stoops,  a  convent  is  built,  Wigaiid's  Corv. 
giiterb.  105.  The  spot  is  suggested  by  cows  in  a  Swed.  story, 
Wieselgren  408 ;  by  resting  animals  in  a  beautiful  AS.  one, 
Kemble  no.  581  (yr  974). 

p.  87.]  On  almost  all  our  German  mountains  are  to  be  seen 
footmarks  of  gods  and  heroes,  indicating  places  of  ancient  worship, 
e.g.  of  Brunhild  on  the  Taunus,  of  Gibich  and  Dietrich  on  the 
Hartz.  The  Allerhatenberg  in  Hesse,  the  '  grandfather-hills ' 
elsewhere,  are  worth  noting. 


CHAPTER  V. 
PRIESTS. 


p.  88.]  Religion  is  in  Greek  eva-e{3eia  and  OprjcrKela  (conf.  Oprj- 
a-Kevw,  p.  107).  tear  eiW/3etav  =  pie,  Lucian  5,  277.  Religio  = 
iterata  lectio,  conf.  iutelligere,  Lobeck's  Rhematicon  p.  65.  It 


1314  PEIESTS. 

is  rendered  in  OHG.  glosses  by  lieit,  Hattemer  1,  423;  gote-dehti 
devotio,  cote-dehtigi  devout,  anadaht  intentio,  attentio,  Graff  5, 
163.  Pietas,  peculiarly,  by  f  heim-minna  unde  mdg-minna,'  Hatfc. 

I,  423.     Credischeit,  Servat.    762,  is  sham-piety,   conf.  p.  35  n. 
'  Dis  fretus  '  in  Plaufc.  Gas.  2,  5  =  Gote  forahtac,  0.  i.  15,  3. 

p.  88.]  Gudja,  goffi,  seems  to  be  preserved  in  the  AS.  proper 
name  Goda,  Kemble  1,  242.  For  ap^iepev^,  Ulph.  has  aulmmists 
gudja,  Matt.  27,  62.  Mk.  8,  31 ;  but  auhumists  veiha,  Joh.  18,  13. 
The  priest  hallows  and  is  hallowed  (p.  93),  conf.  the  consecration 
and  baptism  of  witches.  Gondul  consecrates :  nu  vigi  elf,  frik 
undir  oil  ]?au  atkvae'Si  ok  skildaga,  sem  OSinn  fyrimaelti,  Fornald. 
sog.  1,  402.  The  words  in  Lactant.  Phoenix,  '  antistes  nemorum, 
luci  veneranda  sacerdos/  are  rendered  by  the  AS.  poet :  bearwes 
bigenga,  wudubearwes  iveard  207,  27.  208,  7.  The  priest  stands 
before  God,  evavri  rov  Oeov,  Luke  1,8:  giangi  furi  Got,  0.  i.  4, 

II.  The  monks   form  '  daz  Gotes  her/   army,   Reinh.  F.   1023. 
The   Zendic   dthrava,   priest,  Bopp  Comp.  Gram.  42.     Spiegel's 
Avesta  2,  vi.  means  fire-server,  from  atars  fire,  Dat.  athre.     Pol. 
xiadz   priest,    prop,   prince    or    sacrificer,    Linde   2,    1 1 64b ;   conf. 
Sansk.  xi  govern,  kill,  xaja  dominans. 

p.  89.]  Etvart  priest :  ein  ewart  der  abgote,  Barl.  200,  22. 
Pass.  329,  56,  etc.  eivarde,  En.  244,  14.  prester  und  ir  ewe 
wester  243,  20. 

p.  89  n.]  Zacharias  is  a  fruod  gomo,  Hel.  2,  24.  Our  Iduger 
mann,  kluge  f  rau,  still  signify  one  acquainted  with  secret  powers 

of  nature;  so  the  Swed.  'de  Tdokar'  Fries  udfl.  108. The  phrase 

{ der  guote  man*  denotes  espec.  a  sacred  calling:  that  of  a  priest, 
Marienleg.  60,  40,  a  bishop,  Pass.  336,  78,  a  pilgrim,  Uolr.  91. 
Nuns  are  guote  frowen,  Eracl.  735.  kloster  und  guote  liute, 
Nib.  1001,  2,  etc.  die  goede  man,  the  hermit  in  Lane.  4153-71. 
16911-8,  etc.  So  the  Scot.  ' gudeman's  croft '  above;  but  the 
name  Gutmans-hausen  was  once  Wotenes-husen  (Suppl.  to  154). 
Bous-hommes  are  heretics,  the  Manicheeans  condemned  at  the 
Council  of  Cambery  1165;  buonuomini,  Macchiav.  Flor.  1,  97. 
158.  The  shepherds  in  O.  i.  12,  17  are  guote  man.  Engl.  good- 
man  is  both  householder  and  our  biedermann.  Groa  is  addressed 
as  goff  kona,  Seem.  97a;  in  conjuring:  Alrun,  du  vil  guote  (p. 
1,202  n.) 

p.   89.]      Christian  also,   though   of  Germ,    origin,   seems    the 


PEIESTS.  1315 

OHG.  heit-haft  sacerdos,  from  heit^ordo;  hence,  in  ordinem 
sacrum  receptus,  MHG.  heithafte  liute,  sacerdotes,  Fundgr.  1, 
94;  conf.  eithafte  herren,  Ksrchr.  11895.  AS.  gepungen,  reverend, 
and  espec.  religiosus,  Homil.  p.  344. 

p.  90.]  Agathias  2,  6  expressly  attributes  to  the  heathen  Ala- 
manns  of  the  6th  cent,  diviners  (/mvret?  and  ^pTjo-poXoyoi,1),  who 
dissuade  from  battle ;  and  princes  in  the  Mid.  Ages  still  take 
clergymen  into  the  field  with  them  as  counsellors :  abbates  pii, 
scioli  bene  consiliarii,  Rudl.  2,  253.  Ordeals  are  placed  under 
priestly  authority,  Seem.  237-8.  In  the  popular  assembly  the 
priests  enjoin  silence  and  attention :  silentium  per  sacerdotes,  qui- 
bus  turn  et  coercendi  jus  est,  imperatur,  Germ.  11.  In  addition 
to  what  is  coll.  in  Haupt's  Ztschr.  9,  127  on  'lust  and  unlust/ 
consider  the  tacitus  precari  of  the  Umbr.  spell,  and  the  opening 
of  the  Fastnachts-spiele. 

p.  91 .]  The  Goth,  propjan,  uspropjan  transl.  fjuveiv  initiare,  and 
<yvfjivd%6iv,  exercere  GDS.  819;  may  it  not  refer  to  some  sacred 
function  of  heathen  priests,  and  be  connected  with  the  Gallic 
druid  (p.  1036  n.),  or  rather  with  pru&r  (p.  423)?  Was  heilac 
said  of  priests  and  priestesses  ?  conf.  '  heilac  huat/  cydaris,  Graff 
4,  874;  Heilacflat,  Cod.  Lauresh.  1,  578;  Heilacbrunno,  p.  587; 
Heiligbar,  p.  667-8.  Priests  take  part  in  the  sacrificial  feast,  they 
consecrate  the  cauldron :  sentn  at  Saxa  Sunnmanna  gram,  hann 
kann  helga  hver  vellanda,  Seem.  238a;  so  Peter  was  head-cook 
of  heaven,  Lat.  ged.  des  MA.  p.  336.  344.  Priests  maintain  the 
sacred  beasts,  horses  and  boars,  Herv.-s.  cap,  14;  conf.  RA.  592. 
In  beating  the  bounds  they  seem  to  have  gone  before  and  pointed 
out  the  sacred  stones,  as  the  churchwardens  did  afterwards ;  they 
rode  especially  round  old  churches,  in  whose  vaults  an  idol  was 
supposed  to  lie.  Priests  know  the  art  of  quickening  the  dead, 
Holtzm.  3,  145.  They  have  also  the  gifts  of  healing  and  divina 
tion :  larpo/jLavTis,  ^Esch.  Suppl.  263. 

p.  91.]  In  many  Aryan  nations  the  priestly  garment  is  white. 
Graecus  augur  pallio  candido  velatus,  Umber  et  Rornanus  trabea 
purpurea  amictus,  Grotef.  inscr.  Umbr.  6,  13.  Roman  priests 
and  magistrates  have  white  robes ;  see  the  picture  of  the  flamen 

1  The  /HO.VTLS  interprets  dreams,  entrails,  nights  of  birds,  but  is  no  speaker  of 
oracles,  xp^^byos,  Pans.  i.  34,  3.  [In  Plato's  Timaeus  72  B,  JU.Q.I>TIS  (fr.  p.aiv ofj.cn) 
is  the  inspired  speaker  of  oracles.] 


1316  PEIESTS. 

dialis  in  Hartung  1,  193.  Schwenck  27;  araictus  veste  alba 
sevir  et  praetor,  Petron.  65.  The  Cimbrian  priestesses  in  Strabo 
are  \ev%ei paves  (p.  55-6),  and  the  Gothic  priests  in  Jorn.  cap.  10 
appear  in  candidis  vestibus.  The  Gallic  druids  are  arrayed  in 
white  (p.  1206),  the  priest  of  Gerovit  in  snow-white,  Sefridi  v. 
Ofctonis  p.  128  (Giesebr.  Wend,  gesch.  1,  90).  In  the  Mid.  Ages 
too  white  robes  belong  to  holy  women,  nuns,  die  goede  man  met 
witten  clederen,  Lane.  22662-70. 

The  Gothic  pileati  (Kl.  schr.  3,  227.  GDS.  124)  remind  us  of 
the  '  tria  genera  pileorum,  quibus  sacerdotes  utuntur  :  apex,  tutu- 
lus,  galerus'  in  Suetonii  fragm.  p.  m.  335.  The  picture  of  a 
bearded  man  in  Stalin  1,  161-2,  is  perhaps  meant  for  a  priest. 
The  shaven  hair  of  Christian  and  Buddhist  monks  and  nuns  is 
probably  a  badge  of  servitude  to  God;  GDS.  822. 

p.  91.]  Snorri  goiSi,  like  the  AS.  coin,  rides  on  a  mare, 
Eyrbygg.  s.  34 ;  and  the  flamen  dialis  must  not  mount  any  kind 
of  horse,  Klausen  ^En.  1077.  Hartung  1,  194.  Possibly  even 
the  heathen  priests  were  not  allowed  to  eat  things  with  blood, 
but  only  herbs.  Trevrizent  digs  up  roots,  and  hangs  them  on 
bushes,  Parz,  485,  21  ;  in  a  similar  way  do  Wilhelm  the  saint  and 
Waltharius  eke  out  their  lives,  Lat.  ged.  d.  MA.  p.  112. 

p.  92.]  Among  gestures  traceable  to  priestly  rites,  I  reckon 
especially  this,  that  in  the  vindicatio  of  a  beast  the  man  had  to  lift 
up  his  right  hand  or  lay  it  on,  while  his  left  grasped  the  animal's 
right  ear.  The  posture  at  hammer-throwing  seems  to  be  an 
other  case  in  point,  RA.  65-6.  GDS.  124-5. Kemble  1,  278 

thinks  coifi  is  the  AS.  ceofa,  diaconus. 

p.  93.]  Christian  priests  also  are  called  '  God's  man,  child, 
kneht,  scale,  deo,  diu,  wine,  trut/  or  '  dear  to  God/  conf.  Mann- 
hardt  in.  Wolfs  Ztschr.  3,  143.  Gotes  man  (Suppl.  to  p.  20-1). 
Gotes  &wi£  =  priest,  Greg.  1355.  Reinh.  714;  or  =  pilgrim,  as 
opp.  to  welt-kind  (worldling),  Trisfc.  2625.  der  edle  Gotes  kneht, 
said  of  Zacharias  and  John,  Pass.  346,  24.  349,  23.  60;  of  the 
pilgrim,  Trist.  2638.  Gotes  riter,  Greg.  1362.  ein  warer  Gotis 
scale,  Ksrchr.  6071.  OHG.  Gota-deo,  Gotes- deo,  fern,  -diu  (conf. 
ceile  De,  culde,  servant  of  God,  Ir.  sag.  2,  476).  der  Gotes  Mtt 
Pass.  350,  91.  Among  the  Greek  priests  were  a<y%i6eoi,  Lucian 
dea  Syr.  31 ;  conf.  the  conscii  deorum,  Tac.  Germ.  10.  Amphi- 
araus  is  beloved  of  Zeus  and  Apollo,  i.e.  he  is  pavTw.  On  his 


PEIESTS.  1317 

death  Apollo  appoints  another  of  the  same  family,  Od.  15,  245. 
253. 

p.  93.]  If  priesthood  could  be  hereditary,  the  Norse  go$i 
must  have  been  free  to  marry,  like  the  episcopus  and  diaconus  of 
the  early  Christians  (1  Tim.  3,  2.  12)  and  the  Hindu  Brahmin. 
Not  so  the  Pruss.  waidlot  or  waidler,  Nesselrn.  p.  xv.  and  p.  141 . 
To  appoint  to  the  priesthood  is  in  ON.  signa  go&om,  or  gefa, 
though  the  latter  seems  not  always  to  imply  the  priestly  office  : 
]?eir  voro  gumnar  goffom  signaffir,  Saam.  117b.  gefinn  O^ni, 
Fornm.  sog.  2,  168.  enn  gaf  hann  (Brandr)  guffunum,  ok  var 
hann  kallaiSr  Guff-bran ar,  Fornald.  sog.  2,  6;  his  son  is  Gu3- 
mundr,  and  his  son  again  GuSbrandr  (  =  OHG.  Gota-beraht)  2,  7. 
Does  this  account  for  divination  being  also  hereditary  (p.  1107)  ? 

p.  93.]  The  god  had  part  of  the  spoils  of  war  and  hunting 
(p.  42),  priest  and  temple  were  paid  their  dues,  whence  tithes 
arose  :  hof-tollr  is  the  toll  due  to  a  temple,  Fornm.  s.  1,  268.  On 
priestly  dwellings  see  GDS.  125. 

p.  94.]  German  divination  seems  to  have  been  in  request 
even  at  Rome  :  haruspex  ex  Germania  missus  (Domitiano),  Suet. 
Domit.  16.  Soothsayers,  whom  the  people  consulted  in  particular 
cases  even  after  the  conversion,  were  a  remnant  of  heathen  priests 
and  priestesses.  The  Lex  Visig.  vi.  2,  1  :  '  ariolos,  aruspices, 
•vaiidnantes  consulere/  and  5  :  '  execrabiles  divinorum  pronun- 
tiationes  intendere,  salutis  aut  aegritudinis  responsa  poscere/ 
Liutpr.  6,  30  :  '  ad  ariolos  vel  ariolas  pro  responsis  accipiendis 
arnbulare/  and  31  :  ( in  loco  ubi  arioli  vel  ariolae  fuerint/ 

The  ON.  spa-maffr-is  called  rdff-spakr,  Sasm.  175a,  or  fram-viss 
like  the  prophet  Gripir  172a.  175a.  }>ufram  urn  ser  I75a>b.  farit 
er  )>az  ek  forvissac  175a.  }m  oil  um  ser  orlog  for  176b.  Gripir 
lygr  eiyi  177b.  Gevarus  rex,  divinandi  doctissimus,  industria 
praesagiorum  excultus,  Saxo  Gram.  p.  115.  (conf.  p.  1034. 
1106).  The  notion  of  oraculum  (what  is  asked  and  obtained  of 
the  gods),  vaticinium,  divinatio,  is  expr.  by  ON.  frett  :  frettir 
sogftu,  Sasm.  93a.  fretta  beiddi,  oracula  poposci  94a.  geek  til 
frettar,  Yngl.  21  (Grk.  ^aaQai  rw  0e<w,  inquire  of  the  god). 
Conf.  frehtan,  Suppl.  to  p.  37;  OHG.  freht  meritum,  frehtic 
meritus,  sacer;  AS.  fyrht  in  Leg.  Canuti,  Thorpe  p.  162. 

p.  95.]  German  women  seem  to  have  taken  part  in  sacrifices 
(p.  56  n.);  women  perform  sacrifice  before  the  army  of  the  Thracian 


1318  GODS. 

Spartacus  (B.C.  67),  who  had  Germans  under  him,  Plutarch  Crass, 
c.  11.  The  Romans  excluded  women,  so  do  the  Cheremisses,  p. 
1235-6,  the  Lapps  and  the  Boriats,  Klemm  3,  87.  111-3. 

p.  95-6.]  A  druias  Gallicana  vaticinans  is  mentioned  by  Vopis- 
cus  in  Aurel.  44,  in  Numer.  13-4;  by  Lampridius  in  Alex.  Sev. 
60.  Drusus  is  met  by  a  species  barbarae  mulieris  humana  amplior, 
Suet.  Claud,  c.  1.  Dio  Cass.  55,  1.  Chatta  muUer  vaticinans  Suet. 
Vitel.  c.  14.  Veleda  receives  gifts  :  Mumius  Lupercus  inter  dona 
missus  Veledae,  Tac.  Hist.  4,  61.  A  modern  folktale  brings  her 
in  as  a  goddess,  Firmenich  ],  334-5.  On  Albruna  conf.  Hpt's 
Ztschr.  9,  240.  Of  Jcttha  it  is  told  in  the  Palatinate,  that  she 
sought  out  and  hewed  a  stone  in  the  wood :  whoever  sets  foot  on 
the  fairy  stone,  becomes  a  fixture,  he  cannot  get  away,  Nadler  p. 
125.  292.  Like  Pallas,  she  is  a  founder  of  cities.  Brynhild,  like 
Veleda,  has  her  hall  on  a  mountain,  and  sits  in  her  tower,  Vols.  s. 
cap.  25.  Hother  visits  prophetesses  in  the  waste  wood,  and  then 
enlightens  the  folk  in  edlto  montis  vertice,  Saxo  Gram.  p.  122. 
The  ivhite  lady  of  princely  houses  appears  on  a  tower  of  the  castle. 
The  witte  Dorte  lives  in  the  tower,  Mullenh.  p.  3i4.  When  mis 
fortune  threatens  the  Pedaseans,  their  priestess  gets  a  long  beard, 
Herod.  1, 175.  8,  104.  Women  carve  and  read  runes  :  Kostbera 
kunni  skil  runa,  Ssem.  252a,  reist  runa  252b.  Orn^  reist  runar  a 
kefli,  Fornm.  s.  3,  109.  110  (she  was  born  dumb,  p.  388).  In 
the  Mid.  Ages  also  women  are  particularly  clever  at  writing  and 
reading.  RA.  583. 

p.  98.]  To  the  Norse  prophetesses  add  Groat,  volva,  Sn.  110, 
and  Gondul,  a  valkyr,  Fornald.  s.  1,  398.  402,  named  appar.  from 
gandr,  p.  1054.  420.  Thorger&r  and  Irpci  are  called  both  horga- 
bruffr,  temple-maid,  and  Holga-brufir  after  their  father  Holgi, 
p.  114.  637.  A  Slav  pythonissa  carries  her  sieve  in  front  of  the 
army,  p.  1111-2;  others  in  Saxo  Gram.  827;  conf.  0.  Pruss. 
waidlinne,  Nesselm.  pref.  15. 


CHAPTER  VI. 
GODS. 

p.  104  n.]    The  Goth,  manleika,  OHG.  mannaliJiho  (conf.  a 
fr.  avrjp  man),  lasts  in  MHG.  wehsine  manlicli,  Fundgr.  2,   123. 


GODS.  1319 

guldin  manHchf  Servat.  2581.     fapud  manUcha/  where  the  image 
stands,  Notizenbl.  6,  168. 

p.  105.]  Though  Tacitus  mentions  no  image  in  human  shape, 
but  only  signa  and  formae  (effigiesque  et  signa  quaedam  detracta 
lucis  in  proelium  ferunt,  Germ.  7,  conf.  vargr  hangir  fyr  vestan  dyr, 
ok  drupir  orn  yfir,  Ssem.  41 b)  ; — yet  the  expression  '  numenipsum, 
si  credere  veils/  used  of  the  divine  Mother  in  her  bath,  cap.  40, 
does  seem  to  point  to  a  statue. 

p.  106.]  In  the  oldest  time  fetishes — stones  and  logs — are 
regarded  as  gods'  images,  Gerh.  Metron.  p.  26.  Gr.  TO  Pperasin 
the  Tragic  poets  is  a  god's  image  of  wood  (conf.  elicatv),  though 
Benfey  1,  511  says  'of  clay;'  ^oavov,  prop,  graven  image  fr.  £eo> 
I  scrape,  often  means  a  small  image  worn  on  the  person,  e.g.  the 
Cleo  in  Paus.  iii.  14,  4;  djak/jia,  orig.  ornament,  then  statue; 
faSiov,  liter,  little-animal  15,  8.  Statues  were  made  of  particular 
kinds  of  wood  :  ^oavov  ayvov,  of  the  vitex  agnus-castus  14,  7 
(conf.  ramos  de  nobilissimo  agno  casto,  Evag.  Fel.  Fabri  1,  156-7), 
as  rosaries  of  mistletoe  were  preferred,  cum  paupere  culta  stabat 
in  exigua  ligneus  aede  deus,  Tib.  i.  10,  20.  Irish  dealbh,  deilbh, 
deilbhin,  deilbltog,  imago,  statua,  figura.  Beside  the  Boh.  modla, 
idolum  (fr.  model  ?  or  fr.  modliti,  to  pray  ?),  we  find  balwan,  block, 
log,  idol,  Pol.  balwan,  Miklos.  bal'vqn',  Wall.  balavanu}  big  stone 
(p.  105  n.),  which  Garnett,  Proceed.  1,148,  connects  with  Armoric 
' peulvan,  a  long  stone  erected,  a  rough  un wrought  column/ 
OHG.  avara  (p.  115-6)  stands  for  imago,  \statua,  pyramis  (irman- 
sul),  pyra,  ignis,  Graff  1,  181 ;  conf.  Griaches- avara  (p.  297)  ;  OS. 
avaro  films,  proles,  AS.  eafora.  The  idea  of  idolum  is  never 
clearly  defined  in  the  Mid.  Ages :  the  anti-pope  Burdinus  (A.D. 
1118-9)  is  called  so,  Pertz  8,  254-5.  Even  Beda's  'idolis  servire' 
2,  9  is  doubtful,  when  set  by  the  side  of  'daemonicis  cultibus 
servire  '  2,  5. 

p.  107.]  On  Athanaric's  worship  of  idols,  conf.  Waitz's  Ulfila 
p.  43.  62.  Claudian  de  B.  Getico  528  makes  even  Alaric  (A.D.  402) 
exclaim  :  Non  ita  di  Getici  faxint  manesque  parentum  \  Compare 
the  gods'  waggon  with  sacer  currus  in  Tac.  Germ.  10  and  Suppl. 
to  328-9  below.  Chariots  of  metal  have  been  found  in  tombs, 
Lisch  Meckl.  jb.  9,  373-4.  11,  373. 

p.  108.]  That  the  Franks  in  Clovis's  time  had  images  of  gods, 
is  proved  further  by  Remigius's  epitaph  on  him:  Contempsit  ere- 


1320  GODS. 

dere  mille  Numiua,  quae  variis  horrent  portenta  figuris.  On  the 
other  hand,  Gregory  of  Tours's  account  (1,  34)  of  the  Alamann 
king-  Chrocus  in  the  3rd  century  compelling  St.  Privatus  in  Gaul 
to  sacrifice  to  idols,  is  vaguely  worded:  Daemoniis  immolare  com- 
pellitur,  quod  spurcum  ille  tarn  exsecrans  quara  refutans;  on 
Chrocus  conf.  Stalin  1,  118. 

p.  108  n.]  Old  idols  in  churches  were  placed  behind  the 
organ  (Melissantes  orogr.  p.  437 — 9)  in  Duval's  Eichsfeld  341. 
'  An  idols'  chamber  was  in  the  old  choir/  Leipz.  avant.  1,  89 — 91 ; 
'the  angels  out  of  the  firewood  room/  Weirihold's  Schles.  wtb. 
17b;  fires  lighted  with  idols,  coiif.  Suppl.  to  p.  13 — 15.  Giants' 
ribs  or  hammers  hung  outside  the  church-gate,  p.  555  n.;  urns 
and  inverted  pots  built  into  church-walls,  Thiir.  mitth.  i.  2, 
112—5.  Steph.  Stoflief.  p.  189,  190.  A  heathen  stone  with  the 
hoof-mark  is  let  into  Gudensberg  churchyard  wall,  p.  938. 

p.  113.]  The  warming  (baka),  anointing  and  drying  of  gods' 
images  is  told  in  FrrS)?iofs-s.  cap.  9  (p.  63).  But  the  divine 
snake  of  the  Lombards  was  of  gold,  and  was  made  into  a  plate 
and  chalice  (p.  684).  The  statua  ad  humanos  tactus  vocalis,  Saxo 
p.  42,  reminds  of  Memnon's  statue.  Some  trace  of  a  Donar's 
image  may  be  seen  in  the  brazen  dorper,  p.  535.  On  the  arm- 
rings  in  gods'  images  conf.  the  note  in  Miiller's  Saxo  p.  42.  Even 
H.  Sachs  1,  224b  says  of  a  yellow  ringlet  :  f  du  nahmst  es  Gott 
von  fiissen  'rab/  off  God's  feet;  and  ii.  4,  6d:  ihr  thet  es  Got  von 
fiissen  nemmen.  Fomvheaded  figures,  adorned  with  half-moons, 
in  Jaumann's  Sumlocenne  p.  192 — 4.  On  nimbi,  rays  about  the 
head,  conf.  p.  323  and  Festus  :  capita  deorum  appellabantur  fas 
ciculi  facti  ex  verbenis.  Animals  were  carved  on  such  figures,  as 
on  helmets ;  and  when  Alb.  of  Halberstadt  456a  transl.  Ovid's 
'  Ilia  mihi  niveo  factum  de  marmore  signum  Ostendit  juvenile, 
gerens  in  vertice  picum/  Met.  14,  318,  by  '  truoc  einen  speht  uf 
siner  aliseln,'  he  probably  had  floating  in  his  mind  Wodan  with 
the  raven  on  his  shoulder.  Even  in  Fragm.  40a  we  still  find  : 
swuor  bi  alien  gotes-bilden. 

p.  114  n.]  Gods'  images  are  instinct  with  divine  life,  and  can 
move.  Many  examples  of  figures  turning  round  in  Botticher's 
Hell.  Temp.  p.  126.  One  such  in  Atheuaeus  4,  439;  one  that 
turns  its  face,  Dio  Cass.  79,  10:  sacra  retorserunt  oculos,  Ov. 
Met.  10,  696  ;  one  that  walks,  Dio  Cass.  48,  43.  ISptiei  ra 


GODS.  1321 

KOI  Kiveerai,  Lucian  ed.  Bip.  9,  92.  120.  378;  deorum  sudasse 
simulacra,  Cic.  de  divin.  2,  27.  simulacrum  Apollinis  Curnani 
quatriduo  flevit,  Augustin.  Civ.  Dei  3,  11;  Laimvii  simulacrum 
Junonis  sospitae  lacrimasse,  Livy  40,  19;  lapidum  fletus  =  statua- 
rum  lacrimae,  Claudian  in  Eutrop.  2,  43.  simulacrum  Jovis 
cachinnum  repente  edidit,  Suet.  Calig.  57.  Flames  burst  out 
from  head  and  breast,  Herod.  6,  82.  An  Artemis  drops  her  shield, 
Paus.  iv.  13,  1.  Not  only  are  they  spoken  to  (interdiu  cum  Capi- 
tolino  Jove  secreto  fabulabatur,  modo  insusurrans  ac  praebens 
invicem  aurem,  modo  clarius,  nee  sine  jurgiis,  Suet.  Calig.  22), 
but  they  answer.  Being  asked,  fvisne  ire  Eomam,  Juno  ?  '  she 
nods  and  says  yea,  Livy  5,  22. 

The  same  in  Teutonic  heathenism.  Thor's  image  walks  and 
talks,  Fornm.  s.  1,  302.  As  ThorgerS's  image  bends  its  hand 
to  keep  the  gold  ring  on,  Mary's  does  the  same,  see  above,  and 
Ksrchr.  13142-265-323.  Vine.  Bellov.  25,  29  foil,  by  Heinr.  de 
Hervord  ad  an.  1049.  A  Virgin  sets  the  Child  down,  and  kneels 
to  it,  Marienleg.  228;  the  Child  is  taken  from  her,  Pass.  144,  conf. 
Ges.  Ab.  3,  584.  A  Mary  receives  a  shot,  and  saves  the  man  it 
was  aimed  at,  Maerl.  2,  202.  A  Crucifix  embraces  a  worshipper, 
Keisersb.  seel.  par.  75d;  bows  to  one  who  has  forgiven  his  mortal 
foe,  Sch.  u.  Ernst  1522  cap.  628;  fdat  cruce  losede  den  voet,  undo 
stotte  ene/  kicked  him,  Detm.  1,  7.  An  image  bites  the  perjurer's 
hand  off,  Sch.  u.  Ernst  c.  249  ;  speaks,  Alexius  444.  490.  Maerl. 
2,  201  ;  and  turns  round,  KM.  1  (ed.  2)  xlix.  The  stone  visitant 
in  Don  Juan  nods  and  walks.  Gods'  images  fall  from  heaven 
ace.  to  the  Scythian  legend ;  so  does  the  figure  of  Athena,  Paus. 
i.  26,  7.  Or  they  are  stolen  from  abroad,  dii  evocati,  e.g.  a 
Juno  (Gerh.  Etrusker  p.  31),  and  Artemis  from  Tauris,  Schol.  to 
Theocr.  ;  conf.  Meiners  1,  420-3.  So,  in  the  Mid.  Ages,  relics 
were  stolen.  Again,  idols  are  washed,  bathed,  Schol.  to  Theocr. ; 
conf.  the  Alraun,  p.  1203.  They  were  even  solemnly  burnt;  thus 
in  the  Boeotian  dsedals,  every  60  years,  14  oaken  images  of  Hera 
were  consigned  to  the  flames,  E.  Jacobi's  Hdvvtb.  d.  Gr.  u.  Rom. 
mythol.  394. 

p.  115.]  The  numbers  three  and  four  in  conn,  with  gods' 
images  occur  even  later  still.  At  Aign  on  the  Inn  near  Rottal- 
miinster,  next  the  Malching  post-house,  a  St.  Leonard's  pilgrim 
age  is  made  to  five  brazen  idols,  the  biggest  of  which  is  called  the 


1322  GODS. 

Worthy.  The  peasants  say  none  but  the  worthy  man  can  lift  it. 
If  a  youth  after  his  first  confession  fails  to  lift  the  figure,  he  goes 
to  confession  again,,  and  comes  back  strengthened.  The  festival 
is  called  The  three  golden  Saturday  nights  in  September.  A  girl 
proves  her  virginity  (also  by  lifting?).  The  Austrians  have  a 
Leonard's  chapel  too,  yet  they  pilgrim  to  Aign,  and  say  '  he  is 
the  one,  the  Bavarians  have  the  right  one/  conf.  Panzer's  Beitr. 
2,  32 — 4.  A  nursery-tale  (Ernst  Meier  no.  6,  p.  38)  describes  a 
wooden  sculpture  in  the  shape  of  a  horse  with  four  heads,  three 
of  which  belong  to  Donner,  Blitz  and  Wetter,  evidently  Donar, 
Zio  and  Wuotan. 

p.  118.]  Similar  to  the  irmen-pillar  with  Mercury's  image  in 
the  Ksrchr.,  is  a  statue  at  Trier  which  represented  Mercury  flying, 
Pertz  10,  132.  The  Lorsch  Annals  make  Charles  find  gold  and 
silver  in  the  Irmenseule.  There  are  also  stories  of  mice  and  rats 
living  inside  statues,  Lucian  somn.  24;  in  Slavic  idols,  says 
Saxo ;  the  Thor  that  is  thrown  down  swarms  with  large  mice, 
adders  and  worms,  Maurer  bek.  1,  536.  What  Rudolf  of  Fulda 
says  of  the  Irminsul  is  repeated  by  Adam  of  Bremen  (Pertz  9, 
286).  ' irmesuwel  der  cristenheit/  Germania  1,  451,  conf.  444. 
The  Roman  de  Challemaine  (Cod.  7188,  p.  69)  describes  the  war 
of  the  Franks  with  the  Saxons  : 

En  leur  chemin  trouverent  un  moustier 

que  li  Saisne  orent  fet  pieca  edifier. 

une  idole  y  avait,  que  les  Saisnes  proier 

venoient  come  dieu  touz  et  gloirefier. 

quar  leur  creance  estoit  selonc  leur  fol  cuidier 

quele  les  puist  bieii  sauver  jousticier. 

Nepiusnus  ot  a  non  en  lonneur  de  la  mer. 

One  is  reminded  of  the  lofty  Irminsul  by  the  story  of  an  idol  Lug 
or  Heillng,  60  cubits  high,  in  the  Wetterau,  Ph.  Dieffenbach  291 
(heiliger  loh  ?). 

p.  121.]  On  Caesar's/  Sol  et  Vulcanus  et  Luna,'  see  G.DS.  766. 
The  Indiculus  comes  immediately  after  the  Abrenuntiatio,  in 
which  Thuner,  Woden  and  Saxnothave  been  named ;  its  Mercury 
and  Jupiter  therefore  stand  for  German  gods,  as  indeed  several 
German  words  are  used  in  it :  nod-fyr,  nimidas,  frias,  dadsisas. 
The  Abrenuntiatio  requires  you  to  give  up  the  trilogy  Thuner, 


GODS.  1323 

Woden,  Saxnot,  and  all  the  unholies  that  are  their  fellows  ;  so 
there  were  three  heathen  gods,  and  more.  On  the  trilogy  conf. 
Pref.  li.  liv.,  and  in  Verelius,  sub  v.  blotskap,  the  passage  out 
of  the  Trojamanna-s.  p.  34,  where  Brutus  invokes  Thor,  OSin  and 
Gefjon. 

p.  122.]  Saxo's  way  of  looking  at  the  Norse  gods  is  noticed 
p.  384-5.  The  thunder-god,  who  is  Thoro  at  p.  41,  and  Thor  at 
p.  103,  he  once  names  Jupiter.  Besides,  he  has  Pluto  and  Dis  = 
Othinus  as  ValfoSr  36.  140-7  ;  and  Proserpina  =  Hel,  43. 

p.  123.]  Lepsius,  Einl.  p.  131,  says  the  Egyptian  week  had  not 
7,  but  10  days.  '  Nine  days'  time  '  is  a  common  reckoning  among 
savages,  Klemm  2,  149.  To  nundinae  corresponds  evvij/^ap,  yet 
Nieb.  1,  308,  and  0.  Miiller  Etr.  2,  324  think  the  Romans  had  a 
week  of  8  days.  The  seven-day  week  is  Semitic,  was  unknown 
to  Greeks  or  Romans,  and  rests  on  a  belief  in  the  sacredness  of 
the  number  7 ;  conf.  Nesselm.  on  the  origin  of  the  week  (Konigsb. 
deutsche  gesellsch.,  May  22,  1845).  Titurel  2753  : 

Die  sieben  stern  sieben  tugende  haltent, 

Die  muozen  alle  mensche  haben,  die  da  zit  der  tage  waltent. 

The  Provencal  names  of  days  in  Raynouard  sub  v.  dia.  0.  Fr. 
de-mierkes  for  mercre-di,  de-venres  for  vendre-di ;  conf.  Roquef. 
suppl.  v.  kalandre. 

p.  125.]      MHG. 1.  Sunnmtac,  MS.  2,  190b.     Amur  1578. 

1609-21.     Griesh.  114.    141.     suntac,  Pass.  299,  68.  81. II. 

maniac,  Frauend.  32,  11.     maentags  82,  1. III.  a/termaentag, 

Hatzl.  lxviiia.  aftermontag,  Uhl.  volksl.  p.  728.  zistag  and 
zinstag,  Wackern.  Bas.  hss.  54-7;  also  Schweiz.  geschichtsfr. 
1.82-3.  161.  4,149.  cinstaq,  Weisth.  1,  759.  zinstag,  Dietr. 
drach.  320b.  Justinger  59,  Keisersp.  zistig,  Tobler  458.  eritag, 
Fundgr.  1,  75.  MB.  27,  89a  (1317).  132a  (1345).  Lang  reg. 
4,  711a  (1300).  Gratzer  urk.  of  1319,  etc.;  but  ibid,  erchtag, 
1310.  Schwabe  tintenf.  19.  56.  erctag  in  Hartlieb,  Superst.  H., 
cap.  31-2.  ericlitag,  Beheim,  76,  16.  H.  Sachs  1,  206d.  Hutten 

3,  358.     eretag  in  Guben,  48,  32. IV.  mtiwoche,  Bas.  hss.  57. 

mittoche,  Diemer,  357,  5.  von  dem  miteclien,  Tund.  44,  27.  des 
mittichen,  MB.  27,  90  (1317).  27,  98  (1321).  der  midechen, 
Gratzer  urk.  of  1320,  mitich,  mitichen,  1338.  midechon,  Griesh. 
2,  48.  '  an  dem  nehsten  guctemtag  (!),  Schreiber  1,  486  (see  p. 
124n). V.  Records  of  the  14th  cent,  waver  betw.  donresdag 


1324  GODS. 

and  donredag.  Dunrstac,  Pass.  57,  87,  etc.  diinderstag,  dunders- 
tag  alw.  in  Conr.  of  Weinsbg.  dorstage,  Schweiz.  geschichtsfr. 
3,  260  (1396).  Dunredagh,  Maltzan  2,  6.  Hpt  Ztschr.  5,  406. 

donredagh,  Maltzan  2,  45. VI.  phincztag,  Beheim  78,  8.  MB. 

27,  131a  (1343).  vritach,  Griesh.  2,  48.  frehtag,  Griitzer  urk. 
of  1310.  des  vriegtages,  S.  Uolrich,  1488. 

p.  125.]  OS. These  have  to  be  guessed  from  the  follow 
ing  later  forms :  I.  sundach,  Ssp.  sondag,  Pom.  1486.  Klernpin 

488. II.  mandag,  ibid. 111.  dinsdag,  Coin.  urk.  of  1261. 

Hofer  no.  5.  dinstag,  1316,  ib.  p.  112;  dynsdais,  p.  277.  dince- 
daghj  Pom.  urk.  of  1306,  p.  354.  dinscdag,  Magdeb.  urk.  of 
1320,  p.  142.  dinstagh,  Quedl.  of  1325,  p.  17i).  dingstdag, 
Ravnsbg.  urk.  of  1332,  p.  258.  dynxtag,  Siebertz  no.  652.  6&8 
(1315-43).  dinxtdug,  Ditm.  landr.  of  1447  ed.  Michels.  p.  32. 
dynsthedach,  Detmar  2,  287.  dinschedach,  Weisth.  3,  88.  90. 
dyngstedag,  urk.  of  Maltzan  2,  270.  dincsedagh  2,  34.  dinghe- 
stedaghes,  dingsted.,  JynsteJ.,  dyngesd.  2,  179.  210.  207.  142. 
dinxstedages,  Hpt's  Ztschr.  5,  405-406.  dingstedag,  Hammer- 
broker  recht.  Did  any  Low  German  district  in  the  Mid.  Ages 
retain  Tisdag  ?  Scarcely :  all  seem  to  have  forms  beginning 
with  din,  agreeing  with  Nethl.  dinsdag,  and  corrup.  from  the 
older  disendach  ;  hence  our  present  dienstag.  Dinstag  appears 
as  early  as  1316  at  Schleusingen,  1320-2  at  Erfurt  (Hofer  p.  120. 

146.  153).  dingesdag,  Klernpin  488. IV.  gudinsdag,  gudens- 

dag,  Hofer  no.  6.  7.  (1261-2).  des  mitwekens,  Maltzan  2,  88. 
in  deme  mitwekene  2,  113.  des  mydweken,  Hpt  Ztschr.  5,  406. 
des  middewekenes,  Hofer  166  (in  1323  at  Halberstadt).  mitd- 
wekenes  370  (in  1331).  medewekes  360  (in  1324).  middeweke, 

Klempin. N.dunresdacli,  Ssp.  donredag t  Klempin.  dunredagh, 

urk.  of  Maltzan,  2,  6.  Hpt  5,  406.  donredagh,  Maltzan  2,  45. 

VI.  vridach,  Ssp.  frigdag,  Klempin. VII.  sunavent,  Ssp. 

2,  66  (one  MS.  satersdach).  sonnavend,  Klempin.  saterdag  is 
Nethl.  and  Westph.,  not  Saxon,  saterstag,  Seibertz  724a  (1352). 
satirsdach,  Marienlieder.  Hpt  10,  80-1.  saterstag,  Spinnr.  evang., 
Coin  1588,  title.  In  Freidauk  169,  15,  one  MS.  changes  '  suones 
tac'  into  satersdach.  soterdag,  Firmenich  1,  301b;  sorreschteg  1, 
495  at  Eupen. 

M.  NETHL. 1.  sondach,  Decker's  Lekensp.  1,  38. II. 

tnaendach,  Decker  ib. III.  dinxdach,  Decker,  disdag  desdag, 


GODS.  1325 

Coremans  p.  49.     disendaighes,  Hedu  p.  443.     De  klerk  1,  804. 

disendach,  Ulil.  1,  415. IV.  woonsdacli,  Decker. V.  donre- 

dach,  Decker,  donderdacli,  Lane.  13970. VI.  vridach,  Decker. 

den  vrindach,  Lane.  25310.  sfrindaghes,  Maerl.  3,  284.  sfrindaechs, 

De  klerk    1,  708   in   1303. VII.  saterdach,  Decker.     In  the 

Leven  van  Jezas  p.  27-8.   74-5.  234    the   Jewish  notion  of  Sab 
bath  is  lamely  rendered  by  saterdach. 

p.  126.]     FRIS. III.  tilisdi,  tisdey,  Hpt  Ztschr.   1,  107. 

VII.  A   fuller  form   '  sn-avend '  occurs   in  the  Gen.   snavendes, 
Anlialt  urk.  of  1332,  Hofer  163. 

North-Fris.    forms    in    Outzen,    p.     38. IV.    Weadansdai, 

Landeskunde    4,  248.      Winjsday  in  Silt,  Miillenh.   167. V. 

Tiirsdei  and  Tusdei. VII.  in  =  evening,  eve,  as  in  (  gude  e'en 

to  ye,'  Shaksp.  good-en. 

AS. IV.  Mercoris  die,  hoc  est   Wodnesdag,  Kemble  5,  94 

(in  844) . 

OE. III.  tweisdaie.     IV.  wensdaie,  Garner,  Procdgs.  p.  232. 

ON.    in    GulaJ?.   p.    9. III.    Tysdagr.     IV.    Odensdagr.     V. 

forsddgr.     VI.  Freadagr.     VII.  fivat&agr. 

SWED. 1.    sunnundaghr,    ostg.       (conf.    p.    126  n.).       VII. 

loghurdagh,  ostg. 

NORW. IV.  mekedag.     VI.  Freadag,  Dipl.  Norv.  vol.  3/no. 

787  (in  1445). 

JUT. IV.   Voensdag,  voinsdau,  Molb.  dial.  653.     VI.  Freia. 

VII.  Luora,  Foersom,  p.  12. 

ANGL. IV.   Vonsdaw. 

p.  127  n.]      On  the  Roman  altar  in  Swabia,  see  Stalin,  1,  111. 

On  the  circle  of  planetary  gods,  Lersch  in  Jb.  d.  Kheinlande  iv. 

183.     v.  298 — 314.     The  8  figures  on   the  altar  may  signify  the 

gods  ofnundinae.     The  Germ,  week  has  Odin  in  the  middle,  his 

k  sons  Tyr  and  Thor  next  him  :  Mars,  Mercury,  Jupiter. 

p.  129.]  Snorri  too,  in  his  Formali,  has  interpretations  and 
comparisons  with  the  Bible  and  classical  mythology.  Freyr  he 
identifies  with  Saturn  (p.  217). 

p.  130.]      The  Ests,  Finns  and  Lapps  name  the  days  thus  : — 

EST. 1.  piihhapddw,  holy  day.     II.    esmaspddw,  first    day. 

III.    teisipadw,  second  day.      IV.    kesknaddel,1    mid-week.      V. 

1  The  Slavic  nedelia,  orig.  Sunday,  now  means  week. 
VOL.    IV.  E 


1326  WODAN. 

nelyapddw,  fourth  day.  VI.  rede  (redi),  fast- day  ?  VII.  lau- 
pddw;  poolpddw,  half- day. 

FINN. 1.  sunnuntai.  II.  maanan.  III.  tiixtai.  IV.  keski- 

uriycko.  V.  tuorstal.  VI.  penjandui ;  is  this  Perun's  day  dis 
placed  (conf.  Perendan  below)?  or,  as  the  Finns  have  no  F,  a 
corrup.  of  Fredag  ?  [Prob.  the  latter,  conf.  Peryedag;  and  the 
Finns  are  fond  of  addiug  an  N.].  VII.  lauwandai. 

SWED.  LAPP. 1.  ailek.  II.  manodag.  Ill.tisdag.  IV.Jeaska 

wakko.  V.  tuoretsdag.  VI.  peryedag.  VII.  lawodag. 

NORW.  LAPP. 1.  sodno  beive.  II.  vuosarg.  III.  mangebarg. 

IV.  gaskvokko.  VI.  fastobeive  fast-day,  and  peryedag. 


CHAPTER   VII. 
WODAN. 

p.  131.]  The  name  of  the  highest  god,  whom  the  other  gods 
serve  as  children  tlieir  father  (Sn.  23),  often  occurs  in  OHG.,  like 
Herrgott  much  later, 'as  a  man's  name:  Wotan,  Schannat  312, 
Woatan  318,  Wuotan  342.  386-9.  Langobardic  glosses  have 
Odan  and  Godan,  Hpt  Ztschr.  J,  557;  conf.  Goddn  5,  1.  2.  In 
the  Abren.  we  find  Woden  ;  perh.  Wedan  too  is  OS.  (Suppl.  to 
154);  on  Wodan  conf.  Lisch  Meckl.  Jb.  20,  143.  AS.,  beside 
Woden,  has  Othan  (Sup.  to  5)  ;  O&on,  Sal.  and  Sat.  83  ;  Eowffen 
(p.  161  n.).  Nth  Fris.  Wede,  Wedke,  Miillenh.  167.  Wedki  taeri  ! 
Landesk.  4,  246.  For  Norse  OSinn,  once  Oddiner,  conf.  Munch 
on  Odd's  01.  Tr.  94.  Audon,  Yngl.  c.  7,  Does  Audun  in  Norw. 
docs,  stand  for  0$in  ?  Oden  in  Ostogtl.  =  hin  onde,  Almqvist 
371a.  In  the  Stockh.  Adress-calender  for  1842,  p.  142,  are 
actually  two  men  named  Odin.  Rask,  Afh.  1,  377-8,  takes  the 
Lett.  Vidvut  for  the  Vodan  of  the  Vides  (Lettons),  while  Vogt  1, 
141  makes  Widewud,  Waidewud  a  Prussian  king.  With  Vut  in 
the  Orisons,  conf.  Vuodan  in  the  Valais,  of  whom  M.  C.  Vullie- 
min  relates  in  his  La  reine  Berte  et  son  temps,  Laus.  1843,  p.  3  : 
'  Un  jour  on  avait  vu  Wuodan  descendre  le  Rhone,  telle  etait  du 
moms  la  croyance  populaire,  I'epee  nue  dans  une  main,  un  globe 
d'or  dans  Pautre,  et  criant  rigou  haiouassou  (fleuve  souleve  toi)  ! 
et  le  fleuve  s'elevant  avait  detruit  une  partie  de  la  ville.'  On  my 
inquiring  (through  Troyon)  if  the  name  in  the  story  was  really 


WODAN.  1327 

Wuodan,  the  answer  was  distinctly  Yes,  and  the  town  destroyed 
was  Martigny.  Carisch  182b  has  vutt  idol,  which  some  derive 
from  vultus,  voult,  face,  or  portrait,  others  from  votum ;  conf. 
magliavutts  (Sup.  to  35 o.). 

p.  132.]  Wuotan  from  watan,  like  Oeos  from  Oeew,  Sansk. 
vddanats,  Schleicher  in  Kuhn's  Ztschr.  4,  399.  He  stands  closely 
conn,  with  weather,  OHG.  wetar,  aer,  aether,  and  wind  (Sup.  to 
115)  ;  he  is  storm,  byr,  furia,  wild  hunter,  uma,  Ymir,  Jumala, 
spirit ;  he  is  also  called  Ofnir,  VaftrSr,  Vaf]?ru<$nir.  But  why  in 
Saem.  3b  does  OSinn  give  ond,  and  Hoenir  6$,  when  surely  OSinn 
should  give  o%  ?  The  Bav.  wueteln  is  known  to  H.  Sachs  :  das 
es  aufwudlet  grim  in  griin  (of  herbs)  v.  377d.  wudelt  das  kraut 
auf,  v.  378C ;  conf.  Wuotilgoz,  Woddgedt,  p.  367  n.,  and  Woden's 
relation  to  Geat,  p.  164-5.  We  can  put  him  on  a  par  with  Zeus, 
Indra,  Loptr :  a^p,  ov  civ  ns  ovo^dcreie  teal  Aia,  Meineke's  Fragm. 
com.  4,  31.  ^Eschylus  in  Eum.  650  says  of  Zeus:  ra  8'  a\\a 
nravr  ava)  re  KOI  /cdrco  arpe^wv  TiOtjcriv,  ovbev  dorOfjLaivwv  /xevet. 
Zeus  merely  touches,  breathes  upon  lo,  and  she  conceives  Epapho* 
(the  touched),  ^Esch.  Prom.  849 — 851.  ef  eVa^?  feat;  e 
Aios,  ^Esch.  Suppl.  18.  45.  e^d-jrrwp  312.  Oelais 
Traverai  576.  Ducange  sub  v.  Alt  anus  has  a  peculiar  gl.  Aelfrici : 
Altanus  Voden,  quae  vox  saxonice  Wodanum  seu  Mercurium 
sonat  (conf.  p.  162  n.).  In  Wright  17b  '  Altanus  froden,'  otherw 
|?oden  is  turbo;  altanus  auster  is  a  wind.  On  Woldan  see  Hpt 
Ztschr.  5,  494. 

p.  132.]  With  Otfried's  gotewuoto  conf.  a  Schlettst.  gl.  of 
the  9th  century :  '  sub  tyranno,  under  themo  godowodenS  Der 
wueterich,  Servat.  28c3.  ein  tobender  w.,  Barl.  254,  21 ;  conf. 
gwyth,  p.  150  n.  In  the  Eifel  the  wild  host  is  called  Wodes-heer, 
and  a  savage  monster  of  a  man  Wuodes-woor,  Schmitz  1,  233 
Jn  the  Wetterau  band  of  robbers  was  one  Werner  Wuttwuttwtitt, 
Schwenker  574.  Pfister  1,  157.  162. 

p.  133.]      It  is  not  Svidrj  gen.  Svinns,  but  Suiffwr  ok  SviSrir, 

gen.  Svi&urs,  in   Saem.  46b.     Sn.  3.  24.  195. Beside   valfaffir, 

h&rfadir  (p.  817),  O^inn  bears  the  names  Herjann,  Herteltr, 
Gunnnrr,  Lex.  myth.641a;  conf.  Herjans  dis,  Ssem.  213b.  fleyg&i 
0.  ok  i  folk  umskaut  5a.  valr  Id  par  a  sandi  vitinn  enuni 
eineygja  Friggjar  fa'Smbyggvi  (ibi  caesi  in  arena  jacuere,  dedicati 
unoculo  qui  Friggae  amplexibus  delectatur),  Sn.  1848,236. 


1328  WODAN. 

Non  humile  obscurumve  genus,  non  funera  plebis 
Pluto  rapifc  vilesque  animas,  sed  fata  potentum 
Implicat,  et  claris  complet  Phlegethonta  figuris, 

Saxo    Gram.   36. The  boar's  head  in  the  Alamann   order  of 

battle  is  expressly  acknowledged  by  Agathias  2,  8  (Stalin  1, 160). 
p.  134.]  With  Paul  the  Deacon's  account  conf.  the  older 
setting  in  the  Prol.  leg.  Rotharis  in  Hpt  Ztschr.  5,  1.  There 
Wodan  and  Frea  remind  you  altogether  of  Off  inn  and  Frigg  m 
the  Grimnismal.  O.  is  called  Sigr-hofundr,  Egilss.  640,  and  his 
dwelling  Sigtunir,  Yngl.  5.  Sn.  15. 

p.  136.]  On  name-giving,  ON.  nafn-festi,  see  GDS.  153-4. 
With  HWscialf  conf.  Valaskialf,  p.  81 7  n.  Does  OHG.  Bughen- 
scelp  belong  here?  Cod.  Lauresh.  no.  2597.  The  Gl.  Sletst. 
15,  7  have  scelb  fornice,  also  those  in  Hpt  Zbschr.  5,  196.  scelp 
fornix,  Graff  6,  479.  biscilbit  in  clida,  Diut.  1,  342  ;  and  clida 
belongs  to  hlrS,  OHG.  hlit,  operculum.  The  Lex.  myth.  434 
explains  Hliftskialf  as  porta  coeli  tremens. 

p.  136-7  u.]  God's  chair  means  also  the  rainbow  (p.  733)  ; 
God's  little  chair,  among  the  Lausitz  Wends,  the  corpse-bird 
(p.  1134).  The  German  march  en  of  the  Tailor  who  climbs  the 
Lord's  chair,  of  iron-booted  Ferdinand,  of  faithful  John  and 
strong  Francis,  who  arrive  at  a  heaven  with  many  doors  (conf. 
Wolfs  Dent.  mar.  u.  sagen  no.  5,  KM.  no.  3,  35,  Miillenh.  mar. 
no.  xii.),  resemble  the  Greek  notion  of  Zeus's  throne  and  the 
several  'doors  through  which  he  attends  to  the  prayers,  vows 
and  offerings  of  men,  Lucian's  Icaromenippus,  c.  25-6. 

p.  138.]  Wunsch,  wisli,  seems  akin  to  Sansk.  vdngksh,  vanch 
opto,  desidero,  Bopp  Gl.  315*.  Pott  1,  235,  which  Bopp  thinks 
identical  with  Welsh  gwanc,  desire.  Wish  in  O.Fr.  is  souhait 
(p.  951n.)  and  avel,  pi.  aviaux,  Ren.  25131,  26828.  plus  bel  lui 
nestuest  souliaidier,  Ogier  1,  140.  Wunsch  is  god  of  bliss  and 
love,  who  wishes,  wills  and  brings  good  to  men.  We  still  speak 
of  God  as  the  giver  of  all  good,  all  gifts,  Kl.  Schr.  2,  327-9. 
Wunsclien  is  to  romance,  exaggerate,  imagine  :  sam  ez  gewunschet 
waere,  Rab.  240.  ob  ieman  wiinschen  solde,  Nib.  281,  3.  780,  1. 
und  der  nu  w.  solde,  Ecke  202  (Hagen).  Also  to  wish  into 
being,  create,  Wigal.  327.  887.  5772.  so  viel  nur  immer  Gott 
Vater  w.  kann,  Zingerle  2,  64.  mit  wunsch,  by  divine  power, 


WODAN.  1329 

Tifc.  347 ;  and  conversely  verwilnsclien  to  annihilate,  wunschen 
lernen,  to  learn  conjuring,  Miillenh.  395.  402.  [Of  wunsch  as 
the  Ideal,  a  page  and  a  half  of  examples  is  here  omitted.] 

p.  141.]  Wish  personified  appears  most  freq.  in  Hartmann, 
which  is  the  more  remarkable,  as  he  got  no  prompting  from  his 
French  original.  The  last  line  on  p.  138  : 

der  Wunsch  het  in  gemeistert  so,  Greg.  1097.  Er.  2740. 
only  reminds  us  partially  of  a  French  poet,  Thib.  de  N.  95  ^ 

beneet  soit  le  maistre 
qui  tele  la  fist  naistre  ; 

while  Chrestien's  Erec  has  nothing  similar,  either  here,  or  in 
describing  the  horse  (Hartm.  Er.  7375),  or  the  palace  and  twenty 
ladies  (8213-77)  ;  and  where  Hartm.  boasts  of  his  Enite  : 

man  sagt  daz  nie  kint  gewan 

ein  lip  so  gar  dem  Wunsche  glich,  Er.  330, 

Chrestien's  Erec  407  has  merely  : 

que  tote  i  avoit  mis  s'entente 

nature,  qui  faite  1'avoit  (conf.  vv.  415.  425). 

Presently,  however,  in  his  : 

ich  waene  Got  sinen  vliz 

an  si  hate  geleit 

von  schoene  und  von  saelekeit,  Er.  338, 

where  Chrestien  had  said,  v.  429  : 

onques  Dex  ne  sot  faire  miauz 
le  nes,  la  bouche,  ne  les  iauz, 

Hartm.  draws  nearer  to  his  prototype  again.  His  Wunsches 
gewalt  often  occurs  in  later  writers  : 

beschoenen  mit  Wunsches  gewalte,  Flore  6927. 

ir  lip  aller  wolgestalt 

gar  in  des  Wunsches  gewalt,  Meleranz.  8768. 

Wunsches  gewalt  han,  Berth.  239.  240. 

hie  Wunsches  gewalt,  hie  liep  ane  leit 

in   immerwerender    sicherheit,    Heinr.    Suso    in    Die    ewige 
weisheit. 
But  the  phrase  becomes  more  and  more  impersonal : 


1330  WODAN. 

si  hat  an  ir  wunsch  gewalt,  Altsw.  98. 
an  im  lit  der  wunscligewalt,  Dietr.  drach.  4tb. 
drier  wiinsche  gewalt,  MS.  2,  145b  (KM.3  3,  146-7). 
geben  mit  alles  wunsches  gewalt,  Pass.  298,  1. 
aller  iviinsche  gewalt,  Uhl.  volksl.  1,  21. 

conf.  egovalas  Tv^elv  Trapa  rov  Aio<$  airijcracrOcu  orov  ewiOvfiei, 
Athen.  3,  24.  [Another  page  and  a  half  of  examples  is  here 
omitted.] 

p.  143  n.]  Even  Wolfram  in  Wh.  15,  7  has  (  des  Wunsches 
zil ' ;  and  des  Wunsches  paradis  actually  occurs  in  Barl.  52,  8 
and  in  the  Rudolf.  Vilrnar  p.  64. 

p.  143.]  Wish  is  the  meting,  moulding,  casting,  giving, 
creating  (p.  22,  104  n.  139),  figuring,  imaging,  thinking,  faculty, 
hence  also  imagination,  idea,  image,  figure.  There  is  about  Wish 
something  inward,  uttered  from  within  :  der  Wunsch  tihtef, 
Tr.oj.  3096,  uz  tiefer  sinne  grunde  erwunschet  mit  dem  raunde 
2960.  Apart  from  the  passage  in  the  Iliad,  %apt?  answers  to 
wunsch,  not  only  in  Lucian's  Pro  Imag.  c.  26  p.  52  :  KQ^V  rat? 
yapiviv  aTreiKacre,  but,  as  God  imparts  wishing,  it  is  said  of 
Hermes  :  o?  pd  re  iravrwv  avOpunrwv  epyoLcri,  ^dpiy  /cal  /cOSo? 
ovrafet,  Od.  15,  319.  Beside  des  Wunsches  aue  and  heilwac,  we 
have  also  a  wunschsee  and  wunschbrunne,  Prohle's  Unterharz.  s., 
no.  345;  a  Wiinschberg  in  Panzer's  Beitr.  1,  116,  Wenschenborch 
in  Hpt  Ztschr.  1,  258,  Wunschilburfj  in  Henricus  Pauper  115, 
Wunschelburg  a  village  near  Glatz.  '  Joannes  Wunschelberg  doctor 
vixit  circa  an.  1400/  Flacius  cat.  test,  verit.  782,  in  Zarncke's 
Univ.  Leipzig  764  an.  1427,  888  an.  1438.  A  Wunschmichelbach, 
Baader's  Sagen  no.  345  ;  a  Wunschensuhl  near  Marksuhl,  Thurin- 
gia  ;  a  '  super  Wiinsche  '  and  Wunscheidorf,  Rauch  2,  198.  200. 

p.  143-4.]  Forstemann  has  no  name  Wunsc,  Wunscio,  which 
would  mean  wisher,  adopter,  but  Karajan  quotes  Wensco  and 
Sigiwunh  (for  Sigiwunsc,  conf.  Sigtyr),  and  Sigewnses-holz  about 
Eichstadt  (for  Sigiwunsces-holz),  MB.  31,  363,  year  1080.— 
The  Oskmeyjar  are  called  nunnor  Herjans,  OSins  meyjar,  Sn. 
2l2a.  Oskopnir  might  be  connected  with  it  and  explained  as 
1  stragern,  campum  electionis  aperiens  '  from  opna  aperire,  of 
which  the  Vols.  saga  c.  18  makes  uskaptr.  Beside  the  Wuscfred 
of  Deira,  a  later  one  is  mentioned  by  Beda  138,  19.  153,  5. 


WODAN.  1331 

p.  145.]  As  Wuotan  sends  wind  and  weather,  and  stills  the 
stormy  sea,  it  is  said  of  the  Christian  God  :  daz  er  uns  alle  tage 
dienet  rnit  weter  ioch  rnit  wint,  Diemer  89,  18.  In  Parzival, 
Feirefiz  ascribes  it  to  Jurio  that  she  daz  weter  fuocte,  fitted  750, 
5  ;  dem  Juno  ie  gap  segels  In  ft  757,  7 ;  segelweter  fuogte  767,  3.— 
If  yggr  be  terror,  yggdrasill  means  the  horse  of  dread,  the  storm- 
courser,  perhaps  the  rushing  god  himself,  as  we  know  that  OSinn 
bears  the  surname  Yggr,  and  is  always  figured  as  the  rider  in  the 
air,  the  furious  hunter.  In  that  case  Yggdrasils  askr  (Pref.  li.)  is 
the  stormful  god's  ash.  Oftinn  is  also  Hroptr,  alte  clamans,  conf. 
OHG.  hruoft,  clamor,  Graff  4,  1137:  Hroptr  glaSr,  Hpt  Ztschr. 
3,  154;  Hroptatyr,  p.  196.  And  the  surname  Farma-tyr,  Farma- 
guff  may  not  be  out  of  place  here,  as  deus  vecturarum  nauticarum, 
from  farmr,  onus  nauticum.  Mefingr,  Saem.  272a  is  perh,  conn, 
with  mafr,  seamew.  Other  by-names  are  Fengr,  Saarn.  184a. 
Vols.  saga  c.  17,  p.  157;  Svdfnir,  Seem.  93a;  Fiolnir,  Saem. 
10a.  46b.  184a.  Vols.  saga  c.  17,  p.  157  and  conf.  136.  193.  200. 
323.  He  is  '  inn  reginkunngi  baldur  i  brynjo/  Sa3rn.  272b. 

p.  145.]  Similar  expressions  for  dying  are  :  AS.  Dryhten 
secean,  Beow.  373.  ON.  kenna  einom  attunga  brautir  til  Offins 
landa,  Ssem.  80b.  far  till  Oden,  Geyer  1,  123 ;  conf.  gefa  Offni, 
Landn.  5,  10.  The  miser  collecting  treasures  is  said  in  Sweden 
to  tjena  Oden,  Geyer  1,  123.  Kl.  schr.  3,  197. 

p.  145  n.]  The  conception  of  OiSinn  as  an  evil  being  is  clear 
in  the  ON.  'hva&a  Off  ins  Idtum  ?'  quid  hoc  mali  est  ?  shortened  to 
'  hvaiSa  latum/  quid  hoc  rei  est?  Wormius  mon.  dan.  p.  11  ;  lat 
is  amissio,  mors ;  conf.  our  '  was  des  teufels  ?  '  Fornm.  sog.  3, 
1 79  has  '  ofognuftr  sendr  af  Offni/  mischief  sent  from  0. ;  Offinn- 
d(jell  11,  151  periculosus,  insociabilis,  difficilis,  is  interpr.  '  illr 
vi-Sfangs^  12,  430;  O&inndcela  6,  374  periculum,  infortunium, 
interpr.  '  vandrae^i,  vandamal,  naudsyn'  12,  430.  Daell  itself  is 
mansuetus,  affabilis. 

p.  147.]  O^Siii's  outward  appearance  is  alluded  to  in  many 
other  places;  hinn  eineygji  Friggjar  fa'Sm-byggvir,  Sn.  1848  p. 
236.  He  is  Hengikiaptr,  labeo,  cui  pendet  maxilla,  Sn.  146  (p. 
1075  n.);  Harbar&r,  Flaxbeard,  from  hor,  .linum ;  to  SigurSr 
appears  the  Longbeard,  and  helps  him  to  choose  Grani,  Vols.  c. 
13.  GDS.  688-9.  To  Saxo's  '  Othinus  os  pileo  obnubens  }  answers 
his  surname  Grimnir  larvatus,  from  grima.  As  'Grimnir'  he 


1332 


WODAN. 


shews  himself  to  men  in  the  guise  of  a  beggar  to  try  them,  e.g.  to 
GeirroSr ;  as  '  Gestr  blindi '  to   HerSrekr,  as  '  GangrivSr '  to  Vaf- 
J?ru"Snir.     Compare    the    German    marchen    of    the    old    Beggar- 
woman,  KM.  150,  whose  clothes   begin  to  burn,  as  Grimm's  did. 
In  the  case  of  HerSrekr,  Gestr  guesses  riddles  for  another,  as  the 
miller  or  shepherd  does  for  the  abbot,  Schmidt  85—9.     Again 
OSinn  appears  as  the   one-eyed  bondi  Hrani,  and  bestows  gifts, 
Hrolf  Kr.  saga  c.  39.  46   (Fornald.  s.  1,  77.  94).     The   Fornm. 
s.  5,  171-2  says  :  '  hann  var  stuttklaeddr,  ok  hafSi  sidan  hatt  nrSr 
fyrir  andlitit,   ok   sa  ogerla  asjonu   hans;   skeggjaftr  var  hann;' 
conf.  the  blind  (one-eyed  ?)   Hatt,   Sv.   afventyr   1,   363.      GDS. 
578.      Swed.  legend  gives  OSinn  a  pointed  hat,  uddehatt,  which 
agrees  with  the  peculiar  shape    of  certain   tombstones,   wedge- 
shaped,    like    a    man-trap.       But    he    is    called    hauga-drottinn, 
Vitterh.   acad.   handl.    14,   73.     Now   uddehatt  is  nsu.  a  dwarf's 
hood  or  cape   of  darkness ;  hence  also    he   appears  as   '  lord   of 
dwarfs/     At  the  same  time  the  hat  is  a  wishing-hat  and  Mer 
cury's  hat.     He  appears  as  an  old  man,  or  as  a  hunter  on  high 
horse  with  three  hounds  which  he  gives  away  to  a  youth;  and 
a  Smaland   story   expressly  names  him   Oden,  Sv.  folkv.  1,  212. 
Gammal  grdman  gives  advice,   but  may  not  stay  beyond   cock- 
crow,  Arvidsson,   3,  3.      Similar  is  the  one-eyed  witch,   Norske 

event.  141-2. In  Germany  too  we  can  now   find  many  traces 

of  this  divine  apparition.  A  Gray  mantle,  a  Broadhat  often  turns 
up  in  nursery  tales,  see  Haltrich  p.  10.  39.  44;  an  old  man 
fetches  the  children,  p.  4.  He  appears  as  Old  One-eye  45.  55, 
as  Stone-goat  44,  Wild-cat  63.  God  comes  in  the  guise  of  an  old 
beggar,  stands  godfather,  and  gives  gifts,  KM.  no.  26  ;  or  as  a 
grey-bearded  mannikin,  Frommann's  Munda.  4,  328  ;  conf.  the 
eld  beggar-woman,  KM.  no.  150;  as  One-eyed  Flap-hat,  Alsatia 
1856  p.  131.  A  grey  smith  heals,  Hpt  Ztschr.  1,  103.  In  St. 
Martin's  cloak  and  hood  Simrock  sees  Wuotan's  wishing-cloak, 
Martinsl.  xvii. 

p.  147.]  When  03inn  hurled  the  spear,  then,  says  the 
Yoluspa,  was  the  first  war  in  the  world.  He  is  geira  drottinn, 
Egilss.  639.  geiri  undaffr  oc  gefinn  Offni,  Sssm.  27b.  marka  sik 
Offni,  p.  1077.  Under  Otto  III.  a  man  in  a  dream,  after  taking 
a  pious  vow,  was  transfixed  bij  two  lances  of  the  martyrs  Crispin 
and  Crispiuian,  Pertz  5,  787.  The  giant  Oden  in  Sv.  afvent,  455 


WODAN.  1333 

(some  versions  omit  the  name)  possesses  costly  things,  as  the 
god  does  his  spear.  Out  of  such  notions  sprang  the  OHG.  names 
Kerans,  Folchans,  Hpt  Ztschr.  7,  529.  Is  this  spear  more  like 
Apollo's  destructive  dart,,  or  the  sceptre  of  Zeus  (p.  680)  ?  Is 
the  name  of  the  Lombard  royal  line  of  Gunginge  conn,  with 
Qungnir  ?  GDS.  687-8. 

p.  148  n.]  In  Herod.  4,  15  Aristeas  is  called  Apollo's  raven, 
i.e.  priest,  as  Porphyry  tells  us  the  Magians  called  the  priests  of 
the  Sun-god  ravens.  Three  ravens  fly  with  St.  Benedict,  Paul. 
Diac.  I,  26.  In  Goethe's  Faust  12,  127  the  witch  asks  Mephis- 

topheles  :  But  where  are  your  two  ravens  ? Doves  sit  on  Gold- 

Mariken's  shoulders,  Miillenh.  403.  A  dove  sits  on  the  head  and 
shoulder  of  a  boy  at  Trier,  Greg,  Tur.  10,  29;  one  perches  three 
times  on  the  head  of  St.  Severus,  Myst.  1,  226-7,  another  settles 
on  St.  Gregory's  shoulder  1,  104. 

p.  148.]  Flugu  hrafnar  tveir  of  Hnikars  oxlum,  Huginn  til 
hauga,  enn  a  hrae  Muninn,  Sn.  322.  The  ravens  daily  sent  out 
return  at  dogurSarmali  42 ;  conf.  F.  Magnusen's  Dagens  tider 
p.  42.  fara  Viffris  grey  valgiorn  um  ey,  Saem.  154a.  hrafnar  tveir 
flugu  me'S  ]?eim  alia  ler§,  Nialss.  80.  On  Odens  foglar,  Odens 
svalar,  see  Sup.  to  159. 

p.  148.]  Odin-Neptunus  resembles  both  Poseidon  and  Zeus, 
who  rise  out  of  the  sea  as  bulls.  0$inn  shows  himself  to  Olaf  as 
a  boatman,  ndkkva  maffr,  Fornm.  s.  2,  180  ;  and,  as  the  man  in 
the  boat,  fetches  Sinfiotli's  body,  Yols.  c.  10.  Like  him  are  the 
divine  steersman  in  the  Andreas  (Pref.  xxiv.  xxv.),  and  the 
thirteenth  man  who  steers  the  twelve  Frisians,  who  has  the  axe  on 
his  shoulder,  throws  it  at  a  well-spring,  and  teaches  them  justice, 
Richth.  439.  440.  Yet  we  also  come  upon  OiSinn  Hnikar  as  a  karl 
afbiargi,  Sasm.  183-4. 

p.  149.]  Byr,  Burr  is  Oftin's  father,  p.  348-9.  gefr  hanii 
(0.)  byri  brognom,  Saam.  1131}.  A  fair  wind,  ON.  6ska-byrr}  is 
in  the  Swed.  rhyming  chron.  onsko  bor.  Even  the  German  may 
very  likely  have  had  a  wunsch-bur  as  well  as  wunsch-wint,  for  we 
find  in  Pass.  379,  19  :  in  kam  von  winde  em  ebene  bur,  die  in  die 
segele  da  sluoc.  201,  29  :  do  quam  ein  also  geliche  bur.  380, 
78  :  daz  in  wart  ein  guote  bur.  On  the  other  hand  :  so  er  den 
tvint  ze  ivunsche  hat,  Er.  7795.  wunsches  weter,  Urstende  125,  85. 
Got  schuof  irn  sanften  siiezen  wint,  Ernst  5,  238  (Sup.  to  145). 


1334 


WODAN. 


The  liimmlische  kind  makes  guteu  wind,  Osw.  960-5.  1220  ;  but 
also  the  storm  wind  1137.  2731.  To  the  Greeks  it  was  Zeus 
espec.  that  sent  a  fair  wind  :  Jio?  ovpos,  Od.  15,  297.  Zevs  ovpov 
la\\ev  15,  475.  Zevs  evdve^os,  Paus.  iii.  13,  5.  Also  a  'Ep^ 
ae/no?  is  named  '  inter  deos  qui  ad  pluviam  eliciendam  a  mago 
advocantur/  Cass.  Dio  71,  19;  and  Hermes  or  Theuth  was  the 
Egyptians'  rain-god  71,  8  (Sup.  to  175). 

p.  150.]  With  the  AS.  dialogue  betw.  Sat.  and  Sal.,  conf. 
Kemble's  Salomon  p.  323  :  Mercurius  gigas.  In  Altd.  Bl.  2,  190 
the  other  dialogue  is  entitled  '  Adrian  and  Ritheus/  and  contains 
the  words:  '  saga  me,  hvva  wrat  bocstafas  aerest  ?  ic  ]?e  secge, 
Mercurius  se  gigant.'  In  Smaland  there  rides  a  man  resembling 
03inn,  with  fiery  breath,  and  a  rune  staff  in  his  mouth,  Hpt 

Ztschr.  4,  509. Theuth  not  only  invented  letters,  but  dice  : 

Trerreta?,  /cvfiei'as  as  well  as  ypd/jL^ara,  Plato's  Phsedr.  274. 
And  OSinn  is  not  only  the  finder  of  runes,  but  lord  of  dice- 
throwing.  An  ON.  dicer's  prayer  is  (Sup.  to  1234)  :  at  j?u 
Fiolnir  falla  latir,  pat  er  ek  kasta  kanu  !  F.  Magn.  lex.  myth.  646 
(Fiolnir=03inn,  Sup.  to  145).  And  there  was  a  proverb:  )?u.  ert 
ecki  einn  i  leik,  ef  Offinn  sty&r  pik.  On  the  Devil  as  dicer,  conf. 
p.  1007.  Players  invoked  Thorr  and  03inn,  Frigg  and  Freyja 
together  with  Enoch  and  Elias,  Christ  and  Mary,  F.  Magn.  lex. 
myth.  646. 

p.  150  n.]  On  Gwydion  and  Don  see  Villemarque's  Bardes 
bretons  388.  The  milky  way  was  also  called  '  Ariau  rod  merch 
Don,'  Davies's  Mythol.  205.  Leo  in  Hpt  Ztschr.  3,  224  derives 
Gwydion  from  gwyd,  mens,  ytteVo?  (p.  162  n.),like  OSinn  from  ON. 
o&r,  mens.  The  Irish  dia  Geden,  Gael,  di  ciadain,  ciadaoin  may 
indeed  be  expl.  as  ceud  aoine,  first  fast;  but  see  O'Brien  168a. 

The  sentence  in  the  Prol.  legis  Salicae  :  'Mercurius  Trismegistus 
primus  leges  ^Egyptiis  tradidit,'  comes  from  Isid.  orig.  5,  3. 
Tervagan,  Teruigant  may  have  to  do  with  Trebeta,  Gesta  Trev. 
(Pertz  10,  131). 

p.  154.]  On  Wo  denes -b  er g ,  -husen,  -wege  conf.  Forstem.  2, 
1566.  in  Wodeneswego  Pertz  8,  604;  de  Wodeneswege  8,  676. 
Vudenesvege,  Lisch,  Orzen  2b,  161;  Gudenswege,  2b,  136.  Again, 
Wodonesberg,  Lacomb.  l,no.  97.  117.  Witanes-berc  (Wuotanes?), 
Cod.  dipl.  Juvav.  95  (an.  861).  Mons  Hercurii,  Fredegar  c.  55. 
Then,  Wodensbeorgj  Kemble  5,  78.  137.  Woddanbeorg  3,  457* 


WODAN.  1335 

WonJdinc  3,  415.  5,  112.  291.  Woncumb  5,  73.  137.  Wodnes- 
dene  5,  238.  Wodnesdic  3,  403.  413.  452-5-6.  460-4-6.  5,  215. 
238.  Wonlond  5,  235.  6,  355.  Woddes  geat  5,  78.  137. 
Wonstoc  3,  227  (Kl.  Schr.  2,  57).  Wondc,  quercus  Jovis  3,  458. 
Won-alre  (-alder)  4,  459.  Bufc  how  are  Wonred,  Wonreding, 
Beow.  5925-38  to  be  explained  ?  OS.  Wetanspecltia  for  Wedanes- 
speckia  (-bridge,  wooden  bridge),  Lunzel  12.  53.  Nth  Fris. 
Wedes-hoog,  Wens-hoy,  Winis-liog,  Miillenh.  167.  Other  names 
in  Nordalb.  stud.  1,  138.  Weadanask,  Jb.  f.  Schlesw.-holst. 
landesk.  4,  248.  Wonsfleth  in  Holstein,  OS.  Wodenstorp,  now 
Wunstorf  (Kl.  schr.  2,  58),  can  ace.  to  Forstem.  2,  1578  be  traced 
back  to  Wungeresdorf.  Wuninsdorp,  Cses.  Heisterb.  9,  18. 
Wotenes-Msen,  Trad.  Fuld.  Dronke  38,  221.  Cod.  Fuld.  no.  610 
p.  274,  now  Gutmanns-hausen  (Dronke  23 7a).  A  Wons-husen  in 
Weimar,  and  one  near  Nidda,  Landau's  Wetterau  218.  Wonsaz, 
Bamb.  verein  10,  108.  A  Wonsees  betw.  Baireut  and  Bamberg ; 
yet  conf.  '  in  der  wonsass,'  MB.  27,  141,  and  wonsassen,  Schm.  4, 
80.  Kl.  schr.  2,  58.  A  Sigeboto  de  Wuonten-geseze  (Wuotanes  ?) 
in  MB.  11,  167.  About  the  Fichtelgebirge  lie  also  Wunsiedel 
(Wotanes-sedal  ?),  Wonsgehai,  Wonsgehau,  Wondsgehau,  Wohns- 
gehaig,  a  village  on  the  Neunberg  by  Mistelgau,  Baireut,  Panzer's 
Beitr.  2,  101.  '  flu  men  quod  vulgo  Wotinprun'no  dicitur/  Sin- 
nacher,  2,  635.  IFa^n-brunnon,  Lacornblet  1,  no.  103. 

p.  154.]  OSinn  is  a  rider;  hence  called  Atriffi,  he  who  rides 
up  ?  (as  Thorr  is  Hlorriffi,  p.  167n.);  conf.  also  Yggdrasils  askr 
and  the  story  of  the  World-tree,  p.  960.  The  Hervarar-saga 
(Fornald.  s.  1,  486)  has  a  riddle  on  OSinn  and  Sleipnir.  On  a 
rune-stone  in  Gothland  is  supposed  to  be  carved  '  Oden  and  his 
eight-legged  Sleipnir/  Dybeck  1845,  91.  The  horse  is  often 
mentioned  with  him  :  '  om  Oden  och  hems  hdstar  }  they  say  in 
Upland  and  Gothland  ;  in  Smaland  they  speak  of  '  Odens  stall 
voch  krulba,'  Eiiaf;  conf.  the  '  hunter  on  high  horse/  Sup.  to  147. 
A  horse  with  six  legs  in  Haltrich  35-6  ;  with  eight  49;  an  eight- 
legged  talking  sun-steed  101. 

p.  155  n.]  c  Odinus  pascit  equos  suos  in  follem  inclusus,'  Pall 
Vidalin  610;  conf.  '  i  balg  binda/ Vestg.  lag.  p.m.  48.  veit  ec 
at  ec  heck  vindga  mevcSi  a  naetur  allar  nio,  geiri  unda^r  ok  gefinn 
O^ni  sialfr  sialfum  iner,  Ssern.  27b  (see  note  on  KM.  no.  146). 
Charles  also  splits  a  stone  before  the  battle,  Wachter's  Heidri. 


1336  WODAN. 

denkm.  42-3 ;  conf.  the  story  of  the  Swedish  general  45,  and 
that  of  Hoier,  Benecke's  Wigal.  452.  In  Irish  legend  too  the 
divine  hero  Fin  Barre  has  his  horse  shod  by  a  mortal  smith,  and 
juggles  the  fourth  leg  in,  Ir.  sagen  2,  85  ;  conf.  XI.  sclir.  2,  450. 
p.  157.]  In  the  district  of  Beilngries,  Bavaria,  the  bunch  of 
ears  is  left  for  the  Waudl-gaul,  and  beer,  milk  and  bread  for  the 
Waudl-hunde,  who  come  the  third  night  and  eat  it  up.  If  you 
leave  nothing,  the  beaver  (bilmer-schnitt)  will  pass  through  your 
fields.  In  the  last  cent,  they  still  kept  up  a  harvest-feast  called 
Waudls-mahe,  setting  out  fodder  for  the  black  steeds  of  Waude, 
while  they  drank  and  sang  : — 

O  heilige  sancb  Maha, 

beschere  iibers  jahr  men  a, 

so  viel  koppla,  so  viel  schockla, 

so  viel  ilhrla,  so  viel  tausend  gute  gahrla. 

If  the  reapers  forgot,  they  were  told  :  '  Seids  net  so  geizig,  und 
lasst  dem  heilgen  S.  Maha  auch  was  steha,  und  macht  ihm  sein 
stadala  voll ; '  conf.  the  less  complete  account  in  Panzer's  Beitr. 
2,  216-7.  Three  stalks  are  left  for  Oswald,  three  ears  tied  three 
times  round  with  flowers,  viz.  the  cornflower  (centaurea,  blue), 
the  blotze  (red  poppy,  papaver  rhceas),  and  camomile.  The  red 
poppy  is  also  called  Miedei-magn  (Mary's  mohn),  Panzer  2, 
214-5-6.  Schm.  2,  555.  608;  in  Swabia,  Her-got's  kitele  or 
man  tele.  The  Russians  leave  a  sheaf  standing  for  Volos  (Veles), 
'  toward  Volos's  beard  (borod).' 

p.  159.]  Offins-ve  occurs  (988)  in  '  episcopatus  Othenes- 
wigensis,'  Lappenb.  Hamb.  urk.  no.  5.  On-*jo,  Oden-sjo  in 
Skane,  Rostanga-socken,  lies  over  a  submerged  castle  named 
Odinsyard  (see  the  story  in  Sup.  to  946),  Dy beck's  Runa  1844, 
32-3.  In  Ons-kdlla  were  washed  the  old  men  that  threw  them 
selves  down  the  cliff,  Geyer  1,  115.  Ontsanger  in  Smaland. 
Odens-brunn  in  Upland,  Wendel-socken,  Dyb.  Runa  1844,  90. 
With  Woden  worhte  weos,  conf.  Woldan  hewing  his  church-door, 
Wolfs  Ztschr.  1,  69.  OSinn,  unlike  Thorr,  hardly  ever  occurs 
in  names  of  men  :  Raaf  235-7  gives  Odhankarl,  Odhinkarl. 

p.  159.]  On  the  plant-name  Woden-tungel,  -star,  see  K. 
Schiller's  Ndrd.  pflanzenn.  32  ;  conf.  'Ep^ov  fidls,  Mercwii 
surculus,  filix,  and  'Ep/^ov  POTCLVLOV,  herba  mercurialis,  Diosc.  4, 


WODAN.  1337 

183-8.- Several  birds  were  sacred  to  OSinn  :  '  korpar,  krdkar, 

skatar  bor  man  icke  skjuta,  emedan  de  aro  Odens  foglar,  dem 
ban  vid  Olofsmassan  liar  Jws  sig  i  dtta  dagar,  da  ban  plocker 
och  tager  en  stor  del  af  dem.  Ardea  nigra,  en  temligen  stor 
fogel  af  hager- slagtet,  kallas  Odens  svala/  Riiaf;  see  Sup.  to 
p.  148. 

p.  160.]  Wcens-ht  suggests  ulf-li3r,  p.  207.  Kl.  sclir.  2,  58. 
Who  off  a  tbief  has  cut  the  thumbs,  To  him  good  luck  in  throw 
ing  comes,  Grarg.  192a.  Do  they  say  anywhere  in  Scandinavia 
Odensfinger,  Onsfinger  ?  Ace.  to  F.  Magn.  lex.  myth.  639  the 
lungs  were  sacred  to  Oftinn  and  Mercury  ;  conf.  the  Tables  of 
Blood-letting. 

p.  162.]  Offinn,  TJiorr,  Freyr  in  Snorri/s  Bdda  131  answers  to 
O&tnn,  Asabragr,  Freyr  in  Sasm.  85b ;  and  invocations  in  Swed. 
folk-songs  give  him  the  first  place  :  '  hjalp  rnig  Othin,  tliu  kan 
last!  hjalp  mi  U  If  och  Asmer  Gry  ! '  Arvidss.  1,  69.  The  same 
in  Danish:  f hielp  mig  Othin,  du  kan  best!  hielp  mig  UJf  og 
Asmer  Grib  ! '  Syv  48.  Asmer  Gri  =  Asa- grim  ;  conf.  '  hielp  nu 
Oden  Asa-grim  !  '  Arvidss.  1,  11. 

p.  162  n.]  On  Zeus  rptro?  and  Tpiroyeveia,  conf.  Welcker's 
Trilogie  101-2.  At  banquets  the  third  goblet  was  drunk  to 
Zeus  :  TO  rpirov  TO)  ^wrijpt,  Passow  s.v.  awTi^p.  Athena  Tplrrj, 
Babr.  59,  1 . 

p.  162.]  OSinn  =  Far,  Ssem.  46a ;  =  7a/??7i-ar  46b;  =  pn'^  46a. 
But  where  do  we  find  Tveggi  outside  of  F.  Magn.  lex.  myth. 
644?  conf.  Egilss.  610,  where  we  can  scarcely  read  Thriggi 
for  Tveggi.  On  the  Sansk.  Ekatas,  Dvitas,  Tritas  see  Kubn 
in  Hofer  1,  279.  281-9.  Zend.  Tliraetaono,  Tlirita,  Spiegel's 
Zendav.  7.  66.  Thraetaono  =  Feriduu,  =  the  three-quivered,  says 
Leo  3,  192-5  (1st.  ed.). 

p.  163.]  ON.  Vili  [weak  decl.,  gen.  Vilja]  would  be  Goth. 
Vilja,  OHGl.  Willo.  The  strong  gen.  in  '  broflr  Vilis,'  Egilss. 
610  is  evid.  a  slip  for  Vilja,  though  we  do  find  the  strong  nom. 
Vilir  in  Yngl.  saga  c.  3.  May  we  conn.  Vili  with  the  Finn. 
veli,  Lap.  valja,  Alban.  /3e\d,  f rater  ?  GDS.  271. 

p.  163n.]  Munch  ],  217  thinks  Mithothin  arose  from  mis 
understanding  rnetod ;  to  me  it  is  plainly  Fellow-Othin,  like  our 
mit-regent,  etc.  Saxo's  Ollerus  is  the  Eddie  Ullr,  as  is  clear 
from  his  using  a  bone  for  a  ship,  Saxo  p.  46.  Yet  Ullr  seems  a 


1338  THUNAR. 

jumble  of  Saxo's  Ollerus  and  Snorro's  Vilir,  Yngl.  c.  3  (Kl.  schr. 
5,425):  skip  Ullar,  Sn.  Hafn.  420  =  skioldr;  askr  Ullar  426. 
Ydalir,  his  hall,  Ssem.  40b.  Viler  sagr,  F.  Magn.  lex.  766. 
Ullar  hylli,  Sasm.  45b;  hringr  V.  248a;  V.  *e/&  =  Baldr  93a, 
Ullr  is  Th(Vs  stepson,  Sn.  31.  101-5;  boga-,  verSi-,  ondr-, 
skialdar-as  105. 

p.  165.]  I  might  have  spoken  here  of  OStn's  relation  to  his 
wife  Frigg,  p.  299,  and  to  Skaffi,  whom  the  Yngl.  saga  c.  9  calls 
his  wife. 


CHAPTER  VIII. 

THUNAR. 
(Conf.  KL.  SCHR.  2,  402—438.) 

p.  166.]  Donar  stands  related  to  donen  extendere,  expansion 
of  the  air  (Hpt  Ztschr.  5,  182),  as  TOI/O?  to  reivw,  yet  tonare  is  in 
Sansk.  stan,  resembling  arevrwp,  arovos  and  our  stohnen,  Kl. 
schr.  2,  412.  In  AS.,  beside  Thunor,  of  whom  there  is  a  legend 
(p.  812-3),  we  have  also  Dhor,  Sal.  and  Sat.  51.  So  the  rubric 
over  John  5,  17  has  J>unres-d&g ,  while  that  over  John  5,  30  has 
fiurs-daeg;  and  the  Norman  Dudo  calls  him  Thur,  Wormius 
mon.  24.  The  Abren.  has  Thuner,  dat.  Thunare.  MHGr.  still 
dunre,  Pass.  227,  81.  Dietr.  drach.  110b.  desdunres  sun  (Boaner 
ges),  Pass.  227,  59  (Kl.  schr.  2,  427).  For  the  compound  Swed. 
tordon,  Dan.  torden,  the  Norw.  has  thordaan,  Faye  5,  the  Jemtl. 
torn,  Alraqv.  297,  Westgotl.  thorn  and  tann.  In  the  Dan.  miirchen 
Torden-vejr  means  Thor,  as  Donner -wetter  in  Germ,  curses  stands 
for  Donar.  The  Swed.  Lapps  call  the  thunder-god  Tiermes, 
Klemm  3,  86-7,  Ostiaks  Toruim  3,  117,  Chuvashes  Tora,  Tor, 
Yakuts  Tanara,  Voguls  Torom,  Rask's  Afh.  1,  44.  33. 

p.  167.]  ON.  reiff  is  not  only  vehiculum,  but  tonitru :  lystir 
reift  (al.  )?ruma),  Gula)?.  Hafn.  498.  Norw.  T/iorsrela  tonitru, 
Faye  5.  Danish  critics  regard  OkuJ>6rr  as  a  different  being  from 
Asa]?6rr,  and  as  belonging  to  an  older  time ;  yet  Sn.  25  places 
them  side  by  side,  and  looks  upon  Thor  too  as  Oku]?6rr,  conf.  78. 
He  drives  a  chariot;  conf.  the  Schonen  superst.  about  Thor, 


THUNAR,  1339 

Nilsson  4,  40-4.1  In  Ostgoti.  the  aska  is  called  goa ;  when  it 
thunders,  they  say  '  goa  gar/  Kalen  lla;  gqffar  kor,  Almqv.  347, 
but  also  gomor  gar  384,  and  kornbonden  gar  385.  In  Holland  : 
'  onze  lieve  Heer  reed  (drove)  door  de  lucht/  Father  God  is 
rolling  d'brenta  (milk-vessels)  up  and  down  the  cellar  steps, 
Wolfs  Ztschr.'2,  54.  Can  the  old  kittel-Jear  (kettle-car?)  of  the 
giant  with  two  goats  refer  to  Donar's  chariot?  Miillenh.  447; 
conf.  Kl.  schr.  2,  422.  Thorr  carries  a  basket  on  his  back  :  meis, 
iarnmeis,  Saem.  75a.  Sn.  111.  OHG-.  meisa,  Graff  2,  874. 

p.  167.]  God  thunders  :  die  blikzen  und  die  donrelege  sint 
mit  gewalte  in  siner  pflege,  MS.  2,  166b.  Zeus  raises  tempest: 
ore  re  Zevs  \al\ajra  reivy,  II.  16,  365;  'what  doth  Zeus  ? ' 
meant  how's  the  weather?  0.  Miiller's  Gr.  gesch.  1,  24. 
Jupiter,  alles  weters  gewalt  het  er,  Ksrchr.  1152  (p.  630).  In 
France :  ni  oistau  nes  Damledeu  tonant,  Aspremont  22b.  nes 
Deu  tonant  ni  poistau  oir,  Mort  de  Gar.  145-9.  noissiez  Deu 
tonant,  Garins  3,  205 ;  conf.  '  si  gran  roniore  facevano,  che  i  tuoni 
non  si  sarieno  potuti  udire/  Decam.  2,  1.  When  a  thunderstorm 
comes  on,  men  say:  '  schmeckste  paar  ocJisel  ?  merkste  a 
scneindl  ?  '  Weinh.  schles.  wtb.  82  ;  (  ecce  ubi  iterum  diabolus 
ascendit ! '  Cges.  Heist.  4,  21.  The  Russians  shout  words  of  in 
sult  after  the  retreating  tempest,  Asbjornsen's  Hjemmet  193. 

p.  168.]  Thunder  is  God  (or  the  angels)  playing  at  bowls  : 
uns  Herr  speelt  Jcegeln,  Schiitze  4,  1 64.  die  engel  kegeln, 
Miillenh.  358  ;  conf.  the  skittle-playing  in  the  Odenberg,  p.  953. 
Or  it  is  anger,  and  the  thunder-bolt  his  rod,  Pol.  boz'y  pr<|ten. 

p.  168.]  The  same  Taranis  is  in  the  Vedas  a  surname  of  Indra 
the  thunder-god,  he  that  passes  through,  from  taran  =  trans; 
and  so  Perun  may  be  conn,  with  irepa  (but  see  p.  171,  and  Kl. 
schr.  2,  420).  Welsh  taran  thunder,  Gael,  tairneach,  taimeanach, 
also  torrunn.  Taramicnus,  Moneys  Bad.  urgesch.  2,  184.  In 
^Burgundy  a  town  Tarnodurum,  whose  later  name  Tonnerre  and 
'  le  Tonnerrois/  Jos.  Gamier  51,  prove  that  the  notion  of  thunder 
lay  in  the  old  name;  conf.  Kl.  schr.  2,  412. 

p.  169  n.]  Thorr  heitir  Atli  oc  asabragr,  Sn.  211a,  conf.  Atli 
208a.  The  Lapps  call  their  Tiermes  aiyeke,  and  his  deputy 

1  The  surnames  Hlorriffi,  Saem.  211a,  and  Eindri&i  need  not  conflict  with  the 
statement  that  Thorr  walks  or  else  drives  (p.  167  n.).  In  Sn.  101  he  is  called  fostri 
Vingnis  ok  Hloru  (p.  187.  257).  In  Sn.  Formali  12  Loride  is  called  Thor's  son,  and 
Loricus  Thors  fostri,  who  has  a  wife  Glora. 


1340  THUNAR. 

yunkaref  stor-y 'unbare,  Klemm  3,  86,  the  Ests  their  Pikker  wana 
essa,  old  father,  Verb.  2,  36-7  ;  and  the  American  Indians  their 
Supreme  Being  the  grandfather,  Klemtn  2,  153.  With  the 
mountains  Etzel,  Altvaterwe  may  perh.  associate  a  high  mountain 
OetscJian,  Helbl.  7,  1087  (now  Oftscher),  from  SI.  otets,  voc. 
otche,  father;  conf.  Kl.  schr.  2,  421. 

p.  170  n.]  The  St.  Bernard  or  Great  Bernard  is  called 
Montjoux,  A.D.  1132.  On  the  jugum  Penninum,  deus  Penninus, 
see  Zeuss  34.  99.  Dieffenb.  Celt.  1,  170.  Several  inscriptions 
1  Jovi  Pcenino,  Penino  '  in  De  Wai  no.  211—227.  A  Mount  of 
joy  in  Meghaduta  61  ;  in  Moravia  the  Radost,  joy.  Finn,  ilo-hiui, 
stone  of  joy,  Kalev.  3,,  471. 

p.  171.]  Comes  ad  Thuiieresberhc  (yr.  1123),  Erh.  150;  apud 
Thunereslerg  133.  Sift-it '  de  Tonreslerc  (1173),  MB.  33%  44. 
Sifridus  de  Donresberch  (1241-58)  33a,  68.  90.  Of  a  dragon  it 
is  said  :  er  bete  wol  dri  kiele  verslunden  (swallowed)  uud  den 
Dunresberc,  Dietr.  drach.  262b  (str.  834) .  vom  Donresberge,  Hpt 
Ztschr.  1,  438.  A  Donnersberg  by  Etteln,  S.  of  Paderborn.  AS. 
fJunrcsled,  Kemble  3,  443.  4,  105.  5,  84.  Bunresfeld  3,  394. 
5,  131,  conf.  6,  342.  Doneresbrunno,  Ztschr.  f.  Hess,  gesch.  1, 
244. 

p.  171.]  With  Slav,  groin,  hrom  (Kl.  schr.  2,  418)  put  our 
LG.  grummeln  of  distant  thunder,  Ir.  crom,  craim  thunder,  Fr. 
grommeler  growl;  also  Lith.  grauja  it  thunders,  growimmas 
thunder. 

p.  171.]  To  Lith.  PerJiiinas  musza,  Nesselm.  41  lb,  and  P. 
grauja,  grumena  286%  add  the  phrases  :  Perkuns  twyksterejo  (has 
crashed),  P.  uzdege  (has  kindled);  Perkuno  szowimmas  (stroke), 
P.  growimmas  (peal),  P.  z'aibas  (flash)  ;  perkunija  thunderstorm. 
The  Livl.  reimchr.  1435  says  of  him  :  als  ez  Perkune  ir  abgot  gap, 
daz  nimmer  so  harte  gevros.  Near  Battenhof  in  Courland  is  a 
Perkunstein  with  legends  about  it,  Kruse^s  Urgesch.  187.  49;  a 
PerJcuhnen  near  Libau.  Pehrkones  is  hedge-mustard.  The  Lapps 
have  an  evil  god  or  devil  perkel,  pergalak,  Finn,  perhele,  Kalev. 
10,  118.  141.  207.  327  (Sup.  to  987). 

p.  172.]  In  Finn,  the  oak  (tammi)  is  called  God's  tree,  puu 
Yumalan,  Kalev.  24,  98.  105-7.  115-7;  conf.  Zeus's  oak  p.  184, 
robur  Jovis  p.  170.  Ju-glans,  At,o<$  y8aXavo?  =  castanea,  Theophr. 
3,  8.  10.  Diosc.  1,  145.  The  oak  being  sacred  to  Thorr,  he  slays 


THUNAR.  1341 

the  giants  that  take  refuge  under  it ;  under  the  beech  he  has  no 
power  over  them.  It  has  been  remarked,  that  lightning  pene 
trates  twenty  times  as  far  into  the  oak  as  into  the  beech,  Fries 
bot.  udfl.  1,  110. 

p.  172.]  A  Swed.  folksong  (Arvidss.  3,  504)  makes  Thorr 
live  in  the  mountain :  locka  till  Thor  %  fjdll.  Beside  Fiorgvin's 
daughter  Frigg,  another  daughter  Idrff  is  called  OSin's  wife,  and 
is  mother  of  Thorr.  But  if  Thorr  be  =  Fairguni,  he  is  by  turns 
OSin's  father  and  Oftin's  son ;  and  he,  as  well  as  Frigg,  is  a  child 
of  earth  (iortS),  Kl.  schr.  2,  415.  GDS.  119. 

p.  173.]  Of  Enoch  and  Elias,  who  are  likewise  named  together 
in  the  ON.  dicer's  prayer  (Sup.  to  150),  we  read  in  Fundgr. 
2,  112: 

sie  hant  och  die  wal  (option), 

daz  sie  den  regin  behabin  betalle  (keep  back  rain) 

swenne  in  gevalle  (when  they  please), 

unt  in  abir  Idzin  vliezen  (again  let  flow)  ; 

ir  zungin  megin  den  himel  besliezen  (shut  up) 

unt  widir  uftuon  (open), 

so  si  sich  wellint  muon. 

The  Lithuanians  call  Lady-day  Elyios  diena,  Ilyios  diena,  on 
which  it  begins  or  ceases  to  rain.  They  derive  it  from  ilyia,  it 
sets  in  (to  rain)  ;  is  it  not  rather  Elias' s  day  ?  Elias  legends  of 
Wallachia  and  Bukowina  in  Scliott.  375.  Wolf  Ztschr.  1,  180. 
On  his  battle  with  Antichrist  conf.  Griesh.  2,  149. 

p.  174.]  Hominem  fulgure  ictum  cremari  nefas  ;  terra  condi 
religio  tradidit,  Pliny  2,  54.  Places  struck  by  lightning  were 
sacred  with  the  Greeks,  and  were  called  rjXvcria,  evrfKvcria,  be 
cause  the  descending  deity  had  visited  them.  They  were  not  to 
be  trampled  :  hoc  modo  contacta  loca  nee  intueri  nee  calcari 
debere  fulgurales  pronuntiant  libri,  Amm.  Marcell.  23,  5.  One 
peculiar  rite  was  thoroughly  Etruscan  :  such  a  spot  was  called 
bidental,  because  a  two-year  old  sheep  was  sacrif.  there,  Festus 
sub  vv.  bidental,  ambidens.  0.  Miiller's  Etr.  2,  171 ;  the  railing 
round  it  was  puteal,  and  may  be  compared  to  the  Ossetic  skinpole  : 
bidental  locus  fulrnine  tactus  et  expiatus  ove,  Fronto  277.  Cattle 
struck  dead  by  lightning  are  not  to  be  eaten,  Westendorp  525. 

p.  175.]      uero?,  Umbr.  savitu,  Aufr.  u.  Kirchh.  2,  268.     ve  & 

VOL.    IV.  P 


1342  THUNAE. 

apa  Zevs  Travvw^os,  Od.  14,  457.  Athen.  4,  73.  TOV  A'C  a 
<£>fjbr]v  Sia  KOO-/CLVOU  ovpelv,  Aristoph.  Clouds  373  ;  conf.  imbrem 
in  cribrum  gerere,  Plaut.  Ps.  i.  1,  100.  A  LOS  ofjiftpos,  Od.  9, 
111.  358.  ovre  TleXoTrovvrjo'Lois  vcrev  6  #eo?,  Paus.  ii.  29,  6.  An 
Egypt,  magian  conjures  the  air-god  Hermes  (TOV  aepiov]  for  rain, 
Cass.  Dio  71,  8.  Indra,  who  has  the  thunderbolt,  is  also  god  of 
rain;  when  he  disappeared,  it  rained  no  more,  Holtzm.  3,  140.  1, 
15.  In  Dalecarl.  skaurman  ak,  the  shower-man  rides  =  it  thun 
ders,  Almqv.  258;  conf.  Goth,  skura  vindis  =  XatXa-vJr,  OHG.  scur 
tempestas,  grando,  AS.  scur  procella,  nimbus,  ON.  skur  nimbus 
(Kl.  schr.  2,  425). 

p.  175.]  Another  rain-procession  in  1415,  Lindenbl.  301. 
Petronius's  (  uvidi  tanquam  mures'  is  like  our  MHGr.  in  Eracl. 
142b  :  so  sit  ir  naz  als  eine  mus  (from  Enenkel),  wet  as  a  drowned 
rat.  A  prayer  of  the  legio  tonans,  likewise  under  M.  Antonine, 
brings  on  torrents,  Cass.  Dio  71,  8.  A  Hungarian  prayer  for  rain, 
Ungarn  in  parab.  90;  others  in  Klemm  2,  160  (Kl.  schr.  2, 
439—458). 

p.  176.]  Pikker,  Kalewipoeg  3,  16.  23.  358.  16,855.  pikker- 
taati  20,  730.  On  pikker  and  pikne  see  Estn.  Verb.  2,  36-7.  He 
is  the  avenging  thrice-nine  god,  that  appears  in  the  lightning, 
and  with  red-hot  iron  rod  (raudwits)  chastises  even  the  lesser  gods, 
who  flee  before  him,  like  the  giants  before  Thor,  to  human  hearths 
2,  36 — 38.  Pikne  seems  an  abbrev.  of  pitkainen,  tonitru,  which 
occurs  in  the  Finnic  form  of  the  Esth.  prayer  for  rain,  Suomi  9, 
91,  and  comes  from  pitkd  longus ;  pitkdikdinen  longaevus,  the 
Old^Ukko,  says  Castren  myth.  39,  or  perhaps  the  long  streak 
of  the  lightning.  On  Toro,  Toor,  Torropel  see  Estn.  Verb.  2,  92. 
p.  176.]  Ukko  blesses  the  corn,  Peterson  106.  In  a  waste 
field  on  the  coast  of  Bretagne  St.  Sezny  throws  his  hammer,  and 
in  one  night  the  corn  grows  up  into  full  ripe  ears  around  it, 
Bret.  Volkss.  by  Aug.  Stober,  prob.  after  Souvestre. 

p.  177.]  The  Thunder-god  must  be  meant  in  the  story  of  the 
red-bearded  giant  and  the  carriage  with  the  golden  he-goat,  Wolf 
Ztschr.  2,  185-6.  With  the  N.  American  Indians  both  Pahmi- 
oniqua  and  Jhdchinchid  (red  thunder)  are  men's  names,  Catlin 
tr.  by  Bergh.  136.  190-1. 

p.  178.]  The  three  phenomena  of  lightning  are  described  as 
simultaneous  in  Hes.  Theog.  691  :  K€pavvol  t/crap  a^ia  {Spovrfj  re 


THUNAR.  1343 

teal  darepoTrfj  nroreovTO.  Distinct  from  fulgur  is  a  fourth  notion, 
fuJguratio  (sine  ictu). 

p.  178.]  Fulgur  is  called  blikt,  as  late  as  Justinger.  Blixberg, 
now  the  ruined  castle  of  Plixburg  (Plickhs-perckh  in  old  docs.), 
stands  in  the  Miinster  valley  near  Colmar,  oppos.  a  dwarfs  moun 
tain,  Schopflin  Als.  dipl.  no.  1336.  des  snellen  blickes  tuc,  Freid. 
375.  himelblicke,  Servat,  397.  1651.  Both.  3536.  In  Styria, 
himlatzen  to  lighten,  weterblicke  fulgura,  Hpt  Ztschr.  8,  137. 
wetterleich,  Stalder  2,  447.  hab  dir  das  plab  feuer  !  H.  Sachs 
ii.  4,  19a.  blue  light  in  thunderstorms,  Schwab's  Alb.  229. 
Lightning  strikes  or  ' touches':  mit  blitz  geriihrt,  Felsenb.  1,  7. 
It  arises  when  sparks  are  struck  with  the  fiery  axe,  p.  180". 
813;  af  ]?eim  liomom  leiptrir  qvomo,  Ssem.  151a.  KpovlSrjs  a^u'et 
tyo\o€vra  Kepavvov,  Od.  24,  539.  dpyrjn  Kepavvw  5,  128.  131. 
trisulcum  fulgur,  Festus,  Varro  ap.  Non.  6,  2.  Sen.  Thyest. 
1089.  ignes  trisulci,  Ov.  Met.  2,  848.  Ibis  471.  tela  trisulca, 
Claudian  iii.  Cons.  Hon.  14.  genera  fulminum  tria  esse  ait 
Caecina,  consiliarmm,  auctoritatis  et  status,  Am.  Marc.  23,  5  ; 
conf.  0.  Mull.  Etr.  2,  170.  The  Etruscans  had  nine  fulgurating 
gods  2,  84.  In  Romanic,  lightning  is  cameg,  form,  also  calaverna, 
chalavera;  straglusch,  sagietta,  saetta  lightn.  that  pierces,  also 
liitscherna  (lucerna?).  Lith.  zaibas  lightn.,  Perkuno  zaibas  streak 
of  lightn.,  from  z'ibeti  to  shine,  Nesselin.  345.  Mere  fulguratio, 
summer-lightn.,  distant,  feeble,  that  does  not  strike,  the  Finns 
call  Kalevan  tulet,  K.  valkiat,  i.e.  Calevae  ignes,  bruta  fulmina 
autumnalia,  or  kapeen  tulet,  genii  ignes.  Lightning  is  named 
Trvp  ALOS,  Hebr.  fire  of  God. 

p.  178  n.]      Bleckeiiy  plechazan,  heaven  opening,  reminds  of  the 

Bastaruae,  who  thought,  when  it  lightened,  the  sky  was  falling 

on  them,  Livy  40,  58 ;  conf.  Duncker  p.  84.     In  Servian  songs 

\munya  is  the  vila's  daughter,  grotn  her  brother.     Mesets,  moon, 

marries  Munya,  Yuk  1,  154  n.  229—231. 

p.  178.]  Tonitrus  is  toniris  clilacclm,  Hattem.  3,  598b.  ton- 
nerldapf,  Justinger  383.  '  thunderclap  words/  Fr.  Simpl.  1,  231. 
dozes  klac,  Parz.  379,  11.  Troj.  12231.  14693.  donrescal,  Fundgr. 
2,  116.  tonnerbotz,  Garg.  270b.  219b,  from  donerboz.  ON. 
skrugga  tonitru,  conf.  skroggr  fulminans.  Dan.  tordenskrald, 
tordenbrag.  LGr.  grummel-wier,  -schuur,  -taaren  (-cloud),  Lyra 
103.  117,  see  Sup.  to  171.  We  say  thunder  rolli,  groltt  [if 


1344  THUNAK. 

distant,  grommelt].  As  lightn.  is  a  bird's  glance,  thunder  is 
the  flapping  of  its  wings,  Klemm  2,  155.  Zeus's  eagle  holds  his 
lightnings,  and  an  eagle  raises  the  storm-wind,  p.  633  ;  conf.  the 
bird  of  Dawn. 

p.  179.]  Fulmen  is  OHG.  donarstrdla,  Graff  6,  752  and 
laucmedili,  Gl.  Jun.  191.  Graff  2,  707.  bllc-schoz  mit  (or,  an) 
dunr-slegen,  Pass.  89,  49.  336,  9.  des  donres  schuz,  Freid.  128, 
8.  donrestral  der  niht  enschiuzet,  Turl.  Wh.  lla.  dornstral, 
Griesh.  151.  die  donerblicke,  Fundgr.  1,  73.  donresblicke,  Freid. 
123,  26.  des  donrisslac,  Fundgr.  2,  125.  fob  der  doner  z'aller 
frist  sluege,  swann  ez  blekzend  ist/  if  it  struck  every  time  it 
lightens,  W.  gast  203.  swaz  er  der  heiden  ane  quam,  die 
sluoc  er  alse  ein  doner  san,  Rother  2734.  do  sluog  er  also  der 
thoner,  for  dem  sich  nieman  inac  bewarn,  Diemer  218,  8.  schur- 
slac,  Helbl.  8,  888.  wolkensclwz,  Lanz.  1483.  weterwegen,  Pass. 
336,  10.  2.  OHG.  droa,  drewa  is  both  minae,  oraculum,  and 
fulmen,  ictus,  Graff  5,  246  ;  because  lightn.  is  a  bodeful  phenom 
enon  ?  0.  Fr.  es  foldres  du  ciel,  Ogier  1,  146.  foudre  qi  art, 
Guiteclin  2,  137.  Le  tonnerre  a  sept  differentes  formes  pour  se 
manifester  aux  Polognots.  II  tombe  en  fer,  alors  il  brise  tout ; 
en  feu,  il  bride;  en  sovffre,  il  empoisonne;  en  genuille,  il  etouffe; 
en  pondre,  il  etourdit ;  en  pierre,  il  balaye  ce  qu'il  environne  ; 
en  bois,  il  s'enfonce  ou  il  tombe,  Mem.  Celt.  2,  211. 

p.  180.]  On  thunderbolts  see  the  9th  Bamb.  Bericht  p.  111. 
Beside  donner stein,  we  have  wetter  stein,  Isrotlenstein.  Again  : 
Herre  Got,  und  liezt  du  vallen  her  ze  tal  ein  stein,  der  mir 
dersliiege,  Suchenw.  78,  175.  A  fragment  of  thunderbolt  healed 
over  in  the  hand  imparts  to  it  enormous  strength,  Hpt  Ztschr.  3, 
366.  A  donner  sir  al  of  2J  cwt.  hangs  in  Ensheim  church,  Garg. 
216a.  Vestgotl.  Thors-kajl  (-wedge),  Swed.  Thor-viggar  (-wedges), 
Sjoborg's  Nomencl.  f.  nordiska  fornlemningar  100.  Indra's  bolt 
and  flash  are  svarus,  from  svar,  sky,  sun,  Benfey  1,  457;  conf. 
rfKvo-ia,  Sup.  to  174.  Like  elf-shot  is  the  Sansk.  '  vitulum  veluti 
mater,  ita  fulmen  Marutes  sequitur/  Bopp  Gl.  364a;  conf.  niugi- 
entis  instar  vaccae  fulmen  sonat  262a.  Athena  alone  knows  the 
keys  to  the  thunderbolt  chamber,  yEsch.  Eum.  727,  like  Mary 
in  the  nursery- tale  of  the  forbidden  chamber  in  heaven.  Lith. 
'  Perkuno  kiilka,'  P/s  ball.  Serv.  strelitsa,  arrow. 

p.  181.]    Miolnir  reminds  of  SI.  m'lrn'i/a,  molnia  aa-rpaTrr],  which 


THUNAE.  1345 

Miklos.  50  derives  from  rnlefci,  conterere.  The  hammer  is  the 
simple,  world-old  implement;  indispensable  to  nearly  every  trade, 
and  adopted  by  not  a  few  as  a  symbol.  At  boundaries  the  ""I  | 
hamarsmark  was  deeply  graven,  a  cross  with  hooked  limbs  ;  IL 
afterwards  a  crossed  oak  served  for  a  landmark,  Kl.  schr.  2,  43. 
55.  In  blessing  the  cup  (signa  fall)  the  sign  of  the  hammer  was 
made  :  hann  gerSi  hcanarsmark  yfir,  Hak.  go$a  saga  c.  18.  Thor 
me'S  tungnm  hamrum  is  also  in  Landstad  14.  Thor's  image  has 
a  great  hammer  in  its  hand,  01.  helga  s.  ed.  Christ.  26.  Fornm. 
sog.  4;  245.  That  the  hammer  was  portrayed  and  held  sacred, 
is  shown  by  the  passage  in  Saxo,  ed.  Mull.  630  :  Magnus,  inter 
cetera  traeophorum  suorum  insignia,  inusitati  ponderis  malleos 
quos  Joviales  vocabant,  apud  insularum  quandam  prisca  virorum 
religione  cultos,  in  patriam  deportandos  curavit.  That  was  betw. 
1105  and  1135.  In  Germany,  perh.  earlier,  there  were  hammers 
and  clubs  as  emblems  of  Donar  on  the  church  wall,  or  built  into 
the  town -gate;  to  which  was  linked  a  barbarous  superstition 
and  a  legend  of  the  cudgel,  Hpt  Ztschr.  5,  72.  To  the  same 
cycle  belong  the  tales  of  the  devil's  hammer,  which  is  also  called 
donnerkuhl,  hamm^erlcuhl)  Miillenh.  268.  601  ;  conf.  p.  999.  Pikne 
carries  lightn.  as  an  iron  rod,  see  Sup.  to  176. 

p.  181.]  Thorr  'a  foe  to  giants,  p.  531.  As  Wodan  pursues 
the  subterraneans,  so  he  the  giants.  They  will  not  come  to  the 
feast  where  Tordenveir  appears,  p.  189.  537.  In  Schonen,  when 
it  lightens,  it  is  Thor  flogging  the  trolls,  Nilss.  4,  40.  der  (tievel) 
wider  unsih  vihtet  mit  viuren  (viurinen,  fiery)  strdlen,  Dierner 
337,  9. 

p.  181.]  Hamer  sla  bamer,  sla  busseman  dot!  Miillenh.  603; 
conf.  Hermen  sla  dermen,  p.  355.  bim  hammer !  Corrodi  Pro- 
fesser  16.  58.  Yikari  11.  tummer  und  hammer,  Prof.  96.  c  May 
heaven's  forked  lightn.  bury  you  10,000  fathoms  underground  ! ' 
du  widertuo  ez  balde,  oder  dir  nimet  der  donner  in  drin  tagen 
den  Up,  Wolfd.  331,  3.  4  (Hpt  Ztschr.  4).  A  Danish  oath  is  '  ney 
Thore  gud  ! '  Warmii  Mon.  Dan.  13.  dass  dich  der  Donnerstag 
(Thursday  =  Thor),  Ph.  v.  Sittew.  2,  680.  donnstig  !  du  donnstigs 
bub!  Gotthelfs  Erz.  2,  195-6.  The  Lithuanians,  says  J3n. 
Sylvius,  ascribe  to  Percunnos  a  great  hammer,  by  means  of  which 
the  sun  is  rescued  from  captivity,  JEn.  Sylv.  in  den  Kurland. 
send.  2,  6.  N.  Preuss.  prov.  bl.  2,  99  ;  conf.  Tettau  u.  Temme 


1346  THUNAB. 

28.  Li tli.  '  kad  Pcrltuns  pakiles  deszirat  klafterin  tave  i  zeme 
itrenktu  !  "  may  P.  arise  and  strike  thee  10  fathoms  into  the 
earth,  Schleicher  ber.  der  Wiener  acad.  11,  108.  110.  The  Etrus 
cans  ascribed  the  hammer  to  Mantns,  Gerh.  17. 

Beside  the  hammer  Thorr  had  his  megin-giar&ar,  fortitudinis, 
roboris  cingula,  and  iarn-greipr,  chirotecas  ferreas,  Sn.  112-3. 
er  harm  spennir  ]?eim  (rnegingiorSum)  pm  sik,  ]?a  vex  Jtonum 
ds-megn  hdlfu,  Sn.  26.  ]?a  spenti  hann  megingiorffum  114. 
This  belt  of  might  reminds  us  of  Laurin  906.  890.  1928  :  ze- 
brechent  sin  gtirteHn.  do  hat  er  von  zwclf  man  kraft.  A  girdle 
imparts  strength  and  wisdom,  AVigal.  332,  and  shews  the  right 
road,  22-3.  A  girdle  that  stills  hunger,  Fierabras  209;  conf.  the 
hunger-belt.  A  victoriae  zona  in  Saxo  ed.  Mull.  124.  Like  Thor's 
girdle  is  the  line  baud  in  Norske  folkev.  no.  60,  p.  365.  374-6. 
Miillen h.  Schl. -hoist,  mar.  11.  Moe's  introd.  xlvi. 

p.  183.]  In  the  Alps  the  salamander,  whose  appearance  be 
tokens  a  storm,  is  called  wetter -giogo,  Schott's  Germans  in 
Piedmont  300.  346.  A  female  stag-beetle  carries  red  hot  coals 
into  houses  (Odenwald). 

p.  183  n.]  The  larla  Jo  vis  is  held  to  have  healing  power,  Caes. 
Heisterb.  7,  15.  Jovis  herba,  lius-loek,  Mone's  Quellen  289a. 
hns-louch,  Mone  8,  403.  donder-loek,  crassula  major,  Mone's  Qu. 
283b.  dundar-lok,  Dybeck  1845  p.  61.  Jovis  caul  is,  semper- 
vivum  magn.,  Diosc.  4,  88.  AS.  punor-wyrt,  barba  J. ;  lioiise- 
leek  planted  on  cottage-roofs,  Honeys  Yrbk.  1552  ;  conf.  p.  1214. 
The  Swiss  call  the  donnerbesen  hexenbesen,  witch's  broom,  Staid. 
2,  42.  Nemnich  calls  glecoma  hederacea  donnerrebe,  gundrebe. 
The  donnernessel,  urtica  dioica,  resists  thunder.  Finn.  Ukon- 
tuhnio,  fungus,  fomes;  U.  nauris,  rapa;  U.  lummet,  caltha  palus- 
tris ;  Ukhon-lehti,  folium  (lappa).  Jovis  colus,  zlto?  ^Xa/cari?, 
clinopodium,  verbena,  Diosc.  3,  99.  4,  61.  Jovis  madius,  cata- 
nance,  herba  filicula  4,  132.  lepa  rov  6eov  (prjyos  at  Dodona 
Paus.  1,  17.  Jovis  arbor,  Ov.  Met.  1,  104.  A  thunder-tree  in 
Tyrol,  Wolf  Ztschr.  While  redbreast  and  beetle  attract  light 
ning,  the  wannenweihe  repels  it,  p.  674.  It  was  a  universal 
practice  to  ring  tlie  church-bells  to  drive  the  thunder  away,  i.e.  the 
heathen  god,  for  bells  are  Christian.  With  the  Thracians  shoot 
ing  was  a  safeguard  against  thunder  and  lightning  (p.  20),  as 
elsewhere  against  an  eclipse,  p.  707. 


THUNAB.  1347 

p.  184.]  Note  the  Henneberg  superstition  about  the  haber- 
geiss  or  himmelsziege,  phalangium  opilio,  a  spider  (Maler  Miiller), 
in  Bruckner's  Henneb.  11.  By  horsgok  was  formerly  meant  a 
real  horse,  Runa  3,  14-5.  The  heaven's-goat  is  in  Finn,  taivaan 
vuohi;  she  hovers  between  heaven  and  hell,  bleating  in  the  air, 
Schiefn.  Finn.  wtb.  612.  Another  Lith.  name  for  it  is  dangaus 
ozys,  Nesselm.  31,  and  Lett.  Pehrkon  olisols,  Possart's  Kurl.  228. 

The  H^misqvi^a  calls  Thorr  hafra  drottinn;  his  goats  are 
tann-gniostr  and  tann-grisnir,  dente  frendens,  as  Lat.  nefrendes  = 
arietes  (or  porci)  nondum  frendentes,  that  have  no  teeth  yet. 
Tanngniostr  (tooth-gnasher)  is  also  a  man's  by-name,  Kormaks. 
54.  134-6. 

p.  186.]  Donerswe,  Ehrentraut's  Fries,  arch.  1,  435.  Hpt 
Ztschr.  11,  378.  de  Donrspah,  Notizenbl.  6,  306.  It  seems 
Thuris-lo  in  Trad.  Corb.  is  not  Thonares-16,  but  giant's  wood, 
p.  521;  yet  AS.  Thunresleci,  Kemble  3,  443.  4,  105.  5,  84.  243. 
Scand.  Thorslef,  Molb.  dipl.  1,  173;  why  not  Thors- ?  In 
Sweden  are  Thorsby,  Thorshdlla,  Thorslunda,  Thorstuna,  Thorsvi; 
Thorsaker,  Thorsang,  Thorsas,  Thorso.  On  Thorstuna,  -aker,  conf. 
Schlyter  Sv.  indeln.  32.  Thorseng  in  Funen,  Thorslidi  in  Schles- 
wig,  Miillenh.  584.  In  Norway  Thorsey,  Thorsnes,  Tliorsliof, 
Munch  om  Sk.  107.  Thorsnes,  Landn.  2,  12,  took  its  name  from 
a  pillar  with  Thor's  image  being  drifted  thither.  Thorsharg  = 
Thorshalla,  Hildebr.  torn.  3.  Thorsborg,  Gutal.  94,  a  limestone- 
mountain  317.  Thorshafn  in  Faroe. 

p.  187.]  To  the  few  German  proper  names  compounded  with 
Donar,  add  Donarpreht,  Hpt  Ztschr.  7,  529.  Albdonar  is  conn, 
with  the  plant  albdona.  In  Kemble  no.  337,  for  '  Thoneulf  3  read 
Thonerulf.  The  Sax.  Chron.,  yr.  920,  has  Burcytel.  An  O.  Irish 
'  name  Tordealbhach  (  =  Thoro  similis,  says  O'Brien)  is  worth 
noting.  Thorhalli  in  the  Heidarvigasaga.  King  Toril,  whose 
lightning  scorches  the  sea,  burns  up  forests  and  devours  the  city 
(Hpt  Ztschr.  4,  507-8),  is  apparently  Thor  himself;  perhaps 
Torkil  ?  for  Thorild  is  fern. ;  conf.  Thorkarl,  p.  181  n. 

p.  187.]  Thor's  by-name  of  Vingthorr,  Sa3in.  70a ;  Eindridi, 
Sup.  to  167,  foot-note.  He  is  hard-huga^r,  Seem.  74b,  as  the 
iotun  is  hardra^r,  p.  528.  Again,  fostri  Vingnis  ok  jH7orw  =  f6stri 
Hlorriffa,  Sup.  to  167.  Tartar  burr,  earth's  son,  Saem.  70a.  68a. 
157;  Fiorgynjar  burr,  Hloffynjar  burr,  Yggs  barn  52a.  Is  Veorr 


1348  THUNAR. 

the  same  as  verr,  vir  ?  conf.  AS.  weor,  but  the  ON.  modification 
would  be  viorr. 

p.  188.]  Thorr,  imagined  as  a  son  (in  the  Edda  he  is  either  a 
youth  or  in  the  prime  of  manhood),  does  not  accord  well  with  the 
1  old  great-grandfather.'  In  Seem.  54b  he  is  a  sveinn,  but  in  85b 
Ascibragr.  Are  we  to  suppose  two  Donars,  then  ?  That  in  the 
North  he  may  have  been  feared  even  more  than  O'Sin  seems  to 
follow  from  the  fact  that  so  many  names  of  men  and  women 
contain  his  name,  and  so  few  that  of  Odin. 

p.  189.]  His  sons  by  larnsaxa  are  Magni  and  Mo&i,  Sn.  110 
(conf.  p.  823),  he  himself  being  endowed  with  &s-megin  and  as- 
moffr.  larnsaxa  is  elsewhere  the  name  of  a  giantess.  He  calls 
himself  Magna  faftir,  Saem.  76a.  His  daughter  becomes  the  bride 
of  Alvis  48a>b;  is  she  ThruSr,  robur,  whom  he  had  by  Sif  ?  Sn. 
101-9.  He  is  himself  called  J>ru&ugr  ass,  Ssem.  72b.  firuffoaldr 
go'Sa  76a ;  and  his  hammer  firuffhamarr  67b. 

p.  191.]  Neither  the  log-pelting  at  Hildesheim  (with  which 
conf.  '  sawing  the  old  woman/  p.  781-2)  nor-  the  wheel-rolling 
near  Trier  (Hocker's  Mosel-ld.  1852,  p.  415)  can  be  connected 
with  Jupiter.  The  latter  ceremony,  mentioned  first  in  1550  and 
last  in  1779,  took  place  thus.  On  the  Thursday  in  Shrove- week 
an  oak  was  set  up  on  the  Marxberg  (Donnersb.,  Durninersb.), 
also  a  wheel.  On  Invocavit  Sunday  the  tree  was  cut  down,  the 
wheel  set  on  fire  and  rolled  into  the  Moselle.  A  wheel,  especially 
a  flaming  one,  is  the  symbol  of  thunder,  of  Donar  •  hence  the 
lords  of  Donnersberg,  burg-vassals  to  Cochheim,  bear  it  on  their 
coat-of-arms,  Hontheim  2,  5,  tab.  v.,  likewise  those  of  Roll  (thun 
der),  while  those  of  Hammerstein  have  three  hammers  in  theirs. 
The  signum  of  German  legions,  the  14th  and  22nd,  was  the  rota: 
there  is  a  tile  with  'Leg.  xxii."  and  a  six-spoked  wheel  stamped 
on  it.  Mainz  and  Osnabriick  have  such  a  wheel  on  their 
scutcheon,  Mainz  as  escutcheon  of  the  legions  (Fuchs's  Mainz  2, 
94. 106).  Krodo  in  Bothe's  Sassenchr.  carries  a  wheel  (p.  206  n.) . 
Has  that  heraldic  wheel  anything  to  do  with  the  term  rddels- 
fuhrer,  ringleader  ? 

p.  191.]  On  keeping  Thursday  holy,  see  especially  Nilsson  4, 
44-5.  tre  Thorsdags-qv&ll&T,  Dyb.  Euna  4,  37.  43.  Cavallius  1, 
404.  In  Swedish  fairy-tales  spirits  appear  on  thorsdags-natt,  and 
bewitch.  If  you  do  any  work  on  Trinitv  Sunday,  the  lightning 


zio  (TIW,  TYE).  1349 

will  strike  it;  hence  women  are  unwilling  to  do  needlework  that 
day,  Hpt  Ztschr.  3,  360.  Similar  desecration  of  holidays  by  weav 
ing,  spinning  or  knitting  is  often  mentioned;  Servat.  2880  : 

wir  sazen  unde  waben, 

do  die  lantliute  erten  disen  tac  .   .  . 

schiere  runnen  din  weppe  von  bluote, 

daz  ez  uns  des  werkes  erwante. 

A  poor  girl  spins  on  our  Lady's  day,  the  thread  sticks  to  her 
tongue  and  lips,  Maerl.  2,  219.  Of  women  spinning  on  Saturday, 
see  Miillenh.  168  ;  they  that  spool  flax  in  church- time  on  Sunday, 
turn  into  stone,  Reusch  no.  30.  Spinning  was  forbidden  on 
Gertrude's  day  and  Berchta's  day,  p.  270-3  ;  among  the  Greeks 
on  Bacchus's  day,  p.  911.  Nevertheless  the  yarn  spun  on  such 
holy  days  has  peculiar  virtues,  p.  1099;  conf.  the  teig-talgen, 
dough-kneading  on  Holy  Saturday  night,  Superst.  G,  v.  194. 
Yet  again  :  Si  quis  die  Dominico  boves  junxerit  et  cum  carro 
ambulaverit,  dexterurn  bovem  perdat,  Lex  Bajuv.  vi.  2,  1. 


CHAPTER   IX. 
ZIO    (TIW,    TYE). 

p.  194.]  In  Umbrian  the  nom.  was  still  Juv,  dat.  Juve,  voc. 
Jupater,  Aufr.  u.  Kuhn  Ztschr.  1,  128  :  Juveis  luvfreis,  Jupiter 
liber,  Mommsen  139.  What  of  Finn,  taivas,  coelum  ?  or  even 
©oDpo?,  the  Assyrian  Mars  (Suidas)  ?  A  divergent  form,  (  vater 

Zi'  in  Miillenh.  nr.  410. Dyaus  is  not  only  coelum,  but  a 

*Vasu-god,  who  for  stealing  the  cow  Nandini  has  to  go  through  a 
human  life,  Holtzm.  3, 101 — 6.  Parallel  with  the  ideas  belonging 
to  the  root  div,  are  those  developed  out  of  Sansk.  sur,  splendeo  : 
sura  deus,  surja  sol,  svar  coelum. 

p.  194.]  Spiegel,  Zendav.  6,  connects  0eo?  with  dha,.  Lith. 
dievas  god,  deive  goddess,  dievaitiz  (godkin)  thunderer,  dievaite 
(goddesskin)  rain-goddess;  conf.  Pott's  Etym.  forsch.  1st 
ed.  56-7.  Benfey's  Orient  1,  510. 

p.  195.1  Wackernagel  in  Hpt  Ztschr.  6,  19  retains  Tuisco  = 
duplex,  and  explains  it  as  zwitter,  two-sexed,  just  as  Lachm. 
makes  tuisc  =  bimus,  two  years  old;  and  Miillenhoff  agrees  with 


1350  zio  (TIW,  TTR). 

them  9,  261.  In  that  case  Tuisco  would  have  nothing  to  do  with 
Ziu,  and  Tacitus  must  have  indicated  the  marvellous  hermaphro 
dite  nature.  It  is  a  question  whether  Zio,  Tio  have  not  per 
petuated  himself  in  the  alarm  and  battle  cries  zieter,  zeter, 
tiodute,  tianut!  and  in  ziu  dar  nalier,  Parz.  651,  11  ;  see  Gramm. 
3,  303.  EA.  877.  Leo  in  Hpt  Ztschr.  5,  513.  Again,  did  zie, 
tie  (assembly)  originally  mean  divum,  as  in  '  sub  divo,  dio '  ? 
The  Prov.  troubadours  have  sotz  dieu  =  sub  divo,  under  the  open 
sky,  Diez's  Leb.  d.  Troub.  166-7;  yet  it  may  mean  sub  Deo. 

p.  195.]  From  div  splendeo  (Lith.  zibcti)  come  div,  diva 
coelum,  and  divan,  divaaa,  divana,  contr.  (Una,  dies,  Bopp  Gl. 
168.  In  Caes.  B.  Gall.  6,  18  Diespiter  is  called  Dispater,  abl.  Dite 
patre,  0.  Miill.  Efcr.  2,  67;  conf.  Dissunapiter,  p.  225.  The 
Etruscan  panels  have  sometimes  Tinia  for  Tina. 

p.  198.]  The  Germani  sacrificed  to  their  Mars  for  victory: 
vestita  spoliis  donabere  quercu  (Mavors),  Claudian  in  Ruf.  1,339. 
huic  praedae  primordia  vovebantur,  huic  truncis  suspend  ebantur 
exuviae,  Jorn.  5.  hostiles  suspendit  in  arbore  cristas,  Cl.  in  Ruf. 
1,  346.  Kuhn  finds  many  points  of  comparison  between  Wuotan 
and  the  Roman  Mars,  whom  he  takes  to  have  been  originally  a 
god  of  spring.  Mars  =  Marutas  is  a  by-name  of  Indra,  Hpt 
Ztschr.  5,  491-2.  To  Tjjr  Viga-guff  corresponds  '  Mars  des  wige 
got'  in  En.  5591.  Troj.  8140.  8241.  Ms.  2,  198b  :  Mars  strites 
got.  Christian  writers  suppose  an  angel  of  victory  marching  in 
the  front  of  battle  :  coram  eo  (Ottone  imperatore)  angelus  penes 
quern  victoria.  Mars  is  a  mere  abstraction  in  Erm.  Nig.  2,  2: 
straverat  adversos  Marsque  Deusque  viros,  and  Pertz  8,  228  :  jam 
per  ordinatas  omni  parte  acies  Mars  cruentus  cepisset  frendere  ; 
conf.  p.  203. 

p.  198.]  Ziesburc,  Augsburg,  Hpt  Ztschr.  8,  587.  Diuspurch, 
Lacomb.  83  (yr  904),  Tutburg  205  (1065),  Dinsburg,  all  =  Duis- 
burg,  Thietm.  5,  3.  9.  Duseburg,  Weisth.  4,  775.  A  Doesburgh 
in  Gelders;  Tussberg,  Tyssenberg,  Wolf  Ztschr.  1,  337.  Desberg 
near  Vlotho,  Redecker  59.  Desenberg,  Diesenberg ;  Tistede,  Hamb. 
liber  actor.  331-2.  Tiisuad,  Tiiswath,  in  Jutl.,  Molb.  dipl.  1,  9. 
Zirelberg  near  Schwatz  in  Tyrol,  H.  Sachs  i.  3,  251a;  conf.  p. 
298,  Zisa,  Zisenburg,  GDS.  541. 

p.  199.]  Add  Tived,  Tisved,  Tivelarls,  Dyb.  1845,  50-9.  MHG. 
ziilelbast,  Gervinus  2,  233  ;  couf.  Zigelinta,  p.  1193. 


zio  (TIW,  TYB).  1351 

p.  200.]  The  very  old  symbol  of  the  planet  Mars  <$  stood 
apparently  for  the  war-god's  shield  and  spear.  Here  Tyr  reminds 
us  of  O$inn  and  his  Gungnir,  p.  147.  With  tire  tdcnian  conf. 
tirfcBst  tdcen,  Cod.  Exon.  236,13;  sigortaren  169,  3.  sigorestacen, 
fridbtdcen  circumcision,  note  on  Elene  156.  Caedrn.  142,  29. 

p.  202.]  Judges  often  held  their  court  on  Ertag,  see  Kaltenb. 
1,  563a>b.  580a ;  and  judgment  may  mean  war,  decision,  RA. 
818-9.  Was  a  sword  set  up  in  the  court?  On  Famars,  Fanmars 
see  GDS.  529.  619. 

p.  204.]  The  trinity  of  the  Abrenunt.  requires  a  god,  not  a 
mere  hero;  for  that  reason  if  no  other,  Sahsnot  must  be  Mars, 
or  at  lowest  the  Freyr  of  the  Upsal  trinity.  With  Saxnedt 
compare  larnsaxa,  Thor's  wife,  Sn.  110.  In  Pomerania  they 
still  swear  by  '  doner  sexen,3  in  Bavaria  '  meiiier  secJisen,'  Schm. 
3,  193-4;  conf.  'mem  six  ! ' 

p.  205.]  On  the  divine  CJteru  see  GDS.  612.  Lucian  supplies 
additional  proofs  of  the  Scythian  worship  of  the  sword ;  Toxaris 
38  :  ov  jj,a  yap  TOP  "Ave^ov  fcal  rov  A/civd/c^v.  Scytha  4  :  d\\d 
Trpo?  A/civd/cov  KOI  Za^Lo^^iBo^,  TMV  TrarpaHov  rjfjilv  6ewv.  Jupiter 
Tra.g.  42  :  ^icvdai  A.Kivdicr)  Ovovres  /cal  Spaices  Za^o^giSi.  Conf. 
Clem.  Alex,  admon.  42.  GDS.  231.  Priscus,  quoted  in  Jorn.  c.  5, 
ed.  Bonn  201,  17.  224,  remarks  on  the  sword:  'Apeos  £^0?  oirep 
ov  lepov  /cal  jrapd  T&V  ^KvOiKWV  /3acri,\ea)v  TijACti/jievov,  ola  &rj 
TO)  €<f)6pq)  T&V  7ro\e/jLO)v  dvaKeijJLevov,  ev  rot?  TrdXai  a§avi(jQr}vai 
Xpovois,  elra  Sia  /3o6?  evpedfjvai.  The  Mars  of  the  Alans  is  men 
tioned  by  Lucan  8,  223  :  duros  aeteriti  Martis  Alanos.  The 
worship  of  lance  and  sword  among  the  Romans  is  attested  by 
Justin  43,  3  :  Nam  et  ab  origiue  rerum  pro  diis  immortalibus 
Veteres  haxtas  coluere,  ob  cujus  religionis  memoriam  adhuc  deo- 
rum  simulacris  hastae  adduntur;  and  Suet.  Calig.  24:  ires  gladios 
in  necein  suam  praeparatos  Marti  ultorl  addito  elogio  consecravit. 
Caesar^s  sword,  preserved  in  MaiVs  temple  at  Cologne,  was  pre 
sented  to  Vitellius  on  his  election,  Mascou  1,  117.  Later  they 
knelt  before  the  sword  at  a  court-martial,  Ambraser  liederb.  370; 
conf.  Osw.  2969  : 

do  viel  er  nider  uf  siuiu  knie, 
daz  swert  er  an  sin  hant  gevie, 
und  zoch  ez  uz  der  scheide, 


1352  zio  (TIW,  TYR). 

der  helt  des  niht  vermeit, 
daz  ort  (point)  liez  er  nider. 

To  Svantevit,  Saxo  ed.  Mull.  824  gives  a  conspicuae  granditatis 
en  sis.  The  Indian  Thugs  worship  on  their  knees  an  axe  or  bill, 
which  is  mysteriously  forged,  Ramasiana  (Calcutta  1836.) 

The  war-god  has  also  a  helmet,  witness  the  plant  named  "Apeos 
tcvvri,  Tyr-hialm,  p.  199. 

p.  206.]  Hreft-cyninges,  Cod.  Exon.  319,,  4,  said  of  the  wicked 
Eormanric,  and  therefore  probably  from  hreS,  hre$e,  crudelis  (p. 
290);  while  Hre&gotum  322,  3  answers  to  ON.  RerSgotum.  '  Red 
red  brengt  raed  raed/  where  the  Walloon  has  '  Mars,  Mars,' 
Coreman's  Annee  de  Pane.  Belg.  16;  conf.  Ret-monat,  p.  290. 
We  are  not  warranted  in  referring  Hroftrs  (or  hroftrs)  andscoti, 
H^rnisq.  11,  to  T£r. 

p.  206  n.]  Zenss  23  believes  in  Krodo,  and  thinks  Reto  in 
Letzner  is  the  same.  Crodio,  Cod.  Lauresh.  1634;  Crodico 
1342.  Groda,  Kemble  1,  143;  Creda  1,  159.  177.  Krode  duvel, 
p.  248.  I  am  not  sure  but  that  Nithart's  Krotolf  (Hpt  117)  has 
after  all  a  mythical  sound,  and  it  is  followed  by  a  similar  compli 
ment  Uetelgoz,  p.  367  n.  KrathdboM  in  LiintzePs  Hildesh.  51. 
Kreetpfuhl,  Kreetkind,  DS.  1,  415,  A  'rivus  Krodenbek,'  Falke's 
Trad.  Corb.  612.  Krottorfin  Halberstadt  country,  conf.  Krotten- 
stein  for  Donnerstein. 

p.  207.]  Simrock  thinks  T$T  is  one-handed  because  a  sword 
has  only  one  edge.  Does  a  trace  of  the  myth  linger  in  '  swa  ich 
weiz  des  wolves  zant  (tooth),  da  wil  ich  hiieten  (take  care  of) 
miner  hant,}  Freid.  137,  23?  or  in  the  proverb  'brant  stant  as 
dem  dode  (Tio  ?)  sine  rechte  hant,'  Wolf  Ztschr.  1,  337  ?  Conf. 
the  Latin  phrases  :  pugnare  aequo,pari}  certo,  ancipite,  dubio,  vario, 
proprio,  suo  Marte.  Widukind  has  coeco  Marte  1,  6,  like  coeco 
furore  1,  9.  When  fighters  see  the  battle  going  against  them, 
they  leave  off,  and  acknowledge  0)9  TT^O?  TOV  6eov  tr<j>l<riv  6  dycov 
fyevoiro,  Procop.  2,  641.  The  fickleness  of  victory  is  known  to 
the  Od.  22,  236  :  OVTTCO  Trdy^v  BtSov  erepa\Kea  vitcijv  (conf.  (  ein 
Hie-und-dort/  Geo.  5748).  Victory  and  luck  are  coupled  to 
gether  :  sig  und  saelden  geben,  Albr.  Tit.  2920-33.  an  sig  u. 
saelden  verderben  2929. 

p.  208.]      Companions  of  Mars  :   circumque  atrae  Formidinis 


FEO  (FEE YE).  1353 

ora,  Jraeque  Insidiaeque,  del  comitatus,  aguntur,  Aen.  12,  335. 
Lucius  comitatur  euntem  (Tisiphonen),  Bfc  Pavor  et  Terror,  trepi- 
doque  Llsania  vultu,  Ov.  Met.  4,  485.  Bellona,  Pavor,  Formido, 
Claud,  in  Ruf.  1,  342;  Metus  cum  fratre  Pavore,  De  laud.  Stil. ; 
Impetus  horribilisque  Metus,  In  Pr.  et  Olybr.  78.  Bei/jLara  iraviicd, 
Procop.  2,  550.  panicus  terror,  Forcell.  sub  vv.  pan,  panicus. 
A  panic  foliage-rustling  fright,  Garg.  256b.  So  the  Wend,  volksl. 
2,  266a  make  Triakh,  Strakh  dwell  in  a  dismal  haunted  spot ;  SI. 
triakh,  trios,  tremor,  is  perh.  the  Goth.  )?lahs.  The  Finn,  kammo 
=  genius  horroris,  horror.  There  is  an  ON.  saying:  e  Ottar  er 
fremst  i  flocki  j?a  flya  skal ' ;  is  that  from  otti,  timor  ?  conf.  the 
Ottar  in  HyndlulioiS.  '  Tha  skaub  (shot)  ]?eim  skelk  i  bringu  ' 
f  skaut  skelk  i  bringu  ok  otta/  where  skelk  and  otta  are 
accusatives  of  skelkr  and  otti,  timor.  Goth,  agis  disdraus  ina, 
awe  fell  upon  him,  Luke  1,12;  conf.  AS.  Broga  and  Eyesa,  Andr. 
xxxii.  and  diu  naht-e^se,  Diemer  266,  23.  OHG.  gefieng  tho 
alle  forhta,  fear  took  hold  of,  T.  49,  5.  There  is  personification 
also  in  the  Romance  '  negus  neu  pot  ir,  si  nos  torna  espavers,  Albig. 
4087.  A  different  yet  lively  description  is,  '  so  that  the  cat  ran 
up  their  backs,'  Garg.  256b.  218a.  Beside  Hilda-Bellona  (p.  422) 
appears  a  male  Hildofr,  Sasm.  75b,  like  Berhtolt  beside  Berhta. 

p.  208.]  Tyr,  who  in  the  HyniisqvrSa  accompanies  Thor  to 
the  abode  of  Hymir,  calls  the  latter  his  father,  and  Hymi's  con 
cubine  his  mother ;  he  is  therefore  of  giant  extraction ;  conf. 
Uhland's  Thor  162-3.  Is  this  T£r  not  the  god,  as  Simrock  sup 
poses  him  to  be  (Edda,  ed.  2,  404)  ? 


CHAPTER    X. 
FRO    (FREYR). 

p.  210.]  The  Yngl.  13  calls  Freyr  veraldar  god,  Saxo  calls 
Fro  deorum  satrapa.  Goth,  frduja  stands  not  only  for  tcvpios,  but 
for  $605.  The  Monachus  Sangall.  says  (Pertz  2,  733)  :  tune  ille 
verba,  quibus  eo  tempore  superiores  ab  inferioribus  honorari 
demulcerique  vel  adulari  solebant,  hoc  modo  labravit  :  ( laete  vlr 
domine,  laetifice  rex  ! '  which  is  surely  'fro  herro  ! '  OS.,  beside 
fro,  etc.,  has  the  forrnfruoho,  Hel.  153,  1  ;  if  it  had  a  god's  name 
Fro,  that  would  account  for  Fros-d,  i.e.  Fro's  aha,  ouwa,  ea. 


1354  FRO  (FREYR). 

AS.  has  other  compounds,  freabeorht  (freahbeort)  limpidus,  Lye 
and  Hpt  Zfcschr.  9,  408a ;  freatorht  limpidus  9,  511%  conf.  Donar- 
perht ;  frearaede  expeditas  (freahrsede,  Lye);  freudrernan'jubilare, 
freabodian  nuntiare ;  a  fern,  name  Freaware,  Beow.  4048.  In 
Lohengr.  150,  zuo  dem  fron  =  to  the  holy  place.  ON.  has  also  a 
frdnn  nitidus,  coruscus.  From  Fris.  frana  may  we  infer  a  fra 
dominus  ?  Bopp  (Gl.  229b)  conject.  that  frauja  may  have  been 
frabuja,  and  be  conn,  with  Skr.  prabhu,  dominus  excelsus ;  yet 
Trpavs,  mild,  seems  to  lie  near  [Slav.^rciy  rectus,  aequus,  praviti 
regere,  would  conn,  the  meanings  of  probus,  Trpa/'ov,  and  frauja]. 

p.  212.]  Freyr  oc  Frei/ja,  Seem.  59.  He  resembles  Bacchus 
Liber,  Aiowaos  6  'E\ev6epios,  Paus.  i.  29,  2,  and  Jovis  lufreis, 
liber.  From  his  marriage  with  GerSr  (p.  309)  sprang  Fiolnir, 
Yngl.  12,  14.  Saxo  ed.  M.  120  likewise  mentions  his  temple  at 
Upsal  :  Fro  quoque,  deorum  satrapa,  sedem  Jiaud  procul  Upsala 
cepit.  Froi  gives  food  to  men,  Faye  10.  The  god  travelling 
through  the  country  in  his  car  resembles  Alber,  who  with  larded 
feet  visits  the  upland  pastures  (alpe)  in  spring,  Wolf  Ztschr.  2, 
62  ;  conf.  Carm.  Burana  131a :  '  redit  ab  exilio  Yer  coma  rutilante/ 
and  the  converse:  'Aestas  in  exilium  jam  peregrinatur/  ibid. 
(like  Summer,  p.  759)  ;  '  serato  Ver  career e  exit/  ib.  135. 

p.  213  n.]  On  the  phallus  carried  about  in  honour  of  Dionysos 
or  Liber  by  the  Egyptians,  Greeks  and  Romans,  see  Herod.  2,  48. 
Hartung  2,  140.  fya\~kol  earacri  ev  TOLO-L  7rpo7rv\aioio-i  &vo  Kapra 
fj,eya\oi,  Lucian  De  dea  Syra  16,  where  more  is  told  about  phalli, 
conf.  28-9.  An  '  idolum  priapi  ex  auro  fabrefactum  Mn  Pertz 
5,  481.  Phalli  hung  up  in  churches  at  Toulouse  and  Bordeaux, 
Westendp.  116.  The  0.  Boh.  for  Priapus  was  Pripeltal,  Jungm. 
sub  v.,  or  Pripegala,  Mone  2,  270  out  of  Adelgar  in  Martene  1, 
626.  Sloven.  Imrenet,  liurent,  Serv.  Tcurat. 

p.  2 14.]  Qullinbursti,  conf.  gulli  byrstum,  Sn.  104.  There  is 
a  plant  guUborst,  which  in  German  too  is  eberwurz,  boarwort, 
p.  1208.  The  Herv.  saga  c.  14  (p.  463.  531)  in  one  passage 
assigns  the  boar  to  Freyr,  in  the  other  (agreeing  with  Sseni.  114a) 
to  Freyja.  Perhaps  the  enormous  boar  in  the  OHG.  song,  Hat- 
tern.  3,  578,  and  the  one  that  met  Olaf,  Fornm.  sog.  5,  165,  were 
the  boar  of  Freyr.  In  thrashing  they  make  a  pig  of  straw,  Schm. 
2,  502,  to  represent  the  boar  that  '  walks  in  the  corn'  when  the 
ears  ripple  in  the  breeze ,  conf.  AS.  garsecg,  ON.  lagastafr;  '  the 


FRO  (FEEYE).  1355 

wild  sow  in  the  corn/  Meier  schw.  149.  Rocholtz  2,  187;  (  de 
ivillen  swine  lapet  drupe/  Scharnbach  118b. 

p.  215.]  On  eoforcumlul  conf.  Andr.  and  El.  28-9.  Tristan 
has  a  boar-shield,  4940.  6618.  Frib.  1944;  '  hevedes  of  wild- 
bare  (boars)  ich-on  to  presant  brought/  Thorn.  Tristrem  1,  75. 
Wrasn,  wraesen  (Andr.  97)  in  Fred-wra*num  is  vinculum,  and 
Freyr  '  ley  sir  or  hoptom  (bonds)  hvern/  Ssem.  65a  (conf.  p.  1231). 
A  helmet  in  Hrolf  Kr.  saga  is  named  Hildisvin  and  Hildigoltr. 
Does  '  Helmnot  Eleuther '  in  Walthar.  1008-17  conceal  a  divine 
Fro  and  Liber  ? 

p.  215.]  On  the  boar's  Jiead  served  up  at  Christmas,  see 
Hone's  Tab.-bk  1,  85  and  Everyday-bk  1,  1619-20.  guldsvin 
som  lyser,  Asbjo.  386  ;  the  giant's  jul-galt,  Cavallius  26 ;  jul-hos, 
sinciput  verrinum,  Caval.  Yoc.  Verland.  281}. 

p.  216.]  8k$9bla9hir  is  from  skift,  skrSi,  asser,  tabula;  Rask, 
Afh.  1,  365,  sees  in  it  a  light  Finl.  vessel.  Later  stories  about  it 
in  Mullen h.  453.  The  Yngl.  saga  gives  the  ship  to  O^iun,  but  in 
Ssem.  45b  and  Sn.  48.  132  it  is  Frey's. 

p.  217.]  Freyr  is  the  son  of  Niorffr  and  Skaffi,  who  calls  him 
'  eunfrodi  afi,'  Ssem.  81 a.  She  is  a  giant's,  piazi's,  daughter,  as 
GerSr  is  Gymi/s ;  so  that  father  and  son  have  wedded  giantesses. 
The  story  is  lost  of  Freyr  and  Belt,  whom  Freyr,  for  want  of  his 
sword,  slays  with  a  buck's  horn  or  his  fist,  Sn.  41  ;  hence  he  is 
called  bani  Belja,  Saern.  9a.  Freyr,  at  his  teething,  receives 
Alfheim,  Sgern.  40b. 

Many  places  in  Scand.  preserve  the  memory  of  Freyr  :  Fiosd, 
*!Norw.  dipl.  ;  conf.  Frosa,  Sup.  to  210.  Frojrak  (FreyrakerJ, 
Dipl.  norv.  1,  542.  Froslund,  Dipl.  suec.  2160;  Froswi  1777; 
Frosberg  2066.  Frosaker  in  Vestmanl..  Dyb.  i.  3,  15.  Schlyter 
Sv.  indeln.  34.  Frosluf  m  Zealand,  Molb.  dipl.  1,  144  (yr  1402). 
Froskog  in  Sweden,  Runa  1844,  88.  Frosunda,  Frdsved,  Froson, 
Frotuna,  Frolunda,  Frojeslunda,  all  in  Sweden.  Frotunum,  Dipl. 
suec.  228.  Fryeled,  in  Jonkopings-lan  is  styled  in  a  doc.  of  1313 
(Dipl.  suec.  no.  1902)  Frote  or  Froale ;  a  Froel  in  the  I.  of  Goth 
land  appears  to  be  the  same  name,  in  which  Wieselgr.  409  finds 
ZeJ  =  ler3,  way;  may  it  not  be  eled,  eld,  fire?  Niar&arhof  ok 
Freyshof,  Munch  om  Sk.  147.  Vroinlo,  now  Yronen  in  West 
Friesl.,  Bohmer  reg.  28.  Miillenh.  Nordalb.  stud.  138.  A  man's 
name  Freysteinn  is  formed  like  Thorsteinn. 


1356  FKO  (FREYR). 

p.  217.]  NiorSr  is  called  meins  vani,  innocuus,  Saam.  42a. 
Saem.  130a  speaks  of  '  NiarSar  doetur  niu ; '  nine  muses  or  waves  ? 
conf.  HeimdalFs  9  mothers.  NiorSr  lives  at  Noatflu  on  the 
sea,  and  Weinhold  in  Hpt  Ztschr.  6,  40,  derives  the  name  from 
Sansk.  nira  aqua,  niradhi  oceanus  ;  add  Nereus  and  Mod.  Gr. 
vepov.  Schaffarik  1,  167  on  the  contrary  connects  NiorSr  and 
Niorunn  with  Slav,  nur  terra.  Or  we  might  think  of  Finn,  nuori 
juvenis,  nuorus  juventus,  nuortua  juvenesco,  Esth.  noor  young, 
fresh,  noordus  youth ;  Lap.  nuor  young.  Or  of  Celtic  neart 
strength,  Wei.  nertli,  Hpt  Ztschr.  3,  226;  Sabine  Nero  =  fortis 
et  strenuus,  Lepsius  Inscr.  Umfor.  205.  Coptic  neter  god  and 
goddess,  Buns.  Egy.  1,  577.  Basque  nartea  north,  and  Swed.  Lap. 
nuort  borealis,  not  Norw.  nor  Finn.  That  he  was  thought  of  in 
conn,  with  the  North,  appears  from  'inn  norffri  NiorSr/  Fornm. 

sog,  6,  258.  12,  151,  where  Fagrsk.  123  has  nerffri. Places 

named  after  him :  Niarffeyf  Landn.  2,  19.  NiarSmk  4,  2.  4. 
Laxd.  364.  Niar&arlogr,  01.  Tr.  c.  102.  Fornm.  s.  2,  252  (see 
12,  324).  Munch's  Biorgyn  121  ;  al.  Mar&a-log,  larffar-log.  Is 
the  Swed.  Ndrtuna  for  Nard-tuna  ?  and  dare  we  bring  in  our 
Nortenby  Gottingen  ?  Thorlacius  vii.  91  thinks  niarff-lds  in  Saem. 
109b  means  sera  adstricta,  as  niarff-gidrff  is  arctum  cingulum 
[niar^- =  tight,  fast,  or  simply  intensive].  What  means  the 
proverb  'galli  er  a  giof  Niarffar '  ?  NiorMngr  ?  Gl.  Edd.  Hafn. 
1,  632b. 

p.  218.]  Rask  also  (Saml.  afh.  2,  282-3)  takes  the  Vanir  for 
Slavs,  and  conn.  Heimdall  with  Bielbogh.  I  would  rather  sup 
pose  a  Yanic  cult  among  the  Goths  and  other  (subseq.  High 
German)  tribes,  and  an  Asic  in  Lower  Germany  and  Scandi 
navia,  Kl.  schr.  5, 423  seq.  436  seq.  '  Over  hondert  milen  henen, 
Daer  wetic  (wot  I)  enen  wilden  Wenen,'  Walew.  5938  ;  appar.  an 
elf,  a  smith,  conf.  Jonckbloet  284. 

p.  219.]  O^in's  connexion  with  Freyr  and  NiorSr,  pointed 
out  on  p.  348,  becomes  yet  closer  through  the  following  circum 
stances.  OSinn,  like  Freyr,  is  a  god  of  fertility.  Both  are  said  to 
own  SkiSbla^nir  (Sup.  to  216),  both  GerSr,  p.  309.  Fiolnir,  son 
of  Freyr  and  GerSr,  is  another  name  of  OSinn,  Saem.  46b  (p.  348). 
SkaiSi,  NiorS's  wife  and  Frey's  mother,  is  afterwards  OSin's 
spouse. 


PALTAR  (BALDER).  -1357 

CHAPTER  XL 
PALTAR  (BALDER). 

p.  220.]  Ace.  to  Saxo,  ed.  M.  124,  Hotherus  is  son  to  Hoth- 
brodus  rex  Sueciae,  and  brother  to  Atislus  (the  Aftils  of  Yngl.  s.) ; 
Nanna  is  daughter  to  Gevarus  (OHG.  Kepaheri),  and  no  goddess, 
indeed  she  rejects  on  that  ground  the  suit  of  the  divine  Balder, 
Balder  seems  almost  to  live  in  Saxony  or  Lower  Germany  ;  the 
Saxon  Gelderus  is  his  ally  and  Hother's  enemy,  and  shares 
Balder' s  overthrow.  Balder  has  come  to  Zealand,  apparently 
from  Saxony ;  he  never  was  in  Sweden.  Saxo  makes  Nanna 
fall  to  the  lot,  not  of  Balder,  but  of  Hother,  who  takes  her  with 
him  to  Sweden.  Balder,  mortally  wounded  by  Hother,  dies  the 
third  day.  The  tale  of  king  Bolder' s  fight  with  king  Hother  is 
told  in  Schleswig  too,  but  it  makes  Bolder  the  victor,  Mu'llenh, 
373  ;  conf.  the  tale  of  Balder  and  Rune  606. 

p.  221.]  Paltar  also  in  MB.  9,  23  (year  837).  '  Baldor  servus/ 
Polypt.  de  S.  Remig.  55a.  Baaldaich,  Neugart  no.  289.  Lith. 
baltas  =  white,  good  (conf.  Baldr  inn  goffi,  Sn.  64),  baltorus  a 
pale  man ;  and  the  notions  white  and  quick  often  meet,  as  in  Gr. 
dpyos,  Passow  sub  v. 

p.  222.]  A  god  Baldach  is  named  in  the  legend  of  St.  Bar 
tholomew  (Leg.  aur.  c.  118),  also  in  the  Passional  290,  28 ;  but 
in  the  Mid.  Ages  they  said  Baldach  for  Bagdad,  and  Baldewins 
for  Bedouins.  Svipdagr,  Mengloft's  lover,  is  the  son  of  Solbiort 
(sun-brigjit)  and  Groa.  To  the  proper  names  add  OstertdC)  which 
answers  best  of  all  to  Bceldceg  =  dies  ignis.  Conf.  also  the  Celtic 
Bvl,  Belenus,  p.  613. 

p.  222.]  Baldr' s  beaming  beauty  is  expr.  in  the  saying ;  fatt 
er  liott  a  Baldri  ;  but  what  means  the  Icel.  saw  :  logi&  hefir  Baldr 
at  Baldri,  Fornm.  sog.  6,  257  ?  From  his  white  eyebrow—a 
feature  ascr.  also  to  Bodvildr,  '  meyna  brd*hvito,'  Sasm.  139b,  and 
to  Artemis  \evrco<bpvvT] — the  anthemis  cotula  is  called  Ballerlro, 
Fries,  udfl.  1,  86;  conf.  Dyb.  1845,  p,  74.  He  gives  name  to 
Balderes  lege,  Kemble,  5,  117  (863),  and  Baiter es  eih,  oak. 

On  Brei&ablik,  conf.  p.  795;  add  fin  manigen  breiten  blichen,' 
Tr.  kr.  42475.  Midsummer  was  sacred  to  Balder,  and  the  Chris 
tians  seem  to  have  put  St.  John  in  his  place.  The  mistletoe, 

VOL.    IV.  G 


1358  PAL  TAB  (BALDER). 

with  which  he  was  slain,  has  to  be  cut  at  that  time,  Dyb.  Runa 
1844,  21-2.  Do  the  fires  of  John  commemorate  the  burning 
of  Balder's  body  ?  In  Tegner's  Frithiofss.  xiii.,  Baldersbal  is 
lighted  at  Midsummer. — '  Hvat  maelti  (spake)  OSinn,  a$r  a  bal 
stigi,  sialfr  i  eyra  syni  (in  his  son's  ear)  ?'  Sasm.  38a;  otherw. 
( i  eyra  Baldri,  aftr  hann  var  a  bal  borinn  ?  '  Fornald.  sog.  1, 
487.  Conf.  Plaut.  Trinum.  ^i.  2,  170:  '  sciunt  id  quod  in  aurem 
rex  reginae  dixerit,  sciunt  quod  Juno  fabulata  est  cum  Jove,'  i.e. 
the  greatest  secrets. 

p.  224.]  Hoffr  is  called  Baldurs  bani,  B.  andslcoti,  Seem.  95a>  b; 
he  is  brought  and  laid  on  the  funeral  pile  (a  bal)  by  his  slayer 
the  newborn  Vali,  ibid.  The  Edda  does  not  make  him  out  a  god 
of  war,  nor  does  the  ON,  hoSr  mean  pugua  ;  but  the  AS.  heaffo 
does  (Kemb.  Beow.  vol.  1,  and  in  hea-Solaf,  Beow.  914),  so  does 
the  Ir.  cath.  In  Saxo,  Hotherus  is  a  Swed.  hero,  and  not  blind, 
but  skilled  in  the  bow  and  harp  (ed.  M.  Ill  :  citharoedus  123)  ; 
he  is  favoured  by  wood-nymphs,  and  gifted  with  wound-proof 
raiment  and  an  irresistible  sword.  Is  the  Swed.  tale  of  Blind 
flatty  Cavall.  363,  to  be  conn,  with  him  ?  Consider  Hadolava, 
Hadeln,  Hatheleria,  Hadersleben  ;  and  Hothers-nes  (now  Hor- 
sens  ?)  in  Jutland  is  supposed  to  be  named  after  him,  Saxo  122. 
An  AS.  Hea'Sobeard,  like  Longbeard. 

Hermoffr  is  in  Sogubrot  (Fornald.  s.  1,  373)  called  '  bazt  hugaSr/ 
and  'likeHelgi/  i.e.  comparable  to  Helgi.  In  Beow.  1795  he 
is  named  immed.  after  Sigemund ;  he  falls  into  the  power  of  the 
Eotens,  and  brings  trouble  on  his  people;  again  in  3417  he  is 
blamed.  Does  Herrno^r  mean  militandi  fessus  ?  OHG.  Heri- 
muot,  Herimaot  (never  Herimuodi),  is  against  it.  Hermodes  porn 
in  Kemb,  Chart.  3,  387  ;  '  terra  quae  Anglice  Hermodesodes  nun- 
cupatur/  Chartol.  mon.  S.  Trinitatis  (Guerard  S.  Bertin  455). 

p.  224.]  The  spell  is  given  p.  1231-2.  On  Phol,  see  Kl. 
schr.  2,  12—17.  F.  Wachter  in  the.  Hall.  Encycl.  1845,  art.  Pferd, 
pronounces  pliol  the  plur.  of  a  strong  neut.  noun  phol,  a  foal. 
Thus:  '  foals  and  Wodan  fared  in  the  wood/  But  the  poem 
itself  uses  for  foal  the  weak  (the  only  correct)  form  volo ;  and 
what  poet  would  think  of  naming  the  god's  horse  or  horses 
beside,  and  even  before,  the  god  himself  ?  Again,  was  ever  a 
running  horse  said  tofahren  ? 

p.  226.]     Pfalsau  is  called  Pfoals-oiva,  MB.  4,  519  (circ.  1126); 


PAL  TAB  (BALDER).  1359 

Phols-hou  4<,  229;  and  Phols-u  4,  219.  222-3.  Phuls-ouua,  No- 
tizenbl.  6,  141.  Phols-owe,  Bair.  quellen,  1,  279.  To  the  '  eas ' 
enumer.  in  Hpt,  Ztschr.  2,  254,  add  '  des  Wunsches  ouwe,3  Gerh. 
2308;  <der  junefrouwen  wert,'  Iw.  6326  (Guest  196b,  lille  at 
puceles)  ;  Gotis-werder  in  Prussia,  Lindenbl.  31.  150.  With 
Pholes-piunt  conf.  other  names  of  places  also  compounded  with 
the  gen.  case :  Ebures-piunt,  Tutilis-p.,  Heibistes-bunta  (Fin. 
Wirceb.). 

p.  226.]  PfaJilbronn  by  Lorch,  Stalin  1,  85.  Pohllom  on  the 
Devil's  Dike,  Wetterau,  p.  1022-3.  Johannes  de  Paleborne,  yr 
1300  (Thiir.  mitth.  iv.  2,  48)  ;  is  this  our  Paderborn  ?  and  may 
that  town,  called  in  L.  German  Padelborn,  Palborn,  Balborn,  be 
one  of  Balder' s  burns  ?  Balborn  in  the  Palatinate,  Weisth.  1, 
778-9.  Balde-burnen,  -borne,  Bohrner's  Reg.  231-2,  yr  1302. 
Heinrich  von  Pfols-prundt,  surgeon,  brother  of  the  Teut.  Order 
about  1460.  Polborn,  a  family  name  at  Berlin.  In  H.  of  Fritz- 
lar,  January  or  February  is  Volborne,  conf.  the  man's  name  Voll- 
born,  Fiilleborn,  also  Faulbom,  GDS.  798.  [Plenty  of  Fill-burns, 
-becks,  brooks,  -meres,  -hams,  etc.  in  Engl.]  A  Pal-gunse  (and 
Kirch-gunse)  in  the  Wetterau,  Arnsb.  urk.  no.  439;  de  phal- 
gunse,  p.  267;  palgunse,  p.  298.  Pholnrade,  Thiir.  mitth.  vi. 
3,  2.  Pfwlnrode,  4,  47.  66.  Fulesbutle,  Lappenb.  urk.  no.  805. 
812,  yr  1283-4,  now  Fulhsbiittel.  Balder  dee  in  Schleswig  is 
supposed  to  contain  Idle  refugium,  and  appar.  answers  to  the 
place  named  B  alder  i  fug  a  in  Saxo,  ed.  M.  119. 

p.  227.]  That  PJwl  (Kl.  schr.  2,  12)  is  a  fondling  form  of 
Balder,  Paltar,  seems  after  all  extr.  probable ;  the  differ,  of  initial 

does  not  matter,  as  Li udolf  becomes  Dudo. Beside  the  Celtic 

Bel,  we  might  conn.  Phol  with  Apollo,  as  an  a  is  often  prefixed 
in  Grk.  Or  with  pol  in  'Pol;  edepol ! '  by  Pollux.  Or  with 
2)hol)ful  =  looar>  p.  996,  seeing  that  eburespiunt  answ.  to  pholes- 
piunt,  Sup.  to  226.  In  Gramrn.  3,  682  I  have  expl.  volencel, 
f'aunus,  Gl.  Bern.,  Diut.  2,  214b,  by  fol,  fou,  stultus.  A  hero 
Pholus  in  0\r.  Met.  12,  306.  On  the  Ethiop  king  Phol,  see  Hpt 
Ztschr.  5,  69. 

p.  228  n.]  On  Ullr  =  OHG.  Wol,  see  Hpt  Ztschr.  7,  393  ;  bet 
ter  to  conn,  it  with  Goth.  Vuljms.8,  201  ;  yet  see  Sup.  to  163  n. 

p.  229  E.]  The  whirlwind  is  called  Pullioidclien,  Pulhaud, 
Schamb.  161;  conf.  infra,  p.  285  n.  632-6.  Beside  Boylsperg, 


1360  OTHER   GODS. 

we  find  Boylbom,  Mitth.  Thiir.  Yer.  v.  4,  60.  Fold,  see  p. 
992  n.  In  Reinwald's  Henneb.  Id.  1,  37  we  find  the  phrase  '  to 
have  (or  take)  something  for  your/o/P  means  e  to  lie  on  the  bed 
you  have  made/  Ace.  to  the  Achen  mundart  56,  the  weavers  of 
Aix  call  cloth  made  of  yarn  that  they  have  cabbaged  follcke,  fiill- 
chen  [filch?  Goth,  filhan,  to  hide].  In  Kammerforst,  the  old 
ban-forest  near  Trier,  which  none  might  tread  with  gesteppten 
leimeln  (nailed  shoes),  dwells  a  spirit  who  chastises  wood-spoilers 
and  scoffers:  his  name  is  Pulch,  still  a  family-name  in  Trier. 
And  the  hill  outside  the  city,  down  which  the  wheel  used  to  be 
rolled  into  the  Moselle  (Sup.  to  191),  is  Pulslerg.  Near  Wald- 
weiler  is  a  Poldfels,  and  in  Priim  circuit  a  Pohlbach. 

p.  229.]     Forseta-lund  (-grove)  in  Norway,  Hunch's  Beskriv. 

483. 

p.  231.]  Villa  Forsazi  in  pago  Lisgau  (Forste  near  Osterode  ?) 
in  a'charter  of  Otto  III.,  yr  990,  Harenberg's  Gandersheim  625. 
Falke  483.  Walterus  de  Forsaten  (Forste  by  Alfeld),  Falke  890, 
yr  1197.  In  Saxonia,  in  pago  qui  vocatur  Firihsazi,  Einhard's 
Ann.,  yr  823  (Pertz,  1,  211)  with  the  variants  :  firihsati,  fiuhsazi, 
frihsazi,  strihsazi,  firichsare,  virsedi ;  in  Ann.  Fuld.  (Pertz  1, 
358)  Firihsazi.  The  deriv.  conjectured  at  p.  232  n.,  iromfors, 
cataract,  seems  the  safest,  GDS.  757. 

p.  232.]  Later  stories  of  fishermen  and  sailors  at  Helgoland, 
and  the  carrying  about  of  an  image  of  St.  Giet,  are  in  Miillenh. 
no.  117. 181.  535  ;  conf.  p.  597.  Similar  names,  often  confounded 
with  it  (see  Fornm.  sog.  12,  298),  are  :  Halogaland,  now  Helgeland, 
in  the  north  of  Norway,  and  the  Swedish  (once  Danish)  province 
of  Holland,  called  in  Alfred's  Periplus  Helgoland.  Ought  we 
to  write  Helgoland  ?  conf.  Heli,  p.  388. 


CHAPTER  XII. 
OTHER     GODS. 


p.  234.]  Heimffallr  is  expl.  by  Leo,  vorl.  131,  as  heim-dolde, 
world- tree.  If  d  instead  of  <f  were  correct,  it  might  contain  the 
AS.  deal,  dealles  (note  to  Andr.  126).  HeimSall  viffkunnari  enn 
vor&r  me'S  go^um,  Ssem.  85%  the  sverd-as  in  Himinbiorg,  reminds 


OTHER   GODS.  1361 

of  the  angel  guarding  Paradise  with,  a  sword,  El.  755,  &c.  His 
blowing  a  horn  when  Surtr  approaches  recalls  "  the  last  trump  " 

Qmt-haurn,  Ulph.),  1  Cor.  15,  52. A  Himiles-berc  in  Hone's 

Anz.  6,  228  ;  a  Heofen-feld  in  Northumb.,  Lye  sub  v. Heim- 

•Sallr  is  called  Vindler,  Sn.  105,  Vindlere  in  Resen. Of  Finnish 

gods,  Ahti  or  Lemminkainen  has  the  sharpest   ears,  Kalev.  17,  7 

(Anshelni  3,  64  speaks  of  hearing  the  grass  grow). H.  is  son 

of  OSinn  by  9  mothers,  Sn.  21  la.  Laxd.  saga  p.  392;  does  it 
mean  his  father  had  9  wives  ?  The  Romans  called  their  Liber 
bi-mater ;  conf.  the  name  Quatremere. 

p.  234.]  Rigr  is  stigandi,  gangandi,  Seem.  TOO".  105*.  In 
Yngl.  p.  20  he  is  the  first  Danish  king;  his  son  Danpr  has  a 
daughter  Drott,  the  mother  of  Dyggvi,  and  a  son  Dagr.  Sasm. 
106b  names  e Danr  ok  Danpr'  together;  conf.  F.  Magn.  lex. 
p.  670. 

p.  235.]  Bragi  is  becJcskrautuffr ,  scamnorum  decus,  Ssem  61b  ; 
brother  of  Dagr  and  Sigrun  164;  pi.  bragnar  dat.  brognum, 
simply  viri  152a. 

p.  236.]  A  ~Burnacker  in  Forstem.  2,  4  ;  brunnacker  in  H. 
Meyer's  Ziirch.  ortsn.  523.  Weisth.  1,  119;  hence  prob.  the  man's 
name  Briinacker  in  Konr.  v.  Weinsb.  3,  4. 

p.  237.]  The  eager  on  the  Trent,  Carlyle's  Hero-worship. 
AS.  eagor ;  in  Bailey's  Diet,  eager  =  flood-tide.  The  Finnish 
sea-god,  with  beard  of  grass,  sitting  on  a  water-lily,  is  Ahto, 
Ahfi,  gen.  Aliin,  Kalev.  22,  301.  29,  13.  15;  conf.  my  Kl.  schr. 
3,  122. 

p.  238.]  Like  Oegi's  helm  is  the  Exhelmer  stein  on  a  hill  in 
the  Kellergebirge,  Hess.  Ztschr.  1,  245.  On  Grwir  oegir,  see  p. 
1017.  In  the  helmet  '  lit  ein  hiltegrin,'  Dietr.  drachenk.  11; 
galeae  minaci,  Claudian  in  Prob.  et  Olybr.  92;  terribilem  galeam, 
Virg.  Aen.  8,  620. 

p.  238.]  Oegir  is  a  iotunn,  Hym.  3;  a  bergbui  2.  The  ON. 
ogn,  L,  =  terror  and  ocean;  ognar  liomi  =  go\d,  Ssem.  1 52a ; 
ogorlig  Oegisdottor  153a  ;  olsmiffr  =  Oegir,  Egills.  618.  What 
means  Oegis-heimr,  Sa3m.  124-5  ?  Egideiba,  Agistadium,  Hpt's 
Ztschr.  8,  588  ;  Agasul  on  L.  Zurich  2,  536,  formed  like  Agadora 
(Eider,  p.  239  ?)  oegisandr,  sea-sand,  Barl.  26,  20. 
.  p.  240.]  Hies  dasttr  a  vikS  blesu.  her  er  sjor  kalla^r  Hler, 
)?vi  at  hann  Jilyr  allra  minnz,  Sn.  332;  hlyr  =  egelidus,  tepidus, 


1362  OTHER    GODS. 

OHG.  Mo,  lawer,  Graff  2,  294;  Ir.  Z/r,  Conan  33-4-9.  93.  192-3. 
Diarmid  87.  112-4-6  ;  also  lear,  Learthonn,  T.  7. 

p.  242.]  As  Logi,  the  '  villi-eldr/  Sn.  60,  is  son  to  giant 
Forniotr,  so  is  Loki  a  son  of  giant  Farbauti.  The  eating-match 
betw.  Loki  and  Logi  is  like  that  of  Herakles  and  Lepreus,  Athenae. 
p.  412.  Pans.  5,  5.  Prometheus  is  chained  to  the  rock  by 

Hephaestus,  Loki  by  Logi. Loki,  l  sa  er  flestu  illu  rae^r/  is 

hateful  to  the  gods  :  er  oil  regin  cegja,  Thorl.  sp.  6,  38 ;  sa  inn 
laevisi  Loki,  Saam.  67b;  in  folksongs  'LokeZeve/  Wieselgr.  384-5, 
in  Danish  '  Loke  Itjemand,3  conf.  the  name  Liuuiso,  Liuiso,  Trad, 
fuld.  2,  32-43  ;  in  Norweg.  '  hin  onde,'  Hallager,  as  Oden  is  in 
1.  828 ;  for  Lokkens  havre  we  have  '  den  ondes  hafre,  Dybeck  runa 

1847,  30-1. There  is  a  saying:  'leingi  geingr  Loki  ok  Thorr 

(  =  lightning  and  thunder),  lettir  ei  hrrSum/  the  storm  lasts. 

Rask  thinks  the  name  akin  to  Finn,  lokki,  wolf;  some  may  think 
it  an  abbrev.  of  Lucifer  !  Uhland  takes  Loki  to  be  the  locker-up, 
concluder  of  all  things,  as  Heiindall  is  originator.  To  Logi  conf. 
Hdlogi  for  Holgi,  Sn.  128.  154.  F.  Magn.  lex.  p.  981. 

p.  ii43.]  '  Ik  bede  di  grindel  an  deser  helle,'  Upstandinge  553, 
seems  almost  to  mean  a  personal  devil. 

p.  243  n.]  It  is  true,  another  race  of  rulers  beside  the  Ases  is 
imagined,  one  of  whom,  Gylfi  king  of  Sweden,  sets  out  zsgangkri 
(pilgrim)  to  spy  out  the  Ases  (Sn.  1.  2.  2,  &c.),  but  is  cheated  by 
them.  But  this  is  an  imitation  of  Eddie  lays,  which  make  OSinn 
as  gangleri  and  gangraSr  travel  to  the  giants,  and  talk  with  them. 
Sasm.  31-2;  conf.  Aegirs  journey  to  Asgard,  and  his  dialogue  with 
Bragi,  Sn.  79,  &o. 

p.  245.]  In  Saem.  37a  Fenrir  pursues  Alf-roSull,  which  must 
mean  the  moon,  the  '  sun  of  the  elves '  ;  conf.  '  festr  mun  slitna 
enn  Frecki  renna/  Saem.  7-8.  '  man  obundinn  Fenris-ulfr  fara/ 
Hakonarm.  23.  '  Loki  li$r  or  bondum/  Sasm.  96a  (conf.iotunn 
Iosnar8a;  is  this  Loki  or  Surtr  ?  Loki  is  laegiarnliki  a)?eckr, 

monstro  similis  7a). Loki  is  caught  by  piazi,  Sn.  81,  and 

expressively  chained  70  (conf.  Saem.  7a) ;  so  is  Fenrir  33-4-5 ; 
conf.  the  chained  giant  (Suppl.  to  544),  chained  devil  (p.  1011), 

chained  Kronos  (p.  832  n.). Loki's  daughter  Hel  esp.  makes 

it  likely  that  he  too  was  common  to  all  Teut.  nations. 

p.  247.]  AS.  sdtor-ldffe,  panicum  crusgalli,  is  a  grass  like  the 
sown  by  Kronos  (Suppl.  to  1192).  One  is  reminded  of 


GODDESSES — EARTH.  1363 

Saturni  dolium  by  '  Lucifer  sedens  in  dolio,'  Upstandinge  p.  41, 
and'des  tiuvels  vaz,'  Hpt's  Ztsclir.  7,  327.  What  means  the 
ON.  scdturnir,  Sn.  222b  ? 

p.  248-9.]  Delias  pp.  41.  50  cites  krodenduvel,  kroden-heuker, 
kroden-kind •  is  the  first  out  of  Botho  ?  In  a  Hildesheim  MS. 
of  the  1 6th  cent.,  Frosch-meus,  we  read  :  '  pravi  spiritus,  id  est, 
de  kroden  duvels'  in  contrast  with  the  good  holdes.  In  Hh. 

VIIIa  :    '  misshapen  as  they    paint  the   kroden  teuffvl.' Jor- 

nandes  de  regn.  succ.  p.  m.  2  has  the  pedigree  '  Saturnus,  Picus, 
Faunus,  Latinus';  conf.  p.  673  and  GDS.  120, 


CHAPTER  XIII. 
GODDESSES. 

p.  250  n.]  The  MHG-.  gotinne  is  in  Saem.  115*  gy$ja>  yet  in 
114b  ey  truiSi  Ottarr  a  dsynjor,  and  61*  heilir  aesir,  heilar  dsynjor! 
conf.  vravre?  re  0eol  'jraaaLre  9eatVait  II.  8,  5.  19,  101.  Od.  8,  341. 
This  word  goddess  acquired  a  lower  sense,  being  used  by  the 
people  for  fair  dames  and  pretty  lasses,  Liudpr.  an  tap.  4,  13. 
'Ermegart  Himel-^oh'w/  RiickeiVs  Ludwig  97.  What  is  the 
gotin  in  Nithart  MSH.  3,  288a,  who  goes  'unter  dem  fanen  uz 
dem  vorst,  wol  geammet,'  and  is  led  out  on  the  green  under  blue 
sky  (baldachin),  apparently  by  peasants  at  an  old  harvest-'festi* 
val?  conf.  fee,  Suppl.  to  410. 

p.  251.]  OHG.  ero,  earth,  answers  to  Ssk4  ird,  Ir.  ire>  GDS. 
55.  Tellus  might  be  for  terulus,  as  puella  for  puerula,  but  the 
gen.  is  telluris,  conf.  Ssk.  tala,  fundus.  Humus  is  Ssk»  xama. 
Tola,  called  Trpcoro/jiavT^  in  ^Esch.  Eum.  2,  corresponds  .to  Ssk. 
gaus,  go,  cow  (p.  665),  the  cow  being  mother  of  the  world  (p.  559) : 
o>  777  /col  6eoi}  a  frequent  Attic  invocation.  ON;  fold  is  unper- 
sonal,  yet  is  greeted  in  Saem.  194a:  lieil  su  hin  fioln^ta  fold! 

GDS.  60  (p.  254). lord*,  earth,  is  called  lonakr's  tree-green, 

oak-green  daughter:  dottur  Onars  vr<5i-groen,  Sn.  123;  eiki- 
groent  Onars  flioft,  Fornm.  sog.  1,  29.  12,  27.  She  is  daughter 
of  night  in  Seem.  194a:  heil  nott  ok  nipt!  but  who  is  eorffan 
bro&or,  Cod.  Exon.  490,  23  ?  I6r$  is  also  mother  of  Meili,  Thor's 
brother,  Ssem.  76a;  Idrf^Fidrgyn  80b  (p.  172). Of  Eindr  and 


1364  GODDESSES. 

her  relation  to  0$in :  '  seid  Yggr  til  Rindr/  Y.  amores  Rindae 
incantamentis  sibi  conciliavit,  Sn.  1848.  1,  236.  Is  AS.  hruse 
(terra)  contained  in  grusebank,  turf-bench,  Schm.  von  Wern. 
114? 

p.  251  n.]  At  Attila's  grave  too  the  servants  are  killed  :  fet 
ut  tot  et  tantis  divitiis  humana  curiositas  arceretur,  operi  depu- 
tatos  trucidarunt,  emersitque  momentanea  mors  sepelientibus  cum 
sepulto/  Jorn.  cap.  49.  The  Dacian  king  Decebalus  buries  his 
treasure  under  the  bed  of  the  Sargetia,  Cass.  Dio  68,  14.  Giese- 
brecht  supposes  the  Wends  had  the  same  custom,  Bait.  stud.  11, 
28-9. 

p.  252.]  Nerthus  is  the  only  true  reading,  says  Miillenhoff, 
Upt's  Ztschr.  9,  256  ;  Erthus  is  admissible,  think  Zeuss  and 
Bessel.  Nerthus  answers  to  Ssk.  Nritus,  terra,  Bopp  202b ;  conf. 
C.  Hofmann  in  Ztschr.  der  morgenl.  ges.  1847.  A  thesis  by  Pyl, 
Medea,  Berol.  1850  p.  96  derives  it  fr.  LG.  nerder,  nerdrig,  conf. 
vepre/oo?.  Her  island  can  hardly  be  Riigen  (p.  255-6),  but  perhaps 
Femern  or  Alsen,  says  Miillenh.,  Nordalb.  stud.  1,  128-9.  Her 
car  stood  in  the  grove  (templum)  under  a  tree,  Giefers.  '  Nerthus, 
id  est,  Terra  mater'  strongly  reminds  of  Pliny's  mater  deum  18, 
4  :  quo  anno  m.  d.  advecta  Romam  est,  major  em  ea  aestate  messem 
quam  antecedentibus  annis  decem  factam  esse  tradunt. 

p.  253.]  Though  the  people  now  imagine  fru  Gode,  Goden, 
Qauden  as  a  frau,  there  appears  now  and  then  a  de  koen  (king) 
instead,  Hpt's  Ztschr.  4,  385.  Legends  of  fru  Gauden  in  Lisch, 
Meckl.  jrb.  8,  203,  &c.  Niederhoflfer  2,  91  (conf.  p.  925-6-7). 
Harvest-home  still  called  vergodensdcl  in  Liineburg,  conf.  Kuhn 
and  Schwartz  p.  394-5.  The  Vermlanders  call  Thor's  wife  god- 
mor,  good  mother.  Rask,  Afh.  1,  94  derives  ON.  Goi  fr.  Finn. 
hoi  (aurora).  GDS.  53.  93. 

p.  254]  Priscus  calls  Attila's  wife  Kpetca  179,  9,  'Peicav  207, 
17,  which  easily  becomes  Herka.  Frau  Harke  a  giantess,  Kuhn 
146.  371.  Fru  Harlce,  Arke,  Harfe,  Earre,  Hpt's  Ztschr.  4,  386, 
5,  377.  Sommer  11.  167-8.  147  (conf.  frau  Motte,  12.  168.  147). 
A  witch's  daughter  Harha,  Wolf's  Ztschr.  2,  255.  Haksclie,  like 
Godsche  for  Gode,  Hpt's  Ztschr.  5,  377.  Harke  flies  through  the 
air  in  the  shape  of  a  dove,  makes  the  fields  fruitful,  carries  a  stool 
to  sit  on,  so  as  not  to  touch  the  ground,  Sommer  p.  12;  this  is 
like  Herodias  (p.  285)  and  the  wandering  woman  (p.  632.  1058). 


NEKTHUS.   GAUDE.   HAEKE.   CERES.   ISIS.     1365 

p.  254  n.]  Mommsen  133  derives  Ceres,  Oscan  Kerres,  from 
creare ;  Hitzig  Philist.  232  connects  it  with  Cris  =  Sri;  I  with 
cera  and  cresco.  For  Demeter  the  Slavs  have  zeme  mate,  mother 
earth ;  a  dear  mother,  like  (Trvpos)  (j)l\r)<$  Arj^rpo^,  ^Esop  (Corais 
212.  de  Furia  367).  Babr.  131;  conf.  J^repo?  a/mj,  II.  13, 
323,  and  <  das  Hebe  korn,  getreidelein,'  Gram.  3,  665.  GDS.  53. 
The  Earth's  lap  is  like  a  mother's  :  foldan  sceat  (  =  schoosz),  Cod. 
Exon.  428,  22.  eorSan  sceata  eardian  496,  23.  eorSan  sceatas 
hweorfan  309,  22.  grund-bedd  493,  3. 

p.  255.]  On  the  goddess's  progress  see  Suppl.  to  252.  With 
her  bath  conf.  the  purifying  bath  of  Eliea  (Preller  1,  409),  whosa 
name  Pott  would  explain  by  evpela  =  Ssk.  urvi  fr.  uru  =  varu, 
Kuhn's  Ztschr.  5,  285.  The  lavatio  Berecynthiae  is  described  by 
Augustine,  Civ.  Dei  2,  4;  conf.  Vita  Martini  cap.  9  (W.  Miiller 
p.  48).  The  image  of  Artemis  was  washed  in  seven  rivers  flow 
ing  out  of  one  spring,  Pref.  to  Theocritus  ;  the  alraun  and  ali- 
rumna  were  bathed. 

p.  256  n.]  The  LG.  farmer's  maxim,  '  Mai-mand  kold  un  nat 
Fiillt  schiinen  un  fat,  is  in  Swedish  '  Mai  kail  Fyller  bondena 
lador  all,'  Runa  1844,  6.  A  similar  saw  in  Bretagne  about  St. 
Arine,  Lausitzer  mag.  8,  51  ;  how  is  it  worded  in  French  ? 

p.  257.]  On  Tan/ana  see  my  Kl.  Schr.  5,  415,  etc.  GDS. 
231-2.  336.  622. 

p.  263.]  From  Eodulf's  account  was  probably  taken  the  16th 
cent,  notice  in  Reiffenberg's  Phil.  Mouskes,  tome  1.  Brux.  1838 
app.  p.  721  :  '  Sub  Alexandro,  qui  fuit  sex  annis  episcopus 
(Leodiensis)  et  depositus  in  Cone.  Pisae  an.  1135,  fuit  quaedam 
prodigiosa  seu  demoniaca  navis,  quae  innixa  rotis  et  magice  agitato, 
malignis  spiritibus  attractu  funium  fuit  Tungris  inducta  Los- 
castrum.  Ad  quam  omnis  sexus  appropinquans  tripudiare  et 
saltare  cogebatur  etiam  nudo  corpore.  Ad  earn  feminae  de  mane 
stratis  exilientes  accurrebant,  dum  dicta  navis  citharae  et  aliorum 

instrumentorum    sonitu    resonaret.' Weavers,    whom    R/odulf 

makes  prominent  in  hauling  and  guarding  the  ship,  have  some 
thing  to  do  with  navigation  :  in  their  trade  they  ply  the  schifF 
(shuttle),  and  that  is  why  they  were  called  marner,  Jager's  Ulm 
p.  636-7.  About  carrying  ships  on  shoulders  Pliny  has  another 
passage  5,  9  :  c  ibi  Aethiopicae  conveniunt  naves ;  namque  eas 
plicatiles  liumeris  transferunt  quoties  ad  catarractas  ventum  .est.' 


1366  GODDESSES. 

Also  Justin  32,  3  :   '  Istri  naves  suas  humeris  per  juga  montium 
usque  ad  littus  Adriatic!  maris  transtulerunt.' 

Additional  traces  of  German  ship-processions  and  festivals.  In 
Antwerp  and  Brabant,  near  the  scene  of  that  old  procession,  there 
was  about  1400  '  erne  gilde  in  der  blauwer  scuten/  Hpt's  Ztschr. 
1,  266-7.  At  Shrovetide  sailors  drag  a  ship  about,  Kuhn's  Nordd. 
sagen  p.  369.  At  the  Schonbart-running  in  Niirnberg,  men  in 
motley  used  at  Shrovetide  to  carry  Hell  round,  including  a  ship 
and  the  Venus  Mount  ;  see  Hist,  of  Schonb.-run.  at  N.,  by  the 
Germ.  Soc.  of  Altdorf  1761.  Another  ship-procession  in  Hone's 
Everyday-book  2,  851.  In  the  'Mauritius  und  Beamunt/  vv. 
627 — 894,  a  ship  on  wheels,  with  knights  and  music  on  board,  is 
drawn  by  concealed  horses  through  the  same  Rhine  and  Meuse 
country  to  a  tournament  at  Cologne;  it  is  afterwards  divided 
among  the  garzuns  (pages),  v.  1040.  Is  the  idea  of  the  Shi}}  of 
fools  travelling  fr.  land  to  land  akin  to  this  ?  especially  as  Dame 
Venus  'mit  dern  strdwen  ars'  (conf.  Hulda's  stroharnss,  p.  269n.) 
rides  in  it,  ed.  Strobel  p.  107;  '  frau  Fenus  niit  dem  stroem 
loch/  Fastn.-sp.  p.  263.  Consider  too  the  cloud-ship  of  Magonia 
(p.  639),  and  the  enchanted  ship  with  the  great  band  of  music, 
Miillenh.  p.  220.  The  '  wilde  gjaid'  comes  along  in  a  sledge 
shaped  like  a  ship,  drawn  by  naughty  maidservants,  who  get 
whipped,  Wolf's  Ztschr.  2,  32-3.  Nursery-tales  tell  of  a  ship 
that  crosses  land  and  water,  Meier  31.  Schambach  18.  Prohle's 
Marchen  nos.  46-7.  Wolfs  Beitr.  1,  152,  &c.  Finn,  march.  2, 
lb.  Berchta  is  often  ferried  over,  and  of  Oftinn  the  S61arlio$  77 
(Saem.  130a)  says  :  CKSins  qvon  rcer  a  iarffar  skipi. 

p.  264  n.]  At  Shrovetide  a  plough  was  drawn  through  the 
streets  by  maskers,  Biisching's  Woch.  nachr.  1,  124,  fr.  Tenzel. 
H.  Sachs  says,  on  Ash-Wednesday  the  maids  who  had  not  taken 
men  were  yoked  in  a  plough;  so  Fastn.-sp.  247,  6-7 ;  '  pulling 
the  fools'  plough'  233.  10.  Kuhn  conn,  pfluoc,  plogr,  Lith. 
plugas  with  the  root  plu,  flu,  so  that  plough  orig.  meant  boat, 
Ssk.  plava,  Gr.  vrXotov. 

p.  265  n.]  Drinking-bowls  in  shipshape;  argentea  navis, 
Pertz  10,  577.  A  nef  d'or  on  the  king's  table,  Garin  2,  16-7; 
later  examples  in  Schweinichen  1,  158.  187.  An  oracle  spoke  of 
a  silver  ploughshare,  Thucyd.  5,  16. 

p.  265  n.  2.]      Annius  Viterb.,  ed.   ascensiana  1512,  fol.  171ab  : 


ISIS.      HOLDA.  1367 

'ergo  venit  (Isis)  in  Italiam  efc  docuifc  frumentariam,  molendi- 
nariam  et  panificam,  cum  ante  glande  vescerentur  ....  Viterbi 
primi  panes  ab  Iside  confecti  sunt.  item  Vetuloniae  celebravifc 
Jasius  nuptias,  et  panes  obtulit  prinios  Isis,  ut  in  Y.  antiquitatum 
Berosus  asserit.  porro,  ut  probant  superiores  quaestiones,  Yetu- 
lonia  est  Yiterbum/  The  Lith.  Krumine  wanders  all  over  the 
world  to  find  her  daughter,  and  teaches  men  agriculture,  Hanusch 
245.  The  year  will  be  fruitful  if  there  is  a  rustling  in  the  air 
during  the  twelves,  Sommer  p.  12  (Suppl.  to  254). 

p.  267.]  Goth,  hulps  propitius  is  fr.  hil]?an,  hal);,  hul]?un,  to 
bow  (s.  Lobe).  Holle,  Holda  is  a  cow's  name  in  Carinthia.  In 
Dietr.  drachenk.,  str.  517-8,  &c.  there  is  a  giant  called  Hulle,  but 
in  str.  993  :  '  sprancten  fiir  frowen  Hidlen  der  edelen  juncfrowen 
fin/  In  Thuringia  frau  Wolle,  Eolle,  Sommer  10-1.  Holda  in 
Cod.  Fuld.  no.  523.  Frau  Holla  in  Rhenish  Franconia,  From- 
mann  3,  270.  '  Die  Holl  kommt '  they  say  at  Giessen,  'die 
Hulla'  also  beyond  the  Main  about  Wiirzburg,  Kestler's  Besclir. 
v.  Ochsenfurt,  Wrzb.  1845,  p.  29.  Frau  Holle  also  in  Silesia.  In 
Up.  Sax.  she  was  called  frau  Helle,  B.  vom  abergl.  2,  66-7;  frau 

Holt  in   Wolfs   Ztschr.  1,  273. The  very   earliest   mention  of 

Holda  is  in  Walafrid  Strabo's  eulogy  of  Judith,  wife  of  Louis 
the  Pious  : 

Organa  dulcisono  percussit  pectine  Judith ; 

0  si  Sappho  loqnax  vel  nos  inviseret  Holda,  etc. 

p.  267  n.]  With  Kinderm.  24  conf.  the  variant  in  KM.  3,  40 
seq.,  Svenska  afv.  1,  123  and  Pentarn.  4,  7.  Much  the  same  said 
of  the  dialas,  Schreiber's  Taschenb.  4,  310  (Suppl.  to  410). 

p.  270.]  When  fog  rests  on  the  mountain:  f  Dame  H.  has  lit 
her  fire  in  the  hill.'  In  Alsace  when  it  snows;  '  d'  engele  han  's 
bed  gemacht,  d'  fedre  fliege  runder;'  in  Gegenbach  427: 
'  heaven's  feathers  fly ' ;  in  Nassau :  '  Dame  H.  shakes  up  her 
bed/  Kehrein's  Nassau  p.  280.  Nurses  fetch  babies  out  of 
frau  Hollen  teich.  In  Transylvania  are  fields  named  Frau-holda- 
graben,  Progr.  on  Carrying  out  Death  1861,  p.  3.  She  washes 
her  veil,  Prohle  198.  Like  Berthe,  she  is  queen  or  leader  of 
elves  and  holdes  (p.  456),  conf.  Titania  and  Dame  Yenus. 
'  Fraue  Bercht,  fraue  Holt '  occur  in  the  Landskranna  (?) 
Himelstrasz,  printed  1484,  Gefken's  Beil.  112.  In  the  neigh- 


1368  GODDESSES. 

bourhood  of  the  Meisner,  Dame  H.  carried  off  a  rock  on  her 
thumb,  Hess.  Ztschr.  4,  108;  a  cave  is  there  called  Kitz-Kammer, 
perhaps  because  cats  were  sacred  to  her  as  to  Freya  (p.  305). 
On  the  Main,  between  Hassloch  and  Griinen  worth,  may  be  seen 
'  fra  Hulle  '  on  the  Fra  Hullenstein,  combing  her  locks.  Who 
ever  sees  her  loses  his  eyesight  or  his  reason.  Dame  Holle  rides 
in  her  coach,  makes  a  whirlwind,  pursues  the  hunter,  Prohle  156. 
278.  173,  like  Pharaildis,  Verild  (357  n.).  Legends  of  Hulle  in 
Herrlein's  Spessart-sag.  179 — 184.  A  frau  Hollen-spiel  (-game) 
in  Thuringia,  Hess.  Ztschr.  4,  109.  The  Haule-mutter  (mother 
H.)  in  the  Harz,  an  old  crone,  makes  herself  great  or  little, 
Harrys  2,  no.  6.  Prohle  278;  conf.  fla?tfe-mannerchen  (dwarfs) 
in  KM.  no.  13.  She  is  a  humpbacked  little  woman,  Sommer 

p.  9  ;  walks  with  a  crutch  about  Haxthausen,  Westph. Again, 

queen  Holle  appears  as  housekeeper  and  henchwoman  to  Frederick 
Barbarossa  in  Kifhauser,  exactly  as  Dame  Venus  travels  in 
Wuotan's  retinue,  Sommer  p.  6.  In  Up.  Hesse  '  meatt  der  Holle 
farn '  means,  to  have  tumbled  hair  or  tangled  distaff,  prob. 
also  night-walking :  the  Holle  at  Wartburg  looks  like  a  witch, 
Woeste's  Mitth.  p.  289  no.  24  ;  conf.  '  verheuletes  haar/  Corrodi 

professer  59,  and  a  man  with  shaggy  hair  is  called  holle-kopf. 

With  her  sfroharnss  conf.  strowen-ars,  Suppl.  to  263.  Careless 
spinners  are  threatened  with  the  verwunschene  frau,  Panzer's 
Beitr.  1,  84  :  she  who  does  not  get  her  spinning  over  by  Sun 
day  will  have  Holle  in  her  distaff  to  tangle  it ;  conf.  the  Kuga 
(p.  1188-9). 

p.  272.]  The  Huldarsaga,  tale  of  the  sorceress  Huldr,  is  told 
by  Sturle  ;  conf.  the  extract  fr.  Sturlunga  in  Oldn.  laseb.  p.  40. 
Huldre-web  in  Norway  means  a  soft  vegetable  material  like 
flannel;  and  in  Faye  42  Huldra  is  clothed  in  green.  The  hulder 
in  Asb.  1,  48.  78.  199  has  a  cow's  tail;  here  it  is  not  so  much 
one  hulder,  as  many  huldren  that  appear  singly.  So  in  the 
M.Nethl.  Rose  5679 :  { hidden,  die  daer  singhen ' ;  are  these 
mermaids  ?  In  Sweden  they  have  a  hylle-fru  and  a  Hildi-moder, 
Geyer  1,  27;  conf.  Dybeck  1845,  56. 

p.  273.]  The  name  of  Perahta,  the  bright,  answers  to  Selene, 
Lucina,  Luna,  therefore  Artemis,  Diana.  Hence  she  takes  part 
in  the  Wild  Hunt,  accompanied  by  hounds,  like  Hecate  ;  hence 
also,  in  the  LG.  Valentin  und  Namelos,  Berta  has  become  Clarina 


HOLDA.      BEEHTA.  1369 

[conf.  St.  Lucy,  frau  Lutz,  p.  274  n.]. The  Lith.  Lauma  is  very 

like  Berhta  and  Holda  :  she  is  goddess  of  earth  and  of  weaving. 
She  appears  in  a  house,  helps  the  girls  to  weave,  and  gets  through 
a  piece  of  linen  in  no  time ;  but  then  the  girl  has  to  guess  her 
name.  If  she  guesses  right,  she  keeps  the  linen ;  if  not,  the 
laume  takes  it  away.  One  girl  said  to  the  laume  :  '  Laume  Sore 
peczin  auda  duna  pelnydama/  1.  S.  weaves  with  her  arm,  earn 
ing  bread.  Her  name  was  Sore,  so  the  girl  kept  the  linen, 
N.  Preuss.  prov.  bl.  2,380.  Schleicher  in  Wien.  ber.  11,  101 
seq.  says,  the  laume  is  a  malignant  alp  (nightmare)  who  steals 
children,  is  voracious,  yet  bathes  on  the  beach,  helps,  and  brings 
linen  :  a  distinct  being  (11,  96-7)  fr.  the  laiina  spoken  of  on 
p.  416  n.  Nesselm.  353h. 

p.  273  n.]  Werre  is  akin  to  Wandel-muot,  Ls.  3,  88.  1, 
205-8  :  fro  Wandelmuot  sendet  ir  scfieid-sdmen  (seeds  of  divi 
sion)  2,  157.  in  dirre  witen  werlde  kreizen  hat  irre-sdmen  (seeds 
of  error)  uns  gesat  ein  frouwe  ist  Wendelmuot  geheizen,  MS.  2, 
198b  ;  conf.  the  seed  sown  by  death  (p.  848)  and  the  devil  (p. 
1012).  frou  Wendelmuot  hie  Hebe  maet  init  der  viirwitz  segens 
abe  (dame  Ficklemind  here  mows  down  love  with  curiosity's 
keen  sithe),  Turl.  Wh.  128a. 

p.  274.]  The  meal  set  ready  for  Bertha  resembles  the  food 
offered  to  Hecate  on  the  30th  of  the  month,  Athen.  3,  194 ;  cer 
tain  fish  are  'Efcdrris  /3pu>rara  3,  146-7.  323.  Filling  the  belly 
with  chopped  straw  :  conf.  the  hrism&gi,  Laxd.  saga  226.  As 
the  white  lady  prescribes  a  diet  for  the  country-folk  (Morgenbl. 
1847,  nos.  50 — 52),  they  tell  of  a  dame  Borggabe  (loan),  who 
gave  or  lent  money  and  corn  to  needy  men,  if  they  went  to 
her  cave  and  cried  (  Gracious  dame  B/  ;  conf.  OHG.  67io?*?i-gepa 
Ceres,  samo-kepa  saticena,  Gibicho  ;  win-gobe,  MB.  13,  42.  oti- 
geba  (890 n.).  Nycolaus  von  dem  crwme?i-ghebe,  an.  1334, 
Henneb.  urk.  ii.  13,  30. 

p.  277.]  Berta,  like  Holda,  is  called  motlier  in  the  Swed. 
marchen  p.  366,  gamla  B.,  trollkaring.  In  one  Swed.  tale  a 
fair  lady  walks  attended  by  many  dwarfs ;  the  room  she  enters 

is  filled  with  them,  Wieselgr.  454. Like  the  Thuringian 

Perchta,  the  devil  blows  out  eye*,  Miillenh.  p.  202  ;  care  breathes 
upon  Faust,  and  blinds  him ;  conf.  the  curse,  '  Your  eyes  are 
mine/  N.  Preuss.  prov.  bl.  1,  395,  and  ( spiiltle  zwstreicheu, 


1370  GODDESSES. 

rt?//streichen    (stroke    them    shut,   stroke    them    open)/   Meier's 

Schwab,  sag.  136. After  the  lapse  of  a  year  the  woman  gets 

her  child  back,  Miillenh.  no.  472  ;  so  does  the  man  in  the  wild 
hunt  get  rid  of  his  hump  (Suppl.  to  930)  ;  conf.  Steub's  Vor- 
arlberg  p.  83,  Bader's  Sagen  no.  424,  and  the  Cheese-mannikin 
in  Panzer  2,  40.  On  Berhta's  share  in  the  Furious  Hunt  see 
p.  932. 

p.  277.]     In  S.  Germany,  beside  Bertha,  Berche,  we  find  '  frau 

Bert,  Bertel,  Panzer's  Beitr.  1,  247-8.     The  wild  Berta  wipes  her 

-  with  the  unspun  flax.     At  Holzberndorf  in  Up.  Franconia, 

a  lad  acts  Eisen-berta,  clad  in  a  cow's  hide,  bell  in  hand ;  to  good 

children  he  gives  nuts  and  apples,  to  bad  ones  the  rod  2,  117. 

p.  278.]  To  the  Bavar.  name  Stempo  we  can  add  that  of  the 
Strasburger  Stampho,  an.  1277,  Bohmer's  Reg.  Rudolfi  no. 
322;  conf.  stempfel,  hangman,  MS.  2,  2b.  3a.  In  Schm.  3,  638 
8tampulanz  =  longbea,T,  2,  248  stempen-har  =  Ra,-x.',  conf.  Von  d. 

Hagen's   G.   Abent.  3,  13-4. Beside   Trempe,  there  seems  to 

be  a  Temper,  Wolfs  Ztschr.  2,  181,  perhaps  sprung  out  of 
Quatember  in  the  same  way  as  frau  Paste  (p.  782  n.),  ibid.  1, 
292.  tolle  trompe  (trampel  ?),  Rocken.phil.  2,  16-7.  In  favour 
of  S  having  been  added  before  T  is  Schperchta  for  Perchta, 
Mannh.  Ztschr.  4.  388.  As  Stempe  treads  like  the  alp,  she  seems 
ident.  with  the  alp-crushing  Muraue. 

p.  279.]  In  Salzburg  country  the  Christmas-tree  is  called 
Bechl-boschen,  Weim.  jrb.  2,  133.  '  in  loco  qui  dicitur  Berten- 
wimn,'  Salzb.  urk.  of  10th  cent.,  Arch.  f.  ostr.  gesch.  22,  299. 
30 4-.  Outside  Remshard  near  Giinzburg,  Bav.,  is  a  wood  *  zu  der 
dime  (girl)/  The  dirne-weibl  used  to  be  there  in  a  red  frock 
with  a  basket  of  fine  apples,  which  she  gave  away  and  changed 
into  money.  If  people  did  not  go  with  her,  she  returned  weep 
ing  into  the  wood.  '  Here  comes  the  dirne-weibl9  said  children, 
to  frighten  each  other.  Seb.  Brant  p.  m.  195  knows  about 
Bdchtenfarn,  B/s  fern. 

Berchtolt  is  a  common  name  in  Swabia,  Bit.  10,  306.  770; 
conf.  Berchtols-gaden  (now  Berchtes-g.),  Prechtles-boden-alpe, 
Seidl's  Aimer  2,  73.  The  white  mannikin  is  also  described  by 
Bader  no.  417. 

p.  280.]  When  Malesherbes  was  talking  to  Louis  XVI.  of  the 
fate  in  store  for  him,  the  king  said  :  '  On  m'a  souvent  raconte 


BEEHTA.      OSTAKA.  1371 

dans  mon  enfance,  que  toutes  les  fois  qu'un  roi  de  la  maison  des 
Bourbons  devait  mourir,  on  voyaifc  a  minuit  se  promener  dans  les 
galeries  du  chateau  une  grande  femme  vetue  de  blanc/  Mem.  de 
Besenval;  conf.  'de  witte  un  swarie  Dorte/  Miillenh.  p.  343-4; 
and  tlie  Klag-mutter  p.  1135.  The  same  is  told  of  the  Ir.  bansighe, 
pi.  mnasiglie,  O'Brien  sub.  vv.  sithbhrog,  gruagach. 

p.  281.]  The  image  of  reine  Pedauque,  Prov.  Pedauca  (Rayn. 
sub  v.  auca),  stands  under  the  church-doors  at  Dijon,  Nesle, 
Nevers,  St.  Pou.rcin  and  Toulouse.  The  last  was  known  to 
Rabelais  :  '  qu'elles  etaient  largement  pattues,  comme  sont  les 
oies  et  jadis  a  Toulouse  la  reine  Pedauque/  This  statue  held  a 
spindle,  and  spun,  and  men  swore  '  par  la  quenouille  de  la  reine 
P./  Paris  p.  4.  So  queen  Goose-foot  was  a  spinner ;  yet  her 
goose-foot  did  not  come  of  spinning,  for  the  spinning- wheel  was 
not  invented  till  the  15th  cent.,  Hpt's  Ztschr.  6,  135.  Berhta 
cum  magno  pede,  Massm.  Eracl,  385,  Heinricus  Gense-fuz,  MB. 
8,  172.  cagots  with  goose-foot  or  duck's-foot  ears,  Fr.  Michel's 
Races  maud.  2,  126-9.  136.  144-7.  152.  M.  C.  Vulliemin's  La 
reine  Berte  et  son  temps  makes  out  that  Berte  la  fileuse  was 
wife  to  Rudolf  of  Little  Burgundy,  daughter  to  the  Alamann 
duke  Burchard,  and  mother  to  Adelheid  who  married  Otto  I. ; 
this  Berta  died  at  Pay  erne  about  970.  To  the  white  damsel  is 
given  a  little  white  lamb,  Miillenh.  p.  347. 

p.  285  n.]  The  whirlwind  is  called  sau-arsch,  mucken-arsch, 
Schmidt's  Westerwald.  id.  116;  in  Up.  Bavaria  sau-wede.  When 
it  whirls  up  hay  or  corn,  the  people  in  Passau  and  Straubing  cry 
to  it:  ' sau-dreck  !  du  schwarz  farltel  (pig)  !  '  Sew-zayel,  a  term 
of  abuse,  H.  Sachs  v.,  347b;  conf.  pp.  632.  996.  In  an  old  Lan- 
gobard  treaty  the  devil  is  porcorum  possessor. 

p.  291.]  0  star  a  is  akin  to  Ssk.  vasta  daylight,  vasas  day, 
ushas  aurora,  vastar  at  early  morn ;  conf.  Zend,  ushastara  eastern, 
Benfey  1,  28.  Lith.  aiiszta  it  dawns,  auszrinne  aurora;  Ausca 
(r.  Ausra),  dea  occumbentis  vel  ascendentis  solis  (Lasicz).  Many 
places  in  Germany  were  sacred  to  her,  esp.  hills  :  Austerkopp, 
Osfcerk.  in  Waldeck,  Firmen.  1,  324b,  conf.  Astenberg  325a; 
Osterstube,  a  cave,  Panz.  Beitr.  1,  115.  280;  Osterbrunne,  a 
Christian  name:  f  ich  0.,  ein  edelknecht  von  Ror/  an.  1352, 
Schmid's  Tubingen  180. Her  feast  was  a  time  of  great  re 
joicing,  hence  the  metaphors  :  (  (thou  art)  miner  freuden  oster-tac 


1372  GODDESSES. 

(-day)/  Iw.  8120.  mines  herzens  ostertac,  MS.  2,  223a.  1,  37b. 
der  gernden  ostertac,  Amgb.  3a ;  conf.  Meien-tag.  It  is  a  sur 
name  in  the  Zoller  country  :  dictus  der  Ostertag,  Mon.  Zoll.  no. 
252-7.  Frideriches  saligen  son  des  Ostertages,  no.  306. 

The  antithesis  of  east  and  west  seems  to  demand  a  Westara  as 
goddess  of  evening  or  sundown,  as  Mone  suggests,  Anz.  5,  493  ; 
consider  westergibel,  westermane,  perh.  westerhemde,  wester- 
barn,  the  Slav.  Vesna,  even  the  Lat.  Vespera,  Vesperugo. 

p.  296.]  On  the  goddess  Zisa,  conf.  the  history  of  the  origin 
of  Augsburg  in  Keller's  Fastn.  sp.  p.  1361.  About  as  fabulous 
as  the  account  of  the  Augsburg  Zisa,  sounds  the  following  fr. 
Ladisl.  Suntheim's  Chronica,  Cod.  Stuttg.  hist.,  fol.  250:  '  Die 
selb  zeit  sasz  ain  haiduischer  hertzog  von  Swaben  da  auf  dem 
slos  Hillom-ondt,  ob  Vertica  (Kempten)  der  stat  gelegen,  mit  namen 
Esnerius,  der  wonet  noch  seinen  (adhered  to  his)  haidnischen  sit- 
ten  auf  Hillomondt;  zu  dem  komen  die  vertriben  waren  aus 
Vertica  und  in  der  gegent  darumb,  und  patten  in  (begged  him), 
das  er  sie  durch  (for  the  sake  of)  seiii  gotin,  Zysa  genannt,  mit 
veld  begabet  und  aufnam  (endow  and  befriend)  ....  Da  sprach 
hertzog  Esnerius  :  wann  ir  mir  swerdt  pei  den  gottern  Edelpoll 
und  Hercules  und  pei  meiner  gottin  Zisa,  so  will  ich  euch  veldt 
geben,  &c/ 

p.  298.]  With  Cisa  may  be  conn.  Cise,  a  place  in  the  Grisons, 
Bergm.  Yorarlb.  p.  43,  and  '  swester  Zeise,'  Barnb.  ver.  ]  0, 143-4  ; 
Zaissen-perig,  Zeisl-perg,  Archiv.  i,  5,  74.  48.  Akin  to  Cisara 
seems  Cizuris  (Zitgers),  a  place  in  Rhastia,  Pertz  6,  748a ;  Zeizu- 
risperga,  Zeiszaris-p.,  Heizzeris-p.,  Zeizaris-pergan,  Zeizanes-perge, 
Notizenbl.  6,  116.  143.  165.  138.  259.  How  stands  it  finally  with 
Desenberg,  which  Lambert  calls  Tesenb.?  Pertz  7,  178.  Conf. 
other  names  in  Moneys  Anz.  6,  235,  andDisibodo,  Disibodenberg, 
Disenb.,  Weisth.  2,  168. 

p.  299  n.]  Frouwe  heizt  von  tugenden  ein  wip  (called  a  frau 
fr.  her  virtues),  Ulr.  v.  Lichenst.  3,  17  : 

als  ein  vrou  ir  werden  lip  (her  precious  body) 

tiuret  (cherishes)  so  daz  sie  ein  wip 

geheizen  mac  mit  reinen  siten, 

der  (for  her)  mac  ein  man  vil  gerne  biten  (sue)  ;  Kolocz.  129. 

p.  301  n.]      A  Swed.  folksong,  not  old,  in  Arvidss.  3,  250  has  : 


CISA.      FEEYA.      GEKDE.  1873 

'  Froja,  du  berornde  fru,  Till  liopa  bind  oss  ungeta  ! '  Froja  often 
=  Venus  in  Bellm.  3,  129.  132-5.  M.  Neth.  vraei,  pulchei\  vri 
=  vro,  Pass.  299,  74. 

p.  304.]  On  the  etym.  of  Freya  and  Frigg,  see  my  Kl.  sclii\ 
3,  118.  127.  In  a  Norweg.  tale,  stor  Frigge  goes  with  the  cattle 
of  the  elves,  Asb.  Huldr.  1,  201  ;  conf.  206.  VreJce  is  found  in 
Belgium  too,  says  Coremans  114-5.  158;  a  Vrekeberg  126,  Fre-. 
Jienteve,  Pertz  8,  776.  Fricconhorst,  an.  1090,  Erh.  p.  131,  For 
Fruike  in  Hpt's  Ztschr.  5,  373  Kulm  writes  FttHc,  which  may 
mean  whirlwind,  ON.  fiiika. 

p.  306.  Freya  and  Freyr  are  both  present  at  Oegi's  banquet, 
but  neither  his  GerSr  nor  her  OiSr,  Ssem.  59  ;  yet  she  is  called 
OS's  mey  5b,  and  Hnoss  and  Gersemi  (p.  886)  may  be  her  children 
by  OSr.  When  Sn.  354  calls  her  O&ins  fri&la,  he  prob,  con 
founds  her  with  Frigg  (p.  302) ;  or  is  OSinn  Mars  here,  and 
Freya  Venus  ?  On  the  distinctness,  yet  orig.  unity,  of  the  two 
goddesses,  see  my  Kl.  schr.  5,  421-5;  was  03r  the  Vanic  name 

of  OSinn  ?  426-7. To  her  by-name  Syr  the  Norw,  plants 

Siurguld  (Syr-gull?),  anthemis,  and  Sirildrot  prob.  owe  their 
names,  F.  Magn.  lex.  myth.  p.  361 ;  while  Saxo's  Syritha  is  rather 

SigrrSr^conf.  Sygrutha,  Saxo  329.  GDS.  526. Freya' s  hall 

is  Sessrymnir,  Sessvarnir,  Sn.  28 ;  as  the  cat  was  sacred  to  her, 
we  may  perh.  count  the  KiizTcammer  on  the  Meisner  (Suppl.  to 
270)  among  her  or  Holda's  dwellings  ;  conf.  cat-feeding  (p.  1097). 

p.  307  n.]  Hani,  men  is  akin  to  Lat.  monile,  Dor.  /Ltavo?, 
fjidvvos,  Pers.  /iavta/c?;?,  jj,aviafcov,  Ssk.  mani,  Pott  1,  89.  As  men- 
gldff  expresses  a  woman's  gladness  over  her  jewel,  a  Swiss  woman 
calls  her  girdle  ( die  freude,'  Staid.  2,  515-6. 

p.  309.]  On  Fulla,  Sunna,  Sindgund,  see  Kl.  schr.  2,  17  seq. 
GDS.  86.  102.  Fulla  wore  a  gold  headband,  for  gold  is  called 

hofuiSband  Fullu,  Sn.  128. Sol  is  daughter  of  Mundilfori  (p. 

703),  wife  of  Glenr  (al.  Glornir),  Sn.  12.  126,  or  Dagr,  Fornald. 
sog.  2,  7.  Fru  Sole,  fru  Soletopp  occurs  in  pop.  games,  Arvidss. 

3,  389.  432. Slta&i,  daughter  of  piazi,  wife  of  NiorSr  and 

mother  of  Freyr  (gen.  SkaSa,  Sn.  82.  Kl.  schr.  3,  407),  aft.  wife 
of  OSinu  and  mother  of  Seemingr,  Yngl.  c.  9. 

p.  309.]  In  Sn.  119  Gerdr  is  Odin's  wife  or  mistress,  rival 
to  Frigg.  There  is  a  Thorgerdr  horgabruSr.  A  Frogertha,  come 
of  heroic  race,  Saxo  Gram.  b.  6.  Similar,  if  not  so  effective  as 

VOL.    IV.  H 


1374  GODDESSES. 

Gere's  radiant  beauty,  is  the  splendour  of  other  ladies  in  Asb. 
Huldr.  1,  47  :  saa  deilig  at  det  skinnede  af  hende;  in  Garg.  76b  : 
her  'rosen-bliisame'  cheeks  lit  up  the  ambient  air  more  brightly 
than  the  rainbow ;  in  Wirnt  die  welt : 

ir  schoene  gap  so  liehten  schm 
und  also  wunneclichen  glast, 
daz  der  selbe  pallast 
von  ir  libe  (body)  erliuhtet  wart. 

p.  310.]  On  Syn  and  Vor,  conf.  F.  Magn.  lex.  358-9.  Then 
the  compels.  Heruor,  Gunnvor  ;  OHG.  Cu-ndwara,  Has  al  war  a, 
Graff  1,  907;  AS.  Fred-warn,  Beow,  4048.  I  ought  to  have 
mentioned  the  ON.  goddess  Ilmr,  fern.,  though  ilmr,  suavis  odor, 
is  masc. 

p.  310.]  Nanna  in  the  Edda  is  '  Neps  duttir/  Sn.  31.  66,  and 
Nepr  was  Oftin's  son  211.  Saxo  makes  her  a  daughter  of  Gevar 
(Kepaheri),  see  Suppl.  to  220.  Seem.  116a  speaks  of  another 
Nanna,  ( Nokkua  dottir/  Is  '  nonnor  Herjans/  the  epithet  of  the 
valkyrs.  Saam.  41',  conn,  with  Nanna  ? 

p.  311  n.]  Fuoge  and  Unfuoge  are  supported  by  the  following  : 
er  was  aller  tugende  vol,  die  in  diu  Vuoge  lerte  (virtues  that 
decency  taught  him),  Pass.  165,  2.  diu  Fiiegel,  Fueglerin,  Ls.  1, 
200-8.  wann  kompt  Hans  Fug,  so  sehe  und  lug  (look),  Garg. 
236b.  daz  in  Unfuoge  niht  ersliiege  (slew  him  not),  Walth.  82,  8. 
Unfuoge  den  palas  vloch,  Parz.  809,  19.  nu  lat  (leave  ye)  der 

Unfuoge  ir  strit  171,  16;  conf.  fugen   (Suppl.   to  23). Quite 

unpersonal  are ;  zuht  unde  fuoge,  Greg.  1070.  ungevuoge,  Er. 
9517.  6527.  swelch  fiirsten  so  von  lande  varn,  daz  zimt  ouch  irn 
fuogen  so,  daz  si  sint  irs  heiles  vro,  Ernst  1800. 

p.  311.]  Gefjon  appears  in  Lokasenna  ;  conf.  p.  861  n.  Does 
hb'r-^/?i  mean  lini  datrix  ?  Saem.  192a  ;  or  is  it  akin  to  Gefu, 
Gefjon? 

p.  312.]  Snoriz  ramliga  Ran  or  hendi  gialfr  d^r  konungs. 
Sgem.  153b.  miok  hefir  Ran  ryskt  um  mik,  Egilss.  p.  616.  Ran 
lends  Loki  her  net,  to  catch  Andvari  with,  Sasm.  180.  Fornald. 
sog.  1,  152.  In  the  same  way  watersprites  draw  souls  to  them 
(p.  846).  Later  she  is  called  liafs-fruu  :  (  h.,  som  rader  ofver  alia 
hvilka  oinkomma pa  sjon  (perish  at  sea)/  Sv.  folks.  1,  126.  'Blef 
ij  och  kom  til  hafsfruu*  132. 


NANNA.      FUDGE.      BAN.      HEL.  1375 

ez  ist  em  geloub  der  alten  wip, 

swer  in  dem  wazzer  verliust  den  lip  (loses  his  life), 

daz  der  si  von  Got  vertriben.     Karajan  on  Teichner  41. 

p.  313.]  Sloii  i  hel,  Vilk.  s.  515.  i  hel  drepa,  Ssem.  78a.  bita 
fyl  til  lialia  (bite  a  foal  dead),  Ostgota-lag  213.  hofut  j?itt  leysto 
heljo  or,  Ssem.  181a.  Hel  is  a  person  in  Saem.  188b  :  '  er  ]?ik  lid 

hafi  ! '  in  Egilss.  643  :  '  Niorva  nipt  (Hel)  a  nesi  stendr.' The 

far  a  til  Heljar  was  German  too  (conf.  p.  801-2)  :  Adam  vuor  zuo 
der  helle,  und  sine  afterkumen  alle,  Ksr-chr.  9225.  ze  helle  varn, 
Warn.  2447.  3220.  3310.  ze  helle  varn  die  liellevart,  Barl.  323, 
28.  faren  zuo  der  hell  =  die,  Seb.  Brant's  Narr.  57,  9.  ze  helle 
varn,  Ring  55d,  27;  nn  var  dn  in  die  hell  hinab,  das  ist  din  liaus 
30 ;  ir  muost  nu  reuschen  in  die  hell  20.  ich  wolte  mich  versloffen 
han  zuo  der  helle  (Helle),  Troj.  kr.  23352.  von  der  hell  wider 
Icomen  (come  back  fr.  hades),  Brant's  Narr.  p.m.  207.  in  der 
hell  ist  ein  frau  an  liebe  (without  love),  Fastn.  558, 13  ;  spoken 
of  Hellia  ?  or  of  a  dead  woman  ?  Helle  speaks,  answers  the  devil, 
Anegenge  39,  23.  do  sprach  diu  Helle,  Grieshaber  2,  147-8. 
Bavarian  stories  of  Held  in  Panzer's  Beitr.  1,  60.  275.  297.  Ob 
serve  in  Heliand  103,  9  :  '  an  thene  suarton  hel ; ;  conf.  p.  804. 

p.  31-5.]  Sic  erimus  cuncti  postquam  nos  auferet  orcus,  Petron. 
c.  34.  rapacis  Orel  aula  divitem  manet  herum,  Hor.  Od.  ii.  18,  30. 
at  vobis  male  sit,  malae  tenebrae  orci,  quae  onmia  bella  devoratis, 
Cat.  3,  13.  versperre  uns  (bar  us  out)  vor  der  helle  munt,  Kara 
jan  44,  1.  der  hellisch  rachen  steht  offen,  H.  Sachs  i.  3,  343C. 
diu  Helle  gar  uf  tet  (opens  wide)  ir  munt,  Alb.  v.  Halb.  171b. 
nu  kan  daz  verfluochte  loch  nieman  erfullen  noch  (that  cursed  hole 
no  man  can  fill),  der  wirt  ist  so  gitic  (greedy),  Martina  160,  17  ; 
conf. '  daz  verworhte  hoi J  172,  41.  Yet  MsH.  3,  233b  has  :  davon 
so  ist  diu  helle  vol. 0.  v.  23,  265  : 

then  tod  then  habet  funtan      Hell  has  found  Death, 
thiu  hella,  ioh  firsluntan.          And  swallowed  him  up. 

Did  Otfrid  model  this  on  1  Cor.  15,  54-5  :  '  Death  is  swallowed 
up  in  victory.  0  Death,  where  is  thy  sting  ?  0  Hades,  where 
thy  victory  ?  '  Observe  the  Gothic  version  :  '  ufsaggqui]?s  var]? 
daupus  in  sigis.  hvar  ist  gazds  ]?eins,  daupu  ?  hvar  ist  sigis 
)?eins,  halja  ?  '  It  is  a  Christian  view,  that  death  is  swallowed  up  ; 


1376  CONDITION   OF   GODS. 

but  most  of  the  Greek  MSS.  have  Odvare  both  times,  the  Vulgate 
both  times  mors,  whilst  Ulphilas  divides  them  into  daupu  and  halja, 
and  Otfrid  makes  hell  find  and  swallow  death.  To  the  heathens 
halja  was  receiver  and  receptacle  of  the  dead,  she  swallowed  the 
dead,  but  not  death.  One  Greek  MS.  however  has  Odva-re  and  a$rj 
[suggested  by  Hosea  13,  14?  'Ero  mors  tua,  0  Mors  I  morsus 
tuus  ero,  Inferne  ! ;],  Massm.  63bb ;  and  a 8175,  infernus,  in  Matt. 
11,23.  Luke  10,  15.  16,  23  is  in  AS.  rendered  helle.  So  in  Irish 
the  two  words  in  the  Epistle  arebais  (death),  uaimh  (pit)  ;  in  Gael, 
bais  and  uaigh  (grave).  The  Serv.  smrti  and  pakle,  Lith.  smertie 
and  pekla,  smack  of  the  Germ,  death  and  hell;  conf.  Hofer's 

Ztschr.  1,  122. Westerg,  in  Bouterwek,   Csedm.   2,   160,   sub 

v,  liely  identifies  it  with  Ssk.  kala,  time,  death,  death-goddess, 
and  Kali,  death-goddess. 

p,  315  n.]  Hellevot  is  a  n.  prop,  in  Soester's  Daniel  p.  173. 
The  following  statement  fits  Helve  etsluis,  the  Rom.  Helium  : 
Huglaci  ossa  in  Rheni  fluminis  insula  ubi  in  oceanum  prorumpit, 
reservata  sunt/  Hpt's  Ztschr.  5,  10. 


CHAPTER  XIV. 
CONDITION  OF  GODS. 

p.  318.]  The  heathen  notion  of  the  power  of  the  gods  is  esp. 
seen  in  their  being  regarded  as  wonder-workers,  who  did  not  sink 
into  sorcerers  till  Christian  times;  conf.  p.  1031.  GDS.  770.  The 
giants  on  the  other  hand  were  looked  upon,  even  by  the  heathen, 

as  stupid,  pp.  526-8-9. The  longevity  of  gods  (long-aevi,  lanc- 

libon,  Notk.  Cap.  144)  depends  on  simple  food  and  a  soul  free 
from  care  (p.  320-4).  So  thinks  Terence,  Andr.  5,  5  :  ego  vitam 
deorum  propterea  sempiternam  esse  arbitror,  quod  voluptates 
eorum  propriae  sunt;  and  the  dwarfs  ascribe  their  long  and 
healthy  lives  to  their  honesty  and  temperance  (p.  458). — 
Amrita  (Somad.  1,  127)  is  derived  by  Bopp,  Gl.  17a,  from  a  priv. 
and  mrita  mortuus,  hence  immortal  and  conferring  immortality  ; 
and  a-pfBpoo-ia  (279a)  fr.  d-^poo-ia,  /Sporo?  being  for  yuporo?. 
Various  accounts  of  its  manufacture  in  Rhode's  Relig.  bildung  d. 
Hindus  1,  230.  It  arises  from  the  churning  of  the  ocean,  says 
Holtzmann  3,  146 — 150,  as  ambrosia  did  from  treading  the  wine- 


FOOD.      IMMOETALITY.  1377 

press,  K.  F.  Hermann's  Gottesd.  alth.  p.  304.  Doves  carry  am 
brosia  to  Zeus,  Od.  12,  63  ;  conf.  Athen.  4,  317.  321-5.  Ambrosia 
and  nectar  are  handed  to  goddess  Calypso,  while  Odysseus  par 
takes  of  earfchly  food  beside  her,  Od.  5,  199.  Moiraieatthe  sweet 
heavenly  food  of  honey  (p.  415  n.).  Even  the  horses  of  gods  have 
in  their  manger  ambrosia  and  nectar,  Plato's  Phaedr.  247.  Yet 
the  gods  eat  white  aX^irov,  meal  (Athen.  1,  434),  which  Hermes 
buys  for  them  in  Lesbos.  Ambrosial  too  is  the  odour  shed  around 
the  steps  of  deity  (Suppl.  to  327  end),  of  which  Plautus  says  in 
Pseud,  iii.  2,  52  : 

ibi  odos  demissis  pedibus  in  coelum  volat ; 
eum  odorem  coenat  Juppiter  cotidie. 

What  nectar  is  made  of,  we  learn  from  Athen.  1,  147-8,  conf. 
166.  faporepov  vetcrap,  Lucian's  Sat.  7.  purpureo  bibit  ore 
nectar,  Hor.  Od.  iii.  3,  12.  Transl.  in  OHG.  by  stanch,  stenclie, 
Graff  6,  696  ;  in  some  glosses  by  seim,  and  if  seim  be  akin  to 
alfjia}  our  honig-seim  still  shows  the  affinity  of  honey  to  blood 
(pp.  468.  902) ;  consider  the  renovating  virtue  of  honey  as  well  as 

blood:  der  Saelden  honic-seim,  Engelh.  5138. The  Spittle  of 

gods  is  of  virtue  in  making  blood  and  mead  (p.  902),  in  brewing 
61  (ale^:  hann  lagfti  fyri  dregg  hrdka  sinn,  Fornald*  sog.  2,  26, 
Kvasir  is  created  out  of  spittle :  so  came  Lakshmi  out  of  the 
milk-sea,  Holtzm.  1,  130,  as  Aphrodite  from  foam,  Sri  from  milk 
and  butter  3,  150. 

p.  320.]  The  belief  of  the  Greeks  in  the  Immortality  of  their 
gods  was  not  without  exceptions,  In  Crete  stood  a  tomb  with 
the  inscription  :  '  Zeus  has  long  been  dead  (reOvew^  vraXai),  he 
thunders  no  more/  Lucian/s  Jup.  tragoed*  45;  conf.  p.  453  n. 
Frigga's  death  is  told  by  Saxo,  ed.  M.  44;  dead  Baldr  appears 
no  more  among  the  gods,  Sa3m>  63b ;  then  Freyr  falls  in  fight 
with  Surtr,  T$r  with  Garmr,  Thorr  with  mrSgarSsormr ;  Oftinn. 
is  swallowed  by  the  wolf,  Loki  and  Heim$all  slay  each  other. 
Duke  Julius  302-3.  870  (in  Nachtbuchlein,  883),  says  he  has 

heard  that  the  Lord  God  was  dead   (the   Pope  ?). OSinn  and 

Saga  drink,  Saem.  4]a;  Heim^all  drinks  mead  41b,  and  always 
'  gladly  '  :  drecka  glo&  41a.  dreckr  glaffr  41b  (p.  324).  Thorr  eat* 
and  drinks  enormously,  Saam.  73b.  Sn.  86,  and  a  Norweg.  tale  of 
his  being  invited  to  a  wedding. 


1378  CONDITION   OF   GODS. 


p.  321.]  Of  a  god  it  is  said:  faiSlto*  eOeXw,  Od.  16,  198. 
v  6eol(7i  211;  of  Circe  :  pela  7rape^e\0ovara}  Od.  10,  573. 
Zeus  can  do  the  hardest  things,  ovSev  acrOfjbaivwv  pivei,  ^Esch. 
Eum.  651.  In  Sn.  formali  12,  Thorr  attains  his  full  strength  at 
twelve  years,  and  can  lift  ten  bear's  hides  at  once.  Wainamoinen, 
the  day  after  his  birth,  walks  to  the  smithy,  and  makes  himself  a 
horse. 

p,  322,]      Got  ist  noch  liehter  (brighter)  denne  der  tac  (day), 
der  antlitzes  sich  bewac  (assumed  a  visage) 
nach  menschen  antlitze.     Parz.'  119,  19. 

It  is  a  mark  of  the  Indian  gods,  that  they  cant  no  shadow,  never 
wink,  glide  without  touching  the  ground,  are  without  dust  or 
sweat  (their  garments  dustless),  and  their  garlands  never  fade, 
Holtzm.  3,  13.  19;  conf.  Bopp's  Nalus  p.  31.  Even  men,  going 
into  a  temple  of  Zeus,  cast  no  shadow,  Meiners's  Gesch.  d.  rel.  1, 
427,—  —  OSinn  appears  as  a  {  mikli  ma3r,  herffimikill,'  Fornm. 
sog.  2,  180-1.  God  has  a  beard  :  bien  font  a  Dieu  barbe  de  fuerre, 
Meon  1,  310.  faire  barbe  de  paille  a  Dieu,  Diet,  comique  1, 
86-7.  Finn,  to  see  God's  beard  =  to  be  near  him,  Kal.  27,  200. 
Vishnu  is  chatur-bhuja,  four-handed,  Bopp's  Gl.  118a;  Siva 
three^eyed,  ibid.  p.  160-1.  Zeus  too  was  sometimes  repres.  with 
three  eyes,  Paus.  ii.  24,  4;  Artemis  with  three  heads,  Athen.  2, 
152.  The  Teut.  mythol.  has  none  of  these  deformities  in  its 
gods  ;  at  most  we  hear  of  a  Conradus  Dri-lieuptl,  MB.  29b,  85 
(an,  1254).  Yama,  the  Indian  death,  is  black,  and  is  called  kdla, 
niger,  Bopp's  Gl.  71b.  Vishnu  in  one  incarnation  is  called 
Krishna,  ater,  niger,  violaceus,  Slav,  chernyi  (Bopp  83a),  so  that 
Cherni-bogh  would  correspond  to  Krishna.  -  The  beauty  of  the 
gods  has  already  been  noticed  p.  26  n.  ;  that  of  the  goddesses  is 
sufficiently  attested  by  giants  and  dwarfs  suing  for  them  :  prymr 
wants  Freyja,  piassi  Kun,  and  the  dwarfs  demand  the  last  favour 
of  Freyja. 

p.  323.]  Numen,  orig,  a  vevpa,  nutus,  means  the  nod  of  deity, 
and  deity  itself,  as  Festus  says  (ed.  0.  Miiller  173,  17)  :  numen 
quasi  nutus  dei  ac  potestas  dicitur.  Athena  also  c  nods  y  with  her 
eyebrows:  eV  o^>pvcn  vevae,  Od.  16,  164.  Diu  (frau  Minne) 
winket  mir  nu,  daz  ich  mit  ir  ge,  Walth.  47,  10;  and  Egilss. 
p.  305-6  has  a  notable  passage  on  letting  the  eyebrows  fall.  Les 


STRENGTH.      BEAUTY.      ANGER.      JOY.  1379 

sorcils  abessier,  Aspr.  45b.     sa  (si  a)  les  sorcils  levez,  Paris  expt. 
p.  104.     Thorr  shakes  his  beard,  Seem.  70a. 

The  anger,  hatred,  vengeance  of  the  gods  was  spoken  of  on 
p.  18-9.  They  punish  misdeeds,  boasting,  presumption.  Their 
envy,  (f)06vo$}  is  discussed  by  Lehrs  in  Konigsb.  abh.  iv.  1, 
135  seq. ;  conf.  0e\yeiv  (Suppl.  to  331).  rwv  TWO?  <f>0ovep£)v 
Saipovwv  fjuri^avr]  yeyove,  Procop.  2,  358.  7%  Tv%r)s  o  $>6bvo<s 

2,  178.      eTnjpeia    Sai/j,oi'os  =  tantalizing    behaviour   of    a    god, 
Lucian  pro  lapsu  in  salut.  1.    Loki  loves  mischief  when  he  brings 
about  the   death  of  Baldr.     So  the  devil  laughs  to   scorn  :  der 
tiuvel  des  lachet,   Diut.  3,  52.     smutz  der  tiuvel,  welch  ein  rat ! 
Helbl.    5,    89.     des    mac  der  tiuvel   lachen    15,   448;  conf.   the 
laughing  of  ghosts  (p.  945). 

p.  324.]  Radii  capitis  appear  in  pictures,  Not.  dign.  orient, 
pp.  53.  116.  Forcellini  sub.  v.  radiatus.  Ztschr.  des  Hess.  ver. 

3,  366-7.       acrrpajr^v   etSev    e/cXayu^aerai'    CLTTO   rov    TratSo?,    saw 
lightning  flash  out  of  his  son   (Asklepios),   Paus.   ii.   26,  4.     do 
quam  unser  vrove  zu  itne,  und  gotlicJte  schine  gingen  uz  irme 
antlitze  (fr.  Mary's  face),  D.  myst.  1,  219. 

p.  325.]  The  Homeric  gods  are  without  care,  avrol  Se  r 
a^See?  elcriv,  II.  24,  526  ;  they  are  blessed,  serene,  and  rejoice  in 
their  splendour.  Zeus  sits  on  Olympus,  /cuSe'i  yalcov  (glad  of  his 
glory),  TepTTi-rcepavvos  (delighting  in  thunder),  and  looks  down 
at  the  smoking  sacrifices  of  those  he  has  spared.  Ares  too,  and 
Briareus  are  KV$€L  ryaiovres.  A  god  feels  no  pain  :  etVep  #609  yap 
IO-TLV,  OVK  alo-Qr}creTCii,  Aristoph.  Frogs  634.  So  Gripir  is  ' glaffr 

konongr/   Saem.    172b. The   gods    laugh:  ye\a)s  8'  eV   avrq) 

rot?  $eot?  e/civijQr],  Babr.  56,  5;  risus  Jovis  =  vernantis  coeli 
temperies,  Marc.  Cap.  (conf.  giant  Svasuftr,  p.  758).  subrisit 
crudele  pater  (Gradivus),  Claudian  in  Eutr.  2,  109.  Callaecia 
risit  floribus  ....  per  herbam  fluxere  rosae,  Claud,  laus  Serenae 
71.  89.  riserunt  floribus  amnes,  Claud.  FL  Mall.  273;  conf.  laugh 
ing  or  sneezing  out  roses,  rings,  etc.  Athena  too  is  said  to 
pciSav,  Od.  13,  287. 

p.  327.]  For  gods  becoming  visible  Homer  has  a  special  word 
^a\€7rol  8e  0eol  fyaivecrOai  evapyels,  II.  20,  131.  0eol 
eVap7et9,  Od.  7,  201.  16,  161.  evapyrjs  rj\6e  3,  420. 

avyyevo/jbevos,  Lucian's  Sat.  10. Gods  can  appear  and 

vanish  as  they  please,  without   any  outward  means  :   dwarfs  and 


1380  CONDITION   OF    GODS. 

men,  to  become  invisible,  need  the  tarn-hat  or  a  miraculous  herb. 
No  one  can  see  them  against  their  will :  T/?  av  6eov  OVK  e0e\ov7a 

orf)0a\/*oi(riv  iSoir    r)   ev&  r}   ev0a  KIOVTCL;   Od.   10.  573. As  a 

god  can  hear  far  off:  K\vei  Se  KOI  Trpocrcodev  &v  $eo?,  -^Esch.  Bum. 
287.  375;  as  l  Got  und  sin  muoter  selient  dur  die  steine,'  MS.  2, 
12a;  so  gods  and  spirits  enter  locked  and  guarded  chambers 
unperceived,  unhindered,  Holtzra.  3,  11.  48.  Dame  Venus  comes 
f  dur  ganze  miiren/  p.  455-6;  the  Minne  conducts  '  durch  der 
kemenaten  ganze  want/  through  the  chamber's  solid  wall,  Frib. 
Trist.  796.  St.  Thomas  walks  through  a  closed  door,  Pass.  248, 
26-7.  Athena's  messenger  elarjXde  Trapa  K\rjtSo<?  l^avra,  Od.  4, 
802.  Trapa  K\r)l$a  \ida6r]  4,  838.  Loki  slips  through  the  bora 
Sn.  356 ;  and  devils  and  witches  get  in  at  the  keyhole. 

Examples  of  sudden  appearance,  p.  400 ;  disappearance,  p. 
951-2.  OSinn,  Honer,  Loki  in  the  Faroe  poem,  when  invoked, 
immediately  appear  and  help.  Sudden  appearing  is  expressed  in 
ON.  both  by  the  verb  hverfa  :  ]>&,  livarf  Fiolnir,  Volsungas.  c.  17  ; 
and  by  the  noun  svipr,  Fornald.  sog.  1 ,  402.  Sasm,  157a.  der  engel 
von  hirnele  sleif,  Servat.  399.  do  sih  der  rouh  uf  bouch,  der 
engel  al  damit  flouch,  Maria  158,  2.  erfuor  in  die  liifte  kin,  die 
wolken  in  bedacten,  Urstende  116,  75  ;  conf,  '  rifta  lopt  ok  log/ 
and  p.  1070-1.  der  menschlich  schin  niht  bleib  lang*,  er  Juor 
claMn,  Ls.  3,  263.  Homer  uses  avatacreiv  of  Ares  and  Aphrodite: 
avatfavre,  Od.  8.  361  ;  and  the  adv.  al-^ra  as  well  as  /capTraXi^cos 
and  Kpaiirvd,  II.  7,  272.  When  Ovid.  Met.  2>  785  says  of  Min 
erva  :  '  haud  plura  locuta  fugit,  et  irnpressa  tellurern  reppulit 
hasta/  her  dinting  the  ground  with  her  spear  expr.  the  ease  of 
her  ascent.  Their  speed  is  that  of  wind  :  77  &  avk^ov  &>?  TTVOI^ 
€7recr(7VTo  (of  Athena),  Od.  6,  20.  sic  effata  rapit  coeli  per  inania 
cur  sum  diva  potens,  unoqiie  Padum  translapsa  volatu,  castra  sui 
rectoris  adit,  Claud,  in  Eutr.  1,  375.  Eros  is  winged,  Athen.  5, 
29.  Winged  angels,  pennati  pueri  (p.  505).  Vishnu  rides  on 
Garuda,  Bopp's  Gl.  102a.  Indraand  Dharrnaas  vulture  and  dove, 
Somadeva  1,  70.  Holtzm.  Ind.  sagen  1,  81.  Though  Athena 
appears  as  a  youth  in  Od.  13,  222,  as  a  girl  13,  288,  her  favourite 
shape  is  that  of  a  bird :  opvis  8'  o>?  avojrala  SieTrraro  1,  320. 
As  vultureSj  she  and  Apollo  settle  on  a  beech-tree,  and  look 
merrily  on  at  men,  II.  7,  58.  As  a  siuallow,  she  sits  on  the  roof- 
tree  amid  the  fighters,  and  thence  (v^jroOev  e%  opo<j)TJ<i)  uplifts 


DISGUISES.      EQUIPAGE.  1381 

the  asgis,  Od.  22,  297;  so  Loulii  sits  a  lark  on  the  window  of 
the  smithy  (Suppl.  to  338),  and  the  eagle  in  the  dream  efer'  eVl 
Trpov^ovTi  fj,€\d6p(p,  Od.  19,  544;  conf.  the  vulture,  who  the 
moment  he  is  named  looks  in  at  the  door,  Meinert's  Kuhl.  165. 
165.  Bellona  flies  away  a  bird,  Claud,  in  Eutr.  2,  230;  Gestr, 
i.e.  0$in,  as  a  valr  (falcon),  and  gets  a  cut  in  his  tail,  Fornald. 
sog.  1,  487-8.  Athena  cm)  Se  /car  avrldupov  fc'Xicri'rjs,  Od.  16, 
159  ;  si  mache  sich  schoen,  und  ge  herfiir  als  ein  gotinne  zuo  cler 
tiir,  Renner  12227.  When  the  unknown  goddess  steps  inside 
the  door,  her  stature  reaches  to  the  roofbeam,  fjie\.d6pov  /cvpe 
Kaprj,  then  in  a  moment  she  is  recognised,  Hymn  to  Aphrod. 
174,  to  Ceres  189.  A  woman's  spirit  appears  to  a  man  in  a 
dream  :  srSan  hvarf  hun  a  brott ;  Olafr  vakna;3i,  ok  J>6ttist  sia 
svip  konunnar,  Laxd.  122.  srSan  vaknafti  He3inn,  ok  sa  svipinn 
af  Gondul,  Fornal(J.  sog.  1,  402.  svipr  einn  var  ]?ar,  Sgem,  157a. 

Fragrance  and  brightness  emanate  from  a  deity,  Schimmelpfeng 
100-1.  Hymn  to  Ceres  276—281  (Suppl.  to  318)  ;  a  sweet  smell 
fills  the  house  of  Zeus,  Athen.  3,  503.  So  with  the  Hebrews  a 
cloud,  a  mist,  or  the  glory  of  the  Lord  fills  the  house  of  the  Lord, 
1  Kings  8,  10-1  ;  2  Chron.  5,  13.  comarurn  (of  Venus)  grains 
odor,  Claud,  de  nupt.  Heaven  breathes  an  odor  suavitatis,  that 
nourishes  like  food,  Greg.  Tur.  7,  1.  The  bodies  of  saints,  e.g. 
Servatius,  exhale  a  delicious  odour  (p.  823) ;  conf.  fas  flowers  that 
spring  up  under  the  tread  of  feet  divine  (p.  330).  The  hands 
and  feet  of  gods  leave  their  mark  in  the  hard  stone,  so  do  the 
hoofs  of  their  horses  (Suppl.  to  664).  Gods  appear  in  human 
form  and  disguise,  OiSinn  often  as  a  one-eyed  old  man,  a  beggar, 
a  peasant,  to  Hrolf  as  Hrani  bondi  (Hrani  is  a  hero's  name  in 
Hervararsaga,  Rani  in  Saxo). 

p.  329.]  The  Indian  gods  ride  in  chariots,  like  the  Grk  :  Indra, 
Agni,  Varuna,  etc.,  Nalus  15-6;  7  steeds  draw  the  car  of  Suryas 
the  god  of  day,  Kuhn's  Rec.  d.  Rigveda  99.  100  ;  Ratri,  night, 
Usa,  aurora,  are  drawn  by  kine.  Plato  in  Phasdr.  246-7  speaks 
of  the  gods'  horses,  chariots,  charioteers,  of  Zeus  driving  a  winged 
car.  Selene  is  appealed  to  :  TTOT  aiKeavbv  rpejre  TrcoXou?,  Theocr. 

2,163.  acrrepe?,  evKrj\oio  tear  avrvya  NVKTOS  oiraSol  2,  166. 

The  German  gods  occasionally  drive  in  star-chariots,  or  the  stars 
themselves  have  a  chariot,  pp.  151.  723  n. ;  conf.  the  car-pro 
cessions  p.  336 ;  the  sun  too  drives  a  chariot :  Sol  varp  hendi 


1382  CONDITION   OF   GODS. 

inni  hoegri  umhirniniod^r,  Seem.  11}  (who  is  Vagnarunni  in  Egilss. 
610,  Oftinn  or  Thorr?).  But  riding  is  tlie  rule,  though  Loki  says 
to  Frigg  :  ec  }?vi  re$,  er  ]?u  ?*icfaserat  si'San  Baldr  at  solum,  Saem. 
631}  ;  even  beasts  ride  in  the  Beast-apologue,  Renart  10277-280- 
400-920. 

p.  330.]  When  Athena  sits  with  Diomed  in  his  war-chariot, 
the  axle  groans  with  the  weight :  Seivrjv  yap  ayev  6eov  avBpa 
T  apicrrov,  II.  5,  888.  When  Ceres  nods,  the  cornfields  shake  : 
annuit  his,  capitisque  sui  pulcherrima  motu  concussit  gravidis 
oneratos  messibus  agros,  Ovid  Met.  8,  780. 

p.  331.]  The  gods  appear  in  mist  or  cloud  :  Jehovah  to  Moses 
in  a  pillar  of  fire,  Deut.  31,  15.  diva  dimovit  nebulam,  juvenique 
apparuit  ingens,  Claud,  in  Eutr.  1,  390.  (Tritonia)  cava  circum- 
data  nube,  Ov.  Met.  5,  251.  The  merminne  comes  "mit  eime 
dunste,  als  eiu  wint,"  Lanz.  181 ;  in  the  legend  of  Fosete  the  god 
vanishes  in  a  caligo  tenelrosa,  Pertz  2,  410.  A  cloud  descends, 

and  the  angel  steps  out  of  it,  Girard  de  Yiane  p.  153. Gods 

and  demons  are  said  to  6e\yew,  hoodwink,  delude  (conf.  p. 
463-4  of  elves,  and  Suppl.  to  322)  :  a\\d  /ie  ^atjjiwv  6e\yei,  Od. 
16,  195;  of  Hermes:  avSp&v  o^ara  0e\yei,  II.  24,  343:  of 
Poseidon:  6i\%as  oaae  <paeivd,  II.  13,  435  ;  of  Athena  :  TOI>?  Se 
ITaXXa?  'Adrjvalrj  Oe\^6L  KOI  yi^r/era  Zevs,  Od.  16,  298;  0ea 
6e\yei  1,  57;  but  also  of  Circe  and  the  Sirens,  Passow  sub  v. 
0e\ya).  Hera  holds  her  hand  over  her  protege,  vTrepxetpla,  Paus. 

iii.  13,  6. They  take  one  by  the  hair  :  CTTTJ  8*  OTriflev,  ^avdjj^ 

Se  KO/JLT^  eXe  HrjXeiwva,  II.  1,  197  ;  by  the  ear :  Kpovo?  irpocr- 
e\6u>v  07TLcr0€v  KOI  TOU  o)T09  fJiov  Xa/36yLtevo?,  Lucian's  Sat.  11. 

p.  331.]  The  Grecian  gods  sleep,  Athen.  2,  470;  yet  Ssk. 
deus  =  /i7?e?*  a  somno,  Bopp^s  Gl.  26a.  A  sick  god  is  healed  by 
incense,  Walach.  marchen  p.  228.  They  are  fond  of  play  : 
(pi\o7raLy/jLOV€<i  yap  /cal  ol  6eoi,  Plato  Cret.  ed.  bip.  3,  276.  The 
kettledrums  of  gods  resound  from  heaven,  and  flowers  rain  down, 
Nalus  p.  181.  238  (conf.  OHG.  heaven  is  hung  full  of  fiddles)  ; 
'  it  would  please  God  in  heaven  (to  hear  that  music)/  Melander 
2,  no.  449.  Got  mohte  wol  laclien  (at  the  tatermenlin) ,  Renn. 
11526.  Conf.  the  effects  of  music  on  mankind:  when  Salome  is 
ill,  there  come  '  zwene  spilman  uz  Kriechen,  die  konden  generen 
(heal)  die  siechen  mit  irem  senften  spil,  des  konden  sie  gar  vil/ 
Morolf  1625;  *  I  have  my  fiddle  by  me,  to  make  sick  people  well 


SLEEP.      SONG.      LANGUAGE.  1383 

and  rainy  weather  jolly/  Goethe  11,  11;  the  tinkle  of  bells  a 
cure  for  care,  Trist.  398,  24.  39.  411,  9  ;  song-birds  cheer  the 
tot^riuwesasre,  Iwein  610.  Aucassin's  lay  drives  death  away, 
Meon  1,  380.  With  the  comforting  of  bereaved  Ska^i  and 
Demeter  conf.  Wigal.  8475  :  (  sehs  videlcere,  die  wolden  im  sine 
swa3re  (heaviness)  niit  ir  videlen  vertriben/  and  Creuzer's  Symb. 
4,  466.  Athen,  5,  334.  It  was  a  Lith.  custom  to  get  the  bride 
to  laugh,  Nesselm.  sub  v.  prajukinu.  N.  Preuss.  prov.  bl.  4, 
312.  A  king's  daughter,  who  has  a  fishbone  in  her  throat,  is 
made  to  laugh,  Meon  3,  1  seq.  The  gods  love  to  deal  out  largess, 
are  datores,  largitores,  esp.  Gibika  (p.  137)  ;  conf.  borg-geba 
(Suppl.  to  274),  oti-geba  (p.  890  n.)  ;  they  are  dr-gefnar,  ol- 
gefnar,  crop-givers,  ale-givers,  Hostlong  ii.  2,  11  (Thorl.  sp.  6, 
34.  42.  50.  68). 

p.  334.]  Gods'  language  and  men's,  Athen.  1,  335.  Lobeck's 
Aglaoph.  854.  858—867.  Heyne  on  the  first  passage  quoted, 
II.  1,  403  :  quae  antiquiorem  sermonem  et  servatas  inde  appella- 
tiones  arguere  videntur.  Like  ON.,  the  Indians  have  many  words 
for  cloud,  Bopp's  Gl.  16a.  209a.  136b.  158b;  but  do  not  attribute 
a  separate  language  to  the  gods.  Yet  Somaveda  1,  59.  64  names 
the  four  languages  Sanskrit,  Prakrit,  Vernacular  and  Daemonic. 
The  Greek  examples  can  be  added  to  :  UXo/y/cra?  S*  tjroi  ra9  76 
0eol  /^a/capes  fcaXeovcriv,  Od.  12,  61.  dvrjroil  "Epwra,  aOdvaroi  Se 
TlrepwTa,  Plato's  Phsedr.  252.  Tr]v  S'  'A^po^ir^v  KLK\^O-KOVO-(, 
Oeoi  re  tcai  avepes,  ~H.es.  Theog.  197.  The  different  expressions 
attrib.  to  men  and  gods  in  the  Alvis-mal,  could  no  doubt  be  taken 
as  belonging  to  different  Teufc.  dialects,  so  that  Menu  should 
mean  the  Scandinavians,  Goffar  the  Goths,  and  sol  for  instance 
be  actually  the  Norse  word,  sunna  the  Old  Gothic,  GDS.  p,  768. 
Kl.  schr.  3,  221. 

p.  335.]  The  Norse  gods  are  almost  all  married;  of  Greek 
goddesses  the  only  real  wife  is  Hera.  Gods  fighting  with  heroes 
are  sometimes  leaten,  and  put  to  flight,  e.g.  Ares  in  Homer;  and 
he  and  Aphrodite  are  wounded  besides.  Now  Othin,  Thor  and 
Balder  are  also  beaten  in  the  fight  with  Hother  (Saxo  ed.  M. 
118),  nay,  Balder  is  ridiculus  fugd  (119)  ;  but  wounding  is  never 
mentioned,  and  of  Balder  it  is  expressly  stated  (113)  :  socram 
corporis  e')us  firmitatem  ne  ferro  quidem  cedere. 

p.  335.]     Apart  from  Brahma,  Yishnu  and  Siva,  the  Indians 


1384  CONDITION   OF   GODS. 

reckoned  thirteen  minor  gods,  Bopp's  Gl.  160a.  The  former  were 
younger  gods,  who  had  displaced  the  more  elemental  powers, 
Kuhii's  Rec.  d.  Rigv.  p.  101.  Holtzm.  Ind.  sag.  3,  126;  oonf. 
1  got  ein  junger  tor '  (p.  7  n.).  Young  Zeus,  old  Kronos,  Athen. 

I,  473.     cot   croni,  deus  recens,   Graff  4,  299.     The  new  year 
(p.  755).     GDS.  765. 

p.  336.]  Mountain-heights  are  haunts  of  the  Malay  gods  also, 
Ausld.  1857,  604a.  Trerpa,  8aifj,6va)v  avao-rpcxprj,  ^Esch.  Euro.  23. 
Olympus  descr.  in  Od.  6,  42 — 46.  To  the  rock-caverns  [at  Ithaca] 
gods  and  men  have  separate  entrances,  those  by  the  south  gate, 
these  by  the  north  13,  110-1-2.  The  Norse  gods  live  in  Asgard. 
Hreiftmarr  cries  to  the  Ases  :  haldit  heim  he'San,  be  off  home 

from  here!    Saem.   182b. They  have  separate  dwellings,  but 

near  together ;  conf.  the  Donar's  oak  near  Wuotan's  mount 
(p.  170).  par  (i  Baldurs-hage)  voru  mbrg  go&,  Fornald.  sog.  2, 
63.  Indian  gods  too  have  separate  abodes  :  urbs  Kuveri,  mons 
K.  sedes,  Bopp's  Gl.  19b.  85b.  ALOS  av\ij,  Lucian's  Pseud.  19. 

Significant  is  the  ON.  :  hefir  ser  um  gerva  sali,  Saem.  40-1-2. 

The  gods  sit  on  thrones  or  chairs  (p.  136),  from  which  they  are 
entreated  to  look  down  in  pity  and  protection  :  Zevs  Se  yewiJTayp 
toot,,  2Esch.  Suppl.  206.  eV/Soi  8'  "Aprepis  dyvd  1031.  lita  viuar 
augom.  The  gods'  houses  are  marked  by  gates,  Hpt's  Ztschr.  2, 
535. 

p.  337.]  The  gods  often  have  a  golden  staff,  with  which  they 
touch  and  transform  :  %pvcreir)  pdffSa)  ewepdiTiraT1  'AQijvTj,  Od. 
16,  172.  456.  13,  429;  Circe  strikes  with  her  staff,  Od.  10,  238; 
conf.  Hermes'  rod,  the  wishing-rod  (p.  976)  and  other  wishing- 
gear.  Shiva  has  a  miraculous  bow,  so  has  Indra  ace.  to  the 
Yedas.  Apollo's  bow  carries  plague  ;  conf.  Odin's  spear  (p.  147). 
In  Germ,  marcheii  the  fays,  witches,  sorcerers  carry  a  trans 
figuring  staff  (p.  1084). 

Gods  are  regarded  by  men  as  fathers,  goddesses  as  mothers 
(pp.  22.  145.  254).  They  delight  in  men,  dvbpdo-i 

II.  7,  61  ;  their  kindly  presence  is  expr.  by  the  Homeric  a 
fiaiva)  :    05  XpvcrrjV  apfafteftTjicas,  II.  1,  37.      o?  "la-papov  a 
/3e/3rjKei,,  Od.  9,    198.     They  love  to  come  down  to  men;  conf. 
Exod.  3,  8 :   /carefirjv,  descendi,  hwearf  (p.  325)  ;  they  stop  their 
chariots,   and   descend    to  earth,    Holtzm.    3,    8.     Nalus   p.   15. 
praesentes  caelicolae,  Cat.  64,  383.     Like  the   Ind.  avatara  is  a 


AGE.      ABODES.      ARMS.      AID.  1385 

Oeov  etriSrijjLia  (visitation),  Lucian's  Conviv.  7.  Gods  are  not 
omnipresent,  they  are  often  absent,  they  depart,  Athen.  2,  470. 
Jupiter  says :  summo  delabor  Olympo,  et  deus  humana  lustro  sub 
imagine  terras,  Ov.  Met.  1,  212.  In  the  Faroe  lay,  OSinn,  Hoenir 
and  Loki  appear  instantly.  (Appearing  to  a  man  can  be  expr. 
by  looking  under  his  eyes,  Etm.  Orendel  pp.  73.  45.  83.  102.)  The 
passage  :  di  liute  wanden  (weened)  er  waere  Got  von  himel,  Griesh. 
2,  48,  presupposes  a  belief  in  God's  appearing  (p.  26  n.).  so 
ritestu  heim  als  waer  Got  do,  Dancrotsh.  namenb.  128,  and  :  if 
God  came  down  from  heaven  and  bade  him  do  it,  he  would  not, 
Thurrieisser  2,  48.  At  Whitsun  the  street  was  hung  with 
tapestry:  als  ochter  God  selve  comen  soude,  Lane.  31321.  God 
(or  his  image)  loves  a  place  where  he  is  made  much  of:  Got 
mohte  lieber  niht  gesten  uf  der  erden  an  deheiner  stat,  Helbl.  15, 
584  ;  '  here  dwells  der  liebe  Gott/  p.  20  n.  His  return  to  heaven 
is  expr.  by :  '  do  vuor  Got  ze  himele  in  deme  gesuneclicheme  bild/ 
Diemer  7,  19;  conf.  fego  in  coelum  migro/  Plaut.  Amph.  v.  2, 

13. Gods  send  messengers,  angels,  those  of  Greece  Hermes, 

Iris,  etc.,  who  escort  men  (p.  875),  and  inspect  and  report  the 
goings-on  of  the  world,  says  a  pretty  Servian  song  by  Gavrai. 
It  is  worth  noting  in  the  prol.  to  Plaut.  Rudens,  that  Arcturus 
shines  in  heaven  at  night,  but  walks  the  earth  by  day  as  mes 
senger  of  Jove.  Gods  assist  at  christenings  (Godfather  Death), 
weddings,  betrothals,  Holtzm.  3,  8  ;  and  Mary  too  lifts  a  child 
out  of  the  font,  Wend,  march.  16.  They  hallow  and  bless  men 
by  laying  on  of  hands  :  vigit  ocr  saman  Varar  hendi,  Seem.  74b. 
Apollon  und  Tervigant,  ir  beider  got,  hat  sine  hant  den  zwein 
(jeleit  uf  daz  houbet,  daz  si  helfe  unberoubet  und  geliickes 
(unrobbed  of  help  and  luck)  solden  sin,  mit  gotlicher  helfe  schin 

geschach  daz  ir,  Turl.  Wh.  112a;  like  a  priest  or  father. Gods 

deal  with  men  in  their  sleep  :  a  rib  is  taken  out  of  sleeping  Adam, 
to  make  Eve  ;  Athena  sheds  sweet  sleep  over  Penelope,  while 
she  makes  her  taller  and  fairer,  Od.  18,  188;  Luck  comes  near 
the  sleeper,  gods  raise  up  the  fallen  hero,  II.  7,  272.  Their 
paltry -looking  gifts  turn  out  precious  (Berhta's,  Holda's,  Eiibe- 
zahl's)  :  the  leaves  turn  into  gold,  the  more  fittingly  as  Glasir  the 
grove  of  the  gods  bears  golden  leafage. 

p.  338.]      Metamorphosis    is  expr.   by  den  lip  verkeren,  Barl. 
250,  22.     sich  kerte  z'einem  tiere  28.     03inn  viSbrast  i  vals  liki, 


1386  HEROES. 

when  HerSrekr  and  Tyrfing  attack  him,  Fornald.  sog.  1,  487. 
Loki  changes  into  a  mare,  and  has  a  foal  (Sleipnir)  by  Svaftilfari, 
Sn.  47.  falsk  Loki  i  lax  liki,  Sa3m.  68b.  Sn.  69.  HeimSallr  ok 
Loki  i  sela  likjum,  Sn.  105.  Loki  sits  in  the  window  as  a 
bird  113;  conf.  Athena  as  a  swallow  on  the  roof-beam  (p.  326). 
Louhi  as  a  lark  (leivonen)  in  the  window  (ikkuna),  Kal.  27, 
182-5-8.  205.  215  (conf.  Bgilss.  p.  420),  or  as  a  dove  (kyyhky) 
on  the  threshold  (kynnys)  27,  225-8.  232.  Berhta  looks  in, 
hands  things  in,  through  the  window  (p.  274) ;  the  snake  looks 
in  at  window,  Firmen.  2,  156.  Louhi,  pursuing  Sampo,  takes  the 
shape  of  an  eagle,  denique  ut  (Jupiter)  ad  Troja3  tecta  volarit 
avis,  Prop.  iii.  30,  30.  Jupiter  cycnus  et  caudidorum  procreator 
ouorum j  Arnob.  1,  136  (pp.  666.  491).  In  marchens  a  bear,  eagle, 
dolphin,  carries  off  the  princess. 

p.  338.]  Gods  may  become  men  as  a  punishment.  Dyaus 
having  stolen  a  cow,  all  the  Yasu  gods  are  doomed  to  be  born 
men.  Eight  of  them,  as  soon  as  born,  return  to  the  world  of 
gods ;  the  ninth,  the  real  culprit,  must  go  through  a  whole 
human  life,  Holtzm.  Ind.  sag.  3,  102-6. 

p.  339.]  Real  names  (not  merely  epithets)  of  gods  often 
become  abstract  ideas  in  Sanskrit.  Indra,  at  the  end  of  a  com 
pound,  is  princeps,  dominus,  Bopp  40a;  Sri  is  prefixed  to 
other  names  reverentiae  causa,  as  Sriganesa,  Srimahabharata 
35  7a.  In  ON.  one  as  can  stand  for  another,  as  Bragi  for  OSinn 
in  the  saw,  '  nioti  bauga  sem  Bragi  auga/  Egilss.  455.  So 
Freya,  Nanna,  T$r,  Baldr  become  abstract  terms  (p.  220-1)  : 
baldr  bryujnngs,  b.  fetilstinga,  Fornm.  sog.  6,  257.  12,  151.  enn 
nor<5ri  niorffr  6,  267.  geirmorcT/-  =  heros,  Sasm.  266b.  Conf. 
Gotes  intensive  (p.  19). 


CHAPTER  XV. 
HEROES. 

p.  341.]  On  demigods,  great  gods,  dasmones,  conf.  Boeckh's 
Manetho,  p.  488 ;  semidei,  heroes,  Arnob.  2,  75.  The  hero  has 
superhuman  strength,  ON.  hann  er  eigi  einhamr,  Fornm.  sog.  3, 
205-7 ;  einhamr,  einhaina  signif.  mere  human  strength.  It  is 
striking  how  the  Usipetes  and  Tenchtheri  glorify  human  heroes 


HEROES.  1387 

to  Caesar,  B.  G.  4,  7  :  '  we  yield  to  none  but  the  Suevi,  for  whom 
the  immortal  gods  are  no  match' 

p.  343.]  To  vir,  OHG.  wer,  are  prob.  akin  the  Scyth.  olop, 
Fin.  uros,  Kal.  13,  64.  21,  275.  290 ;  conf.  Serv.  urosh  (p.  369  n.). 
GDS.  236.  Aug.  Civ.  Dei  10,  21.  K.  F.  Herm.  Gottesd.  alt. 
p.  69.  M.  Neth.  helt  as  well  as  helet,  Stoke  3,  4.  Notker's 
hertinga,  AS.  heardingas,  El.  25.  130,  recall  Boh.  hrdina,  Pol. 
hardzina  (hero),  conf.  Boh.  hrdy,  Pol.  hardy,  Buss,  gordyi 
(proud),  Fr.  hardi,  G.  hart,  herti  (hard).  Arngrim's  eleventh 
and  twelfth  sons  are  called  Had  ding  jar,  Fornald.  sog.  1,  415-6-7. 
GDS.  448.  477.  himelischer  degen  in  the  Kl.  1672.  degenin, 
heroine,  Benn.  12291.  With  wigant  conf.  the  name  Weriant 
freq.  in  Karajan.  Jesus  der  Gotes  wigant,  Mos.  68,  10.  Kdmpe 
may  be  used  of  a  giant,  Miillenh.  267.  277  j  beside  cempa,  the 
AS.  has  oretta,  heros,  pugil.  Is  not  ON.  hetja  (bellator)  strictly 
wrestler,  fencer?  conf.  OHG.  hezosun,  palaestritae,  Graff  4,  1073. 
GDS.  578.  With  OHG.  wrecchio,  AS.  wrecca  [whence,  wretch, 
wretched],  agrees  best  the  description  of  the  insignes  in  Tac. 
Germ.  31  :  Nulli  domus  aut  ager  aut  aliqua  cura ;  prout  ad 
quemque  venere,  aluntur  prodigi  alieni,  coutemptores  sui.  Dio- 
med  is  avrjp  aptaTos,  II.  5,  839.  Heroes  are  rog-birtingar,  bright 
in  battle,  Haralda-mal  16.  Serv.  yundk,  hero,  yundshtvo, 
heroism;  so  MHG.  die  mine  jungelinge,  Fundgr.  2,  91,  conf. 
Nib.  1621,  2,  and  the  heroic  line  of  the  YngUngar  (p.  346).  Ir. 
trean  hero ;  also  faolchu  hero,  strictly  wild  wolf,  falcon,  and 
Welsh  gwalch,  falcon,  hero  ;  conf.  Serv.  urosh  (p.  369  n.) . 

p.  344.]  Heroes  derive  their  lineage  fr.  the  gods  :  SigurSr 
ormr  i  auga  is  expressly  O&ins  aettar,  Fornald.  sog.  1,  258  ;  the 
Scythian  Idanthyrsus  counts  Zeus  his  ancestor,  Herod.  4,  126  ; 
and  Zeus  does  honour  to  Menelaus  as  his  son-in-law,  ya^/Spo? 
Jto?,  Od.  4,  569.  They  are  friends  of  the  gods:  Zeus  loves  both 
champions,  Hector  and  Ajax,  II.  7,  280 ;  there  are  '  friends  of 
Ares'  and  a  '  Frey's  vinr.'  They  can  multiply  the  kindred  of 
the  gods.  Jupiter's  children  are  reckoned  up  in  Barl.  251,  37 
seq.;  Alexander  too  is  a  son  of  Jupiter  Ammon  or  Nectanebus  by 
Olympias.  '  Galli  se  ornnes  ab  Dite  patre  prognatos  praedicant ; 
idque  ab  druidibus  proditum  dicunt/  Caes.  6,  18.  Dietrich 
descends  fr.  a  spirit,  Otnit  fr.  Elberich,  Hogni  fr.  an  elf,  and 
Merlin  fr.  the  devil. 


1388  HEEOES. 

p.  345.]  As  Teutonic  tradition  made  Tuisco  a  f  terra  editus/ 
the  American  Indians  have  a  belief  that  the  human  race  once 
lived  inside  the  earthy  Klemm  2,  159.  Though  Norse  mythology 
has  no  Mannus  son  of  Tuisco,  yet  it  balances  Go^heimr  with  a 
Mannheimr,  GDS.  768,  conf.  Vestmanland,  Sodermanland,  Rask 
on  Alfred's  Periplus  70-]  ;  and  Snorri's  Formali  12  places  a 
Munon  or  Mennon  at  the  head  of  the  tribes.  He,  with  Priam's 
daughter  Troan,  begets  a  son  Trur  =  Thor,  fr.  whom  descends 
Loritha  =  H16rrrSa,  conf.  Fornald.  sog.  2,  13.  GDS.  195.  The 
American  Indians  have  a  first  man  and  maker  Manitu,  Klemm 

2,  155-7.     On  the  mythic   pedigree   of  Mannus  and   his   three 
sons,  see  GDS.  824  seq. 

p.  346.]     Ingo  was  orig.  called  Ango,  says  Mannhdt's  Ztschr. 

3,  143-4.     He  is  the  hero  of  the  Ingaevones,  who  included  the 
Saxons  and   formerly  the   Cheruscans,  consequently  the  Angles, 
Angern,  Engern   (GDS.   831.  629.  630),   whose  name  is  perhaps 
derived  from  his. 

p.  350.]  Did  Dlugoss  in  his  Hist.  Polon.  draw  fr.  Nennius  ? 
Jrb.  d.  Berl.  spr.  ges.  8,  20;  conf.  Pertz  10,  314. 

p.  350  n.]  Ascafna-burg ,  fr.  the  rivulet  Ascafa  =  Ascaha,  is 
likewise  interpr.  in  Eckehardus'  Uraug.  as  '  Asken-burg  ab 
Ascanio  conditore/  and  is  a  castellum  antiquissimurn,  Pertz  8, 
259.  578.  On  Asc  and  Ascanius  conf.  p.  572. 

p.  351.]  The  old  Lay  of  Patricius  19,  ed.  Leo.  p.  32-3,  has 
Eirimoin  (Erimon).  Heremon  in  Diefenb.  Celt.  2b,  387-9.  391. 

p.  355.]  A  communication  fr.  Jiilich  country  says,  Herme  is 
used  as  a  not  very  harsh  nickname  for  a  strong  but  lubberly  man. 
But  they  also  say,  '  he  works  like  a  Herme/  i.e.  vigorously  ;  and 
legend  has  much  to  tell  of  the  giant  strength  of  Herme ;  conf. 
Strong  Hermel,  KM.  3/161.  Herman,  Hermanbock,  Maaler  218b. 
Firmen.  1,  363b  :  f  to  make  believe  our  Lord  is  called  Herm.' 
Lyra  Osnabr.  104:  '  du  menst  wual,  use  Hergott  si  'n  aulen 
Joost  Hierm.'  It  is  remarkable  that  as  early  as  1558,  Lindner's 
Katziporus  O,  3b  says  of  a  proud  patrician,  who  comes  home 
fuller  of  wine  than  wit :  '  he  carries  it  high  and  mighty,  who 
but  he  ?  and  thinks  our  Lord  is  called  Herman.'  On  the  rhyme 
'  Hermen,  sla  dermen/  suggestive  of  the  similar  fHamer,  sla 
bamer,  sla  busseman  doet '  (p.  181-2),  conf.  Woeste  pp.  34.  43. 
Firmen.  ],  258.  313.  360. 


INGO.      HERMAN.      MILKY  WAY.       IRING.  1389 

p.  357  n.]  Other  foreign  names  for  the  Milky  Way.  American 
Indian:  the  way  of  ashes,  Klemm  2,  161.  In  Wallach.  fairy 
tales,  pp.  285.  381,  it  comes  of  spilt  straw  that  St.  Venus 
(Vinire)  has  stolen  from  St.  Peter.  In  Basque  :  ceruco  esnebidea, 
simply  via  lactea,  fr.  eznea  milk.  Ta?  et?  ovpavov  ^v^wv  vo/ttfo- 
yLteW?  6Sov<?,  Lucian's  Encom.  Demosth.  50.  Lettic :  putnu 
zel-&-ch,  bird-path,  Bergm.  66  (so  Trope?  olajv&v,  aether,  ^Esch. 
Prom.  281)  ;  also  Deeva  yahsta,  God's  girdle  115,  or  is  that  the 
rainbow?  (p.  733).  Arianrod  is  also  interpr.  corona  septen- 
trionalis,  though  liter,  silver-circle.  For  the  many  Hungar. 
names  see  Wolf's  Ztschr.  2,  162-3. 

Other  Teutonic  names.  East  Fris.  dat  melkpath,  and  when 
unusually  bright,  harmswith,  Ehrentr.  Fries,  arch.  2,  73.  With 
galaxia  they  seem  to  have  conn.  Galicia ;  hence  to  Charlemagne, 
at  the  beginning  of  the  Turpin,  appears  James  Street,  leading  from 
France  to  Galicia.  In  Switzld  :  der  weg  uf  Rom,  Stutz  1,  106. 
Westph. :  miilenweg  (Suppl.  to  924),  also  wiarstrate,  weather- 
street,  .Woeste  p.  41 ;  so  in  Jutland  veirveien,  Molb.  Dial.  lex. 
646,  as  well  as  arken  18.  To  ON.  vetrarbrant,  winter- way, 
corresp.  the  Swed.  v  inter  gat  an ;  conf.  Gothl.  Tcaldgotu,  Alrnqv. 
432,  unless  this  be  for  Karl's-gate.  Do  sunnunpad,  sterrono 
strata,  wega  wolkono  in  Otfrid  i.  5,  5  mean  the  galaxy  ?  conf.  the 
path  of  clouds,  Somadeva  2,  153-7.  58.  61.  Journ.  to  Himavan 
1,  106.  Heer-strasze  (-gasse),  viz.  that  of  the  '  wiitende  heer/ 
in  Meier's  Schwab,  sag.  137-9;  herstrasz,  Mone  8,  495;  Up. 
Palat.  hyrstrausz,  heerweg,  Bergm.  115-8.  124;  helweg  (p.  801-2), 
Most  import,  for  mythol.  are  :  frauen  Hidden  strasze,  vron  Hildeit, 
straet,  Phara'ildis  sidus  (p.  284-5)  ;  also  '  galaxa,  in  duutsche  die 
Brunelstraet,'  Naturk.  von  breeder  Thomas  (Clariss's  Gheraerc, 
p.  278).  _ 

p.  361.]  As  we  have  luuaringes-weg  and  Eurings-strasz  by 
the  side  of  Iringesweg,  so  in  oldish  records  Eurasburg  castle  is 
called  Iringesburg,  Schm.  1,  96.  Irinc  is  in  Nib.  1968  a  young 
man,  1971-89  a  markgraf  and  Hawartes  man,  and  in  the  Klage 
201.  210  ze  Liitringe  geborn.  On  the  meaning  of  the  word 
conf.  pp.  727.  1148.  Kl.  schr.  3,  234.  F.  Magnussen  in  his  Pref. 
to  Rigsmal  connects  (as  I  had  done  in  my  Irmenstrasse  1815, 
p.  49)  the  Ericus  of  Ansgar  and  the  Berich  of  Jornandes  with 
,  as  also  the  Eriksgata  •  conf.  the  devil's  name  gammel  Erich 

VOL.    IV.  I 


1390  HEKOES. 

(p.  989).  That  Erich  was  a  deified  king  is  plain  from  a  sentence 
in  the  Vita  Anskarii  cited  above :  c  nam  et  templum  in  honore 
supradicti  regis  dudum  defuncti  statuerunt,  et  ipsi  tanquam  deo 
vota  et  sacrificia  offerre  coeperunt.' 

p.  363  n.]  Suevi  a  monte  Suevo,  Chr.  Salern.,  Pertz  5,  512. 
a  Suevio  monte,  Hpt's  Ztschr.  4,  493.  GDS.  323. 

p.  365.]  On  the  castra  Herculis  by  Noviomagus,  Ammian. 
Marc.  18,  2.  With  the  giant  bones  of  Hugleich  at  the  Rhine- 
mouth  (Hpt's  Ztschr.  5,  10)  we  may  even  conn,  the  Herculis 
columna  which  stood  there  (p.  394).  On  Here.  Saxanus,  Mann- 
hdt's  Germ,  mythen  p.  230;  on  the  inscriptions,  Mythol.  ed.  1, 
p  203  Herculi  in  Petra,  Gruter  49,  2.  ireSlov  \i6a>8es  on  the 
Rhone,  Preller  2,  147.  Wolfram's  Wh.  357,  25.  386,  6.  437,  20. 

p.  366.]  Like  Castor  and  Pollux,  there  appear  in  Teut.  tales 
two  youths,  angels,  saints,  in  a  battle,  or  putting  out  a  fire  (Suppl. 
to  Pref.  xliii.  end)  :  '  duo  juvenes  candidis  circumamicti  stolis, 
animam  a  corpore  segregantes,  vacuum  ferentes  per  aerem, 
Jonas  Bobb.  in  Vita  Burgundofarae  (Mabillon  2,  421)  ;  conf.  p. 
836-7.  duo  juvenes  in  albis,  putting  out  a  fire,  in  Annal.  Saxo  p. 
558.  Chronogr.  Saxo  in  Leibn.  122  fr.  Einh.  Ann.,  Pertz  1,  348. 
Again,  the  angel  wiping  the  sword  in  Roth's  Sermons  p.  78,  and 
the  destroying  angel.  Lithuanian  legends  have  a  giant  Aids, 
Kurl.  sendungen  1,  4617.  Jalg  e$a  Jailer,  Sn.  3;  jalkr  =  senex 
eviratus,  says  F.  Magn. 

p.  367  n.]     Note,  in  the  Pass.  64,  41  :  ein  wuotegoz  unremer  = 
Wuotilgoz:  conf.   '  wuetgusz  oder  groz  wasser/  Weisth.  3,   702. 
and    fin    wuetgussen,    eisgussen    und    groszen    stiirmen,  3,    704. 
Also  p.  164,  and   Wuetes,  Wuetens,   Schm.  4,  203.     GDS.  440. 

774-5. 

p.  368.]  Sigite  Odin's  son,  Sn.  211a.  So  is  Hildolfr,  ibid., 
<  HarbarS's  lord/  Ssem.  7b\  OHG.  Hiltwolf.  So  is  Sigrlami, 
Fornald.  sog.  1,  413,  and  has  a  son  Svafrlami.  So  is  Nefr  or 
Nepr,  Sn.  211%  and  has  a  daughter  Nanna  31.  66.  So  is  Sce- 
mingr,  Sn.  211a,  Semingr  in  Hervarars.,  Fornald.  s.  1,  416;  conf. 
8dmr,  Sdms-ey,  Rask's  Afh.  1,  108.  The  name  of  Gautr,  Odin's 
son  or  grandson,  is  conn,  with  giezen  (pp.  23.  105  n.  142.  164. 
367)  ;  on  Gautr,  Sn.  195.  OSinn  is  called  Her-gautr,  Egilss.  p. 
624,  alda^awir,  S&m.  95b.  93b  ;  conf.  Caozes-pah,  -prunno  (-beck, 
-burn),  Hpt's  Ztschr.  7,  530. 


SCEAF.      GIBIKE.      VALSING.      BILLING.  1391 

p.  370.]  The  accounts  of  Seed/in  AS.  chronicles  are  given  by 
Thorpe,  Beow.  p.  4.  In  the  same  way  Beaflor  sails  alone  in  a  ship, 
a  bundle  of  straw  under  his~lTead,  Mai  3ff=§7arrives  ^rb^r-smls 
aw'ayligam  152  ;  the  ship  gets  home  180,  39.  Horn  also  comes 
in  a  ship,  and  sends  it  home  with  greetings.  A  Polish  legend 
says  of  Piast :  qui  primus  appulerit  in  navicula,  dominus  vester 
erit,  Procosius  p.  47.  As  the  swan-children  can  lay  aside  the 
swan-ring,  so  can  the  WeJfs  the  wolf-girdle  or  whelp-skin.  Klemm 
2,  157  has  a  remarkable  story  of  beautiful  children  slipping  off 
their  dog-skin.  '  Skilpunt'  in  Karajan's  Salzb.  urk.  must  be  for 
Skilpunc.  Oftinn  is  a  Skilfmgr,  Ssem.  47.  Did  the/  and  b  in 
Scilfing,  Scilbunc  arises  out  of  v  in  sJcildva  ?  The  Goth,  skildus 
has  its  gen.  pi.  skildive. 

p.  371.]  Kl.  schr.  3,  197.  To  the  Gibidien-steine  enumer.  in 
Hpt's  Ztschr.  1,  573,  and  the  Gebiches-borse  in  Weisth.  3,  344 
(borse,  Graff  3,  215),  add  Gevelcen-horst,  Moser  8,  337.  Dorow's 
Freckenh.  222,  and  AS.  Gificancumb,  Kemble  no.  641  (yr.  984). 
The  Ni.bel.,  which  does  not  mention  the  Burgundian  Gibeche, 
has  a  fiirste  or  kunec  Gibeke  at  Etzel's  court  1283,  4.  1292,  2. 
The  Lex  Burg.  3  says  :  apud  regiae  memoriae  auctores  nostros, 
id  est,  Gibicam,  Godomarem,  Gislaharium,  Gundaharium.  Greg. 
Tur.  2,  28  :  Gundeuchus  rex  Burgundionum  ;  huic  fuere  quatuor 
filii,  Gundobaldus,  Godegisilus,  Chilpericus,  Godomarus. 

p.  371.]  The  diffusion  of  tke  Volsiinga-saga,  among  the  Anglo- 
Sax,  is  evidenced  by  '  Valuing  '  and  '  Vdlses  eafera'  in  Beow.  1747- 
87.  The  Yolsungs  have  the  snake's  eye  (Suppl.  to  392.,  mid.). 
The  tale  of  Sdufritz  is  told  in  Bader  no.  435. 

p.  371  n.]  Mars  segumon,  vincius,  Stalin  1,  112.  Gliick  150 
says,  segomo  in  nom.  De  Wai.  no.  246  (1847).  Can  it  be  the 
same  as  rjyefjiaiVj  dux  ? 

p.  373.]  Oftinn  himself  is  called  lielblindi,  and  Helbliudi  is 
the  name  of  a  wolf  (p.  246).  Beaflor  is  said  to  have  give  birth  to 
a  wolf,  Mai  132,  9;  conf.  the  story  of  the  12  babies  named  Wolf, 
Miillenh.  p.  523,  and  that  of  the  blind  dogs,  Pliny  8,  40. 

p.  374.]  Pillung,  MB.  9,  10  (yr.  769).  Hermann  Billing,  Hel- 
mold  1,  10.  Billung  in  the  Sassen-chron.,  conf.  Forsteniann  1, 
258.  2,  225.  Oda,  grandmother  of  Henry  the  Fowler,  was  the 
daughter  of  a  Frankish  noble  Billung  and  Aeda,  Pertz  6,  306. 
tome  Billingis-huge,  Gl.  to  the  Ssp.  3,  29  ;  conf.  regulus  Obo- 


1392  HEROES. 

tritorum  nomine  Piling,  Helm.    1,   13.     What  means  ' pillungs 
ein  w6nic  verrenket '  in  the  Hatzlerin  180,  37  ? 

p.  376.]  In  Eigls-p&rge,  MB.  28,  2, 173  (Passau  urbar.).  Juxta 
portam  quae  de  Eigeles  (at  Cologne),  Lacomblet  318,  yr.  1134. 

p.  378.]  The  Heldensage  p.  288  has  two  sons  of  Wieland, 
[full]  brothers:  Wittich  and  Wittich  von  der  aue;  conf.  Lat. 
Silvanus,  a  forest-god  of  secondary  rank:  Silvani  Incus  extra 
murum  est  avius  crebro  salicto  oppletus,  Plant.  Aul.  iv.  -  6,  8. 
Ought  we  to  read  Viltinus  for  Vilkinus  ?  Hpt's  Ztschr.  6,  446. 
Schott  conn.  Wate  with  Wuotan,  Introd.  to  Gudr.  Ivi.  To  things 
named  after  Wieland  add  the  Wielandstein,  Schwab's  Alp.  p.  136 
seq. ;  after  Galans  a  pratum  Galandi,  now  Prejelan  in  Bourgogne, 
Garnier's  Pagi  Burg.  p.  83.  Dan.  Velants-urt,  also  velamsrot, 
vendelsrot,  Dyb.  1845,  49.  50.  On  Wielets-kinder  conf.  Schrn.  sub 
v.  ValfoSur  vel  framtelja,  patris  artem  (mysterium  ?  )  enarrare, 
Ssem.  la.  Another  point  of  likeness  betw.  Wieland  and  Hephces- 
tos  is,  that  both  are  masters  of  forging  dwarfs  (p.  471-2).  Their 
handiwork  was  famous:  epyov  'H^atVroto,  Od.  4,  617.  15,116. 
ot><?  "H(/>aicrT09  ereufe  7,  92. 

p.  380.]      'Mime  the  old'  in  Bit.  138  seems  to  have  a  short  i, 

and  can   hardly  belong  here.     Karajan  in  Verbriid.  von  S.  Peter 

has    Mimilo,    Mimistein.      To    Mimigerneford    (conf.    Ledebur's 

Bructeri  p.  328),  perhaps  from  an  adj.  mimi-gern,  and  Mimidun 

(Mimidomensis  =  Mindensis,Lappbg  no.  25;  Mimende  on  Weser, 

Schrader's  Dyn.  104),  add  a  third  Westph.  locality  Mimegersen, 

now  Memsen  in  Hoya  country,  Lappbg  no.  48.    Again,  Mimmelage 

near  Osnabriick.     Mimirberh,  perhaps   Mimisberh,  Pertz  8,  776. 

The     names    Memeln-brun,     -born,    Memel-born,    Memilsdorf, 

Henneb.  urk.  2,  nos.  153-6.  169.    1,  166.  125,  and  Memelen-born 

(Melborn  by  Eisenach),  Thiir.  Ztschr.  4,. 210  suggest  the  Mimis 

brunnr  of  the   Edda.     With  Miming  us,  silvarum  satyrus,  agrees 

the  sword's  name  in  En.  5694;  conf.  Mumminc,  Upstdge  137, 

(Muma  in  Thidrekss.  65).     There  are  yet  to  be  considered  Sdck- 

mimir,  Ssem.  46b  ;  Hoddmimir  who  dwells  i  holti  37  ;  Mimsvinr, 

Mimisvinr,  Egilss.  641.     Like  Mimi's  head  is  Virgil's  head  which 

prophesies,  MSH.  4,  246.     A  head  of  brass  prophesies  in  Val. 

et  Ourson  c.  25  ;    enn  spinnen-hoofd  in  the   Dutch  transl.  arose 

perhaps  from  taking  tete  d'airain  for  t.  d'araigne.    Heads  often 

speak  in  churches,  F.  Magn.  Edda-laere  2,  264. 


WELAND.      MIMI.      TELL.      DEIFICATION.  1393 

p.  383.]  On  Tell  conf.  Bohmer's  Keg.  p.  197  and  Sinner  in 
the  Solothurner  Wtb.  1845,  p.  198.  Th.  Platter  87  (abt  1532) 
names  him  Wilhelm  Tall,  and  Garg.  180b  Wilh.  Dell,  while  Rabe- 
lais  1,  23  does  not  mention  him.  A  picture  of  Tell  in  Schwzbg's 
Memorial  116a.  Some  stories  make  the  son  shoot  the  apple  off 
the  father's  head.  Schutzeichel  is  at  this  day  a  family-name  at 
Bonn,  Simrock's  Bdda  p.  396. 

Many  single  heroes  remain  to  be  considered,  such  as  Poppo 
the  strong,  Hpt's  Ztschr.  3,  239,  conf.  8,  347;  Hugleich  5,  10. 
Also  lines  of  heroes :  stirps  Immidingorum  (Saxon)  et  Erbonum 
(Bavar.),  Pertz  8,  226. 

p.  383.]  The  god  must  stand  at  the  head  of  the  line,  because 
he  passes  for  the  father  and  grandfather  of  the  men.  Still  there 
remains  an  enormous  difference  between  gods  and  men;  hence  in 
Saxo,  ed.  M.  117,  the  (earthly)  Nanna  rejects  the  suit  of  Balder: 
nuptiis  deum  mortali  sociari  non  posse,  quod  ingens  naturae 
discrimen  copulae  commercium  tollat  ....  superais  terrestria 
non  jugari. 

p.  385  n.]  Saxo  calls  Othin,  Thor,  etc.  merely  opinative,  not 
naturaliter  deos  (ed.  M.  118),  and  Balder  a  semideus  (conf.  p. 
340)  ;  whereupon  P.  B.  Miiller  om  Saxo  p.  54  remarks  :  Odin 
lived  neither  before  nor  after  Christ.  Old  Conrad  in  his  Troj, 
Kr.  858 — 911  is  not  quite  of  that  opinion:  '  si  waren  liute  als 
ir  nu  sit,  wan  daz  (they  were  men  like  you,  only)  ir  krefteclich 
gewalt  was  michel  unde  manicvalt  von  kriutern  und  von  steinen 
....  ouch  lepten  gnuoge  (lived  plenty)  bi  der  zit,  die  zouberaere 
waren,  und  wunder  in  den  jaren  mit  gougelwise  worhten  (with 
jugglery  wrought)/  How  the  old  gods  were  degraded  into 

conjurors,  is  shown  p.  1031. Of  the  deification  of  men  there 

are  plenty  of  examples  :  '  daz  kint  waere  mit  den  goten  ein  got,} 
Pass.  298,  27.  The  heathen  adore  Sigelot  as  a  god,  Rol.  198,  21. 
Ipomidon  will  be  a  god  himself,  Tit.  3057.  4147-60.  er  wolde 
got  hien  erde  sin,  Diemer  139,  24.  als  er  iz  waere  got  131,  22. 
min  wirde  gelich  den  goten  steic,  Turl.  Wh.  66a.  Of  Caligula  : 
'  wart  hi  so  sot,  dat  hi  wilde  wesen  god,  ende  hi  seide  openbare 
dat  hi  Jupiters  broeder  ware/  Maerl.  2,  236,  conf.  333.  '  Gram- 
baut,  roi  de  Baviere,  se  nommoit  dieu  en  terre,'  and  called  his 
castle  Paradis,  Belle  Helene  p.m.  23.  The  Mongols  practise  the 
worship  of  ancestors,  deific.  of  rulers,  Klemm  3,  194-5;  also  vene 
ration  of  saints  and  relics. 


1394  HEROES. 

p.  392.]  The  Greeks  required  beauty  of  form  in  heroes  as  well 
as  gods,  Lucian's  Charid.  6.  7.  Of  Charlem.  it  is  said  :  anges 
resemble  du  ciel  ius  devole,  Aspr.  21a.  Heroes  share  the  lofty 
stature  of  gods.  Of  Huglacus  the  legend  says  :  quern  equus  a 
duodecimo  anno  portare  non  potuit ;  cujus  ossa  in  Rheni  fluminis 
insula,  ubi  in  oceanum  prorumpit,  reservata  sunt,  et  de  longinquo 

venientibus  pro  miraculo  ostenduntur  (Suppl.  to  365). Many- 

handedness  is  often  mentioned.  Ancient  men  with  four  hands, 
fourjeet,  and  two  faces,  Plato  symp.  189,  four  ears  190.  If  yap 
^etpe?  e/cdo-rq)  air  cafKov  afoffovTo,  Orph.  arg.  519.  Men  with 
8  toes,  6  hands,  Megenb.  490,  2.  30 ;  conf.  gods  and  giants 
(p.  527).  From  the  three-handed  and  three  or  four-elbowed 
Heime  (Germ.  4,  17)  perh.  the  Heimenstein  takes  its  name,  about 
which  there  is  a  folk-tale,  G.  Schwab's  Alb  pp.  161—165.  A 
story  about  '  so  Heyne,  so/  who  helps  to  raise  a  treasure,  in  H. 
v.  Herford,  Potth.  p.  93  ;  conf.  Brisinga-men  (p.  306).  A  three- 
headed  figure  on  the  Gallehus  horn  discov.  1  734  (Henneb.,  plate 

2). Most  akin  to  the  gods  seem  those  heroes  who  are  favoured 

with  a  second  birth  (p.  385).  The  fact  of  many  heroes'  names 
being  repeated  in  their  descendants  may  have  to  do  with  this 
belief,  GDS.  441.  But  Helgi  and  Svava  are  genuine  endrbornir, 
Ssem.  148.  169.  159b.  As  late  as  in  MS.  1,  97b  we  read  :  '  sturbe 
ich  nach  ir  minne,  und  wurde  ich  danne  lebende,  so  wurbe  ich 
aber  umbe  daz  wip  (I  would  woo  her  again)/  Contrariwise  MS. 
1,  69b  :  '  so  bin  ich  doch  uf  anders  niht  geborn.'  Solinus  says 
Scipio  was  another  of  the  Unborn,  and  was  therefore  called 
Caesar,  Maerl.  1,  401 ;  conf,  the  Lay  of  Mimmering  tand,  Danske 

Vis.  1,  100. Kama,  son  of  the   Sun,  was   born  with  earrings 

and  a  coat  of  mail,  Holtzm.  2,  123-9.  136.  wart  ie  man  ttiit 
tudfen  geborn,  Krone  10534;  conf.  'born  with  a  fiddle.'  To 
phenomena  occuFring  at  the  birth  of  a  hero,  add  tho  storm  that 
attended  Alexander's,  Pseudocallisth.  p.m.  12.  Alcmena  tests 
Hercules  with  snakes,  which  he  kills  lying  in  his  cradle,  as 
Sigmund  does  Sinfjotli  by  kneading  the  dough  that  had  snakes 
in  it,  Vols.  saga  c.  7.  Kullervo,  when  3  nights  old,  tears  up 
his  swathings,  Castren  2,  45.  In  the  Sv.  folks.  1,  139.  140,  the 
child  walks  and  talks  as  soon  as  born.  Of  the  grown-up  hero's 
strength  the  examples  are  countless.  Tied  to  an  oak,  he  pulls  it 
up,  Sv.  forns.  1,  44.  Danske  V.  1,  13  ;  Beowulf  has  in  his  hand 


FIGURE.      EQUIPAGE.      SNAKE'S   EYE.  1395 

the  strength  of  thirty,  Beow.  756.  They  eat  and  drink  enor 
mously,  like  Thorr  (Suppl.  to  320) ;  so  Hammer  gra,  Sv.  forns.  1, 

61-2,  conf.  the  giant  bride   I,  71-2.     Syv.  49. Heroes  have 

beaming  godlike  eyes,  snake's  eijes,  ormr  i  auga  ;  so  have  kings, 
Saxo,  ed.  M.  p.  70.  A  slog's  son  (SiguriS's  and  Brynhild's  grand 
son)  is  called  SigurSr  ormr-i-auga,  gen.  SigurSar  orms-i-auga, 
Fornald.  s.  1,  267.  273.  2,  10-4.  Fornm.  1,  115.  His  step 
brothers  say  :  eigi  er  oss  i  augum  ormr  nefrdnir  sndkar,  Fornald. 
1,  268  (conf.  orm  frann,  Heimskr.  7,  238.  S&m.  Hafn.  2,  13). 
SigurSr  03ins  aettar,  ]?eim  er  ormr  i  auga,  Fornald.  1,  258. 
Aslog  prophesies  of  her  unborn  son :  '  enn  a  ]?eim  sveini  mun 
vera  )?at  mark,  at  sva  mun  )?ikkja,  sem  ormr  liggi  urn  auga 
sveininum ' — a  false  interpretation,  for  not  the  eyebrows  coiling 
round,  but  the  inner  look  (i  auga)  was  meant,  Fornald.  1,  257. 
In  Saem.  187a  he  is  called  finn  frdn-eygi  sveinn.'  brann  Bryn- 
hildi  eldr  or  augom  (fire  flashed  from  B.'s  eyes)  215b.  amun 
(minaces)  eru  augu  ormi  peim  enum  frana  (Volundr)  156a.  hvoss 
eric  augu  i  Hagals  )?yju  (Helgi  in  disguise)  158b.  We  still  say: 

something  great  shines  out  of  his  eyes.     GDS.  126-7. Other 

heroes  show  other  marks  :  on  Hagen's  breast  is  a  golden  cross, 
Gudr.  143-7.  153;  betw.  Wolfdietrich's  shoulders  a  red  cross, 
Hugd.  139.  189.  Valentin  and  Namelos  have  also  a  cross  betw. 
the  shoulders,  like  the  mark  of  the  lime-leaf  on  Siegfried's  back, 
where  alone  he  is  vulnerable  (as  Achilles  was  in  one  heel),  Nib. 
845,  3.  4.  Swan-children  have  a  gold  chain  about  the  neck,  the 
reali  di  Franza  a  niello  on  the  right  shoulder,  Reali  6,  17.  p.m. 
344  ;  conf.  the  woJfs-zagelchen  betw.  the  shoulder-blades  (Suppl. 
to  1097).  Of  the  Frankish  hero  Sigurd,  the  Vilk.  saga  c.  319 
says:  l  hans  horund  var  sva  hart  sem  sigg  villig  altar  ;  sigg  may 
mean  a  bristly  skin,  and  seems  conn,  with  the  legend  of  the 
bristled  Merowings.1  In  cap.  1 46  we  are  told  that  Sigurd's  skin 
grew  hard  as  horn  ;  and  in  Gudr.  101,  that  wild  Hagen's  skin 
hardened  through  drinking  the  monster's  blood.  No  doubt  the 
original  meaning  was,  merely  that  he  gained  strength  by  it.  The 
great,  though  not  superhuman  age  of  110  years  is  attained  by 
Hermanaricus,  Jorn.  c.  24.  We  read  in  Plaut.  mil.  glor.  iv.  2, 
86  :  meri  bellatores  gignuntur,  quas  hie  praegnates  fecit,  et  pueri 

1  Thorpe  (ad  Cod.  Exon.  p.  511)  sees  the  Merowings  in  the  North-Elbe  Maurun- 
gani  and  AS.  Myrgingas.     Might  not  these  Myrgingas  be  those  of  Mercia  ? 


1396  WISE   WOMEN. 

annos  octingentos  vivunt.  The  gods  bestow  blessings,  the  heroes 
evils,  Babr.  63. 

p.  392.]  Strong  Franz  also  holds  converse  with  his  knowing 
steed,  Miillenh.  p.  422.  The  hero  talks  with  his  sivord  as  well  as 
his  horse,  Sv.  forns.  1,  65.  Klage  847  seq.  Wigal.  6514.  Drach- 
enk.  161*.  Vilkinas.  pp.  54.  160-1.  The  dying  hero  would 
fain  annihilate  his  sword,  e.g.  the  Servian  Marko  and  Roland, 
Conr.  Eol.  237,  3. 

p.  394.]  Where  a  god,  devil  or  hero  sits,  there  is  left  a  mark 
in  the  stone.  Their  hands  and  feet,  nay,  their  horses'  hoofs,  leave 
marks  behind  (Suppl.  to  664).  ons  heren  spronc,  Maerl.  2,  116. 
Stone  remains  wet  with  a  hero's  tears  :  hiute  (to  this  day)  ist  der 
stein  naz,  da  Karl  uffe  saz,  Ksrchr.  14937. 


CHAPTER  XVI. 
WISE  WOMEN. 

p.  396.]      Helen,  as  daughter  of  Zeus  and  Leda,  as  half-sister 
of  the  Dioscuri,  is  already  half  divine ;  but  she  is  also  deified  for 
her  beauty,  as  her  brothers  are  for  bravery,  Lucian  9,  274.     Flore 
says  of  Blancheflur,  whom  he  supposes  dead,  2272  : 
iuch  het  Got  ze  einer  got  inn  e 
gemacht  in  himelriche 
harte  wiinnecliche. 

Women  have  the  further  advantage  over  the  harder  sex,  of  being 
kind  and  merciful,  even  giantesses  and  she-devils  (Suppl.  to 
530). 

p.  397.]  Soothsaying  and  magic  are  pre-eminently  gifts  of 
women  (p.  95).  Hence  there  are  more  witches  than  wizards: 
'  where  we  burn  one  man,  we  burn  maybe  ten  women/  Keisersb. 
omeis  46b.  A  woman  at  Geppingen  had  foretold  the  great  fire, 
Joh.  Nider  (d.  1440)  in  Formic.  2,  1. 

p.  398.]  Woman- worship  is  expr.  in  the  following  turns  of 
speech  [Examples  like  those  in  Text  are  omitted],  ich  waen, 
Got  niht  so  guotes  hat  als  ein  guot  wip,  Frauend.  1,  6.  ert  altos 
vrouwen  ende  joncfrouwen,  Rose  2051.  van  vrowen  comt  ons 
alle  ere,  Walew.  3813 ;  for  one  reason:  wir  wurden  von  frowen 
geborn,  und  manger  bet  gewert,  Otn.,  cod.  Dresd.  167.  daz  wir 


WOMAN- WOK  SHIP.  1397 

von  den  lieben  frolm  fin  alsamen  [zer  werlte]  komen  sin,  M. 
Beheim  275,  19.  Renn.  12268. 

p.  400.]  The  hero  devotes  himself  to  a  lady's  service,,  she  will 
have  him  for  her  knight  :  ich  wil  in  z'  eime  ritter  han,  Parz.  352, 
24.  '  den  ritter  dienstes  biten/  ask  for  his  service  368,  17.  dins 
ritters  353,  29.  min  ritter  und  der  din  358,  2.  Schionatulander 
has  to  serve  Sigune  *  unter  schiltlichem  dache/  under  shield-roof, 
Tit.  71,  4,  he  was  '  in  ir  helfe  erborn  '  72,  4 ;  and  this  relationship 
is  called  her  fellowship  73,  1. 

do  versuocht  ich  'n,  ob  er  kunde  sin 

eiufriunt,  daz  wart  vil  balde  schin. 

er  gap  durch  mich  (for  me)  sin  harnas  enwec  .  .  . 

mange  aventiure  suoht'  er  bloz  (bare,  unarmed),  Parz.  27,  13. 

The  knights  wore  scutcheon  or  jewel,  esp.  a  sleeve,  or  mouwe, 
stouche  (parts  of  a  sleeve),  '  durch  (in  honour  of)  die  frauen.' 
The  lady  is  screen,  shield  and  escort  to  the  knight  whose  sword 
is  in  her  hand,  Parz.  370-1.  fich  wil  in  strite  hi  in  sin'  says 
Obilote  to  Gawan  371,  14.  Captives  must  surrender  to  the  con 
queror's  lady-love  394,  16.  395,  30.  396,  3  ;  she  is  thus  a  warrior 
like  Freya,  a  shield-maiden  (p.  423-4).  The  sleeve  he  wears  as 
favour  on  his  shield  has  touched  the  maiden's  naked  arm,  Parz. 
375,  16.  390,  20.  Er.  2292  seq.  En.  12035  seq. ;  a  shirt  that 
has  touched  the  fair  one's  form  is  the  knightly  hauberk's  roof, 
Parz.  101,  10;  conf.  'es  gibt  dir  gleich,  naizwan,  ain  kraft,  wen 
du  im  an  den  rock  merest  (touchest  his  coat)/  Keisersb.'s  Spin- 
nerin  f.  3d.  Schionatulander  nerves  him  for  the  fight,  and  wins 
it,  by  thinking  how  Sigune  showed  herself  to  him  unrobed-  which 
she  had  done  on  purpose  to  safeguard  him  in  danger,  Tit.  1247 — 
50.  1497.  2502.  4104.  4717. 

Sed  in  cordibus  milites 

depingunt  nostras  fades , 

cum  serico  in  palliis 

colore  et  in  clipeis  ;    Carm.  Bur.  148b. 

Sifrit  geddht  an  daz  Jeiissen  daz  ver  Krimhilt  im  hate  getan, 
da- von  der  degen  kiiene  (champion  bold)  ein  niuwe  kraft  gewau, 
Roseng.  1866.  Man  sol  vor  crste  an  Got  gedenken  in  der  not, 
Dar-nach  gedenke  an  die  siiezen  miindel  rot,  Und  an  ir  edeln 


1398  WISE    WOMEN. 

minne,  diu  verjagt  den  tot,  Kolm.  MS.  73,  37.  42,  46.  For 

( thinking  of,'  see  my  Diet.  sub.  v.  andacht  (devotion). The 

ladies  too  call  out  to  their  champion,  or  they  wish  :  (  The  little 
strength  that  I  have,  I  would  it  were  with  you  ! '  As  you  like  it, 

i.  2. Woman's  beauty  can  split  rocks  :  von  ir  schoene  miiese 

ein  fels  erkrachen,  MsH.  3,  173a.  It  heals  the  sick:  der  sieche 
muose  bi  in  genesen,  Dietr.  Drach.  350b.  sol  daz  ein  siecher  ane 
sehn,  vor  froide  wurde  er  schier  gesunt  310b.  ir  smieren  und  ir 
lachen,  und  solde  ein  sieche  das  ansehn,  dem  miieste  sorge  swachen 
70a.  A  flight  to  the  ladies  saves  a  man  :  hie  sal  die  zuht  vore 
gan,  nu  he  under  den  vrowin  ist  komin,  4626 ;  conf.  4589.  A 
lady's  tread  does  not  hurt  flowers :  ich  waen  swelhe  trat  diu 
kiinegin,  daz  si  niht  verlos  ir  liehten  schin,  Turl.  Wh.  97b.  152a. 

p.  400.]  Sin  pflagen  (him  tended)  wise  frouwen,  Gudr.  23,  3  ; 
they  are  called  blessed  maids  in  SteuVs  Tirol  p.  319. 

p.  401.]  The  OHG.  itis  (Kl.  Schr.  2,  4  seq.)  is  still  found  in 
MUG-.  In  the  Wigamur  1 564  seq.  a  maiden  is  called  idis  (mis 
printed  eydes,  for  it  rhymes  wis,  pris  1654-90.  1972) ;  she  has  a 
limetree  with  a  fountain  of  youth.  Again,  Ituburg,  Dronke  4,  22  ; 
Idislind,  Trad.  Wizenb.  (printed  Dislith),  Pertz  2,  389.  Dis  in 
Forstem.  1,  335;  is  Gifaidis  1,  451  for  Giafdis  ?  Curtius  in 
Kuhn's  Ztschr.  connects  itis  with  aOrjvi],  but  where  is  the  s  ?  I 
prefer  to  see  in  it  the  shining  one,  fr.  indh  =  lucere,  edha,  edhas 
=  lignum  (Kl.  schr.  5,  435).  AS.  ides  =  freolicu  meowle,  Cod. 
Exon.  479,  2.  Both  meowle  and  mawi  have  likewise  their  place 
here ;  conf.  Meuenloch,  Panzer's  Beitr.  1,  no.  85.  KL  schr.  3,  108. 

p.  403.]  ON.  disir  appear  as  parcae  :  '  vildu  sva  disir/  so 
willed  the  fates,  Hostl.  (Thorl.  6,  6)  ;  tdlar  disir  standa  )?er  a 
tvcer  lili&ar,  ok  vilja  Jnk  sdran  sia,  Saern.  185a.  Sacrif.  off.  to 
them  :  disablot,  bletuff  disir,  Egilss.  205-7.  var  at  disa  bloti, 
reiS  hesti  um  disar  salinn,  Yogi.  33.  Of  the  suicide:  heingdi 
sik  i  disarsal,  Hervarars.  p.  454;  for  ser  i  disar  sal  527.  iodffis, 
Sn.  202.  Grendel's  mother  is  an  ides,  Beow.  2518.  2701.  On 
Vanadis  and  her  identity  with  the  Thracian  moon-goddess  Bendis, 
see  Kl.  schr.  5,  424.  430  seq. 

p.  403.]  Brynhild's  hall,  whither  men  go  to  have  their  dreams 
interpreted,  stands  on  a  hill,  Vols.  c.  25  ;  conf.  hyfjaberg  (p.  1149). 
volu  leiffi,  divinatricis  tumulus,  Laxd.  328.  An  old  fay  has  not 
been  out  of  her  tower  for  fifty  years,  Perrault  p.  m.  3. Of 


ITIS    (DIS).      ALBUNA.      NOKN.  1399 

Yeleda  and  the  Goth.  Waladamarca  in  Jorn.  c.  48  we  are  reminded 
by  the  wise  horse  Falada  in  the  fairy-tale  (p.  659),  and  by  Velen- 
tin  :  valantinne,  volantinne  alternate  in  Hpt's  Ztschr.  4,  437.  The 
volur  roam  about:  ek  for  i  skog  volvu  Uki,  Fornald.  s.  1,  135; 
J?u  var  volvan  1,  139.  Seem.  154b.  Other  prophetesses  in  Nialss. 
p.  194-9  :  Sseunn  kerHrig,  hon  var  /ro^at  morgu  ok  framsyn,  en 
j?a  var  hon  gomul  miok ;  she  wanted  the  weed  removed,  else  it 
would  cause  a  fire,  which  came  true.  In  Fornm.  s.  4,  46  :  visinda- 
kona,  su  er  sagiSi  fyrir  orlog  manna  ok  lif;  conf.  p.  408. 

p.  405.]  Wackernagel  in  Hpt's  Ztschr.  2,  539  thinks  ah'orunas 
=  /ift^orunas  =  helliruna.  A  cave  of  the  Alraun  in  Panz.  Beitr. 
1,  78 — 80.  mandragora  alruna,  Moneys  Anz.  8,  397. 

p.  406.]  My  resolution  of  ON.  norn  into  Goth,  navairns,  death- 
goddess  (Kl.  schr.  3,  113)  is  opposed  by  Mullenhof  in  Hpt's 
Ztschr.  9,  255.  The  '  Nahanarvali '  may  have  been  norn-wor- 
shippers^,  Navarna-hali,  Goth.  Navarne-haleis,  ON.  Norna-halir, 
GDS.  715.  806.  Perhaps  we  ought  to  look  to  the  Swed.  verb 
nyrna,  warn,  inform,  Sv.  folkv.  1,  182-3.  In  Faroe  they  say 
nodn,  nodnar,  for  norn,  nornir,  as  .they  do  kodn,  hodn,  badn,  for 
korn,  horn,  barn,  Lyngbye  132;  so  Nodna-gjest  474.  That 
Nurnberg  contains  norn  is  the  less  likely,  as  we  find  it  spelt 
Nuem-loerc,  MSH.  3,  296b,  Niieren-berc,  Walth.  84,  17.  Nornborn 
seems  a  ccn-rup.  of  Nordenborn,  like  Norndorf,  Nornberg,  also  in 
Up.  Germany.  Conf.  the  Fris.  Non,  Ehrentr.  Fries,  arch.  2,  82 ; 
Nurnhari,  Karajan  83,  6. 

p.  408.]  Two  Germ,  truds,  Muss  and  Kann,  take  their  names, 
like  the  three  Norns,  from  simple  verbs,  Panz.  Beitr.  1,  88. 
OHG.  wurty  fortuna,  Gl.  hrab.  964a  ;  conf.  giwurt,  ungiwurt,  Graff 
1,  993-4,  and  perhaps  Goth,  gavairfii,  n.  AS.  seo  wyrd  gewearff, 
Casdm.  168,  3.  hie  WyflA  forsweop,  Beow.  949.  With  '  me  Ip&t 
Wyrd  gewcef  (wove) '  conf.  (  wigspeda  gewiofu  (webs),^  Beow.  1347 
(p.  415).  In  Kormakss.  p.  267  comes  Ur&r  at  brunni ;  conf. 
UrtSar  lokur,  Saam.  98a.  Ur3r  oiSliaga  214a  is  like  'dis  Skiol- 

dunga/ The    Norns  shape  our  destiny,   sJcapa:    omlig  norn 

shop  oss  i  ardaga  18  la;  in  Faroe  :  tea  heava  mear  nodnar  skapt, 
Lyngbye  132.  In  Graff  6,  662,  '  steffara  =  parca '  is  for  scefara; 
scep/arim  =  parcae,  Gl.  Schlettst.  6,457;  they  '  sceppen  's  men- 
schen  leven/  Limb.  3,  1275.  Vintler  v.  146  (see  App.  Superst. 
G)  speaks  of  gach-schepfen,  Pfeiffer's  Germ.  1,  238 ;  conf.  Finn. 


1400  WISE   WOMEN. 

luonnotar,  virgo  creatrix,  esp.  ferri,  fr.   luon  to  make  :    f  kolrae 

neitta  luonnotarta/  ires  suutvirgines  naturae  creatrices. Norns 

are  of  various  lineage,  Saem.  188a: 

sundr-bornar  miok  hugg  ek  at  nornir  se, 

eigoiS  j?aer  aett  saman, 

sumar  ero  as-kungar,  sumar  <z£/-kungar, 

sumar  doetr  Dvalins  (some,  daughters  of  D.,  a  dwarf). 

p.  409.]  On  nornir ,  volvur  f  spdJconur,  blakdpur  conf.  Maurer 
284.  tha  thriu  wiifer,  Ehrentr.  Fries,  arch.  2,  82.  die  drei  heil- 
rathinnen,  Panz.  Beitr.  1,  56-7-9.  283.  Slav,  tri  rojenice  or 
sujenice,  Valjavec  76 — 91.  Boh.  sudice,  judges,  fem.  (p.  436). 
Nornir  na-gonglar,  nauft-gonglar,  Saem.  187b,  conf.  ed.  Hafn.  173  ; 

note  the  tofra-norn  (p.  1033). The  Norns  travel:  konur  f»aer 

foru  yfir  land,  er  volvur  voru  kallaftr,  ok  sogftu  monnum/or/o^  sin, 
arferS  ok  a^ra  hluti,  }?a  er  menn  vildu  visir  verfta.  ]?essi  sveit  kom 
til  Yirvils  bonda,  var  volvunni  J>ar  vel  fagnat,  Fornm.  s.  3,  212. 
volvan  arma  3,  214.  Norns,  parcae,  fays  come  to  the  infant's 
cradle,  and  bestow  gifts ;  so  does  frau  Saelde  in  Erec  9900.  A 
gammal  gumma  prophesies  at'  the  birth  of  the  prince,  Sv.  folks. 
1,  195 ;  three  mbr  (maids)  get  bathed  by  the  girl,  and  then  give 
gifts  1,  130  (in  our  Germ,  tale  it  is  3  haulemannchen) . 

p.  410.]  Saeva  Necessitas 

clavos  trabales  et  cuneos  manu 
gestans  ahenea.     Hor.  Od.  i.  35,  18. 

Si  figit  adamantines 

summis  vorticibus  dira  Necessitas 

clavos.  Hor.  Od.  iii.  24,  5. 

diu  grimme  Not,  Er.  837.  merkja  d  ^agli  Naud*,  Saam.  194b. 
Runar  ristnar :  d  Nornar  nagli  196a  (clavo,  not  fingernail)  ;  conf. 
Simplic.  1,  475  (Keller)  :  when  Needs-be  rideth  in  at  door  and 
windows. 

p.  411.]  Of  Greek  mythical  beings  Calypso  comes  nearest  the 
fays,  being  goddess  and  nymph ;  and  in  MHG.  the  goddess  Venus 
is  '  diu  feine  diu  ist  entslafen/  MS.  2,  198a,  while  a  fay  is'  often 
called  goddess.  f  gotinne  =  fee/  Hpt's  Ztschr.  2,  183.  der  gotinne 

land,  der  g.  hende,  Frib.  Trist.  4458.    4503. In  Petronius  we 

already  find  a  personal  (though  masc.)   fatus  :    malus  f.   (illutn 


NOEN.      FAY.      FATA   MOEGANA.  1401 

perdidit)  c.  42.  hoc  mihi  dicifc  f.  meus,  c.  77.  On  the  house  of 
the  tria  fata  in  the  Forum,  conf.  Gregorovius's  City  of  Borne  1, 
371-2-3.  In  the  Engadin  they  are  called  fedas,  feas,  also 
nymphas  and  dialas  :  they  help  in  loading  corn,  bring  food  and 
drink  in  silver  vessels  ;  three  dialas  come  to  the  spinners, 
Schreiber's  Taschenb.  4,  306-7. 

p.  412.]  On  the  tria  fata  see  Horkel's  Abh.  p.  298  seq.,  conf. 
the  three  maidens  in  F.  v.  Schwaben  :  twelve  white  maidens  in 
Miillenh.  p.  348.  Fays,  like  elfins,  are  of  unsurpassed  beauty  : 
schoener  danne  ein  veine,  Trist.  17481.  plus  blanche  que  fee, 
Orange  5,  3059.  plus  bele  que  fee  ne  lerine  5,  4725.  pus  bela 
que/ttda,  Ferabr.  2767.  de  biaute  resanbloit  fee,  Marie  1,  100. 
They  hold  feasts,  like  the  witches  (p.  1045-6).  In  an  old  poem  (?) 
p.  104-5,  three  fays  prophesy  at  the  birth  of  Auberon,  son  of 
Jul.  Caesar  and  Morgue,  when  a  fourth  comes  in,  p,  106  (p.  32  of 
the  prose).  The  fates  are  gifting  a  newborn  child,  when  the  last 
one  hurries  up,  but  unfortunately  sprains  her  foot  (sbotatose  lo 
pede),  and  lets  fall  a  curse,  Pentam.  2,  8. 

p.  413  n.]  Fata  Morgana  is  (  Femur  g  an  diu  riche  '  in  Lane. 
7185,  Fdmorgan  in  Er.  5155.  5229,  Felmurgdn  in  Iwein  3422. 
The  (  Marguel,  ein  feine'  in  Er.  1932  is  the  same,  for  she  answers 
to  the  Fr.  '  Morgain  la  fee/  She  is  called  '  Morguein  de  elwinne/ 
Lanz.  13654.  19472.  23264;  <  Femur  g  a  die  kluoge/  Tit.  4376; 
while  Wolfram  treats  the  word  as  the  name  of  a  country  (p.  820  n.). 
On  the  other  hand,  Trist.  397,  14  :  gotinne  uz  Avelun  der  feinen 
lant  (fay's  land)  ;  Er.  1930  :  der  wert  Avalon,  Fr.  Tile  d'  Avalon. 
Does  this  go  back  to  an  old  Celtic  belief?  Michelet  2,  15  men 
tions.  holy  maids  who  dispensed  fair  weather  or  shipwreck  to  the 
Celts. 

p.  414  n.]  Ala  a  seem  akin  to  IVo?,  etcro?  and  eZBevai  :  i&os 
equally  distributed,  /cara  cva  ex  aequo,  /car  alaav  convenienter, 
aeque. 

p.  415.]     Instead  of  Kara/eXwfle?  in  Od.  7,  197  Bekker  reads  : 

aaaa  ol  alcra  Kara  K\a)0es  re  fBapelai 
vr]cravTO 


joining  Kara  to  vr]aavTO.  Lucian's  Dial.  mort.  19  :  rj  Molpa  teal 
TO  e£  <x>px*j'*  OVTCW?  ermiceK\w<T6cLi.  Conf.  eTri/cXooda)  used  of  gods 
and  daemons  (Suppl.  to  858).  Atropos  was  supposed  to  be  in 


1402  WISE    WOMEN. 

the  sun,  Clotho  in  the  moon,  Lachesis  on  earth,  Plut.  4,  1157. 
For  a  beautiful  description  of  the  three  Parcae  (parca,  she  who 
spares  ?  Pott  in  Kuhn  5,  250)  see  Catullus  62,  302—321  with 
ever  and  anon  the  refrain  :  Currite,  ducentes  subtemina,  currite, 
fusi !  also  vv.  381—385. 

Nubila  nascenti  seu  mihi  parca  f  uit.     Ov.  Trist.  v.  3,  14. 
Scilicet  hanc  legem  nentes  fatalia  parcae 

stamina  bis  genito  bis  cecinere  tibi.    v.  3,  25. 
0  duram  Lachesin  !  quae  tarn  grave  sidus  habenti 

fila  dedit  vitae  non  breviora  meae.     v.  10,  45. 
Atque  utinam  pritnis  animam  me  ponere  cunis 

jussisset  quaevis  de  tribus  una  soror  !     Propert.  iii.  4,  28. 
Tres  parcae  aurea  pensa  torquentes.     Petrou.  c.  29. 
Daz  het  in  vrowe  Chloto  so  erteilet ; 
ouch  was  vil  gefuoc  vro  Lachesis  daran.     Turl.  Krone  7. 

Servian  songs  tell  of  a  golden  thread  (zlatna  shitza),  that  un 
winds  from  heaven  and  twines  about  a  man,  Vuk  1,  54  (Wesely 
p.  68).  57-8. 

p.  416.]  German  legend  is  full  of  spinning  and  weaving 
women  :  kleit  daz  ein  wildiu  feine  span,  Troj.  kr.  2895.  ein 
feine  worhte  den  mantel,  Altd.  bl.  2,231;  and  fays  weave  mantles 
in  Charlem.  p.  105-6.  paile  que  fist  fere  une/ee,  Auberi  37.  in 
the  cave  sits  an  old  spinster,  Kuhn's  Westph.  1,  72.  Asbiorn. 
1,  194;  conf.  the  old  webster,  Rhesa  dainos  198.  Geliiclte  span 
im  kleider  an,  Frauenl.  115,  15.  There  are  usually  three  together : 
tres  nympliae,  Saxo  p.  43  (ed.  M.  123).  drei  puppen,  Firm.  2, 
34.  die  drei  docken,  H.  Sachs  i.  4,  457d.  die  drei  Marien, 
Kindh.  Jesu,  Hahn  68.  Uhland's  Yolksl.  756.  Ib.  1582,  332. 
three  Marys  protect  from  fire,  Panz.  Beitr.  1,  67.  three  spinning 
Marys,  TJhl.  Yksl.  744.  three  old  wives  on  a  three-legged  horse, 
Miillenh.  p.  342.  the  trasfeijes,  Alsatia  1853,  p.  172-3,  Many 
stories  of  three  women  in  white  or  black,  esp.  in  Panzer's  Beitr. 
1,  2.  11-4-6-8.  25-8.  35-6-8.  46-8;  they  stretch  a  line  to  dry 
the  wash  on  1,  1.  9.  11-7.  25.  59.  129  n.  271-8;  sing  at  the  birth 
of  a  child  1,  11  ;  become  visible  at  Sun-wend-tag  (solstice),  1, 
38-9.  75.  84.  Near  Lohudorf  in  Up.  Franconia  a  lad  saw  three 
castle-maidens  walking,  two  had  kreuz-rocken  (-distaffs)  with  nine 
spindles  spun  full,  the  third  a  stiihles-rocken  with  nine  empty 


FATES.   FAYS.   VALKYRS.  1403 

ones;  and  the  others  said  to  her,  'Had  you  but  covered  your 
spindles  once,  tho'  not  spun  them  full,  you  would  not  be  lost/ 
Panz.  Beitr.  2,  136.  A  beautiful  Moravian  story  tells  of  three 
maidens  who  marched,  scythe  in  hand,  mowing  the  people  down  ; 
one,  being  lame,  cannot  keep  up,  and  is  laughed  at  by  the  other 
two.  She  in  her  anger  lets  men  into  the  mystery  of  healing 
herbs.  Kulda  (d'Elv)  110. 

p.  418.]  Jupiter  sends  out  Victoria,  as  OSinn  does  valkyrs, 
Aug.  Civ.  D.  4,  17  (p.  435-6).  Their  name  has  not  been  found 
yet  in  OHG.,  though  Schannat,  vind.  1,  72  (yr.  1119)  has  Wal- 
karie,  femina  serva.  With  the  skiald-meyar  conf.  schild-knecht, 
who  keeps  his  lord's  shield  and  hands  it  to  him,  as  they  to  OSinn. 
Maidens  guarding  shield  and  helmet  occur  in  the  M.  Neth.  Lane. 
16913.  conf.  16678.  17038.  Their  other  name,  hialm-meyar  is 
made  clearer  by  hild  und  hialmi,  Ss&m.  228%  Tiialm  geta  ok 
oskmey  verSa  242a.  The  valkyr  is  named  folkvitr  192a.  So, 
megetlichiu  ivip  help  Charles  to  conquer,  Ksrchr.  14950  seq. ; 
diu  megede  suln  dir  dine  ere  widergewinnen  14954 ;  der  megede 
sigenunft  15029.  Aurelian  led  in  triumph  ten  captive  Gothic 
amazons,  Vopisc.  in  Aurel.  34.  Lampr.  Alex.  6320  calls  the 
Amazons  urlouges  wip.  Paul  Diaconus  mentions  a  fight  betw. 
Lamissio  and  the  Amazons  for  the  passage  of  a  river.  Adam  of 
Bremen  4,  19  speaks  of  '  amazons  and  cynos-cepliali ; '  conf.  P. 
Diac.  1,  15.  hunt-houbito  in  Graff.  The  Krone  17469  tells  of 
'  der  meide  lant/  land  of  maids. 

p,  41 8  n.]  Hun  var  vitr  kona  ok  vinsael  ok  skorungr  mikill, 
Fornm.  3,  90 ;  hon  var  skorungr  mikill,  virago  insignis,  Nialss. 
c.  96 ;  and  Glaumvor  is  skorungr,  Vols.  c.  33  (Kl.  schr.  3,  407), 
skarungr,  Vilk.  c.  212;  but  in  c.  129  skarungr  =  hero.  Conf. 
skor,  f.  =  barba,  scabellum,  commissura  ;  skar,  in.  =  fungus,  inso- 
lentia.  OHG.  scara  =  acies,  agmen;  scaraman,  scario. 

p.  419.]  Where  is  the  garment  mentioned,  in  which  03inn 
hid  the  thorn  for  Brunhild  ?  Saem.  194a  only  says  '  stack  hana 
svefn-)?orni ; '  Vols.  c.  20  'stack  mik  svefn-)?orni ' ;  Saem.  228b 
f  lauk  hann  mik  skioldom  ok  hvitom/  On  spindle-stones,  see 
Michelet  1,  461. 

p.  420.]  Brynhildr  or  Sigrdrifa  fills  a  goblet  (fyldi  eitt  ker), 
and  brings  it  to  Sigurd,  Seem.  194b.  Vols.  c.  20.  A  white  lady 
with  silver  goblet  in  M.  Koch's  Reise  d.  Oestr.  p.  262.  A  maiden 


1404  WISE   WOMEN. 

hands  the  horn,  and  is  cut  down,  Wieselgren  455.  Subterraneans 
offer  similar  drink,  Miillenh.  p.  576;  and  a  jiitte  hands  a  horn, 
whose  drops  falling  on  the  horse  strip  him  of  hair  and  hide, 
Kuna  1844,  88. 

p.  421.]  Nine,  as  the  fav.  number  of  the  valkyrs,  is  confirmed 
by  Saem.  228%  where  one  of  them  speaks  of  atta  systra.  To  our 
surprise,  a  hero  Granmar  turns  valkyrja  in  Asgard,  and  bears 
nine  wolves  to  Sinfiotli,  Saem.  154b.  Fornald.  1,  139  ;  conf.  AS. 
wylpeu,  wulpin  =  bellona. 

p.  423.]  The  valkyrs  ride  through  the  air  (p.  641),  like  Yenus 
(p.  892)  :  a  thing  aft.  imputed  to  witches  (p.  1088,  &c.).  Twelve 
women  in  the  wood,  on  red  horses,  Fornm.  3,  135.  By  the  ex 
pression  Hlackr  for,  Hlock  seems  to  have  the  task  of  conducting 
those  fallen  in  battle  to  OSinn  or  Freyja,  Egilss.  p.  226.  Is 
Gondull  akin  to  gand  ?  Gl.  Edd.  torn.  1  :  '  ydndull  =  nodu\us' ; 
so  that  OSin's  by-name  Gondler,  Saem.  46b,  would  mean  f  tricas 
nectens.'  The  Rota' in  prose  Sn.  39  is  Rotho  in  Saxo  M.  316. 
An  OHG.  name  Hilticomd,  ad  pugnam  veniens,  Cod.  Fuld.  no. 
153  (yr.  798),  describes  a  valkyr ;  conf.  Hruodicoma,  no.  172; 
ON.  Uildr  und  hialmi,  Saem.  228a;  AS.  hilde  woman,  Cod.  Exon. 
250,  32.  282,  15.  Thruffr  is  likewise  a  daughter  of  Thorr. 
Heilah-trud,  Trad.  Fuld.  2,  46.  trute,  Pass.  K.  395,  77.  frau 
Trutte,  Praat.  weltb.  1,  23.  the  drut  (p.  464). 

p.  423.]  May  we  trace  back  to  the  walkiirie  what  is  said  to 
Brunhild  in  Biter.  12617  ?  '  ir  waret  in  iur  alten  site  komen,  des 
ir  pflaget  e,  daz  ir  so  gerne  sehet  strit/  you  love  so  to  see  strife. 
Brynhildr  is  '  mestr  skorunyr '  (p.  41 8  n.).  In  Vilk.  p.  30  she 
is  called  fhin  rika,  hin  fagra,  hin  mikillata/  and  her  castle  Segard. 
In  the  Nibel.  she  dwells  at  castle  Isenstein  on  the  sea  ;  is  called 
des  tiufels  wip  (or  brut),  and  ungehiurez  wip,  417,  4.  426,  4; 
wears  armour  and  shield,  407,  4,  throws  the  stone  running,  and 
hurls  the  spear;  is  passing  strong  425,  1.  509,  3.  517,  3,  and 
ties  up  king  Gunther  on  their  wedding-night. 

p.  424.]  Like  the  shield-maidens  are  Fenja  and  Menja,  of 
whom  the  Grottasongr  str.  13  says :  i  folk  stigum,  brutum 
skioldu  ....  veittum  goftum  Gothormi  lift.  Clarine  dubs  her 
Valentin  knight,  Staphorst  241.  They  strike  up  brotherhood 
with  their  proteges;  so  does  stolts  Signild,  Arvidss.  2, 128 — 130; 
conf.  the  blessed  (dead  ?)  maiden,  who  marries  a  peasant,  Steub's 


WISE    WOMEN.  1405 

Tirol  319.  The  valkyrs  too  have  swan-shifts,  Seem.  228a  :  let 
hami  vara  hugfullr  konungr  utta  systra  und  eik  borit  (born  under 
oak)  ;  conf.  Cod.  Exon.  443,  10.  26  :  wunian  under  dc-treo ;  and 
Grottas.  str.  11  :  varnm  leikur,  vetr  niu  alnar  fyrir  iorff  ne&an. 
The  wish- wife's  clothes  are  kept  in  the  oaktree,  Lisch  5,  84-5. 

p.  425.]  Brynhildr  first  unites  herself  by  oath  to  young  Agnar, 
and  helps  him  to  conquer  old  Hialmgunnar,  Sasm.  194  ;  conf. 
174b.  228a  (Vols.  c.  20),  where  it  says  'eifta  seldak'  and  'gaf  ec 
ungom  sigr.'  After  that  she  chose  Sigurd  :  sva  er  ek  kaus  mer 
til  manns,  Vols.  c.  25.  Such  a  union  commonly  proved  unlucky, 
the  condition  being  often  attached  that  the  husband  should  never 
ask  the  celestial  bride  her  name,  else  they  must  part ;  so  with 
the  elfin,  with  Melusina,  with  the  swan-knight.  Also  with  the  god 
dess  Gaaga,  who  had  married  Santanu,  but  immediately  threw  the 
children  she  had  by  him  into  the  river,  Holtzm.  Ind.  sag.  3,  95-9. 
On  the  union  of  a  hero  with  the  ghostly  vila,  see  GDS.  130-1. 

p.  429.]  Valkyrs  are  to  a  certain  extent  gods  stranded  on  the 
world  in  Indian  fashion.  They  stay  7  years,  then  fly  away  to  the 
battle:  at  vitja  viga,  visere  proelia,  Saem.  133;  so  in  the  prose, 
but  in  the  poem  orlog  drygja  (p.  425).  The  wisiu  wip  in  the  Nibel. 
are  also  called  merwip,  diuwilden  mer  wip  1514-20-28,  and  Hagen 
boivs  to  them  when  they  have  prophesied. 

p.  431.]  The  hut  of  the  forest-women  in  Saxo  p.  39  vanishes 
with  them,  and  Hother  suddenly  finds  himself  under  the  open  sky, 
as  in  witch-tales  (p.  1072).  Gangleri  heyrSi  dyni  mikla  hveru 
veg  fra  ser,  oc  leit  ut  a  hli'S  ser  :  oc  J?a  er  hann  sez  ineirr  urn,  j?u 
stendr  hann  uti  a  slettum  velli,  ser  J?a  onga  holt  oc  o'nga  borg,  Sn. 
77.  Such  vanishings  are  called  sion-hverfingar,  Sn.  2. 

p.  433.]  Holz-wip,  Otn.  Cod.  Dresd.  277;  conf.  dryad,  hama 
dryad  (p.  653).  To  cry  like  a  wood-wife,  Uhl.  Volksl.  1,  149: 
schre  als  ein  wildez  wip  owe  !  Lanz.  7892.  The  wild  woman's 
born,  gestiihl  (spring,  stool),  Wetterau.  sag.  282  ;  wilde  f/dnlein, 
Wolfs  Ztschr.  2,  59  ;  daz  wilde  vrouwettn,  Ecke  172.  In  Schliich- 
tern  wood  stand  the  wild  houses,  wild  table,  often  visited  by  the 
wild  folk,  Buchonia  iv.  2,  94-5;  a  willemdnnclies  haus  and  tisch 
(table)  near  Briickenau,  Panz.  Beitr.  1,  186;  conf.  daz  wilde  ge- 
twerc  (p.  447).  Wood-wives  are  also  called  dirn-weibel  (Suppl.  to 
279),  and  carry  apples  in  their  basket,  like  the  matronae  and 
Nehalenniae.  At  flax-picking  in  Franconia  a  bunch  plaited  into 

VOL.    IV.  K 


1406  WISE    WOMEN. 

a  pigtail  is  left  for  the  holz-frdule  (as  part  of  a  sacrifice  was  laid 
aside  for  nymphs,  Suppl.  to  433  n.),  and  a  rhyme  is  spoken  over 
it,  Panz.  Beitr.  2,  160-1.  witte  wiiuer  in  the  forest-cave,  Kuhn's 
Westf.  sag.  1,  123.  The  rauhe  (shaggy)  woman  appears  in  the 
wood  at  midnight,  Wolfdietr.  307-8  (Hpt's  Ztschr.  4)  ;  the  mother 
of  Fasolt  and  Ecke  was  a  rauhes  weib  (p.  483).  Zander's  Tanh. 
pp.  7.  17  speaks  of  wald-schalklein  Cupido.  Does  Widukind,  a 
very  uncommon  name,  mean  wood-child  ?  conf.  Widukindes 
speckia,  Liinzel  22.  25. 

p.  433  n.]  Weaving  naiads  in  Od.  13,  107.  Fountain-nymphs, 
daughters  of  Zeus,  are  worshipped  by  Odysseus  and  in  Ithaca  13, 
356.  17,  240;  a  part  of  the  sacrifice  is  laid  by  for  them  14,  435. 
ftwfjibs  vv/jL<pa(i)v  17,  210. 

p.  4o4  11.]  The  reluctance  of  Proteus  is  also  in  Virg.  Georg. 
4?  388 — 452  ;  the  same  of  Vertumnus,  Ov.  Met.  14,  642  seq. 
Propert.  iv.  2. 

p.  435.]  Ez  ne  sint  merminne  niet,  En.  240,  4.  ein  wise  mer 
minne,  Lanz.  193.  5767.  3585.  6195.  als  ene  merminne  singhen, 
Kose  7896.  A  captive  merwoman  prophesies  ruin  to  the  country 
as  far  inland  as  she  is  dragged,  Fir  men.  1,  23.  Miillenh.  p.  338. 
Queen  Dagmar  hears  the  prophecy  of  a  hav-fru,  D.V.  2,  83 — 85 
(in  which  occurs  the  adage  :  vedst  du  det,  saa  vedst  du  mer) . 
The  mermaid  of  Padstow,  exasperated  by  a  shot,  curses  the  har 
bour,  and  it  is  choked  up  with  sand.  For  Melusine  the  common 
people  say  mere  Lusine.  Danish  songs  have  maremind  and  mare- 
qvinde.  '  waltminne  =  lamia/  Gl.  florian.  Fundgr.  1,  396.  walt- 
minna  =  echo  (p.  452),  lamia/  Graff  2,  774.  widuminna,  Cassel 
ortsn.  p.  22. 

p.  436.]  The  vila  builds  her  castle  in  the  clouds,  her  daughter 
Munya  (lightning)  plays  with  her  brothers  the  two  Thunders,  Vuk 
nov.  ed.  1,  151-2.  She  sits  in  ash-trees  and  on  rocks,  singing 
jfongs ;  talks  with  the  stag  in  the  forest;  bestows  gifts,  and  is  a 
physician  (p.  1148),  Vuk  151.  149  n.,  no.  114.  158.  She  resem 
bles  the  devil  too  ;  holds  night-dance  on  the  hill  (Vuk  sub  v. 
vrzino  kolo),  teaches  pupils  to  lead  clouds  and  make  storms,  de 
tains  the  last  man.  The  vilas  are  likest  the  white  ladies  (Suppl. 
to  968).  With  Uiktati  conf.  Lith.  '  ulbauya  volunge/  the  wood 
pecker  whines,  and  MS.  2,  94b  :  '  ir  Idokent  als  umbe  ein  fulen 
bourn  ein  speht/  as  woodpecker  about  a  pluintree. 


WIGHTS   AND   ELVES.  1407 

CHAPTER  XVII. 
WIGHTS   AND   ELVES. 

p.  439.]  Augustine  C.  D.  8,  14  divides  animate  beings  into 
three  classes  :  ( tripertita  divisio  animalium  in  deos,  homines, 
daemoncs.  Dii  excelsissimum  locum  tenent,  homines  infimum, 
daemones  medium  ;  nam  deorum  sedes  in  coelo,  hominum  in  terra, 
in  aere  daemonum.'  The  vettar  have  more  power  over  nature 
than  we,  but  have  no  immortal  soul,  a  thing  they  grieve  at  (p. 

517).  Fries,  bot.  udfl.  1,  109. The  Goth,  aggilus,  OHG.  engil, 

is  not  a  convenient  general  term  for  these  middle  beings,  for  it 
conveys  a  definite  Christian  sense.  Iw.  1391  uses  geist  for  dae 
mon:  ein 'unsih tiger  geist.  Genius  means  having  generative  power, 
Gerh.  Etr.  gods  pp.  15.  52.  Another  general  term  is  ungethiim, 
Schweinichen  1,  261-2.  Spirits  are  also  ungeheuer  (p.  914)  :  die 
ubelen  ungehiuren,  Ges.  Abent.  3,  61.  70-6  ;  elbische  ungehiure  3, 
75.  The  Swed.  ra  too  seems  to  have  a  general  sense  :  sjo-rd,  tomt- 
ra,  skog-ra,  raand,  Runa  1844,  70;  conf.  as  (Suppl.  to  24  and 
498).  Mod.  Gr.  o-n^etov,  FaurieFs  Disc.  prel.  82,  must  be 
arroi^elov  element,  conf.  TO  o-roi^elov  TOV  irora/jiov  2,  77. 

p.  442.]  The  Victovali,  Victohali  are  Goth.  Vaihte-haleis,  ON. 
Vaetta-halir,  fr.  vict,  wiht,  wight,  and  the  same  people  as  the 
Nahanarvali  (Suppl.  to  406).  GDS.  715.  Can  vaihts  be  f r.  vaian 
to  blow,  and  mean  empty  breath  ?  In  Hpt's  Ztschr.  8,  178  '  Hit 
(ie-wiht)  iibles'  is  half  abstract,  like  Goth,  vaihteis  ubilos;  whilst 
'  eines  boesen  wichtes  art '  in  Lanz.  3693  (conf.  1633)  is  altogether 
concrete;  so  are,  '  diz  ungehiure  wiht,'  Ges.  Abent.  2,  129;  dat 
vule  wield,  Rein.  3660  ;  dat  dein  proper  suverlec  wechtken  (girl), 
Verwijs  p.  33  ;  0.  Engl.  wight  =  being,  wife,  Nares's  Gl.  sub  v. ; 
illar  vaettir,  Fornm.  4,  27;  ill  vaettr  ok  orm,  Fornald.  1,  487; 
rog  vaettr,  Saem.  67-8;  6-vaettr,  malus  daemon,  our  tm-weseii. 
land-vaettir  are  Saxons  '  dii  loci  praesides '  161.  dii  vettrarne, 
Dybeck  1845,  p.  98.  uppa  vegnar  vaettir,  ex  improviso,  Biorn 
sub  v.  veginn  (slain).  The  Norweg.  go-vejter,  good  wights,  whence 
the  gu-vitter  of  the  neighbouring  Lapps,  answer  to  our  gute  wichte, 
gute  holden  (pp.  266.  456.  487);  de  guden  Iwlden,  Gefken's  Beil.  99. 
124-9.  A  15th  cent,  description  of  the  Riesengebirge  has  fumb 
des  iveclcirchen  oder  bergmonUns  willen/  Mone's  Anz.  7,  425;  is 


1408  WIGHTS   AND   ELVES. 

this  word  akin  to  wicht,  as  well  as  ar-weggers  (p.  454  n.)  which 
might  mean  '  arge  wichte/  malicious  wights  ?  l  Weckerlein  is  a 
dog's  name,  fr.  wacker  (brisk,  wide-awake).  WihteUu,  p.  441  n., 
may  mean  simply  a  puppet,  like  tocke,  docke  :  bleierne  (leaden) 
kolder-zwerglin,  Garg.  253a.  A  wichtel-sfoi&e  in  Sommer  p.  24, 
a  wichtelen-7ocA  in  Panz.  Beitr.  1,  42.  Like  wiht,  das  ding  stands 
for  nightmare,  Praetor.  Weltb.  1,  27,  as  bones  coses  does  for  boni 
genii,  Alex.  289,  24,  and  M.  Lat.  creatura  for  something,  wight, 
Ducange  sub  v. 

ON.  fajnd,  f.,  pi.  kyndir,  is  genus,  ens,  Seem.  la.  6a.  118a;  kynsl, 
kynstr,  res  insolita;  Swed.  ki/ner,  creaturae,  Runa  1844,  74.2 
Akin  to  this  word  seems  MHG.  founder,  creature,  being,  thing, 
also  quaint  thing,  prodigy :  was  chunders  ?  Wackern.  Ib.  506, 
30;  conf.  675,  39.  676,  28.  907,  7.  909,  17.  solhez  kunder  ich 
vernam,  MSH.  3,  195b.  tiuvels  kunter,  Rol.  223,  22.  der  tiuvel 
und  allez  sin  kunder,  Tit.  2668.  du  verteiltez  k.,  Ges.  Abent.  3, 
25.  bestia  de  funde  so  sprichet  man  dem  k.,  Tit.  2737.  verswin- 
den  sam  ein  k.,  daz  der  boese  geist  fuort  in  dem  rore  2408.  ein 
vremdez  k,  MSH.  3,  171a.  ein  seltsame  k.,  Walth.  29,  5.  ein 
trugelichez  k.  38,  9.  diu  oeden  k.,  MSH.  3, 2 1 3a.  das  scheusslich 
kunter!  Oberlin  846b ;  but  also  '  herlichiu  kunder/  Gudr.  112,  4. 
einer  slahte  k.,  daz  was  ein  merwunder,  Wigam.  1 19.  maneger 
slahte  k.,  Wh.  400,  28.  aller  slahte  kunterlich,  Servat.  1954.  k. 
daz  uf  dem  velde  vrizzet  gras  (sheep),  Helmbr.  145.  der  krebez 
izzet  gern  diu  kunterlin  im  wazzer,  Renn.  19669.  OHG.  Chun- 
teres  frumere,  Cod,  Lauresh.  211.  M.  Neth.  conder,  Brandaen  33. 
1667.  dem  boesem  unkund&r,  Dietr.  9859,  formed  like  ON. 
ovaettr;  conf.  AS.  tudor,  progenies,  untydras,  monstra,  Beow.  221. 

p.  443.]  OHG.  '  faiinos  =  a/p,'  Hpt's  Ztschr.  10,  369.  MHG., 
beside  alp  (do  kom  si  rehte  als  ein  alp  uf  mich  geslichen,  Maurit. 
1414),  has  an  exceptional  alf:  so  turn  ein  alf  .  .  .  was  nie  so  aff 
(both  rhym.  half),  Pass.  277,  69  and  376,  6.  der  unwise  alf  302, 
90.  ein  helfeloser  alf  387,  19.  der  turnme  alf  482.  12.  der  to- 

rehte  aZ/684,  40;  conf.  the  name  Olfalf,  Karajan  110,  40. Perh. 

a  nom.  '  diu  elbe'  is  not  to  be  inferred  fr.  the  dat.  'der  elbe'  in 

1  Ar-weggers  is  a  name  for  earth-wights  :  ar-beren  =  ^rd-be^ren,  p.  467, 1.  3  ;  and 
tceg-lm=iciht-\in  p.  449,  last  1. — TRANS. 

2  Skrymsl,  monstrum,  Vilk.  s.  35,  skrimsl,   Fornm.   4,  56-7,  used   like   kynsl. 
Ihre  says,  skrymsl  =  latebra,  Dan.  skramsel  terriculamentum  ;  Neth.  schrom  terror, 
ON.  skraumr  blatero;  Skrymir  (p.  541). 


WIGHTS  AND   ELVES.  1409 

MS.  1,  50b,  as  Pfeiffer  p.  75  says  the  Heidelb.  MS.  reads  '  von  den 
elben'  The  dwarf  in  Orendel  is  Alban  ;  a  name  ElbUn  in  Diut.  2, 

107  ;  a  mountain-sprite  Alber  in  Schm.  1,  47. With  the  above 

Olfalf  conf.  ' ein  rehter  olf,'  Roseng.  xiii.,  which  comes  near  MHG. 
ulf,  pi.  ulve,  but  disagrees  in  its  consonant  with  alp,  elbe.  On 
the  other  hand,  f  du  dip,  du  dolp  '  in  H.  Sachs  i.  5,  525h  agrees 

with  the  latter;  so  does  Olben-berg,  Hess.  Ztschr.  1,  245. The 

quite  reg.  M.  Neth.  alf  (p.  463,  last  2  11.)  has  two  plurals:  (1) 
alven  in  Br.  Gheraert  v.  719.  met  alven  ende  elvinnen,  Hor.  Belg. 
6,  44 ;  and  (2)  elven  in  Maerl. :  den  elven  bevelen,  Clarisse's  Gher. 
p.  219.  There  is  also  a  neut.  alf  with  pi.  elver ;  conf.  the  names  of 
places  Elver-sele,  Elvinnen-berg.  A  large  ship,  eZ/-schuite,  Ch.  yr. 

1253  (Bohmer's  Reg.  p.  26,  no.  190)  is  perh.  fr.  the  river  Elbe. 

AS.  celfiuni  means  nymphae,  dun-ceZ/t'ttmoreades,  wudu-celfinnedry- 
ades,  wsdteT-celfinne  hamadryades,  BSLC-celfinne  naiades,  feld-celfinne 
maides,  Hpt's  Ztschr.  5,  199.  The  Dan.  assimil.  of  ellenfor  elven 
occurs  indep.  of  composition  :  '  ellen  leger  med  hannom/  mente 
captus  est,  Wormius  Mon.  Dan.  p.  19.  ellevild  =  'Norw,  huldrin, 
Asbiorns.  1,  46-8. 105.  indtagen  af  Imldren  1,  99.  To  olpetrutsch, 
&c.  add  elpendrotsch,  Grater's  Id.  und  Herm.  1814,  p.  102;  Up. 
Hess,  'die  ilmedredsche ' ;  Fastn.  350  alpetrull  ;  conf.  trotsch 

Moneys  Anz.  6,  229. The  adj.  from  alp  is  elbisck:  in  elbischer 

anschowe,  Pass.  97,  15.  ein  elbische  ungehiure,  Ges.  Ab.  3,  75. 
ein  elbischez  as  3,  60.  elbischer  gebaere  3,  68.  ich  sihe  wol  daz 
du  elbisch  bist  3,  75. 

p.  444  n.]  For  the  Alps  there  occur  in  the  Mid.  Ages  e  elbon 
=  alpibus/  Diut.  2,  350b.  uber  elve,  trans  alpes,  Rother  470. 
iiber  albe  keren,  Servat.  1075.  zer  wilden  albe  klusen,  Parz.  190, 
22.  gen  den  wilden  alben,  Barl.  194,  40. 

p.  444  n.]  Welsh  gwion  =  elf,  fairy.  On  banshi,  benshi  see  Hone's 
Every  Day  b.  2,  1019,  O'Brien  sub  v.  sithbhrog  (Suppl.  to 
280).  beansighe,  Leo's  Malb.  gl.  37,  sighe  35.  Hence  the  name 
of  an  elvish  being  in  the  West  of  Engl.,  pixy,  pexy,  pixhy,  Scotch 
paikie,  Jamieson  2,  182,  and  pixie,  Suppl.  219.  For  the  cole- 
pixy,  at  fruit-gathering  time,  a  few  apples  are  left  on  the  tree, 
called  in  Somerset  the  pixhy -hording  (fairies'  hoard),  Barnes  sub 
v.  colepexy.  Picsy-ridden,  i.e.  by  night-mare;  pixy-led,  led  astray. 

p.  445.]  The  distinction  betw.  dlfar  and  dvergar  appears  also 
in  Saem.  28a:  for  alfom  Dvalinn,  Dainn  dvergom.  HyAlfheimr 


1410  WIGHTS   AND   ELVES. 

Rask  understands  the  southernmost  part  of  Norway,  Afh.  1, 
86-8;  by  dvergar  the  Lapps  1,  87.  Loki,  who  is  also  called  dlfr, 
is  sent  by  CVSinn  to  Andvari  or  Andpvari  in  Svartdlfaheim,  Sn. 
136;  so  Plutarch  4,  1156  derives  daemons  from  the  servants  of 
Kronos,  the  Idaean  Dactyls,  Corybantes  and  Trophoniads. 
Curiously  Olafr  is  called  digri  Geirsta"$a-a(/r,  because  he  sits  in 

the  grave-mound  at  GeirstoS,  Fornm.  4,  27.  10,  212. Both 

<ilbs,  alps  and  the  Lat.  albus  come  (says  Kuhn  in  Hpt's  Ztschr. 
5,  490)  fr.  Ssk.  ribhus ;  conf.  thie  wizun  man  =  angels,  0.  v. 
20,  9.  die  weissen  mdnnel,  Weise's  Com.  probe  322.  Vishnu  on 
the  contrary  appears  as  a  Hack  dwarf,  Meghaduta  58,  and  again 
as  a  brown  shepherd-boy  15.  Dwarfs  are  created  out  of  black 
bones,  (  or  bldm  leggjom/  Saem.  2b.  Migrating  dwarfs  are  either 
white  or  black  in  Panz.  Beitr.  1,  14.  Still  I  think  it  speaks  for 
my  threefold  division,  that  the  elves  made  by  witches'  magic  are 
also  black,  white  and  red,  where  red  may  stand  for  brown,  though 
hardly  for  dockr.  In  charms  too,  the  '  worms'  equivalent  to  elves 
are  always  of  those  three  colours ;  an  Engl.  spell  names  '  fairies 
white,  red  and  black,1  Hone's  Yearb.  1534.  And  horses  black, 
brown  and  white  turn  up  in  the  fay-procession,  Minstrelsy  199. 

p.  446.]  The  dwarf  Andvari  dwells  in  Svartdlfaheim,  Sn.  136; 
Sn.  16  makes  some  dwarfs  live  in  the  ground  (i  moldu),  others  in 
stones  (i  sternum). 

447.]  For  dvergr,  Saem.  49a  has  durgr.  LS.  twarg,  Westph. 
twiark,  L.  Rhen.  querge,  Firmen.  1,  511  ;  Up.  Lausitz  querx  2, 
264.  '  gituerg  =  ii&nu.s  vel  pomilio/  Gl.  Slettst.  29,  43.  eiri 
•wildez  getwerc,  Er.  7395  ;  getwergelin  1096.  daz  tz werk,  Keller's 
Erz.  632,  3.  wildiu  getwerc,  Goldem.  5,  1.  Sigen.  21,  9.  Ecke 
81,  5.  .A  deed  of  1137  is  signed  last  of  all  by  '  Mirabilis  nanus 
de  Arizberg,  nepos  imperatoris  Heinrici/  MB.  4,  405  ;  was  his 
name  Wuntertwerc  ?  (a  Mirabilis  near  Minden,  yrs.  1245-82, 
Wigand's  Wetzl.  beitr.  1,  148.  152.  Henr.  Mirabilis,  D.  of 

Brunswick,  d.  1322. Earth-mannikins  do  spin,  Sup.  993  ;  but 

their  favourite  line  is  smith-work ;  they  are  '  hagir  dvergar,' 
Sasm.  114a.  Knockers  are  little  black  hill-folk,  who  help  to 
knock,  and  are  good  at  finding  ore,  Hone's  Yearb.  1533.  The 
thunderbolt  was  also  elf-shot,  conf.  Alp-donar  (p.  186-7).  As 
smiths  with  cap  and  hammer,  the  dwarfs  resemble  Vulcan,  who 
js  repres.  with  hat  and  hammer,  Arnob.  6,  1 2  ;  conf.  Lateranus 


WIGHTS   AND   ELVES.  1411 

(Suppl.  to  511).  Dwarfs  were  worked  on  ladies7  dresses,  duergar 
a  oxlum,  Ssem.  102b. 

p.  447  n.]  The  korr,  dwarf,  dim.  korrik,  is  black  and  ugly, 
with  deep-set  eyes  and  a  voice  muffled  by  age,  Schreib.  Abh.  v. 
streitkeil.  p.  80.  Welsh  gwarchell,  a  puny  dwarf,  gwion,  elf, 
fairy,  givyll,  fairy,  hag.  Lith.  karla,  karlele.  Serv.  malienitza, 
manyo,  little-one,  star-mall,  old  little-one,  kepetz. 

p.  448.]  The  worship  of  elves  is  further  attested  by  the  alfa- 
blot  performed  in  one's  own  house,  Fornm.  4,  187.  12,  84;  a 
black  lamb,  a  blade  cat  is  offered  to  the  huldren,  Asb.  Huldr.  1, 
159.  In  Dartmoor  they  lay  a  bunch  of  grass  or  a  few  needles  in 
the  pixies'  hole,  Athenaeum  no.  991.  The  alp-ranke  is  in  AS.  celf- 
pone,  OHG.  alb-dono,  like  a  kerchief  spread  out  by  the  elves  ?  (p. 
1216) ;  'alf-rank,  amara  dulcis,  Mone's  Anz.  6,  448.  Obher  plants 
named  after  them  are  elf-blaster,  elf-ndfuer,  Dyb.  Runa  1847,  31. 

p.  451  n.]  The  adage  in  the  Swiss  dwarf-story,  '  salben  tho, 
sdlben  gha'  (conf.  issi  teggi,  p.  1027),  is  found  elsewhere  :  Norw. 
<sjol  gjort,  sjol  ha/  Asb.  Huldr.  1,  11;  Yoraiib.  '  selb  to,  selb 
ho/  Vonbun  p.  10;  '  salthon,  salfcglitten/  Wolfs  Ztschr.  The 
goat's  feet  suggest  the  cloven  hoofs  of  satyrs,  for  dwarfs  too  '  dart 

through  the  wood  on  pointed  hoof'  Dietr.   drach.  140a. The 

ill  effect  of  curiosity  on  men's  dealings  with  dwarfs  comes  out  in 
the  following : — A  shepherd  near  Wonsgehau  saw  his  dog  being 
fed  by  two  dwarfs  in  a  cave.  These  gave  him  a  tablecloth,  which 
he  had  only  to  spread,  and  he  could  have  whatever  food  he 
wished.  But  when  his  inquisitive  wife  had  drawn  the  secret 
from  him,  the  cloth  lost  its  virtue,  and  the  zw&rgles-bnmn  by 
Wonsgehau  ran  blood  for  nine  days,  while  the  dwarfs  were 
killing  each  other,  Panz.  Beitr.  2,  101. 

p.  451.]  Angels  are  small  and  beautiful,  like  elves  and  dwarfs; 
are  called  geonge  men,  Caadm.  146,  28  ;  woman's  beauty  is  comp. 
to  theirs,  Walth.  57,  8.  Frauend.  2,  22.  Hartm.  bk.  1,  1469. 
Percival  'bore  angel's  beauty  without  wings,'  Parzif.  308,  2.1 
And  dwarfs  are  called  the  fair  folk  (p.  452)  ;  sgon-aunken,  Kuhn's 
Westph.  sag.  1,  63.  Alberich  rides  '  als  ein  Gates-  engel  vor  dem 
her/  Ortnit  358.  die  kleinen  briute  (she-dwarfs),  vrouwen  also 
Jin  bilde  getan  (done  like  pictures),  Alex,  and  Antiloie  (Hpt's 

1  Pennati  pueri  already  attend  Venus  in  Clandian's  Epith.  Palladii ;  angels  flit 
round  the  tower,  Pertz  0,  451a. 


1412  WIGHTS  AND   ELVES. 

Ztschr.  5,  425-6) ;  conf.   '  Divitior  forma,   quales  audire  solemus 

Na'ides  et  Dryades  ruediis  incedere  silvis/  Ov.  Met.  6,452. On 

the  other  hand,  Hogni,  whose  father  was  an  alb,  is  pale  and  dun 
as  bast  and  ashes,  Vilk.  c.  150;  changelings  too  are  ugly  (p. 
468).  We  read  of  dernea  wihtl  (p.  441)  ;  and  the  red-capped 
dwarf  is  black,  Runa  3,  25.  Dwarfs  have  broad  brows  and  long 
hands,  Dybeck  1845,  p.  94;  graze  arme,  kurziu  bein  het  er  nach 
der  getwerge  site,  Wigal.  6590  ;  and  the  blateviieze  in  Bother 
seem  to  belong  to  dwarfs,  by  their  bringing  the  giants  costly 

raiment. Dwarfs  come  up   to  a  man's  knee,  as  men  do  to  a 

giant's :  '  die  kniewes  hohen  ....  die  do  sint  eins  kniewes 
h6ch/  Dietr.  drach.  299a.  175ah.  343b.  Dietr.  u.  ges.  568.  570. 
Often  the  size  of  a  thumb  only :  pollex,  Pol.  paluch,  Boh.  palec, 
ON.  ]?urnlungr  (Swed.  pyssling :  'alia  min  fru  mors  pysslingar,' 
Sv.  folks.  1,  217-8;  ON.  pysslingr,  fasciculus),  Lith.  nyksztelis, 
thumbkin,  wren,  Kl.  schr.  2,  432-3.  In  Indian  stories  the  soul 
of  the  dying  leaves  the  body  in  the  shape  of  a  man  as  big  as  a 
thumb,  Holtzm.  Ind.  sag.  1,  65.  Ruhig  says  the  O.Pr.  barz- 
duckai  is  not  fr.  pirsztas,  finger,  but  fr.  barzda,  beard,  the  sub 
terraneans  being  often  repres.  with  long  beards. MHG.  names 

for  a  dwarf :  der  Heine  mann,  Ernst  4067.  der  ivenige  man,  Er. 
7422.  Eilh.  Trist.  2874.  der  wenige  gast,  Er.  2102.  weniges 
mennel,  Frib.  Trist.  5294.  ein  gar  weniger  man  mit  einer  giildin 
krone,  Ecke  202.  ein  wenic  twirgelin,  Alex.  2955.  der  kurze 
kleine,  der  kleine  recke,  Dietr.  drach.  43b.  68a.  der  wunderkleine, 
Altsw.  91.  Serv.  star-mall,  old  little-one.  An  unusual  epithet, 
applied  also  to  slaves  and  foreigners,  is  fle  puant  nain/  Ren. 
4857.  The  Elf-king  sits  under  a  great  toadstool,  Ir.  march.  2, 
4  ;  and  whoever  carries  a  toadstool  about  him  grows  small  and 
light  as  an  elf  2,  75.  The  little  man  afloat  on  a  leaf  in  Brandaen 
is  on  a  par  with  the  girl  sailing  over  the  waves  on  the  leaves  of 
a  waterlily,  Miillenh.  p.  340;  conf.  nokkeblomster  (p.  489). 

p.  453.]  Hills  and  woods  give  an  echo  :  OHG-.  galm,  Diut.  2, 
327a;  MHG.  gal  and  lial,  Deut.  myst.  2,  286;  widergalm,  Tit. 
391 ;  die  stimme  gap  hinwidere  mit  gelichem  galme  der  wait,  Iw. 
618.  They  answer :  conscia  ter  sonuit  rupes,  Claud,  in  Pr.  et 
Olybr.  125;  responsat  Athos,  Haemusque  remvgit,  Claud,  in 
Eutr.  2,  162  ;  daz  in  davon  antworte  der  berc  unde  ouch  der  tan, 
Nib.  883,  3;  ein  gellendiu  fluo,  Lanz.  7127;  si  schrei,  daz  ir  der 


WIGHTS   AND   ELVES.  1413 

wait  entsprach,  Bon.  49,  71  ;  daz  im  der  berc  entgegenhal,  Er. 

7423. ON.  dvergmdli  qvaft  i  hverjum  hamri,  Fornald.  3,  629  ; 

dvergmalenn,  Alex,  saga  35.  67.  AS.  wudu-mcer,  both,  echo  and 
nympha  silvestris.  The  woodman  calls  fr.  the  wood,  Megenb.  16, 
20.  Bocler's  Superst.  of  the  Esths  p.  146  gives  their  names  for 
the  echo :  squint-eye,  wood's  reply,  elf-son's  cry  ;  Possart  p.  163-4 
says,  the  mocking  wood-elf  mets  halias  makes  the  echo  (Suppl. 
to  480).  Echo  is  the  silvan  voice  of  Faunus,  Picus  (conf.  wood 
pecker  and  Vila),  Klausen  pp.  844.  1141  ;  the  Mongols  take  a 
similar  view  of  it,  Petersb.  bull.  1858,  col.  70.  In  the  Ir. 
marchen  1,  292  echo  is  not  '  muc  alia/  but  macalla  or  alia  bair, 
Gael,  mactalla,  son  of  the  rock,  Ahlw.  Oisian  3,  336. 

As  the  ON.  saga  makes  Huldra  queen  of  dwarfs,  Swedish 
legends  have  a  fair  lady  to  rule  the  dwarfs ;  even  a  king  is  not 
unknown,  as  the  bergJcong  (p.  466).  The  English  have  a  queen 
of  fairies,  see  Minstr.  2,  193  and  the  famous  descr.  of  queen  Mob 
(child,  doll  ?)  in  Rom.  and  Jul.  i.  4;  conf.  Merry  W.  of  W.  v.  4. 

Add  Horguein  de  elvinne,  Lane.  19472.  23264-396-515.  32457. 

In  German  opinion  kings  preponderate.  The  SorlaJ?attr  makes 
Alfrigg  a  brother  or  companion  of  Dvalinn,  while  Sn.  16  asso 
ciates  Alpiofr  with  him,  Fornald.  1,  391  ;  conf.  '  in  dem  EJperichis- 
loke/  Baur  no.  633,  yr.  1332.  '  der  getwerge  kiinec  Bilei'  has  a 
brother  Brians,  Er.  2086  ;  Grigoras  and  Glecidolan,  lords  of  der 
twerge  lant  2109.  Another  is  Antilois  (rhym.  gewis),  Basel  MSS. 
p.  29b.  On  the  name  of  the  dwarf-king  Luarin,  Luaran,  see 
Hpt's  Ztschr.  7,  531;  Laurin,  Baur  no.  655;  a  Laurins  in  the 
Roman  des  sept  sages  (Keller's  Dyocletian,  introd.  p.  23 — 29). 
With  Gibich  conf.  Gebhart,  Miillenh.  p.  307;  king  Piper,  or 
Pippe  kong  287.  291-2.  Again,  the  Scherfenberger  dwarf,  DS. 
no.  29  ;  WorblestriiksJcen  king  of  earthmannikins,  Firmen.  1, 
408 — 410.  Albr.  v.  Halb.  fragm.  25  speaks  of  a  got  der  twerge. 

p.  453  n.]  The  lament  (  Urban  is  dead !  '  sounds  like  the 
Vorarlberg  cry  '  Urhans  (old  Jack)  ist  todt '  (conf.  Urian,  ur- 
teufel,  p.  989,  and  'the  devil's  dead/  p.  1011-2),  Vonbun  p.  4  ; 
ed.  2,  pp.  2.  7.  Fromm.  Mundart.  2,  565.  Kilian  is  dead, 
Winkler's  Edelm.  377;  Salome  is  dead,  Panz.  Beitr.  2,  40. 
'  Eisch,  Pingel,  Pippe  kong,  Pilatje,  Vatte,  Kind  ist  dot/  Miillenh. 
iios.  398 — 401.  Habel  is  dead,  Preusker  1,  57.  nu  ar  Plagg  dod, 
Runa  1844  p.  44.  nu  er  Ulli  dauSr,  Fornm.  1,  211.  01.  Tryggv. 


1414  WIGHTS   AND    ELVES. 

c.  53.  In  a  Cornish  legend  a  beautiful  she-dwarf  is  buried  by 
the  little  folk  in  Leland  church  near  St.  Ives  amid  cries  of  Our 
queen  is  dead  ;  conf.  Zeus  is  dead,  buried  in  Crete,  thunders  no 
more,  Lucian's  Jup.  trag.  45. 

p.  454.]  The  dwarfs  names  Damn,  Ndinn  (mortuus)  raise  the 
question  whether  elves  are  not  souls,  the  spirits  of  the  dead,  as 
m  Ssk.  Indras  is  pita  Marutam,  father  of  the  winds  =  of  the  dead, 
Kuhn  in  Hpt's  Ztschr.  5,  488-9.  Of  the  dwarf  Alvis  it  is  asked  : 
hvi  ertu/67r  urn  nasar,  vartu  i  nott  me&  nd  ?  Ssem.  48a.  Dvalinn 
alfr,  Damn  dvergr;  Dualinn  sopiens,  Durinn  somnifer  28a.  And- 
vari,  son  of  Oinn  181a  means  perh.  cautus  (Suppl.  to  461). 
Finnr  reminds  of  Fin  in  the  Norrland  story  (p.  1025),  and  of 
father  Finn  in  Miillenh.  p.  300.  Bivor  may  be  conn,  with  dwarf 

Bibunc  in    Dietr.  drach. Germ,  names   of  dwarfs:    Meizclin, 

Dietr.  dr.  196a.  Aeschenzelt,  Eing  233-9.  Hans  Donnerstag, 
Miillenh.  p.  578.  Rohrinda,  Muggastutz,  Vonbun  pp.  2.  7  ;  conf. 
Stutzamutza,  Grossrinda,  WolPs  Ztschr.  2,  60.  183. 

p.  455.]  On  the  arweggers  see  KM3.  3,  195.  Dwarfs  live 
in  holes  of  the  rock:  stynja  (ingemiscunt)  dvergar  fyrir  steins 
durum,  Ssem.  8b.  Dvalinn  stoS  i  steins  dyrum,  Hervar.  p.  414. 
They  like  to  stand  in  the  doorway,  so  as  to  slip  in  when  danger 
threatens.  A  dwarfs  hole  is  in  OX.  gauri,  Vilkin.  c.  16  (the 
pixies'  house  or  hole  in  Devon,  Athen.  nos.  988.  991).  They  were 
called  veggbergs  visir,  Seam.  9a.  In  Sweden,  berg-ra,  bergraet, 
Kuna  3,  50,  iord-byggar  1845,  95,  di  sma  undar  jdrdi  60,  hoj- 
biergs-gubbe,  conf.  tornte-gubbe  (p.  500),  god-gubbe.  In  Norway, 
hou-boer,  dweller  on  a  height.  In  Germany  too,  wildiu  getwerc 
live  in  the  mountain  beside  giants,  Hpt's  Ztschr.  6,  521  ;  '  der 
hort  Niblunges  der  was  gar  getragen  uz  eime  lioln  berge,'  Nib. 
90,  1  ;  a  wildez  getwerc  is  surprised  '  vor  eime  holen  berge/  Er. 
7396 ;  '  si  kument  vor  den  berc,  und  sehent  spiln  diu  getwerc/ 
see  the  dwarfs  play,  Dietr.  dr.  252b,  conf.  213a;  twerge  dwell  in  • 
the  Hoberg,  Ring  211.  '  Daemon  subterraneus  truculentus,  berg- 
teufel;  mitis,  bergmenlein,  ~kobel,  guttel;'  again,  '  daemon  me- 
tallicus,  bergmenlein/  for  whom  a  (  fundige  zech '  was  deposited, 
Georg  Agricola  de  re  metall.  libri  XII  Basil.  1657,  p.  704b. 
Gan  uf  manegen  ruhen  berc, 
da  weder  katze  noch  getwerc 
mohte  iiber  sin  geklummen.  Troj.  kr.  6185. 


WIGHTS   AND    ELVES.  1415 

The  term  bohlers-mdnnchen  im  bohlers-loch,  Bechst.  3,  129, 
must  come  fr.  biihel,  collis  ;  conf.  OHG.  puhiles  perc,  Graff  3, 
42  and  the  name  Bohler.  Wend,  ludkowa  gora,  little  folk's  hill, 
Volksl.  2,  268a.  in  montanis  (Prasiorum)  pygmcei  traduntur, 
Pliny  6,  19.  People  show  the  twarges-locker,  wiillekes-ldcker,  wul- 

weckers-locker,  wiinnerkes-gdtter,  Kuhn's  Westph.  sag.  1,  63. 

They  also  live  in  graue-mounds,  Lisch  11,  366,  in  cairns  (sten- 
ros),  and  under  men's  houses  and  barns,  Fries' s  Udfl.  109.  These 
are  likewise  the  resort  in  summer  of  the  courriquets  of  Bretagne, 
who  sleep  on  the  hearth  all  the  winter.  But  they  cannot  endure 
men's  building  stables  over  their  habitations,  which  the  muck, 
sinking  through,  would  defile,  Miillenh.  p.  575.  297.  Kuhn,  nos. 
329.  3J53  and  p.  323.  Asb.  \,  150-1.  Dybeck  1845,  p.  99.  *- 
The  name  of  Subterranean  is  widely  spread:  dat  unner-ersch, 
das  iinner-eersche,  in  Sylt-oe  onner-erske,  Miillenh.  438.  393.  337. 
de  unner-drschen  near  Usedom.  In  digging  a  well,  men  came 
upon  their  chimney,  and  found  quite  a  houseful,  Kuhn  in  Jrb. 
der  Berl.  ges.  5,  247,.  erdmdnnel,  erdweibel,  Panz.  Beitr.  1,  71. 
Lith.  kaukas,  earth-man,  kaukaras,  mountain-god;  conf.  semmes 
deewini,  earth-gods,  Bergm.  145.  In  Fohr  and  Amrum  onner- 
bdnkissen,  in  Dan.  Schleswig  unner-vces-toi,  unner-bors-toi,  unners- 
boes-toi  (toi  =  zeug,  stuff,  trash),  Miillenh.  279.  281.  337.  Elves 
inhabit  a  Rosegarden  inside  the  earth,  like  Laurin,  where  flower- 
picking  is  punished,  Minstr.  2,  188.  192. 

p.  456.]  Venus  is  called  a  feine  (Suppl.  to  411),  een  broosche 
eluinne,  Matth.  de  Castelein's  Const  van  rhetoriken,  Ghendt 
1555,  p.  205;  conf.  the  Venus-Minne  hovering  in  the  air,  and 
travelling  viewless  as  a  sprite  (p.  892). 

p.  458.]  De  guden  holden  are  contrasted  with  the  kroden 
duvels  (Suppl.  to  248-9).  Min  vdro  lioldo,  verus  genius,  Notk. 
Cap.  81.  Is  holderchen  the  original  of  ulleken,  illken,  Bait.  stud. 
12b,  184,  and  ullerkens,  Temme's  Pom.  sag.  256  ?  2  liuflingr  = 

huldumaSr,  Aefint^ri  105. The    Norw.   huldrefolk,  Asb.  1,  77 

and  Faroe  huldefolk,  Athen.  no.  991,  are  of  both  sexes,   though 

1  Two  maidens  came  to  a  peasant  when  ploughing,  and  begged  him  to  leave  off, 
they  were  going  to  bake,  and  the  sand  kept  falling  into  their  dough.     He  bargained 
for  a  piece  of  their  cake,  and  aft.  found  it  laid  on  his  plough,  Landau's  Wiiste  orter, 
p.  138.     So  fairies  in  Worcestersh.  repay  compliant  labourers  with  food  and  drink, 
Athen. 

2  Arweggers  is  perh.  to  be  explained  by  arwegget  =  arbeit,  Firmen.  1,  363,  and 
means  workers  ;  conf.  weckerchen,  wulwecker. 


1416  WIGHTS   AND   ELVES. 

the  females  are  more  spoken  of :  a  female  is  called  hulder,  Asb. 
1,  70,  a  male  huldre-kall  (-karl)  1,  151.  Dybeck  1845,  56  de 
rives  hyll-fru,  hyl-moer  fr.  hyld,  elder-tree. The  good  nature 

of  dwarfs  is  expr.  by  other  names  :  Norw.  grande,  neighbour, 
and  Asb.  1,  150-1  tells  a  pretty  story  of  the  underground  neigh- 
lour.  Might  not  the  '  goede  kinder'  in  Br.  Geraert  718  come  in 
here  ?  A  guoter  and  a  pilwiz  are  named  together,  Hagen's  Ges. 
Abent.  3,  70 ;  '  der  guotaeri  '  is  the  name  of  a  MHG.  poet.  Lith. 
balti  zmones,  the  honest  folk,  Nesselm.  319b. As  dwarfs  im 
part  to  men  of  their  bread  or  cake,  help  in  weaving,  washing 
and  baking,  and  serve  in  the  mill  (Panz.  Beitr.  1,  155),  they  in 
return  make  use  of  men's  dwellings,  vessels,  apparatus.  So  the 
pixies  in  Devon,  Athen.  no.  991.  In  winter  they  move  into  men's 
summer-huts  (sheelings),  Asb.  1,  77,  88.  They  can  thrash  their 
corn  in  an  oven,  hence  their  name  of  backofen-trescherlein,  Gar. 
41a;  once  the  strazeln  were  seen  thrashing  in  an  oven  six  together, 
another  time  fourteen,  Schonwth  2,  300.  299.  They  fetch  men 
of  understanding  to  divide  a  treasure,  to  settle  a  dispute,  Pref. 
xxxiii.-iv.  Contes  Ind.  2,  8.  Somad.  1, 19.  Berl.jrb.  2,265.  Erfurt 
kindm.  26.  Asb.  p.  52-3.  Cavallius  no.  8.  Wai.  march,  p.  202. 
KM.  nos.  92.  133.  193-7;  conf.  pt.  3,  ed.  3,  pp.  167-8.  216.  400 
(conf.  dividing  the  carcase  among  beasts,  Schonwth  2,  220. 
Nicolov.  34.  societas  leonina,  Reinh.  262).  They  let  a  kind 
servant-girl  have  a  present  and  a  peep  at  their  wedding,  Miillenh. 
326-7  (see,  on  dwarfs  weddings,  Altd.  bl.  1,  255-6.  Naubert  1, 
92-3.  Goethe  1,  196).  Hafbur  goes  into  the  mountain  and  has 
his  dream  interpr.  by  the  eldest  '  elvens  datter/  Danske  v.  3,  4. 
They  dread  the  cunning  tricks  of  men ;  thus,  if  you  take  a  'knife 
off  their  table,  it  can  no  longer  vanish,  Lisch  9,  371.  The  man 
of  the  woods,  or  schrat,  like  the  dwarf  in  Kudlieb,  cannot  endure 
a  guest  who  blows  hot  and  cold,  Boner  91.  Strieker  18  (Altd.  w. 

3,  225). If  on  the  one  hand  dwarfs  appear  weak,  like  the  one 

that  cannot  carry  Hildebrand's  heavy  shield,  Dietr.  u.  Ges.  354. 
491.  593,  or  the  wihtel  who  finds  an  ear  of  corn  heavy,  Panz. 
Beitr.  1,  181  ;  on  the  other  hand  the  huldre  breaks  a  horse-shoe, 
Asb.  1,  81,  fells  a  pine  and  carries  it  home  on  her  shoulder  1,  91. 
And  in  Fairyland  there  is  no  sickness,  Minstr.  2,  193  ;  which 
accords  with  the  longevity  boasted  of  by  dwarf  Rudleib  xvii.  18, 
conf.  Ammian.  27,  4  on  the  long-lived  agrestes  in  Thrace. 


WIGHTS  AND   ELVES.  1417 

p.  459.]  The  dwarfs  retiring  before  the  advance  of  man  pro 
duce,  like  the  Thurses,  Jotuns  and  Hunes,  the  impression  of  a 
conquered  race.  In  Devon  and  Cornwall  the  pixies  are  regarded 
as  the  old  inhabitants.  In  Germany  they  are  like  Wends  (the 
elves  like  Celts?),  in  Scandinavia  like  Lapps.  Dwarfs  are 
heathen :  '  ob  getouflen  noch  getwergen  der  beder  kiinec  wart  ich 
nie/  of  either  dipt  or  dwarf,  Biter.  4156.  The  undergrounders 
fear  not  Wode,  if  he  have  not  washed  ;  conf.  Miillenh.  no.  500 
(p.  458 n.).  They  can't  abide  bell-ringing,  Firmen.  2,  264b,  they 
move  away.  In  moving  they  leave  a  cow  as  a  present,  Dybeck 
1845,  98.  The  subterraneans  ferry  over,  Miillenh.  p.  575;  wich- 
tels  cross  the  Werra,  Sommer  p.  24 ;  three  wichtels  get  ferried 
over,  Panz.  Beitr.  1,  116;  conf.  the  passage  of  souls  (p.  832). 
As  the  peasant  of  the  Aller  country  saw  the  meadow  swarming 
with  the  dwarfs  he  had  ferried  over,  as  soon  as  one  of  them  put 
his  own  hat  on  the  man's  head ;  so  in  the  Altd.  bl.  1,  256  :  when 
the  hel-clothes  were  taken  off,  '  do  gesach  he  der  getwerge  me  wen 
tusunt'  When  the  peasant  woman  once  in  washing  forgot  to  put 
lard  in,  and  a  wichtel  scalded  his  hand,  they  stayed  away.  The 
iilleken  fetch  water,  and  leave  the  jug  standing,  Bait.  stud.  12b. 
184. 

p.  461.]  Ostgotl.  shot,  troll-shot,  elf-shot,  a  cattle-disease,  also 
elf-blaster,  Dyb.  1845,  51 ;  conf.  ab-gust,  alv-eld,  alv-skot,  Aasen. 
Their  mere  touch  is  hurtful  too  :  the  half-witted  elben-trotsche 
(p.  443)  resemble  the  '  cerriti,'  larvati,  male  sani,  aut  Cereris  ira 
aut  larvarum  incursatione  animo  vexati/  Nonius  1,  213.  Lobeck's 
Aglaoph.  241.  Creuz.  Symbol.  1,  169  (ed.  3).  The  sick  in  Ire 
land  are  fainj-struch. The  name  Andvari,  like  the  neut.  andvar, 

can  be  interpr.  ventus  lenis,  aura  tenuis,  though  Biorn  translates 
it  pervigil  (Suppl.  to  454).  With  Vestri,  Vinddlfr  is  to  be  conn. 
(  Vestralpus  Alamannorum  rex/  Amm.  Marcell.  16,  12.  18,  2;  it 
is  surely  westar-alp  rather  than  westar-halp,  in  spite  of  AS.  west- 
healf,  ON.  vestralfa,  occidens.  Erasm.  Atberus'  Diet,  of  1540 
remarks  :  f  mephitis,  stench  and  foul  vapour  rising  out  of  swamps 
or  sulphurous  waters,  in  nemoribus  gravior  est  ex  densitate  sil- 

varum/  In  the  Dreyeich  they  say  '  der  alp  feist  also/ The 

loohs  of  elves  bewitch,  as  well  as  their  breath :  eft  ik  si  entsen, 
Val.  and  Nam.  238a.  byn  yk  nu  untzen  ?  Hpt's  Ztschr.  5,  390. 

p.  462.]     Elves  can  get  into  any  place.     The  alfr  enters  the 


(1418  WIGHTS   AND    ELVES. 

house  fat  luktum  dyrum  ollum/  Foruald.  1,  313.  They  steal  up 
softly,  unperceived  :  '  se  geit  op  elben-tehnen,'  she  walks  on  elf- 
toes,  they  say  about  Magdeburg. 

p.  463.]  They  can  make  themselves  invisible  :  daz  analutte 
des  sih  pergenten  (self-hiding)  truge-tievels,  N.  Boeth.  42.  ein 
unsihtiger  geist,  Iw.  1391.  The  invisibility  is  usually  effected  by 
their  head- covering,  the  nebel-happe,  Ettn.  Maulaffe  534.  542. 
Altswert  18,  30.  in  miner  nebelkappen,  Frauenl.  447,  18;  or 
hele-kappel,  Winsb.  26,  5.  Winsbekin  17,  5;  and  the  secret 
notches  in  it  are  called  Icappel-snite  17.  18.  '  nacht-raben  und 
nebel-kdpel/  Katzmair  p.  23-8  (yr.  1397).  It  seems  they  also  wear 
a  fire-red  tscliople,  Vonbun  p.  1 ;  and  a  subterranean  has  the 
name  of  Redbeard,  Miillenh.  p.  438.  The  huldre-hat  makes  in 
visible,  Asb.  1,  70.  158-9,  like  the  thief's  helmet;  the  hat  is  also 
called  hvarfs-hcutt,  and  the  boys  who  wear  it  varfcar,  Hpt's 
Ztschr.  4,  510-1  ;  conf.  '  liver fr  ]?essi  alfr  sva  sem  skuggi/  Vilk. 
c.  1 50.  The  courriquets  of  Bretagne  wear  huge  round  hats.  Men 
cry  to  the  dwarfs,  'zieht  abe  iuwer  helin-ldeit  I '  Altd.  bl.  J,  256. 
Like  our  dwarfs,  the  little  corybantes  in  antiques  wear  hats,  Paus. 
3.  24,  4.  Not  only  Orcus's  helmet,  but  his  coat  was  known,  for 

the  Romans  called  the  anemone  Orel  tunica,  Dioscor.  2,  207. 

Conversely,  dwarfs  become  visible  to  those  who  anoint  their  eyes 
with  dwarf-salve,  as  in  the  story  of  the  nurse  who  put  the  oint 
ment  to  one  of  her  eyes,  and  could  see  the  subterraneans,  till 
they  tore  out  the  eye,  Asb.  1,  24-5.  Miillenh.  p.  298.  Dyb.  1845, 
94. Poems  of  the  Round  Table  give  dwarfs  a  scourge,  where 
with  to  lay  about  them,  Lanz.  428.  436.  Er.  5.3.  96.  Iw.  4925. 
Parz.  401,  16.  Even  Albrich  bore 

eine  geisel  swaere  von  golde  an  siner  hant, 

siben  knopfe  swaere  hiengen  vor  daran, 

damit  er  umb  die  hende  den  schilt  dem  kiienen  man 

sluoc  so  bitterlichen.     Nib  el.  463-4. 

In  Possart's  Estl.  p.  176  the  giants  carry  whips  with  millstones 
tied  to  the  tails. 

p.  465.]  Old  poetry  is  full  of  the  trickery  of  dwarfs,  who  are 
kiinctic  as  foxes,  endelich,  Dietr.  drach.  17,  '  endelicli  und  Jcec,' 
1  brisk  and  bold/  346b.  bedrogan  habbind  sie  dernea  wiliti,  Hel. 
92,  2.  du  trugehaftez  wiht,  Barl.  378,  35.  uns  triege  der  alp, 


WIGHTS   AND  ELVES.  1419 

Hagen's  Ges.  Ab.  3,  60.  elk-ghedroch,  Beatrijs  736.  elh-ghe- 
drochte,  Maerl.  '(Clarisse's  Gheraert  p.  219).  Walewein  5012. 
enhorde  ghi  noit  segghen  (heard  ye  ne'er  tell)  van  alfs-gedrochte, 
Hor.  Belg.  6,  44-5.  Deception  by  ghosts  is  also  getrucnisse,  Herb. 
12833.  ungihiure  drugi-dinc,  Diemer  118,  25.  121,  3.  May  we 
conn,  with  abegetroc  the  M.  Neth.  avondtronke  ?  Belg.  mus.  2, 
116.  In  App.,  spell  xlii.,  an  alb  has  eyes  like  a  teig-trog  (lit. 
dough-trough).  Getwds,  fantasma,  is  better  expl.  by  AS.  dwaes, 

stultus    (Suppl.  to  916)    than    by  SI.   dusha,   soul  (p.  826). 

Oppression  during  sleep  is  caused  by  the  alp  or  mar  (p.  1246)  : 
mich  druc'ket  heint  (to-night)  der  alp,  Hpt's  Ztschr.  8,  514.  kom 
rehte  als  ein  alp  uf  mich  geslichen,  Maurit.  1414.  The  trud 
presses,  Dietr.  Euss.  march,  no.  16,  conf.  frau  Trude  (p.  423). 
Other  names  for  incubus  :  stendel,  Staid.  2,  397;  rdtzel  or  schrdtzel, 
Praetor.  Weltb.  1,  14.  23  (p.  479)  ;  Fris.  woelrider,  Ehrentr.  1, 
086.  2,16;  LG.  waalriiter,  Kriiger  71 b.  Kuhn's  Nordd.  sag. 
nos.  338.  358.  p.  419  (conf.  Walschrand  in  the  M.  Neth.  Bran- 
daen)  ;  Engl.  hag-rode,  -ridden,  W.  Barnes  ;  picsy -ridden  (Suppl. 
to  444;  the  pixies  also,  like  the  courriquets  of  Bretagne,  tangle 
the  manes  of  horses,  and  the  knots  are  called  pixy-seats,  Athen. 
no.  991);  Pol.  cma,  Boh.  tma,  Fin.  painayainen,  squeezer,  Ganan- 

der    65.      Schroter  50. Other  names   for  plica:    Upp.  Hess. 

HolleJcopp,  at  Giessen  morlocJce,  mahrklatte,  Judenzopf.  A  child 
in  Diut.  1,453: 

hatte  ein  siechez  houbet  (sore  head), 
des  batten  sich  verloubet 
di  harlocke  alle  garewe. 

And  Sibilla  (antfahs)  has  hair  tangled  as  a  horse's  mane,  En. 
2701.  Scandinavian  stories  do  not  mention  Holle's  tuft  or  tail, 
but  they  give  the  huldres  a  tail.  This  matted  hair  is  treated  of 
by  Cas.  Cichocki  de  hist,  et  nat.  plicae  polonicae,  Berol.  1845,  who 
adds  the  term  gwozdziec,  liter,  nail-pricking,  cramping. 

p.  465.]  Dwarfs  ride  :  diu  phert  din  si  riten  waren  geliche 
groz  den  sclidfen,  Hpt's  Ztschr.  5,  426;  conf.  Altd.  bl.  I,  256. 
Dwarfs  mount  a  roe,  Ring  p.  211.  231.  Fairies  ride,  Minstr.  2, 
199.  Pixies  ride  the  cattle  at  night,  Athenaeum  nos.  991.  989. 
Poike  in  a  red  cap  rides  a  white  goose,  Runa  1844,  60,  as  the 
pygmaei  rode  on  partridges,  Athen.  3,  440.  The  ancients  kept 


1420  WIGHTS   AND   ELVES. 

dwarfs  and  dogs,  Athen.  4,  427,  as  men  in  the  Mid.  Ages  kept 
dwarfs  and  fools.  Giants,  kings  and  heroes  have  dwarfs  in  their 
retinue,  as  Siegfried  has  Elberich,  and  in  Er.  10.  53.  95.  995. 
1030  a  knight  has  a  getwerc  riding  beside  him  and  laying  on 
with  his  scourge;  he  is  called  Maledicur,  and  is  aft.  chastised 
wi'th  blows  1066.  Elegast  goes  a  thieving  with  Charlemagne. 
In  Wigalois  a  maiden  comes  riding,  behind  whom  stands  a  dwarf 
with  his  hands  on  her  shoulders,  singing  songs  1721 — 36;  another 
getwerc  has  charge  of  the  parrot  and  horse  2574.  3191.  3258-87. 
4033.  On  the  train  of  a  richly  bedizened  dame  ride  little  Hack 
spirits,  giggling,  clapping  hands  and  dancing,  Caes.  Heitsterb.  5, 
7  (Suppl.  to  946). 

p.  467.]  While  the  Devonsh.  pixies  make  away  with  turnips 
(Athenaoum  no.  991),  our  German  dwarfs  go  in  for  peas,  erbsen  ; 
hence  the  name  of  thievish  Elbegast  is  twisted  into  Erbagast : 
f  I  adjure  thee  by  thy  master  Erbagast,  the  prince  of  thieves/ 
Ztschr.  f.  Thiiring.  gesch.  1,  188.  These  thievish  dwarfs  may  be 
comp.  to  Hermes,  who  steals  oxen  as  soon  as  he  is  born,  Hymn 

to  Merc. Dwarf  Elberich  overpowers  a  queen,  and  begets  the 

hero  Otnit.  An  alb  begets  Hogni,  Vilk.  c.  150.  The  story  of 
'  den  bergtagna'  is  also  told  by  Dyb.  1845,  p.  94.  Dwarfs  are 
much  given  to  carrying  off  human  brides  and  falling  in  love  with 
goddesses,  e.g.  Freya.  The  marchen  of  Fitchers-vogel  is  also  in 
Prohle's  M.  f.  d.  jugend  no.  7,  where  he  is  called  fleder-vogel ; 

conf.  Schanibach  pp.  303.  369. Little  Snowdrop's  coming  to 

the  dwarfs'  cottage,  and  finding  it  deserted,  but  the  table  spread 
and  the  beds  made,  and  then  the  return  of  the  dwarfs  (KM.  no. 
53)  agrees  remarkably  with  Duke  Ernest's  visit  to  the  empty 
castle  of  the  beak-mouthed  people.  When  these  come  home,  the 
master  sees  by  the  food  that  guests  have  been,  just  as  the  dwarfs 
ask  '  who's  been  eating  with  my  fork?'  Ernst  2091—3145. 
And  these  crane-men  appear  in  other  dwarf  stories  :  are  they  out 
of  Pliny  and  Solinus  ?  '  Gerania,  ubi  pygraaeorum  gens  fuisse 
proditur,  Cattuzos  (al.  Cattucos)  barbari  vocant,  creduntque  a 
gruibus  fugatos,'  Pliny  4,  11,  conf.  7,  2.  Hpt's  Ztschr.  7,  294-5. 
Even  the  Iliad  3,  6  speaks  of  cranes  as  avSpdai,  Trvy^aLOicri,  (f>6vov 
/cat  Kr}pa  (^epovo-at,.  On  dwarfs  and  cranes  see  Hecatasus  fragm. 
hist.  Gr.  1,  18.  The  Finns  imagined  that  birds  of  passage  spent 
the  winter  in  Dwarfland ;  hence  lintukotolainen,  dweller  among 


WIGHTS   AND   ELVES.  1421 

birds,  means  a  dwarf,  Eenvall  sub  v.  lintu  :  conf.  the  dwarf's 
name  lindukodonmies,  birdcage  man.  Duke  Ernest's  flight  to 
that  country  reminds  of  Babr.  26,  10  :  <£euy&>/zev  et?  ra  nvypalwv. 
As  the  dwarf  in  Norse  legend  vanishes  at  sunrise,  so  do  the  pixies 
in  Devonsh.,  Athenm.  no.  991.  In  Swedish  tales  this  dread  of 
daylight  is  given  to  giants,  Runa  3,  24.  Sv.  folks.  1,  187.  191. 

p.  469.]  The  creature  that  dwarfs  put  in  the  place  of  a  child 
is  in  ON.  skiptungr,  Vilk.  167. 187;  in  Icel.  umskiptingr,  kominn 
af  alfuna,  Finn.  Joh.  hist.  eccl.  Islandiae  2,  369  ;  in  Helsing. 
byting  (Ostgot.  moling),  skepnad  af  mordade  barn,  Alrnqv.  394b; 
in  Smaland  illhere,  barn  bortbytt  af  trollen,  litet,  vanskapligt, 
elakt  barn  351.  In  MHGr.  wehselbalc,  Germ.  4,  29  ;  wehselkalp, 
Keller  468,  32 ;  wehselkind,  Bergreien  p.  64.  In  Devon  and 
Cornw.  a  fairy  changeling,  Athenm.  no.  989.  Kielkropf  is  in 
OHG.  chel-chropf  in  the  sense  of  struma,  Graff  4,  598.  To  this 
day,  in  some  parts,  they  say  kielkropf  for  what  is  elsewhere  called 
grobs,  grubs,  wen,  either  on  the  apple  or  at  the  throat,  and  like 
wise  used  of  babies,  Reinwald's  Id.  1,  54.  78.  2,  69;  also  butzigel, 
Adamsbutz  1,  18  (p.  506-7),  conf.  kribs,  gribs  (p.  450  n.). 
Luther's  Table-t.  1568,  p.  216-7:  '  weil  er  im  Icropf  Icielt.' 
Schm.  2,  290  :  kielkopf.  The  Scotch  sithicli  steals  children,  and 
leaves  a  changeling  behind,  Armstr.  sub  v.  (Leo's  Malb.  gl.  1,  37). 
In  Lithuania  the  Laume  changes  children,  hence  Laumes  apmai- 
nytas  =  changeling.  Boh.  podwrznec.  Wend,  pi* erne  ilk  :  flog  him 
with  boughs  of  drooping-birch,  and  he'll  be  fetched  away,  Yolksl. 
2,  267-8.  Similar  flogging  with  a  hunting-whip,  Sommer  p.  43; 
conf.  Praetor.  Weltb.  1,  365.  It  is  a  prettier  story,  that  the 
dwarfs  would  fain  see  a  human  mother  put  their  babe  to  her 
breast,  and  will  richly  reward  her  for  it,  Firmen.  1,  274b.  The 
joke  of  the  '  miillers  sun '  (p.  468  n.)  recurs  in  the  MHG.  poem 
of  '  des  muniches  not,'  Hpt's  Ztschr.  5,  434.  Other  stories  of 
changelings  in  Miillenh.  p.  312-3-5.  DS.  81-2.  Ehrentr.  Fries, 
arch.  2,  7.  8. 

The  singular  method  of  making  the  changeling  blurt  out  his 
age  and  real  character  is  vouched  for  by  numberless  accounts. 
A  dwarf  sees  people  brew  in  a  hiihner-dopp  (hen's  egg  pot, 
see  eier-dopp,  p.  927),  and  drain  off  the  beer  into  a  goose-egg 
dopp,  then  he  cries  :  '  ik  bun  so  oelt  as  de  Behmer  woelt,  unn  heff 
in  myn  liiebn  so  'n  bro  nich  seen,'  Miillenh.  no.  425,  1  and  2 

VOL.    IV.  L 


1422  WIGHTS   AND  ELVES. 

(Behmer  golt  in  Lisch's  Jrb.  9,  371).  A  Swed.  version  in  Dybeck 
'45,  p.  78*.  '47,  p.  38.  Tiroler  sag.  in  Steub  p.  318-9.  Thaler  in 
Wlf's  Ztschr.  1,  290.  Prohle  p.  48.  A  Litb.  story  in  Schleicher, 
Wiener  ber.  11,  105.  '  As  many  years  as  tbe  fir  has  needles/ 
Vonbun  G.  '  I've  seen  tbe  oak  in  Brezal  wood '  seems  old,  for 
tbe  Roman  de  Ron  itself  says  of  Breceliande  forest  :  '  vis  la  forest, 
e  vis  la  terre,'  Note  to  Iw.  p.  263.  That  elves  attained  a  great 
age,  comes  out  in  other  ways ;  thus  Elberich  is  upwards  of  500, 
Ortn.  241. 

p.  470.]  Elves  avoid  tbe  sun  (p.  444  n.),  they  sink  into  the 
ground,  they  look  like  flowers,  they  turn  into  alder,  aspen  or 
willow-boughs.  Plants  that  grow  in  clusters  or  circles,  e.g.  the 
Swed.  hvit-sippan,  are  dedic.  to  them,  Fries  bot.  udfl.  1,  109  ; 
so  the  fairy  queen  speaks  out  of  a  clump  of  thorns  or  of  standing 
corn,  Minstr.  2,  193.  Their  season  of  joy  is  the  night,  hence  in 
Vorarlberg  they  are  called  the  night-folk,  Steub  p.  82  ;  esp.  Mid 
summer  Night,  Minstr.  2,  195,  when  they  get  up  a  merry  dance, 
the  elf -dans,  Dybk  '45,  51,  taking  care  not  to  touch  the  herb 
Tarald  60.  The  elfins  dance  and  sing,  Miillenh.  p.  341.  Who 
ever  sees  them  dance,  must  not  address  them  :  f  They  are  fairies  ; 
be  that  speaks  to  them  shall  die.  I'll  wink  and  couch  ;  no  man 
their  works  must  eye,'  Merry  W.  of  W.  5,  5.  When  tbe  subter 
raneans  have  danced  on  a  hill,  they  leave  circles  in  the  grass, 
Reusch's  Add.  to  no.  72  ;  so  the  hoie-inannlein,  who  take  their 
name  fr.  hoien,  huien  to  holla,  dance  rings  into  the  grass,  Leopr. 
32-4.  107.  113-8.  129.  Schonw.  2.  342.  These  circles  are  called 
fairy  rings,  and  regarded  as  dwellings  of  pixies,  Athenm.  no.  991. 
Tbe  Sesleria  coerulea  is  called  elf-grds,  Fries  bot.  udfl.  1,  109  ; 
the  pearl-muscle,  Dan.  elve-sUal,  Nernn.  2,  682.  Elves  love  to 
live  beside  springs,  like  Holda  and  the  fays  (p.  412)  :  der  elvinnen 
fonteine,  Lane.  345.  899.  1346-94;  der  elvinnen  lorn  870.  1254. 

p.  472.]      Dwarfs  grant  wishes  : 

ein  mann  quam  an  einen  berch  (came  to  a  hill), 

dar  gref  hie  (caught  he)  einen  cleinen  dwerch  ; 

uf  dat  hie  leisse  lofen  balde  (might  soon  let  go) 

den  dwerch,  hie  gaf  em  wunsche  walde  (power  of  wishing) 

drier  hande  (3  things).  Cod.  Guelferb.  fab.  109. 

They  are  wise  counsellors,  as  Antilois  to  Alexander  ;  and  very  skil- 


WIGHTS   AND   ELVES.  1423 

ful.  Dwarf  Pacolet  in  Cleomades  and  Valentin  makes  a  wooden 
horse,  that  one  can  ride  through  the  air  (like  Wieland  and  Daedalus) . 
Not  akin  to  Pakulls,  is  he  ?  "'  Manec  spaehez  were  Ez  worht  ein 
wildez  twercj  Der  listig  Pranzopil/  Wigarn.  2585.  Ddinsleifr  is 
the  name  of  a  sword  made  by  a  dwarf,  Sn.  164;  and  Elberich 
forged  the  rings,  Ortn.  176.  In  Wigal.  6077  it  is  said  of  a 
Jtarnasch  : 

er  wart  von  einem  wibe  It  was  by  a  woman 

verstoln  einem  getwerge  Stolen  from  a  dwarf 

alrerst  uz  einem  berge,  _  Ont  of  a  mountain  erst, 

da  ez  in  mit  listen  gar  Where  he  it  with  cunning  quite 

het  geworht  wol  drizecjar.  Had  wrought  full  30  year. 

The  Westph.  schon-aunken  forge  ploughshares  and  gridirons  of 
trivet  shape,  Kuhn's  Westph.  sag.  1,  66  •  conf.  the  story  in  Fir- 
men.  1,  274a.  The  hero  of  the  Wieland  myth  (HS.  p.  323)  acts 
as  Hephaestus  or  a  smith-dwarf  (p.  444). 

p.  476.]  Bilwiz  :  called  pilwiz,  Moneys  Anz.  7,  423  ;  lilhviz, 
nnholden,  Schleiertuch  p.  244  ;  Cuonrad  de  pilwisa,  Chr.  of  1112. 
MB.  29%  232;  Ulweisz,  Gefken's  Beil.  112;  '  Etliche  glaben 
(some  believe)  daz  kleine  kind  zu  piliueissen  verwandelt  sind/ 
have  been  changed,  Mich.  Beham  in  Moneys  Anz.  4,  451  ;  conf. 
uuchristened  babes  (Suppl.  to  918).  In  Lower  Hesse  :  '  he  sits 
behind  the  stove,  minding  the  biwifaerchen,'  Hess.  jrb.  '54,  p. 
252  (al.  kiwitzerchen).  lerlewitz  (p.  1064).  an  Walpurgs  abende, 
wan  de  pulewesen  ausfahren,  Gryphius  Dornr.  p.  93 ;  sprechen, 
ich  wer  gar  eine  biileweesse  90  ;  sie  han  dich  verbrant,  als  wenn 
du  ein  puleweesser  werst  52;  conf.  palause  (p.  1074  n.).  In 
Gelders  they  say  :  Billewits  wiens  goed  is  dat  ?  also  Pillewits, 
Prillewits.  The  Lekenspiegel  of  Jan  Deckers  (of  Antwerp,  comp. 
1330)  says,  speaking  of  15  signs  of  the  Judgment  Day  (iv.  9,  19. 
de  Vries  2,  265 ;  see  Gl.  p.  374)  : 

opten  derden  dach  twaren 
selen  hem  die  vische  baren 
op  dat  water  van  der  zee, 
of  si  hadden  herden  wee, 
ende  merminnen  ende  lieelwiten 
ende  so  briesschen  ende  criten, 


1424  WIGHTS  AND   ELVES. 

dat  dat  anxtelic  gescal 
toten  hemel  climmen  sal. 

With  beelwiten  conf.  the  witten  belden,  Gefk.  Beil.  157. Bil- 

witzes  have  their  '  har  verfilzet,'  matted,  Barl.  384,  361  (such 
hair  and  a  shaggy  skin  Wolfram  imputes  to  Cundrie  and  her 
brother  Malcreatiure,  Parz.  313,17.25).  They  conjure  :  ' con 
jurers,  waydelers,  pilwitten,  black-artists '  are  named  together  in 
a  decree  of  grandmaster  Conr.  v.  Jungingen,  Jacobson's  Quellen 
des  cath.  kirchenr.  urk.  p.  285.  The  bilmerschnitt,  otherw. 
biberschniit,  performed  on  Easter  or  Whitsunday,  Panz.  Beitr.  1. 
240;  called  durchschnitt  in  Leopr.  p.  19,  conf.  Sommer's  sag. 
p.  171.  dementis  recogn.  2,  9  (ed.  Gersd.  p.  44). 

p.  478.]  Roggen-muhmc  :  called  corn-angel)  steals  children, 
Somm.  pp.  26.  170.  Rubigo  frumenti  is  called  aurugo  in  Pertz 
8.  368,  winibmnt  in  Hpt's  Ztschr.  5,  201.  Did  the  Eomans  call 
the  god  of  corn  Robigo  or  Robigus  ?  the  Greeks  had  an  Apollo 
epva-lftios,  mildew-averting,  fr.  epvai^T],  robigo.  A  W.Fland. 
corn-spell  denounces  the  corn-boar  as  a  duivels  zwynfje,  Hpt's 
Ztschr.  7,  532.  The  Slavs  have  a  similar  field-sprite,  a  corn-wife, 
who  walks  at  noon  :  pripolnica,  prepolnica,  fr.  polnyo,  midday, 
or  dziwica,  as  in  Polish,  Wend,  volksl.  2,  268;  she  carries  a  sickle 
(conf.  p.  1162).  Hanusch  p.  360-2. 

p.  480.]  OHG.  scratin  =  faunas,  Hpt's  Ztschr.  5,  330.  Gl. 
Slettst.  6,  222.  Graff  6,  577.  scraten  =  larvas,  Diut.  2,  351*. 
The  tale  of  the  scliretel  and  the  water-bear  is  also  in  Hpt  6,  174, 
and  reappears  in  the  Schleswig  story  of  the  water-man  and  bear, 
Mullenh.  p.  257.  In  Up.  Franconia  the  schretel  is  replaced  by 
the  holzfraulein,  who,  staying  the  night  at  the  miller's  in  Bern- 
eck,  asks  :  '  Have  you  still  got  your  great  Katzaus  ? '  meaning 
the  bear.  The  man  dissembles  ;  the  wood-maiden  walks  into  the 
mill,  and  is  torn  in  pieces  by  the  bear.  Beside  schretel  we  have 
the  form  srete,  Mone's  Anz.  7,  423  ;  conf.  srezze  vel  srate.  der 
schriitttig,  Vonbun  p.  26-7.  d'  schrdttli  hand  a'g'soga,  the 
s.  have  sucked  it  dry,  when  a  baby's  nipples  are  inflamed  or 
indurated,  Tobler  259a.  Scliratels  weigh  upon  the  sleeper  like 
the  alp,  Gef ken's  Cat.  p.  55.  sclirata,  schratel,  butterfly,  Schm. 
Cimbr.  wtb.  167.  Fromm.  4,  63.  Pereinschrat,  Kauch  2,  72; 
Schratental  and  Schrazental  side  by  side  2,  22 ;  so,  with  the 


WIGHTS   AND   ELVES.  1425 

Scratman  already  cited,  we  find  a  'servus  nomine  Scraznian,' 
Dronke's  Trad.  Fuld.  p.  19 ;  conf.  scliratele-mannl,  Anobium 
pertinax,  deathwatch  in  Carinthia,  Fromm.  4,  53.  schratzen- 
locher,  -holes,  Panz.  Beitr.  1,  111.  in  Schrazeswank,  MB.  35% 

109. Graff  6,  575  has  walt-screchel  =  faum,  silvestres  homines; 

and  Schm.  3,  509  distinguishes  fr.  schratk,  schrdttel  an  Up.  Palat. 
sctirahel,  scliracliel,  which  he  refers  to  schrach,  schroch,  scraggy, 
puny.  A  scherzen,  schrezen  to  bleat,  Schm.  3,  405,  is  also  worth 
considering.  The  schrachel  is  charged  with  tangling  horses' 
manes.  Schraiuaz  is  appar.  of  different  origin  :  Rudbertus 
schrawaz,  MB.  28b,  138  (yr  1210)  ;  Eubertus  shorawaz  29b,  273 
(yr  1218).  The  Swed.  sJcratt  is  both  fatuus  and  cachinnus  ;  Finn. 
kratti  genius  thesauri;  ON.  strati  =  iotunn,  Sn.  209b.  skratta- 
vardi,  Laxd.  152.  The  Dan.  lay  of  Guncelin  has:  '  og  hjelp  nu 
moder  Skrat  !  '  Nyerup's  Udvalg  2,  180.  Sv.  forns.  1,  73.  On 
aJtvil,  which  corresp.  to  the  Engl.  scrat,  hermaphrodite,  see 

Hpt's  Ztschr.  6,  400  and  Suppl.  to  498. The   Esths  call  the 

wood-sprite  mets  halias,  forest-elf,  who  is  fond  of  teasing  and 
who  shapes  the  echo,  Possart's  s.  163-4;  conf.  the  Finn.  Iliisi, 
Kullervo  (p.  552).  Ir.  geilt,  wild  or  wood-man,  conf.  Wei.  gwyllt, 
wild.  But  the  Pol.  Boh.  wood- sprite  boruta  is  orig.  feminine, 
inhabiting  the  fir,  like  the  Greek  dryad,  hamadryad.  Homer 
speaks  of  spring  and  mountain-nymphs,  Od.  6,  123-4,  and  nymphs, 
daughters  of  Zeus,  who  stir  up  the  wild  goats  9,  154.  Hama 
dryads  are  personified  trees,  Athen.  1,  307.  So  Catull.  59,  21  : 
'  Asian  myrtle  with  emblossomed  sprays,  quos  Hamadryades  deae 
ludicrum  sibi  roscido  nutriunt  hum  ore.'  Pretty  stories  of  the 
tree-nymph  in  Charon,  Fragm.  hist.  Gr.  1,  35;  others  in  Ov. 
Met.  8,  771  ;  the  forest- women  in  line  746  seq.  are  descr.  more 
fully  by  Albr.  v.  Halberstadt  280-1. 

p.  480.]  The  schrats  appear  singly ;  more  finely  conceived, 
these  wood-sprites  become  heroes  and  demigods  (pp.  376.  432). 
The  Katzenveit  of  the  Fichtelgebirge  suggests  Katzaus  of  the 
preced.  note.  Rubezagel,  Riibezahl,  a  man's  name  as  early  as 
1230,  Zeuss's  Herk.  der  Baiern  p.  35,  conf.  Moneys  Anz.  6,  231  ; 
a  Hermannus  Rubezagil  in  Dronke's  Trad.  Fuld.  p.  63  ;  Rieben- 
zahl  in  a  15th  cent.  MS.,  Hone's  Arch.  '38,  425  ;  Riebenzagel, 
Praetor.  Alectr.  178-9;  Riibezal,  Opitz  2,280-1;  '20  acres  in 
the  Riibenzagil,'  Widder's  Pfalz  1,  379  ;  conf.  &a.u-zagil,  Hasin-zaZ, 


1426  WIGHTS   AND   ELVES. 

Arnsbg  urk.  410.  426.     Strit-zagel,  n.  pr.,  Lang  reg.  5,  107  (yr 
1166). 

p.  483.]  Garg.  119b  names  together  were- wolves,  pilosi,  gout- 
men,  dusen,  trutten,  garausz,  bitebawen.  On  dusii  conf.  Hattemer 
1,  230-1.  Add  the  judel,  for  Whom  toys  are  deposited,  conf. 
Sommer's  Sag.  170.  25;  'he  makes  a  show,  as  if  he  were  the 
guile.'  H.  Sachs  1,  444b  ;  ein  guttel  (gotze,  idol  ?),  Wolfdietr.  in 
Hagen's  Heldb.  p.  236 ;  bergmendlein,  cobele,  giitltin,  Mathesius 

]562,  296b. They  are   the  L&t.  faunus,  whose  loud  voice  the 

Komans  often  heard  :  saepe  faunorum  voces  exauditae,  Cic.  de 
N.D.  2.  2  ;  fauni  vocem  nunquam  audivi  3,  7;  faunos  quorum 
noctivago  strepitu  ludoque  jocanti  ....  chordarumque  sonos, 
dulceisque  querelas  tibia  quas  fundit,  Lucret.  4,  582  ;  visi  etiam 
audire  vocem  ingentem  ex  snmmi  cacnminis  luco,  Livy  1,  31  ; 
silentio  proximae  noctis  ex  silva  Arsia  ingentem  editam  vocem, 
Silvani  vocem  earn  creditam  2,  7.  On  Faunus  and  Silvanus  see 
Klausen  pp.  844  seq.  1141.  Hroswitha  (Pertz  6,  310)  calls  the 
forest  nook  where  Gandersheim  nunnery  gets  built  '  silvestrem 
locum  faunis  monstris-quQ  repletum.'  Lye  has  wudewdsan 
(-wasan  ?)  =  satyri,  fauni,  sicurii,  Wright  60a  wudewa8an  =  &CB,rii 
(correctly)  vel  invii,  O.E.  '  a  woodwose  =  s&tyrus  '  (wdsa  elsewh. 
coenum,  lutum,  ooze,  ON.  veisa),  conf.  '  wudewiht  =  lamia '  in  a 
Liinebg  glossary  of  15th  cent.  In  M.Neth.  faunus  is  rendered 
volencel,  Diut.  2,  214,  fr.  vole,  foal;  because  a  horse's  foot  or 
shape  is  attrib.  to  him  ?  conf.  nahtvole  (Suppl.  to  1054).  Again, 
fauni  are  night-butterflies  ace.  to  Du  Meril's  art.  on  KM.  p.  40. 
The  faun  is  also  called  fantasma  :  '  to  exorcize  the  fantasima,' 
Decam.  7,  1.  fantoeii,  Maerl.  2,  365. Other  names:  wait- 
man,  Iw.  598.  622;  also  in  Bon.  91,  where  Striker  has  wait- 
schrat ;  wait-tore  440;  wali-geseUe,  -genoz,  -gast,  Krone  9266-76, 
ivilder  man  9255  ;  wilde  leute,  Bader  no.  9261.  346.  With  them 
are  often  assoc.  wild  women,  wildcz  wip,  Krone  9340  ;  wald- 
minchen,  Colshorn  p.  92  ;  conf.  wildeweibs-Uld,  -zehnte,  a  rocky 
height  near  Birstein,  Landau's  Kurhessen  p.  615.  Pfister  p.  271 ; 
hohweibel-steine  in  Silesia,  Mosch  p.  4.  The  wild  man's  wife  is 
called fangga,  Zingerle  2,  11 1  (conf.  2,  51.  Wolfs  Ztschr.  2, 
58);  fanggen-ldclier,  -holes  2,  53;  in  Vorarlbg  feng,  fenggi, 
fengga-mantsclii,  Vonbun  1  —  6.  Wolf's  Z.  2,  50;  conf.  Finz 
(Suppl.  to  484).  The  ON.  wiffr  may  be  malus,  perversus, 


WIGHTS   AND   ELVES.  1427 

dolosus,  conf.  Gotli.  invinds,  OS.  inwid,  OHG-.  inwitter  dolosus, 
ivrSgiarn,  Seem.  138a.  In  Syryan.  vorsa  =  silvae  genius,  fr.  vor, 
silva. 

p.  484.]  Of  ivrSjur  and  iarnvrSjur  little  is  known,  but  the 
skogs-ra  akin  to  them  was  supposed  to  live  in  trees,  and  any 
wrong  done  to  him  brought  on  sickness,  Fries's  Udfl.  1,  109  ;  he 
dies  with  the  tree,  conf.  walt-minne  (p.  434),  hamadryas.  The 
skograt  has  a  long  tail,  Dyb.  Runa  4,  88  ;  skogeroa  and  sjogeroa 

boast  of  their  deeds  and  wealth  4,  29.  40. The  wood-wives  in 

Germany  wail  and  cry  (pp.  433.  1135):  fyou  cry  like  a  wood- 
wife/  TJhl.  Volksl.  149.  The  holz-frau  is  shaggy  and  wild,  over 
grown  with  moss,  H.  Sachs  1,  273.  The  Finz-weibl  on  the  Finz 
(Bav.)  is  spotted,  and  wears  a  broad-brimmed  hat,  Panz.  Beitr. 
1,  22  (Fenggi  in  preced.  note).  Fasolt's  and  Ecke's  mother  is  a 
rauhes  well),  Ecke  231.  The  holz-weibl  spin  till  Michel'  comes 
out,  Mosch.  p.  4.  They  dread  the  Wild  Hunter,  as  the  sub 
terraneans  flee  from  Wode,  Miillenh.  p.  372-3.  The  wild  man 
rides  on  a  stag,  Ring  32b,  34.  The  Hunter  chases  the  moos- 
weibla  or  loh-jungfer  (p.  929),  and  wild  men  the  blessed  maids, 
SteuVs  Tirol  p.  319  ;  in  the  Etzels  hofh.  the  wonder-worker 
pursues  Fran  Saslde  (p.  943),  as  Fasolt  in  Ecke  161—179  (ed. 

Hagen  213—238.  333)  does  the  wild  maiden. Men  on  the 

contrary  are  often  on  good  terms  with  them :  at  haymaking  or 
harvest  they  rake  a  little  heap  together,  and  leave  it  lying,  for 
'  that's  the  wood-maiden's  due/  In  pouring  out  of  a  dish,  when 
drops  hang  on  the  edge,  don't  brush  them  off,  they  belong  to 
the  moss-maiden.  When  a  wood- maiden  was  caught,  her  little 
man  came  running  up,  and  cried  :  '  A  wood -maiden  may  tell 
anything,  barring  the  use  you  can  make  of  drip-water,'  Panz. 
Beitr.  2,  161.  A  thankful  little  woodvvife  exclaims:  'bauern- 
blut,  du  bist  gut/  Borner  p.  231.  To  the  bush-grandmother  011 
the  Saale  corresp.  the  Esthonian  forest-father,  tree-host,  Bocler 
146. 

p.  485.]  Dwarfs  and  woodwives  will  not  have  cummin-bread, 
Firmen.  2,  264b.  A  wood-maiden  near  Wonsgehei  said  to  a 
woman  :  '  Never  a  fruitful  tree  pull  up,  Tell  no  dream  till  you've 
tasted  a  cup  (lit.,  no  fasting  dream),  Bake  no  Friday's  bread,  Aud 

God,  etc/  Panz.  Beitr.  2,  161. That  wood-mannikins  and 

dwarfs,  after  being  paid,  esp.  in  gold  or  clothes,  give  up  the 


1428  WIGHTS  AND   ELVES. 

service  of  man,  comes  out  in  many  stories.  The  wichtels  by 
Ziirgesheim  in  Bavarian  Swabia  used  to  wash  the  people's  linen 
and  bake  them  bread ;  when  money  was  left  out  for  them  because 
they  went  naked,  they  said  weeping  :  '  now  we're  paid  off,  we 
must  jog ' ;  conf.  N.Preuss.  prov.  bl.  8,  229.  Bader  no.  99. 
Vonbun  p.  9  (new  ed.  11—15).  Panz.  B.  1,  40-2-8.  156.  2, 160. 
The  same  of  hill-mannikins,  Steub's  Tirol  p.  82  ;  fenggamdntschi, 
Yonbun  p.  3;  nork,  Steub  p.  318;  f  utter  miinnclien,  Borner  p. 
243-6:  Hob,  Hone's  Tablebk.  2,  658  and  Yearbk.  1533.  A 
pixy,  who  helped  a  woman  to  wash,  disappears  when  presented 
with  a  coat  and  cap.  Pixies,  who  were  helping  to  thrash,  dance 
merrily  in  a  barn  when  a  peasant  gives  them  new  clothes,  and 
only  when  shot  at  by  other  peasants  do  they  vanish,  singing 
'  Now  the  pixies'  work  is  done,  We  take  our  clothes  and  off  we 
run/  Athenm.  no.  991. 

p.  487.]  The  Jiuorco  sits  on  a  tree-stump,  Pentam.  1,  1.  Ari- 
osto's  descr.  of  the  orco  and  his  wife  in  Orl.  fur.  xvii.  29 — 65  is 
pretty  long-winded  :  he  is  blind  (does  not  get  blinded),  has  a 
flock  like  Polyphemus,  eats  men,  but  not  women.  Ogres  keep 
their  crowns  on  in  bed,  Petit  poucet  p.m.  162-3.  Aulnoy  p.  m. 
358.  539.  Akin  to  orco  is  the  Tyrolese  wood-sprite  nork,  norkele, 
lork,  Steub's  Tirol  pp.  318-9.  472  and  Bhaet.  131  ;  conf.  norg  = 
purnilio  in  B.  Fromm.  3,  439,  norggen,  lorggen,  norggin,  norklein, 
Wolf's  Ztschr.  1,  289.  290.  2,  183-4.  To  Laurin  people  call: 
'  her  Norggel  unterm  tach  ! '  Ring  52b,  2.  The  Finn.  Hiisi  is 
both  Orcus  (hell),  giant  and  wood-man.  The  Swed.  skogsnerte, 
sJcogsnufva  in  Fries's  Udfl.  110  is  a  beautiful  maiden  in  front,  but 
hollow  (ihalig)  behind;  and  the  skogssnua  is  described  in  the 
same  way,  Runa,  '44,  44-5.  Wieselgren  460. 

p.  488.]  Ein  merminne,  Tit.  5268.  mareminne,  Clarisse  on 
Br.  Gher.  p.  222.  Nennius  says  the  potamogeton  natans  is  called 
seeholde;  conf.  custos  fontium  (Suppl.  to  584)  and  the  Iwllen  in 
Kuhn's  Westph.  s.  1,  200.  TO  aroi^elov  rov  7rorap,ov,  Fauriel  2, 
77.  Other  names:  wilder  wazzerman,  Krone  9237 ;  daz  merwip, 
who  hurls  a  cutting  spear  at  the  hero,  Roseng.  xxii. ;  sjo-rct,  Dyb. 
4,  29.  41.  On  the  hafsfruu  see  Suppl.  to  312. 

p.  489.]  Nikhus,  neut.,  Dint.  3,  25.  Karajan  80,  4.  nyJciis 
even  in  a  Wend,  folksong  2,  267a.  nichessa  =  lymphae,  N.  Cap. 
52.  nickers,  Br.  Gher.  719.  Van  d.  Bergh  p.  180  thinks  nikker 


WIGHTS  AND  ELVES.  1429 

is  for  niger :  '  zoo  zwart  als  een  nikker ' ;  but  the  idea  of  black 
ness  may  have  been  borrowed  from  the  later  devil,  neckers, 
Gefken's  Beil.  151.  168.  wc&eZ-mann,  Hpt's  Ztschr.  5,  378; 
conf.  too  the  ON.  Nockvi,  Saem.  116a.  The  supposed  connexion 
of  the  K.  Neckar  with  nicor,  nechar  is  supported  by  the  story  on 

p.  493-4. Esth.  vessi  hallias,  Finn,  weden  haldia,  aquae  domi- 

nus,  Possart  p.  163;  conf.  Ahto  (Suppl.  to  237).  The  siren, 
whom  Conrad  calls  wasser-nixe,  is  also  called  cajoler,  Boh.  lichoples 
(p.  436  n.),  and  ocliechule,  Jungm.  2,  903,  wochechule  fr.  lichotiti, 
ochechulati,  to  flatter.  Spring-nixen  (f.)  are  the  Swed.  kdllrdden, 
Sv.  folks.  1,  123.  A  pretty  Silesian  story  of  the  wasser-lisse  in 
Firmen.  2,  334 ;  does  this  represent  wazzer-dieze  ?  The  Lusch  in 
Gryphius's  Dornrose  is  Liese,  Elisabeth. 

p.  490.]  The  nymphsea  is  in  Gael,  baditis,  AS.  ed-docce,  Engl. 
water- dock,  Bav.  docke,  wasser-dockelein  (tocke,  doll,  girl),  conf. 
seeblatt  (p.  654),  Swed.  nack-ros-blad.  On  nackrosor,  Dybeck  '45, 
64-6;  necken  har  sin  boning  bland  neckroserne,  och  uppstigande 
pa  dess  blad  annu  stundom  i  man-skens-natten  med  sitt  stranga- 
spel  tjuser  ahoraren,  Fries  bot.  udfl.  1,  108.  The  water-maiden 
sits  on  leaves  of  the  waterlily,  Miillenh.  p.  340 ;  a  nix-bitten 
(-biitten)  meadow  near  Betziesdorf,  Hess.  Ztschr.  1,  245.  The 

Syryiin.   kuli  =  genius    aquae,    kuli-eiuri  =  digitus    ejusdem. 

Merwomen  prophesy,  sometimes  deceitfully,  like  Hadburc  in 
the  Nibel.  When  a  hav-fru  is  saying  sooth  to  queen  Dagmar, 
the  phrase  is  used  :  c  vedst  du  det,  saa  vedst  du  mer/  D.  V.  2, 
83-4-5.  In  Mecklenbg.  the  water-mom  sends  her  prophetic  voice 
out  of  the  water,  Lisch  5,  78.  A  spectre  foretelling  death  shows 
itself  on  the  Danube  whirlpool,  Ann.  Altahenses,  yr  1045  (Giese- 
brecht  p.  75) ;  conf.  the  soothsaying  merwomen  (p.  434). 

p.  491.]  The  Scotch  kelpie  takes  the  shape  of  a  horse,  whose 
presence  is  known  by  his  nicker  (neigh) ;  he  draws  men  in,  and 
shatters  ships.  Or  he  rises  as  a  bull,  the  waterbull  ;  the  same  is 
told  of  the  water- shelly,  and  the  Danes  have  a  water-sprite  Dam- 
hest,  Athenm.  no.  997.  The  nixe  appears  as  a  richly  caparisoned 
foal,  and  tempts  children  to  mount  her,  Possart's  Estl.  p.  163. 
This  horse  or  bull,  rising  out  of  the  sea  and  running  away  with 
people,  is  very  like  Zeus  visiting  Europa  as  a  bull,  and  carrying 
her  into  the  water;  conf.  Lucian,  ed.  Bip.  2,  125.  The  water- 
mom  tries  to  drag  you  in,  she  wraps  rushes  and  sedge  about  your 


1430  WIGHTS   AND   ELVES. 

feet  when  bathing,  Lisch  5,  78.     The  merminne  steals  Lanzelet 
from  his  mother,  Lanz.  181  ;  conf.  Sommer  p.  173. 

p.  493.]  The  merman  is  long -bearded;  so  has  (  daz  merwunder 
einen  bart  lane,  griienfar  und  ungetchaffen,'  Wigarn.  177;  its 
body  is  'in  mies  gewunden,'  Gudr.  113,  3.  The  mermaid  combs 
her  hair,  Miillenh.  p.  338  ;  this  combing  is  also  Finnish,  Kalev. 
22,  307  seq.  The  nixe  has  but  one  nostril,  Sommer,  p.  41.  The 
water- nix  (m.)  wears  a  red  cape,  Hpt's  Ztschr.  4,  393,  blue  breeches, 
red  stockings,  Hoffm.  Schles.  lied.  p.  8.  The  beauty  of  the  nixen 
(f.)  is  dwelt  upon  in  the  account  of  the  luasserluss,  Gryph.  743, 
and  the  wasserlisse,  Firmen.  2,  334.  They  have  ivet  aprons, 
Somm.  p.  40-5.  Wend,  volksl.  2,  267a.  The  nixe  dances  in  a 
patched  gown,  Somm.  p.  44.  The  sea-maiden  shows  a  tail  in 
dancing,  Runa  4,  73.  Their  coming  in  to  dance  is  often  spoken 
of,  Panzer  2,  nos.  192-6-8.  204-8.  Like  the  sacrifice  to  the  fosse- 
grim  clothed  in  grey  and  wearing  a  red  cap,  Runa  '44,  76,  is  the 
custom  of  throwing  a  blade  cock  into  the  Bode  once  a  year  for  the 
nickelmann,  Hpt's  Ztschr.  5,  378  ;  and  like  his  playing  by  the 
waterfall  is  Ahto's  seizing  Wainamoinen's  harp  when  it  falls  into 
the  water,  Kal.  23,  183. 

p.  494.]  On  river  sacrifices  conf.  p.  596.  Nixes  (m.)  demand 
their  victim  on  Midsum.  day,  Somm.  p.  39  :  '  de  Leine  fret  alle 
jar  teiue  ; '  '  de  Rume  un  de  Leine  slucket  alle  jar  teine/  Schamb. 
spr.  p.  87.  (  The  Lahn  must  have  some  one  every  year'  they  say 
at  Giessen.  { La  riviere  de  Drome  a  tous  les  ans  cheval  ou  homme/ 
Pluquet's  Contes  pop.,  p.  116.  In  the  Palatinate  they  say  of  the 
Neckar:  when  it  is  flooded,  a  hand  rises  out  of  it,  and  carries  off 
its  victim.  On  Midsum.  night  the  Neckar -geist  requires  a  living 
soul ;  for  three  days  the  drowned  man  can  nowhere  be  found,  on 
the  fourth  night  he  floats  up  from  the  bottom  with  a  blue  ring 
round  his  neck,  Nadler  p.  126.  At  Cologne  they  say  :  Sanct 
Johann  wel  hann  14  dude  mann,  siben  de  klemme,  siben  de 
schwemme  (the  seven  that  climb  are  workmen  on  scaffoldings) ; 
conf.  '  putei  qui  rapere  dicuntur  per  vim  spiritus  nocentis/  Tertull. 
de  Baptismo  (Rudorff  15,  215). 

p.  496.]  The  injunction  not  to  beat  down  the  price  (p.  495 n.) 
occurs  also  in  a  story  in  Reusch/s  Preuss.  prov.  bl.  23,  124.  In 
buying  an  animal  for  sacrifice  you  must  not  haggle,  Athen.  3,  102; 
the  fish  aper  must  be  bought  at  any  price,  3,  117-8.  '  emi  lienem 


WIGHTS   AND   ELVES.  1431 

vituli,  quauti  indicatus  sit,  jubent  magi,  null  a  pretii  cunctatione,' 

Pliny  28,  13. Lashing  the  water  reminds  us  of  a  nix  who 

opens  the  way  to  his  house  by  smiting  the  water  with  a  rod,  Somin. 
pp.  41.  92  ;  blood  appears  on  the  water,  46.  174  ;  an  apple  as  a 
favourable  sign,  Hoffm.  Schles.  lied.  p.  4.  Grendel  comes  walk 
ing  by  night,  as  the  rakshasi  is  called  '  noctu  iens/  Bopp's  Gloss. 
188a.  198b. 

p.  498. J  Ha  is  neut.,  def.  raet ;  also  raand,  radrottning,  Sv. 
folks.  1,  233.  74  (Suppl.  to  439).  Souls  kept  under  inverted  pots 
by  the  water  man  occur  again  in  KM.  no.  100  and  Millie nh.  p.  577. 
Neptunius,  Neptenius  is  also  transl.  altvil,  Homeyer's  Rechtsb. 
14.  Watersp rites  wail,  or  in  other  ways  reveal  their  presence  : 
the  sjo-mor  moans,  Dyb.  '45,  98;  conf.  'gigantes  gemunt  sub 
is,'  Job  26,  5  ;  rfviic  epeXXov  TOV  irorafjiov  SiajBalveiv,  TO  BaL- 
T6  teal  TO  eto)$o?  arj/Aalov  fjioi  yiyveaOai,  eyeveTO,  Plato's 
Phsedr.  242.  A  tradition  similar  to  Gregory's  anecdote  is  given 
by  Schonwerth  2,  187. 

p.  500.]  Penates  were  gods  of  the  household  store,  penus. 
Lares  were  in  Etruscan  lases,  Gerh.  Etr.  gotter  p.  15-6;  Lasa  — 
Fortuna.  A  legend  of  the  lar  familiaris  in  Pliny  36,  70.  Was 
there  a  Goth.  16s  =  domus,  and  did  Luarin  mean  homesprite  ? 
Lares,  penates,  OHG.  husgota  or  herdgota,  Graff  4,  151.  Home- 
sprites  are  called  Jms-knechtken,  Miillenh.  p.  318,  haus-puken  ; 
Russ.  domovoy  ;  tomtar,  Dyb.  4,26;  Finn,  tonttu,  Castren  167. 
On  Span,  duende,  duendecillo  conf.  Diez's  Wtb.  485 ;  couroit 
comme  un  lutin  par  toute  sou  demeure,  Lafont.  5,  6.  A  genius  loci 
is  also  Agathodaemon,  Gerh.  in  Acad.  ber.  '47,  p.  203-4;  conf. 
the  bona  socia,  the  good  holden,  the  bona  dea,  bona  fortuna  and 
bonus  eventus  worshipped  by  the  country  folk,  Ammian.  Marc. 
582-3.  The  puk  lives  in  cellars,  Mone's  Schausp.  2,  80-6;  niss 
yyiik,  niss  pug,  Miillenh.  pp.  318.  325;  msebulc,  mskepuks  321-4. 
MLG.  puk  (rh.  struk,  buk),  Upstand.  1305.  1445.  Lett,  puhkis, 
dragon,  kobold,  Bergm.  152;  conf.  pixy. 

p.  502  n.]  So,  '  laughing  like  pixies.'  [Other  expressions 
omitted.] 

p.  503.]  To  the  earliest  examples  of  kobold,  p.  500  n.,  add 
Lodovicus  caboldus,  yr.  1221,  Lisch,  Meckl.  urk.  3,  71  [later  ones, 

including  Cabolt,  Kaboldisdhorpe,  &c.,  omitted]. To  speak  'in 

koboldes  sprache'  means  very  softly,  Hagen's  Ges.  Abent.  3,  78. 


1432  WIGHTS  AND   ELVES. 

A  concealed  person  in  Enenkel  (Raucti  1,  316)  says:  ich  rede  in 
chowolcz  wise.  Lessing  1,  292  :  the  kobold  must  have  whispered 
it  in  my  ear.  Luther  has  kobold  in  Isa.  34,  14.  cobel,  der 
schwarze  teufel,  die  teufels-hure,  Mathesius  1562,  154b.  Gobe- 
linus,  a  man's  name,  Moneys  Heldens.  13.  15.  Hob,  a  homesprite, 

Hone's  Tablebk  3,  657  (conf.  p.  503,  n.  1). May  we  bring 

in  here  the  klabauter-msin,  kluter-man,  Miillenh.  p.  320,  a  ship- 
sprite,  sometimes  called  kalfater,  klabater-wau,  Temme's  Pom. 
sag.  no.  253,  Belg.  It  abater -man  ?  Nethl.  coubouton,  Br.  Gher. 
719.  The  taterman,  like  the  kobold,  is  painted:  "  malet  einen 
taterman,"  Jungeling,  545. 

p.  505.]  At  Cologne  they  call  homesprites  heizemanncher, 
Firmen.  1,  467.  Knecht  Heinz  in  Fischart's  Spiel.  367,  and 
knecht  Heinrich.  A  tom-cat  is  not  only  called  Hinze,  but  Ileinz, 
Ilenz,  and  a  stiefel-knecht  (bootjack,  lit.  boot-servant)  stiefel- 
Jienz  (boot-puss),  coming  very  near  the  resourceful  Puss-in-boots. 
The  tabby-cat  brings  you  mice,  corn  and  money  overnight ;  after 
the  third  service  you  can't  get  rid  of  her,  Miillenh.  p.  207.  A 
serviceable  tom-cat  is  not  to  be  shaken  off,  Temme's  Porn.  sag. 
p.  318.  House-goblins,  like  the  moss-folk,  have  in  them  some 
thing  of  the  nature  of  apes,  which  also  are  trained  to  perform 
household  tasks,  conf.  Felsenburg  1,  240.  The  Lettons  too  have 
a  miraculous  cat  Runzis  or  Runkis,  who  carries  grain  to  his 
master,  Bergm.  p.  152;  conf.  the  homesprites  Hans,  Pluquet's 
Contes  pop.  12,  Hansclien,  Sornm.  pp.  33-4,  171,  and  Good 

Johann,  Miillenh.  p.  323. On  the  Wolterkens  conf.  Miillenh. 

p.  318.  In  Holstein  they  call  knecht  Ruprecht  Roppert  319, 
with  whom  and  with  Woden  Kuhn  compares  Robin  Hood,  Hpt's 
Zfcschr.  5,  482-3.  For  the  nisken,  and  the  nis,  nispuk,  nesskuk 
consult  Miillenh.  318-9.  The  home- sprite,  like  the  devil,  is 
occas.  called  Stepchen,  Somm.  33.  171;  and  lastly,  Billy  blind} 
Minstr.  2,  399. 

p.  506.]  The  spirits  thump  and  racket,  Goethe  15,  131. 
Klopferle  (knockerling)  rackets  before  the  death  of  one  of  the 
family  with  which  he  lives,  G.  Schwab's  Alb.  p.  227.  '  Was  fur 
ein  polter-geist  handtiert  (bustles)  durch  die  lichten  zimnier  ? ' 
Giinth.  969  ;  plagegeist,  Musseus  4,  53  ;  rumpel-geist,  S.  Frank's 
Chron.  212b;  '  ez  rumpeU  staete  fur  sich  dar,'  Wasserbar  112; 
bozen  or  mumanfz  in  the  millet-field,  Reimdich  145 ;  alpa-butz, 


WIGHTS  AND   ELVES.  1433 

alp  daemon,  Vonbun  p.  46-7-8.  '  Quoth  the  mother :  Nit  gang 
hinusz,  der  mummel  (or,  der  man)  1st  dusz  ;  for  the  child  feareth 
the  mummel  (man)/  Keisersbg's  Bilgr.  166C.  To  vermummen 
and  verbittzen  oneself,  H.  Sachs  i.  5,  534C.  Not  only  Rump  els  tilt, 
but  Knirfiker,  Gebhart,  Tepentiren  (Miillenh.  p.  306-7-8),  Titteli 
Ture  (Sv.  folkv.  1,  171)  must  have  their  names  guessed.  Other 
names:  Kugerl,  Zingerle  2,  278,  Stutzlawutzla,  Wolfs  Ztschr. 
2,  183. 

p.  507.]  The  butzen-hansel  is  said  to  go  in  and  out  through 
the  open  gutter,  as  other  spectres  pass  through  the  city  moat, 
Miillenh.  p.  191.  Buzemannes,  a  place  in  Franconia,  MB.  25, 
110-1;  Putzmans,  ib.  218.  387.  Lutbertus  qui  budde  dicitur, 
Gerhardus  dictus  budde,  Sudendf.  pp.  69.  70.  89  (yr.  1268), 
lutzen-antlitz,  mask,  Anshelm  1,  408.  Garg.  122b;  butzen- 
kleider,  Ansh.  3,  411  ;  does  butzen,  putzen  strictly  mean  to  mask 
oneself?  The  Swiss  boog,  bogle,  &ro%  =  mask,  bugbear,  Staid.  1, 
202.  230 ;  boggen-weise,  a  Shrovetide  play,  Schreib.  Taschenb. 
'40,  230;  bogglman,  Lazarillo  Augsb.  1617,  p.  5  (?).  Broog 
seems  akin  to  bruogo,  AS.  broga  =  terror,  terriculamentum. 

p.  508.]  On  the  Fr.  follet,  conf.  Diefenb.  Celt.  1,  182.  The 
folet  allows  the  peasant  who  has  caught  him  three  wishes,  if  he 
will  not  show  him  to  the  people,  Marie  de  Fr.,  Fables,  p.  140. 
Thefarfadet  de  Poissy  comes  out  of  the  fireplace  to  the  women 
who  are  inspecting  each  other's  thighs,  and  shows  his  backside, 
Keveille-matin,  p.  m.  342.  f  Malabron  le  luiton,'  Gaufrey,  p.  169. 
O.Fr.  rabat  =  lu.tin.  M.Neth.  rebas,  Gl.  to  Lekensp.  p.  569.  In 
Bretagne,  Poulpikan  is  a  roguish  sprite,  repres.  as  husband  of 
the  fay,  and  found  in  Druidic  monuments.  Lett,  kehms,  kehmis, 
goblin,  spectre;  also  lulkis,  Bergm.  145.  Is  gotze,  Uhl.  Volksl. 
754  a  goblin  ? 

p.  511.]  '  Hodeke  howls  '  =  it  is  stormy,  Hildesh.  stiftsfehde 
pp.  48.  91.  Falke  thinks  the  whole  story  of  Hodeke  is  trumped 
up,  Trad.  corb.  135.  Hutchen  is  a  little  red  mannikin  with 
sparkling  eyes,  wears  a  long  green  garment,  Somm.  pp.  26-9. 
30.  171.  In  Yoigtland  they  tell  of  the  goblin  Pump-hut,  who 
once  haunted  the  neighbourhood  of  Pausa,  always  worked  hard 
as  a  miller's  man,  and  played  many  a  roguish  trick,  Bechst.  in 
Nieritz  volks-kal.  '46,  pp.  78—80.  The  same  Pump-hut  in 
Westphalia,  Kuhn's  Westf.  sag.  2,  279;  mentioned  even  in  Insel 


1434  WIGHTS  AND   ELVES. 

Felsenbg,  Nordh.  1746,  2,  366—370.  About  Miiuster  they  dis 
tinguish  between  timp-liute  and  lang-hute  :  the  former  are  small, 
wrinkled,  hoary,  old-fashioned,  with  three-cornered  hats ;  the 
latter  tall,  haggard,  in  a  slouched  hat.  Tiinp-hat  bestows  posi 
tive  blessings,  long-hat  keeps  off  misfortune.  They  live  mostly  in 
the  barn  or  a  deserted  loft,  and  slowly  turn  a  creaking  windlass. 
In  fires  they  have  been  seen  to  stride  out  of  the  flames  and  strike 
into  a  by-way.  Conf.  the  homesprite  Dal-kopp,  N.  Pr.  prov.  bl. 
1,  394.  Elsewhere  they  live  in  a  corner  behind  the  oven,  under 
the  roof-beam,  or  in  gable-holes,  where  a  board  is  put  out  to 
attract  them,  Mullenh.  pp.  321-2.  332-5-7.  Hpt's  Lausitzer  sag. 

1,  56  seq. The  goblin  sits  on  the  hearth,  flies  out  at  the  chimney, 

shares  the  peasant's  room,  Somm.  p.  27-9.     Spirits  in  the  cellar, 
over  the  casks,  Simplic.  2,  264-5  ;  conf.  Abundia  (pp.  286.  1056). 
The  goblin  carries  things   to   his  master,  but  can  only  bring  a 
certain  quantity,  and  will  change  masters  if  more  be  demanded, 
Somm.  p.  27   (see  p.  512).     He  fetches  milk  from  other  men's 
cows,  like  the  dragon,  the  Swed.  bare  (p.   1090)   and  the  devil; 
here  he  encroaches  on  the  witch  and  devil  province.     He  helps 
in  milking,  licks  up   the  spilt  drops,  Mullenh.  p.  325.     Goblins 
curry  down  and  feed  the  cattle,  and  have  their  favourite  beasts, 
Somm.    p.     36-7;     hence    the    name    futter-mannchen,    Borner's 
Orlagau  p.  241-8.     A  homesprite  bier-esel  in  Kuhn's  Nordd.  sag. 
no.  225,  conf.  pp.  423.  521.     They  speak  in  a  tiny  voice,  '  in  ko- 
boldes  sprache/  Mullenh.  p.  335.     Hagen's  Ges.  Abent.  3,  78  ; 
and  yet :  rait  grozer  stimme  er  do  schrei  79.     As  nothing  was 
sjen  of  king  Yollmar  but  his  shadow,  so  is  Good  Johann  like  a 
shadow,  Mullenh.  p.  323.     They  are  often  seen  in  the  shape  of 
a  toad,  pp.  355.  330,  also  as  torn  or  tabby  cat  (Suppl.  to  505). 
The  Albanians  imagine  their  homesprite  vittore  as  a  little  snake, 
Hahn's  Lieder  136.     A  good  description  of  the  kobold  in  Firmen. 

2,  237-8.      The   herb   agennund,    Garg.   88b,   seems    conn,    with 
Agemund,  the  house- daemon  in  Beinardus. 

p.  511.]  The  homesprite  being  olnovpos,  agathodaemon  (p. 
485-6),  there  is  milk,  honey  and  sugar  set  on  the  bench  for  him, 
as  for  the  unke,  Schweinichen  1,  261.  In  the  Schleswig-Holstein 
stories  they  must  always  have  pap  or  groats,  with  a  piece  of 
butter  in.  The  goblin  has  the  table  spread  for  him,  Somm.  p.  32. 
Napf-lians  is  like  the  Lat.  Lateranus,  Arnob.  4,  6;  Lateranus 


WIGHTS  AND  ELVES.  1435 

deus  est  focorum  et  genius,  adjectusque  lioc  nomine,  quod  ex 
laterculis  ab  hominibus  crudis  caminorum  istud  exaedificetur 
genus  .  .  .  per  human!  generis  coquinas  currit,  inspiciens  et 
explorans  quibusnarn  lignorum  generibus  suis  ardor  in  foculis 
excitetur,  habitudinem  fidilis  contribuifc  vasculis,  ne  flammarum 
dissiliant  vi  victa,  curat  ut  ad  sensum  palati  suis  cum  jocun- 
ditatibus  veniant  rerum  incorruptaram  sapores,  et  an  rite  pul- 
menta  condita  sint,  praegustatoris  fungitur  atque  experitur  officio. 
Hartung  2,  109  says  it  is  Vulcanus  caminorum  deus;  certainly 
Varro  in  fragm.  p.  265  ed.  Bip.  makes  Vulcan  the  preserver  of 
pots  :  Vulcanum  necdiim  novae  lagenae  ollarum  frangantur  ter 
precatur  (conf.  p.  447). 

p.  512.]  A  goblin  appears  as  a  monk,  Somm.  pp.  35.  172-3. 
With  Shelly  coat  conf.  Schellen-moriz  153-4.  Homesprites  de 
mand  but  trifling  wages,  as  in  the  pretty  story  of  a  serving 
daemon  who  holds  the  stirrup  for  his  master,  guides  him  across 
the  ford,  fetches  lion's  milk  for  the  sick  wife,  and  at  last,  when 
dismissed,  asks  but  five  shillings  wages,  and  gives  them  back  to 
buy  a  bell  for  a  poor  church,  using  the  remarkable  words :  magna 
est  rnihi  consolatio  esse  cum  filiis  hominum,  Caesar  Heisterb. 
5,  36.  On  the  Spanish  goblin's  cucurucho  tamano,  observe  that 
the  lingua  rustica  already  said  tammana  for  tarn  rnagua,  Nieb.  in 
Abh.  d.  Berl.  Acad.  '22,  257. 

p.  513  n.]  The  allerurken  is  a  puppet  locked  up  in  a  box, 
which  brings  luck,  Mullenh.  p.  209;  conf.  'he's  got  an  oaraunl 
inside  him,'  KM.  183  (infra  p.  1203).  Wax  figures  ridiculously 
dressed  up,  '  which  we  call  gliicks-mannchen,'  10  ehen,  p.  357; 
conf.  the  glucJces -pfennig,  Prediger  marchen  16,  17,  also  the  well- 
known  ducaten- hacker,  and  the  doll  in  Straparola  (5,  21).  KM3. 
3,  287.  291.  The  Monoldke  is  a  wax  doll  dressed  up  in  the 
devil's  name,  Mullenh.  p.  209 ;  conf.  the  dragedukke,  a  box  out  of 

which  you  may  take  as  much  money  as  you  will. A  homesprite 

can  be  bought,  but  the  third  buyer  must  keep  him,  Miillenh. 
p.  322.  One  buys  a  poor  and  a  rich  goblin,  Somm.  p.  33.  Such 
sprites  they  made  in  Esthonia  of  tow,  rags  and  fir-bark,  and  got 
the  devil  to  animate  them,  Possart's  Esthl.  p.  162  ;  more  exactly 
described  in  the  Dorp,  verhandl.  i.  2,  89.  So  the  shamans  make 
a  fetish  for  the  Samoyeds  out  of  a  sheep-skin,  Suomi  '46, 
p.  37-8-9. 


1436  GIANTS. 

p.  516.]  On  the  manducus,  see  0.  Miiller's  Etr.  2,  101  (conf. 
p.  1082).  {  Quid  si  aliquo  ad  ludos  me  pro  manduco  locem?  quia 
pol  dare  crepito  dentibus,'  Plaut.  Rud.  ii.  6,  52.  This  too  is  the 
place  for  scliemen:  '  als  dakten  sich  die  schamn  (1.  schemen)  e,  do 
si  diu  hint  scliralden  mit'  to  frighten  children  with,  Jiingl.  698. 
Are  scliemen  masks  ?  conf.  e  schonbart '  for  schern-bart,  OHG-. 
scema  =  larva,  persona,  like  hage-bart,  Schm.  3,  362.  Graff  6, 
495.  On  Ruprecht  see  Kuhn  in  Hpt's  Ztschr.  5,  473.  von  den 
sogenandten  Rupperten,  die  sich  (  bunt  und  ranch  untereinander 
anziehen/  or  l  einen  rauchen  pelz/  3  erzn.  369.  Knecht  Ruprecht 
(or  Krampus,  Klaubauf,  meister  Strohbart)  is  St.  Nicolas' s  man, 
Ziska's  Oestr.  volksm.  49,  110.  Hollepeter,  Wolf's  Ztschr.  2,  194. 
'  dich  miiez  der  Semper  machen  g'sunt/  the  devil  have  the  curing 
of  you  !  Ring  14d,  5.  To  him  corresp.  old  Grumbus  with  the 
rod,  Firinen.  2,  45,  and  Fiele  Gig  (fidele  geige  ?)  of  the  Kuh- 
landchen,  described  in  Schlegel's  Mus.  4,  119.  Walloon  '  hans- 
croufe,  valet  de  S.  Nicolas/  our  Hans  Buckel  (croufe  =  bosse), 
Grandgagn.  1,  271.  As  Niclas  has  a  man,  Gargantua  has  a  drole 
in  his  retinue,  Mem.  celt.  5,  393-4.  Our  knecht  Ruprecht  is  Russ. 
buka,  Gretsch  p.  109,  Lett,  bubbulis.  His  Styrian  name  of  Klaub- 
avf  resembles  the  winteMaub,  Wolkenst.  p.  67.  A  sooty  face 
belongs  to  the  phallophorus  also,  Athen.  5,  254.  St.  Peter,  who 
may  be  regarded  as  Ruprecht's  representative,  when  journeying 
with  Christ,  always  behaves  as  a  good-natured  simpleton. 

As  people  sacrificed  to  forest-women  (p.  432),  so  they  did  to 
subterraneans,  Miillenh.  p.  281.  On  feast-days  the  Ossetes  place 
a  portion  of  the  viands  in  a  separate  room  for  the  homesprite  to 
eat ;  they  are  miserable  if  he  does  not,  and  are  delighted  to  find 
a  part  of  them  gone,  Kohl's  Siid-russl.  1,  295.  A  Roman  setting 
out  on  a  journey  took  leave  of  the  familiaris  :  '  etiam  nunc  saluto 
te,  familiaris)  priusquam  eo/  Plaut.  Mil.  gl.  iv.  8,  29. 


CHAPTER  XVIII. 
GIANTS. 

p.  518.]  In  some  ways  men,  elves  and  giants  stand  related  as 
men,  angels  and  devils.  Giants  are  the  oldest  of  all  creatures, 
and  belong  to  the  stone-age.  Here  we  have  to  make  out  more 
fully,  that  giants  and  titans  are  the  old  nature-gods. 


GIANTS.  1437 

p.  520.]  Mere  descriptive  epithets  of  giants  are :  der  groze 
man,  Ernst  469.  4288 ;  der  michel  man,  Lanz.  7705  ;  der  michel, 
der  groze,  Altd.  bl.  2,  149.  So  of  their  country  :  unkundigez  lant, 
Hoth.  625,  and  der  riesin  lande  761  (  =  iotun-heim,  p.  53-0) ;  of 
their  nation :  unleundigiu  diet  630,  The  ON.  i&tunn,  AS.  eoten 
is  supported  bj  the  dimin,  Etenca  (?}.  Is  Etionas  (for  Oxionas) 
in  Tac.  Germ.  46  the  same  word  ?  Hptrs  Ztschr.  9,  256.  Surely 
Jiethenesberg;  hedenesbg,  hettemasmont,  etan&sbg  in  Chart,  Sithiense 
158.  80.  160-2  are  not  heathen's  hill  nor  hitenbg?  Graff  1, 
370  has  Entinesburc  (conf.  p.  525).  Ntenesleba,  Dronke  233a. 

Leo  in  Vorles.  iiber  d.  gesch.  d.  Deut.  volks  1,  112  agrees 

with  me  in  tracing  the  word  to  ON,  eta,  AS.  etam;  conf.  mann- 
aeta  (p.  520 n.  and  Swppl.  to  555),  the  giant's  name  Wolfes  mage 
(Suppl.  to  557),  and  a  giant  being  addressed  as  '  du  ungaeber 
frdz!'  Dietr.  drach.  238b.  Ssk.  *ravydd,  Bopp's  Gr.  §  572..  Finn, 
turilas,  tursas,  torras  —edax,  gltdo,  gigas;  and  this  is  confirmed 
by  the  two  words  for  giantess,  syojdtdr,  lit^femina  vorax,  fr.  SJOQ 
=  edo,  and  juojotar,  lit.  femina  bibax,  fr.  juon=bibo>  Schiefnerrs 

Finn.  w.  606-8. Sehafarik  1,  141  connects  iotun,  jatte  with 

geta  in  Massageta,  Thussagete  (p.  577 n,),  Thorlacius  sp.  6,  p.  24 
thinks  iotar,  iotnar,  risar  are  all  one.  Rask  on  the  contrary 
distinguishes  Jotunheimar  (jattermes  land)  from  JMand  (jydernes 
laud),  likewise  Jotunn  (gigas)  from  Joti  (a  Jute),  Afh.  1,  77-8. 
GDS.  736;  he  takes  the  iotnar  to  be  Finns  (more  exactly  Kvaener), 
and  Jotunheimar  perhaps  Halogaland,  Afh.  1,  85-6-;  but  in  a 
note  to  Saem.  33  he  identifies  the  i5tnar  with  the  Eistir.  Swed. 
jdtte  ochjdttesa,  Cavallius  25.  467.  Jettha,  Jettenberg  may  be  for 
Jeccha,  Jechenberg,  as  Jechelburg  became  Jethelberg.  Jetene- 
burg,  Getenburg  occur  in  deeds  of  the  13th  cent.,  Wipperin.  nos. 
41.  60.  Jettenlach  on  the  Hundsriick,  Hofer's  Urk.  p.  37.  The 
giant's  munching,  '  mesan/  p.  519,  should  be  mesan,  OHG. 
muosan. 

p.  522.]  It  seems  that  fiyrja  Y\o^>  in  Ssem.  82b  does  not  mean 
torridorurn  gens,  but  stands  for  ]?ursa_,  f>yrsa.  With  Dan.  fosse 
conf.  dysse-tro\\,  Sv.  forns.  1,  92-8.  Grendel  is  called  a  fiyrs, 
Beow.  846.  As  the  rune  purs  in  ON.  corresp.  to  fiom  in  AS.,  we 
have  even  in  ON.  a  giant  named  B6l-/>orn,  Sa3tn.  28a.  {Sn.  7 ; 
should  it  be  Batyoru,  fire-thorn  ?  It  is  strange  that  Alvis,  though 
a  dwarf,  says  :  pursa  liki  ]?ycci  mer  a  f>er  vera,  Ssem.  48a.  OHG. 

VOL.    IV.  M 


1438  GIANTS. 


dztm-<V=  Ditis,  Hpt's  Ztschr.  5,  329b.  Gl.  Sletst.  6,  169.  'maare 
von  eime  tursen,'  KM.3  3,  275.  In  Thuringia  the  thurschemann, 
Bechst.  March.  03.  We  still  say  '  der  torsch.'  To  the  Austrian 
families  of  Lichtenfels,  Tiernstein,  Rauheneck  and  Rauhenstein 
the  by-name  turse,  Lat.  turso,  was  habitual  in  the  12  —  15th  cents., 
Heiligenkr.  1,  32.  46.  127.  179.  2,  14.  26.  Women  were  called 
tursin,  see  Leber's  book.  Tursemul,  peasant's  name,  MsH.  3, 
293b.  '  in  thurisloun,'  Falke's  Trad.  Corb.  100-1.  354.  Saracho 
p.  7,  no.  81,  ed.  Wigand  281-4.  420;  tursen-ouwe,  etc.  Moneys  Anz. 
6,  231  ;  Thijrsentritt,  E.  of  Lechthal,  Steub's  Rhat.  143;  Tirschen- 
triity  Dirschentritt,  Giknbel's  Bair.  Alpe  pp.  217.  247;  Dursgesesz, 
Landau's  Wiiste  orter  in  Hessen  p.  377  ;  Tiirschenwald  in  Salzach 
dale,  M.  Koch  221;  Tiirstwinkel,  Weisth.  4,  129.  Renvall  has 
Finn,  tarsus  t  turrets,  turrisas,  turri  =  giant,  turilas  =  homo  edax, 
vorax;  meritursas,  Schroter  p.  135.  Petersen  p.  42.  GDS.  122-3. 

Dionys.  Halic.  1,  21  thought  the  Tvpprjvoi  were  so  called  be 
cause  they  reared  high  towers,  Tvpaei,?.  That  agrees  with  the 
giants'  buildings  (p.  534-5). 

p.  524.]  On  Hunen-beds  and  Hunen,  see  Janssen's  Drentsche 
oudheden  pp.  167—184,  conf.  GDS.  475.  Does  the  Westph. 
7ie?i?ie-kleid,  grave-clothes,  mean  hiinen-kleid  ?  or  hence-going 
clothes,  as  in  some  parts  of  Westphalia  a  dying  man's  last  com 
munion  was  called  henne-kost  ?  -  t  Als  ein  hiune  gelidet,'  having 
giant's  limbs,  Troj.  kr.  29562  ;  hiune  is  often  used  in  J.  v.  Soest's 
Marg.  von  Lirnburg  (Mone's  Anz.  '34,  218)  ;  Ortleip  der  hiune, 
Ls.  3,  401;  fder  groten  huneu  (gigantum),'  B.  d.  kon.  112. 
Strangely  the  huhnen  in  Firmen.  1,  325  are  dwarfs,  subterraneans, 
who  are  short-lived,  and  kidnap  children,  though  like  hiinen  they 
live  in  a  hill;  conf.  the  hiinnerskes,  Kuhn's  Westf.  sag.  1,  63-4. 
As  the  ON.  hunar  is  never  quite  synonymous  with  iotnar  and 
Jmrsar,  so  the  heunen  are  placed  after  the  giants  as  a  younger 
race,  Baader's  Sag.  no.  387.  GDS.  475. 

p.  525.]  Other  examples  of  AS.  ent  :  gel^fdon  (believed)  on 
decide  entas,  AS.  homil.  1,  366;  on  enta  hlave  (cave),  Kemble  4, 
49  ;  on  entan  hlew  5,  265.  -  Entines-burc,  Graff  1,  370  ;  Enzins- 
perig,  MB.  2,  197;  Anzin-v&r,  Hess.  Ztschr.  1,  246,  like  Ruozel- 
mannes  var,  Mone's  Anz.  '36,  300  ;  ad  giganteam  viam,  entislten 
wee,  Wien.  sitz.  ber.  4,  141  ;  von  enten  swarz  unde  gra  kan  ich 
nit  vil  sagen,  KM.  3  3,  275. 


GIANTS.  1439 

p.  525.]  Mercury  is  called  'segygand*  (p.  149)  ;  die  ghigante, 
gigante,  Eose  5135-82.  Biorn  writes  gigr,  Aasen  152b  has  jygger, 
gyvr  for  gygr  (conf.  fze  Givers/  Suppl.  to  961)  ;  giogra,  Faye 
6.  A  giant  is  called  kampe,  Miillenh.  pp.  267.  277.  Otos  and 
Ephialtes,  gigantes  though  not  Cyclopes,  are  sons  of  Poseidon, 
and  the  cyclop  Polyphemus  is  another.  Ace.  to  Diut.  3,  59  and 
the  Parz.  and  Tit.  (p.  690  n.),  monsters  were  born  of  women  who 
had  eaten  forbidden  herbs. 

p.  526.}  Does  Hrisberg  stand  for  Wrisberg  ?  Liintzel's  Hil- 
desh.  23.  riesen-kint,  Laurin  2053.  2509.  2604,  and  enzen-kint, 

like  menschen-kind,  son  of  man. A  Lubbes-stein  in  Miillenh. 

no.  363,  p.  272;  Lupperts-grab,  Vilrnar  in  Hess.  Ztschr.  4,  79; 
Luppenhart,  Liippental,  Mone's  Anz.  6,  229;  die  Lupbode, 
Problems  Unterharz  p.  212,  conf.  liippe,  poison  (p.  1151).  ON. 
leifi,  gigas,  oleifi,  humanus  ;  rumr,  vir  iminania,  gigas.  Whence 
comes  trigene  =  gigantes  ?  Graff  5,  512. 

p.  526.]  6^/r  =  oreas,  Seem.  143b  (Suppl.  to  525).  Other 
terms  for  giantess  :  fdla,  Sa3m.  143b  (conf.  p.  992) ;  hdla  143b. 
144a;  Griffr  in  Sn.  113  is  the  name  of  a  g^gr,  and  her  staff  is 

named  Griffarvolr  114. Troll  is  both  monster  and  giant :  ertu 

troll,  Yatnsd.  292  ;  j?u  )>ykki  mer  troll,  Isl.  sog.  2,  365 ;  half-troll, 
Nialss.  c.  106.  120;  trolla-skog,  Landn.  5,  5;  trolla-skeiff,  curri 
culum  gigantum  (Suppl.  to  85);  in  Faroe,  trolla-botn  is  giants' 
land.  Trollrygr,  Trollagrof,  Werlauff''s  Greuzb.  16.  22.  35.  Michel 
Beham  had  heard  '  troll '  in  Denmark  and  Norway,  says  Mone's 
Anz.  4,  450 ;  but  the  word  had  been  at  home  on  German  soil  long 
before  that :  vor  diesem  trolle,  Ortn.  338,  2  ;  er  schlug  den  trollen 
Liederb.  (1582)  150;  ein  voller  troll  215;  winter  trollet  Mone's 
Anz.  6,  236  ;  f  exsurge  sede,  tu  trolgast,  cito  recede '  says  a  verse 
of  the  14th  cent.,  Hpt's  Ztschr.  5,  463;  einen  drulgast  laden, 
Weisth.  1,  552;  de  Drulshaghene,  Erhard  p.  144  (yr  1118)  ;  be- 
trullet,  Tit.  5215  (Kl.  schr.  4,  336).  But  whence  comes  the  Fr. 
drole,  form,  draule  ?  It  is  rather  a  goblin  like  the  M.  Neth. 
drollen,  Belg.  mus.  2,  116.  Kilian  sub  v. ;  conf.  Gargantua's 
drole  (Suppl.  to  516). 

p.  527.]  Mylzinurn  kalnay,  giants'  hills,  myUynum  kapay, 
giants'  graves,  Kurl.  send.  1,  46-7.  Boh.  obor  appears  as  hobr  in 
Wend,  volksl.  2,  268a.  On  the  giants'  name  Volot,  Velet,  Wele- 
tabus,  Wilz,  conf.  p.  1081  n.  The  yiyavTes  of  the  Greeks  lived  in 


1440  GIANTS. 

Thrace,  Paus.  1,  25  ;  conf.  the  Ariraaspi  and  Cyclopes,  and  the 
Ind.  rakshasas  (p.  555).  To  the  Hebrews  the  Rephaim,  Anakim, 
Nephilim  were  giant  nations,  Bertheau's  Israel,  p.  142-3-4. 

p.  528.]  The  size  of  giants  is  expressed  in  various  ways. 
Tityos,  son  of  Earth,  covers  nine  roods,  Od.  11,  577;  Otos  and 
Ephialtes  in  their  ninth  year  were  eVvea-Trr^et?  in  breadth  and 
evveopyvioi  in  length  11,  307  (conf.  !Ez/muro?  rerpaTrrj^v^,  mean 
ing  the  4  seasons,  Athen.  2,  263).  Dante,  Inf.  31,  58—66  poeti 
cally  fixes  the  stature  of  Nimrod  at  90  palms,  i.e.  54  fe,et,  which 
comes  to  the  same  as  Ephialtes's  9  fathoms.  '  Cyclopen  hoch 
sam  die  tanloume,'  tall  as  firs,  Ksrchr.  357;  'ir  reicht  in  kume 
an  die  knie  (ye  reach  scarce  to  their  knees),  sie  tragent  W after- 
langen  bart,'  beards  a  fathom  long,  Dietr.  u.  ges.  621.  Ovid's 
picture  of  Polyphemus  combing  his  hair  with  a  harrow,  and 
shaving  with  a  sithe,  is  familiar  to  us,  Met.  13,  764. 

Giants  have  many  heads  :  the  sagas  tell  of  three-headed,  six- 
headed,  nine-leaded  trolds,  Asbjornsen  p.  102-3-4;  &  seven-headed 
giant  in  Firmen.  1,  333a;  another  is  neyenkopp  (9  head),  Miillenh. 
p.  450 ;  conf.  the  three-headed  wild  woman  in  Fr.  Arnim's  March. 
1,  no.  8,  and  Conradus  Dri-heuptel,  MB.  29a,  85  (254).  Pol. 
dziewi^-sil,  Boh.  dewe-sil,  dewet-sil  (nine-powered) —giant.  The 
legend  of  Heimo  is  in  Mone's  Unters.  p.  288  seq.,  conf.  Steub's 
Rhat.  p.  143.  Ttal.  writers  of  the  16th  cent,  often  call  giants 
quatromani ;  giants  with  13  elbows  in  Fischart's  Garg.;  Bilfinger 
in  Swabia  are  families  with  12  fingers  and  12  toes;  '  cum  sex 
digitis  nati/  Hattemer  1,  305a;  conf.  '  sextus  homini  digitus 

agnatus  inutilis/  Pliny  11,  52. Even  the  one  eye  of  the  cyclops 

is  not  altogether  foreign  to  our  giants :  in  a  Norweg.  fairytale 
three  trolds  have  one  eye  between  tJtem,  which  goes  in  the  middle  of 
the  forehead,  and  is  passed  round,  Jaletraet  74-5 ;  conf.  KM.  no. 
130  (such  lending  of  eyes  is  also  told  of  the  nightingale  and 
blindworm,  KM.  ed.  1,  no.  6).  Polyphemus  says:  Unum  est  in 
medio  lumen  mini  fronte,  sed  instar  ingentis  clypei,  07.  Met.  13, 
850 ;  these  one-eyed  beings  the  Greeks  called  Jcyklopes,  the 
Romans  coclites  :  coclites  qui  altero  lumine  orbi  nascuntur,  Pliny 
xi.  37,  35  ;  decem  coclites,  ques  montibus  summis  Rhipaeis  fodere, 
Enn.  in  Varro  7,  71  (0.  Miiller  p.  148)  ;  conf.  Goth,  haihs, 

/j,ov6(f)0a\/j,os,  coecus,  Hpt's  Ztschr.  6,  11. A  tail  is  attrib.  to 

the  giantess  Hrimger-Sr,  Saem.  144a.  Giants,  like  dwarfs,  are 


GIAJSTTS.  1441 

sometimes  descr.  as  black:  J?rainn  svarti  ]?urs,  Isl.  sog.  1,  207, 
conf.  Svart-hofSi ;  a  black  and  an  ash-grey  giant  in  Dybeck  4,  41. 
25.  As  Hrungnir's  head  and  shield  were  of  stone,  Hymi's  haus 
(skull)  is  hard  as  stone,  Saem.  56b.  Thor's  wife,  a  giantess,  is 
named  Jarnsaxa.  The  age  of  giants  is  the  stone-age. 

p.  528.]  The  adj.  nadd-gofgi,  Saam.  98b,  seems  also  to  express 
the  unbridled  arrogance  of  the  giant :  risenmaezic,  der  werlte 
widersaezic,  Bit.  7837.  The  Gr.  Aairidai  are  braggarts,  and  akin 
to  the  Kentaurs. 

p.  529.]  The  llth  cent,  spell  '  tumbo  saz  in  berke  ....  tumb 
hiez  der  berc,'  etc.,  reminds  one  of  Marcellus '  burd.  p.  29  (Kl. 
schr.  2,  129.  147-8)  :  stupidus  in  m.onte  sedebat;  and  conf.  Affen- 
berg,  Giegenberg,  Gauchsberg  (p.  680-1),  Schalksberg.  Note 
that  the  iotunn  too  is  called  dttrunnr  apaf  simiarum  cognatus, 
Ssem.  55a.  The  Frozen  Ocean  is  named  Dumbs-haf.  Biorn  says 
the  ON.  s£wwr  =  gigas  (dummy?);  conf.  g^gr,  giugi  (p.  525).  In 
Fornm.  sog.  1,  304  the  heathen  gods  are  called  blindir,  daufir, 
dumbir,  dauffir. 

p.  530  ]  On  Forniotr  see  GDS.  737.  hin  aldna  (g^gr),  Sa3rn. 
5b.  Giants'  names :  Or-gemlir  (our  ur-alte),  fruff-gemlir,  Berg- 
gemUr  (var.  -gelmir).  The  vala  has  been  taught  wisdom  by  the 
old  giants,  she  says  :  ec  man  iotna  dr  ofborna,  )?a  er  forlorn 
mik  froedda  hofSo,  Saem.  la.  The  good  faith  of  giants  is  re 
nowned  :  eotena  treowe,  Beow.  2137;  so  Wainamoinen  is  called 
the  old  (wanha)  and  faithful  (waka)  and  true  (totinen),  Kalev.  3, 

107;  so  is  God  (p.  21). Polyphemus  tended  sheep,  and  the 

Norse  giants  are  herdsmen  too : 

sat  j?ar  a  haugi  oc  slo  horpu 

g^gjar  hirSir,  glaffr  Egdir.         Saem.  6a. 

Gymir  owns  flocks,  and  has  a  shepherd  82b.  Thrymr  strokes  the 
manes  of  his  horses,  just  as  the  Chron.  Trudonis  (Chapeaville  2, 
174)  speaks  of  '  manu  comam  equi  delinire.'  Giants  know  nothing 
of  bread  or  fire,  Fr.  Arnim's  Mar.  1 ,  no.  8 ;  the  Finn,  giants  da 
without  fire,  Ueb.  d.  Finn,  epos  p.  39  (Kl.  schr.  2,  98).  Yet  they 
have  silver  and  gold,  they  even  burn  gold,  Dybeck  4,  33-8.  42  ; 
their  horses  wear  iron  rings  in  their  ears  4,  37.  43.  They  not 
only  bring  misfortune  on  the  families  of  man,  but  bestow  luck  4, 
36,  &ud.fr uitfulness  4,  45.  E?p.  is  the  giantess,  the  giant's  wife, 


1442  GIANTS. 

sister,  mother,  merciful  and  helpful  to  heroes  (pp.  555.  1007-8). 
Altd.  w.  3,  179.  Walach.  march,  p.  167. 

p.  531.]  A  latish  saga  distingu.  betw.  Jotunheim,  governed 
by  GeirroSr,  and  Risaland,  by  Goftmundr,  Fornm.  s.  3,  183.  The 
giants  often  have  the  character  of  older  Nature- gods,  so  that 
iotnar=gods,  Sasm.  93a.  The  Serv.  divovi,  giants  (Vuk's  Pref.  to 
pt.  I.  of  new  ed.)  either  means  the  divine  (conf.  p.  194)  or  the 
wild ;  conf.  divliy  =  ferns  [Slav.  div  =  wonder].  When  in  our 
kinder-miirchen  nos.  5.  81-2  the  tailor,  the  carter  or  the  gamester 
intrude  into  heaven  (Wolfs  Ztschr.  2,  2—7),  it  may  well  remind 
us  of  the  titans  storming  Olympus ;  conf.  p.  575  on  angels  and 

giants. Giants  form  ties  of  love  with  gods  and  heroes  :  thus 

Polyphemus  is  a  son  of  Poseidon,  Od.  1,  71  seq.  HrimgerSr  the 
giantess  wishes  to  pass  a  night  with  the  hero,  Sasm.  144a,  like 
the  witch  in  fairytales  and  Marpalie  in  Wolfdietrich.  Freyr 
burns  with  love  for  GerSr,  Oftinn  spends  three  days  in  the  moun 
tain  with  Gunnlod,  Gefion  the  asynja  has  sons  (bull-shaped)  by  a 
giant,  Sn.  1.  Yet  hostility  betw.  gods  and  giants  is  the  rule  : 
that  these  would  get  the  upper  hand,  but  for  Thor's  enmity  to 
them,  the  Edda  states  even  more  distinctly  than  the  Swedish 
proverb  : 

mikill  mundi  set  iotna  ef  allir  lifSi, 

vsetr  mundi  manna  und  Mi$gar<5i.          Saem.  77b. 

Conf.  Tliors  pjciska  ett  qvinno  troll  baktill  ihaligt,  som  tros  fly 
for  blixten  in  i  ett  hus,  der  askan  da  star  ned,  Ahnqv.  464a 
(pjaska  =  a  dirty  woman).  The  giant  again  is  ds-grui,  terror 
asarum. 

p.  532.]  Managolt,  Pistor.  497.  Managold,  Neug.  77.  355. 
On  the  myth,  conf.  Kuhn  in  Hpt's  Ztschr.  6,  134.  With  Fenja 
and  Menja,  who  grind  until  the  cuckoo  calls,  conf.  the  mill-maids 
and  cock-crow,  Gr.  epigr.  2,  56. 

p.  532.]  Fornald.  sog.  1,469  says:  '  austan  at  Ymis  dyrum'; 
and  of  Ullr  :  '  Ullr  rerS  Ymesver,  enn  0$inn  Sleipni';  did  the 
horse  belong  to  Ymir  ?  Frosti,  Jokull,  horses'  names,  Rask's 
Afh.  1,  95.  Esth.  Jcuhua  isa,  wana  Pakkana,  Bocler  148.  If 
Ymir  comes  fr.  ymja,  stridere,  ifc  is  akin  to  Goth,  iunijo,  turba, 
noisy  crowd.  The  noise,  the  roar  of  giants  is  known  to  MHG., 
see  Dietr.  u.  Ges.  391 — 4.  458.  470  ;  is  that  why  they  are  likened 


GIANTS.  1443 

to  bellowing  bulls?  Bask  in  Afh.  1,  88  derives  the  names  of 
HerMr  and  Her'kja  fr.  Finn.  harlta,  ox;  but  we  have  also  a  Germ, 
giant  Harga,  Wolf's  Ztschr.  2,  256,  conf.  Herka  (p.  253)  and  next 

note,  end. Giants  are  beings  of  Night:  those  of  India  grow 

stronger  than  heroes  at  twilight,  and  twice  as  strong  in  the  night, 
Holtzm.  Ind.  sag.  2,  152.  A  Schleswig  giantess  is  '  die  schwarze 
Greet/  black  Meg,  Mullenh.  pp.  157.  269.  273-5;  on  the  other 
hand  a  queen  Margareta,  pp.  342.  14.  18. 

p.  533.]  The  Greeks  also  make  giants  live  on  rocks  and  Idlls, 
Od.  9,  113-4.  They  are  animated  stones,,  or  consist  partly  of 
stone,  or  they  turn  into  stone.  The  giant  in  Mullenh.  p.  442  has 
a  stone  heart.  HrimgerSr,  surprised  by  daylight,  stands  i  steins 
liki,  Seem.  145b;  conf.  the  Swed.  tales  in  Hpt's  Ztschr.  4,  503-4. 
Bader  no.  486.  Hati  iotunn  sat  a  bergi,  Ssein.  143a  (Suppl.  to 
530).  The  g$"gr  lives  in  caves  of  the  rock  (hellir) ;  as  Bryuhildr 
fares  to  Hel,  a  g^gr  cries  to  her  :  *  skaltu  i  gognum  ganga  eigi 
griotistudda  garffa  mina  !  '  through  my  stone-built  garth ;  and  B. 
answers  :  '  breg'Su  eigi  mer,  bruffr  or  steini,'  bride  of  stone,  Sajm. 
227  (seep.  551).  '  finna  ]?eir  i  lielli  nockvorum,  hvar  gygr  sat, 
hon  nefndiz  Thock,'  Sn.  68.  A  giant's  cave  up  in  the  wild  moun 
tain,  Trist.  419,  10 — 20.  Berg-bui  =  giant  is  also  in  Landn.  4,  12, 
and  Saem.  52 ;  conf.  berges  gnoz,  Er.  8043.  Hoberg$-gubbe 
(p.  536-7).  Finn,  kallio,  rupes,  =  Goth.  hallus,  ON.  hallr,  hence 
kaleva,  gigas ;  another  Finn,  term  for  giant  is  vuoren  vaki,  power 
of  the  mountain.  To  pussin  af  biargi  corresp.  Tdssebergs-'kla.tkeu, 
a  place  in  Varmeland,  Rask's  Afh.  1,  91-2.  Note  the  term  berg- 
rinder,  mountain-cattle,  for  Gefjon's  children  by  a  giant  are  oxen, 
Sn.  1.  One  giant  is  called  kuh-tod,  cow-death,  Mullenh.  no.  328; 
conf.  Herkir,  Herkja  in  preced.  note.  Giants  appear  as  wolveS) 
Sn.  13. 

p.  534.]  The  giantess  pelts  with  stones,  the  giant  wears  a 
stone  crown,  Braunschw.  march,  p.  64.  Iron  will  not  bite  the 
giant :  '  troll,  er  ]?ik  bita,  eigi  iarn,'  Isl.  sog.  2,  364.  He  can  only 
be  floored  with  gold,  hence  Skiold  wraps  gold  about  his  club, 
Saxo  8.  Grendel  too  is  proof  against  iron  sword  :  '  J>one  synsca- 
"San  aenig  ofer  eorSan  irenna  cyst,  gudbilla  nan  gretan  nolde,  Beow. 
1596.  Arnliotr  in  Hervarars.  has  league-boots,  like  the  ogre  in 
Petit  poucet;  they  denote  the  swift  pace  of  the  giant,  hence 
Diut.  1,  403:  'hine  fuor  der  herre,  ilende  alse  ein  rise  duot 


1444  GIANTS. 

(speeding  as  -a  giamt  doth),  der  zuo  loufe  sinen  muot  ebene  hat 
gesetzet.' 

p.  535.]  Curious  old  structures  are  ascr.  to  giants  or  heathens  : 
1  fnfa  burg,  risen  burg/  Elene  31,  p.  xxii.  Even  Tristan's  cave 
of  love  is  called  a  qianfs  building,  Tristr,  419,  18;  conf.  ( -etenes 
bi  old  -dayn  had  wrought  it/  the  house  in  the  ground,  where 
Tristan  and  Isolde  lay,  Tiistrem  3,  17.  Hunen-w&lle  are  pointed 
out  betw.  Etteln  and  Alfen  (Paderborn).  The  Orientals  attrib. 
old  buildings  to  a  people  called  Ad,  Hammer's  Rosenol  I,  36  ;  the 
-Celtic  legends  to  Finn*  All  those  large  cairns,  and  remarkable 
peaks  like  St  Michael's  Mount  and  the  Tors,  are  the  work  of 
giants.  Pausanias  ii.  25,  7  mentions  a  Kvtc\co7rcov  epyov,  apywv 
\i6wv,  the  smallest  of  which  a  pair  of  mules  could  not  move. 

Tyrrhenians    build    towers  (SuppL  to  522   end). In   0.  Fr. 

poems  the  builders  are  giants  or  heathen  Sarrasins  or  famous 
men  of  old:  la  roche  au  jaiant,  Guitecl.  1,  90.  158.;  un  jaiimt  le 
ferma  qui  Fortibiaus  ot  nom,  Kenaus  177,7;  Sarrasins  build, 
Garin  in  Mone's  HS,  219,  251;  el  mur  Sarrazinor,  Albigeois 
6b35;  el  palais  montent  que  firent  Sarrasin,  Garin  1,  88;  la 
tor  est  forte  de  luevre  as  Sarrasins  2,  199  ;  croute  que  firent 
Sairasins  1,  57-'9 ;  as  grans  fenestres  que  f.  $.,  Mort  de  Garin  p. 
J46,  Cain  builds  a  tower,  Qgier  6614-66;  roche  Cayn,  Garin  1, 
"93-4;  or  the  giant's  building  is  traced  to  Jul.  Caesar,  to  Constan- 
thie,  Garin  (Paris  2,  53).  Chron,  fontan,  (Pertz  2,  284)  ;  conf. 

the  work  by  Jul.  Ccesar  in  Thietraar  6,  39. A  legend  of  the 

great  cauldron  which  the  giants  were  20  years  digging  in  silence, 
is  told  in  Halbertsma's  Tongvallen  p.  54-5.  Stone-heaps  in  the 
woods  the  Finn  calls  kiiden  pesiit,  giants'  nests  or  beds,  Kurl. 
send.  1,  47;  a  giant's  bed  already  in  11,  2,  783,  The  brazen 
dorper  is  like  the  huge  metal  figure  that  stands  on  a  bridge  with 
a  rod  of  steel,  barring  the  passage,  Dietr.  drach.  57a.  61&b;  old 
Hildebrand  says,  '  ich  klag  ez  dem  der  uf  der  briicken  stat '  62a; 
they  all  misdoubt  the  monster  b'8b.  74-5  :  '  der  alter  groeste  viez 
(rhy.  liez),  daz  in  der  tiufel  wiirge  !  er  was  groz  unt  dabi  lane, 
sin  muot  was  ungetriuwe ;  er  si  lebende  oder  tot,  er  ist  ein  renter 
boesewiht/  be  he  alive  or  dead,  he  is  a  bad  one  83ab  (on  viez,  see 
Gramm.  1,  187). 

p.   538.]       The   Gothland   hoglergs-gubbe  must   have   got   his 
name  fr.  Hoberg  in  the  I.  of  Gothland,  Molb.  Tidskr.  4,  189.     In 


GIANTS.  1445 

Esthonian  legend  blocks  of  granite  are  Kaleu's  maidens'  apron- 
stones  (Kallewi  neitsi  polle  kiwwid,  Possarfc  p.  177).  What  was 
told  of  giants,  is  told  of  the  devil :  Once  upon  a  time,  say  the 
men  of  Appenzel  and  the  Black  Forest,  the  devil  was  flying  over 
the  country  with  a  sackful  of-  hiats :  the  sack  happened  to  tear, 
and  out  fell  a  cottage  here  and  a  cottage  there,  and  there  they 
be  to  this  blessed  hour,  Sehreiber's  Taschenb.  '41,  p.  158. 

p.  540.]  Eaters  of  flesh  give  place  to  sewers  of  corn,  hianters  to 
husbandmen,  Klemtm  2,  25.  Giants  consider  themselves  the  old 
masters  of  the  land,  live  up  in  the  castle,  and  lo©k  down  upon  the 
peasant,  Haltrieh  198.  In  the  I.  of  Usedom  they  say  (Kuhn  in 
Jahrb.  d»  Berl.  ges.  f.  d»  spr.  5,  246)  :  '  en  risen-maken  hatt  auk  mal 
enen  knecM  met  twel  ossen  unnen  baleen  {plough)  in  :are  schorte 
(her  apron)  packt,  wil  ar  dat  liitte  worm  dart  hatt  (because  she 
pitied)/  etc.  Similar  stories  of  the  eartfa-ivorms  who  crowd  out 
the  giants  are  told  im  many  parts  of  Sweden,  Dyb.  1842.  2,  3. 
4,  40.  '44.  p,  10S.  '45.  pp.  15,  97.  '47..  p.  34.  Raaf's  Osterg. 
38 ;  in  Sodermanland,  Hpt's  Ztschr..  4,  506 ;  in  Schleswig, 
MiiUenh,  p.  279  ;  in  the  Mark,  Hpt  4,  392;  in  Westphalia,  Fir- 
men.  1,322;;  in  S.  Germany.,  Bader  nos.  375.  387.  Panzer  2, 
65 ;  con£  Walach,  march,  pu  283, 

p.  54L]  Stories  of  the  giant  dealing  ®ut  his  sh&e  or  shaking 
the  sand  out  0f  his  holsken  '(wooden  shoes)  are  in  the  Ztschr.  d. 
Osnabr,  ver.  8,  280-5.  Firmen.  1,  274a.  Tke  giant  feels  three 
grains  in  hw  shoe,  Honeys  Da\ybk.  2,  1025,.  Dutch  tales  to  the 
same  purpose  in  Halbertsiaia's  Tengvallen  p.  55-6u 

p,  543.]  Near  Duclair  {on  the  Seine,  towards  Normandy) 
stands  '  la  chaire  de  Gargantua-:  Fetre  mysterieux  qui  Foecupait 
pendant  -la  <n-mt  desrait  etre  un  geant,  que  les  peuples  ont  personi- 
fie  soras  le  nom  de  Gargantua,'  Revue  archeoL  xiv-  an..,  p-  214. 
On  G.,  conf.  Bosquet  pp.  177.  182.  l$3-4;  with  his  seat  oonf. 
devil's  pulpits  and  their  legends. 

p.  544-.]  Giants  ling  hammers  at  each  other,  MiillenlL  no. 
586.  Panzer  ppi.  104  114.  Firmen.  1,  S02.  R&af  p.  38. 
Hiiaeda  play  at  bowfe,  Bait.  stud.  xii.  1,  115,  like  the  heroes  in  the 
mount  i(p.  9-53),  like  TMrr  (p.  545)  and  the  angels  '{p.  953  n.). 
Another  Westph.  story  of  giamts  'baking  bread,  Firmen.  1,  302. 
372 ;  they  throw  tobacco-pipes  to  each  other,  and  knock  the  ashes 
out  1,  273.  A  giant  is  pelted  with  stones  or  cheeses^  KM.  no.  20. 


1446  GIANTS. 

Dyb.  4,  46.  Cavall.  1,  3.  9;  conf.  the  story  from  Usedom  (Kuhn 
in  Jrb.  d.  Berl.  ges.  f.  d.  spr.  5,  246).  A  captive  giant  is  to  be  let 
go  when  he's  pulled  all  the  hair  off  a  cow's  hide,  but  he  mayn't 
pluck  more  than  one  hair  in  100  years,  Wieselgren  459. 

p.  549.]  Similar  building  stories  in  Miillenh.  nos.  410-2. 
Faye  p.  13.  A  Bavarian  tale  of  the  giant  builder,  in  which  a 
hammer  is  hurled,  Ober-bair.  arch.  5,  316-7.  A  horse  brings  the 
stones,  like  SvaffUfari,  Haltrich  29  ;  conf.  old  Bayard  at  Cologne 
cathedral. 

p.  551.]  The  giantesses  spin  like  the  fays,  even  giants  spin, 
Firmen.  1,  323.  In  the  Olafssaga  Olaf  fights  the  margygr,  and 
brings  away  her  hand  as  trophy,  Fornm.  sog.  4,  56-7-8.  Eed- 
bearded  Olaf  is  called  Olafr  liosiarpr  d  Itar  4,  38.  His  pipuga 
skagg  could  also  be  explained  as  the  Dan.  pip-skiag,  first  beard. 

p.  552  D.]  Instead  of  the  words  in  Danske  v.  1,  223  the 
Kiimpe  v.  155  has  :  sprang  til  flin te-sten  lede  og  sorte.  In  Norske 
ev.  1,37.  2,  28  (new  ed.  162.  272)  :  flijve  i  flint,  with  anger. 
Norw.  Lapp,  gedgom,  I  turn  to  stone,  am  astounded.  MHG. 
wurde  ich  danne  zuo  eime  sfeiiie,  Herb.  8362 ;  conf.  ille  vir  in 
medio  flat  amore  lapis,  Propert.  ii.  10,  48.  Conversely  :  in  haeten 
sine  grozen  liste  uz  eime  herten  steine  getragen,  Mor.  1562. 
Many  Swed.  tales  of  giants  whom  the  first  beam  of  sunrise  turns 
into  stone,  Hpt's  Ztschr.  4,  503-4.  Cavall.  27.  Norske  ev.  162. 
The  mighty  king  Watzmann  is  believed  to  be  a  petrified  giant, 
Panz.  Beitr.  1,  246.  Frau  Hiitt  turns  into  stone  because  she  has 
rubbed  herself  with  crumbs,  DS.  no.  233;  people  sink  into  the 
ground  because  they've  trod  on  a  wheaten  roll,  Giesebrecht's 

Bait.  stud.  12,  126. Esp.  are  a  bride  and  bridegroom  often 

turned  into  stone,  DS.  no.  229.  Miillenh.  pp.  108-9.  595. 
Giesebr.  Bait.  stud.  12,  114-5.  126.  These  'bride-stones'  are 
also  known  to  Norweg.  legend,  Faye  p.  4 ;  nay,  we  find  them 
in  France  in  the  noce  petrifiee,  Michelet  2,  17,  and  even  in  the 
Wallach.  march.  117.  Once  a  shepherd,  his  sheepdog  and  sheep 
were  changed  into  stone  by  frau  Wolle,  because  he  had  rejected 
her  petition  for  bread,  Somm.  p.  11.  The  Wallachians  have  a 
similar  story  of  an  old  woman,  her  son  and  her  sheep,  Schott 
114-5;  so  have  the  Servians,  Vuk's  Wtb.  p.  15a.  Heinr.  v.  Her- 
ford  ad  ann.  1009  relates  after  Will,  of  Malmesb.  (ace.  to  Yincent 
25, 10)  how  people  in  a  Saxon  village  disturb  the  Christmas  festi- 


GIANTS.  1447 

val  by  singing  and  dancing  in  a  churchyard,  and  how  the  priest 
dooms  them  to  dance  a  whole  year ;  in  time  they  sink  up  to  their 
hips  in  the  ground,  till  at  the  end  of  the  year  they  are  absolved 
by,  his  Grace  of  Cologne.  The  place  is  in  some  MSS.  called 
Colovize  ;  surely  these  are  the  men  of  Colbcke  who  danced  with 
what  they  took  for  stones,  DS.  no.  232.  A  ]  5th  cent,  version  of 
the  story  in  Altd.  bl.  1,  54-5. 

p.  553.]  Strong  Jack  is  sometimes  named  der  starve  Hannel 
(perh.  Hermel),  Siegthal  p.  106.  Finn.  Hiixi,  gen.  Hiiden,  Hii- 
denpoika  =  wild  man  of  the  woods,  giant,  Salmel.  1,  242.  Lapp. 
Hiidda,  Hiita  is  a  malign  deity,  Suomi  '44  p.  30.  The  Esth. 
tale  of  Kallewepoeg  is  given  more  fully  in  Poss.  Estl.  p.  174-5. 
Lonrot/who  has  collected  from  60  to  70  giant- stories,  relates  in 
Kruse's  Urgesch.  p.  177:  In  the  sea  near  Abo  stands  a  huge 
stone,  which  the  Finn,  giant  Kalevampoika  hurled  at  the  first 
church  that  was  built.  He  was  going  to  the  church  himself,  when 
he  met  a  man  with  a  sackful  of  worn  shoes,  and  asked  him  how 
much  farther  it  was.  The  man  said,  'Tou  see,  I've  worn  all 
these  shoes  through  on  my  way/  Then  K.  took  up  the  stone  and 
slung  it,  but  it  missed  the  mark  and  fell  into  the  sea. 

p.  555.]  ON.  '  iotunn  sa  er  Brusi  heti,  hann  var  mikit  troll  ok 
mann-acta,'  Fornm.  s.  3,  214.  OHG.  man-ezzo,  MHG.  man-ezze 
(p.  520  n.),  AS.  mon-83ta,  Lith.  vyrede,  viros  edens.  The  Poly 
phemus  legend  is  widely  diffused,  e.g.  Sinbad  on  his  third  voyage 
punches  out  the  eye  of  a  man-eating  giant ;  conf.  the  story  of 
Eigill,  Nilsson  4,  33.  Miiller's  Sagenbib.  2,  612.  As  the  Oghu- 
zian  cyclop  takes  the  arrow  for  a  gnat,  so  in  our  Ring  p.  241  : 
( ich  waen,  mich  hab  ein  fleug  gestochen/  Similar  tales  in  Konr. 
v.  Wiirzbg,  MS.  2,  205a.  Altd.  w.  3,  178;  esp.  coarse  is  the  ver 
sion  in  the  Leipzig  MS.,  Altd.  bl.  1, 122 — 7.  For  the  giant,  later 
stories  substitute  a  murderer,  Moneys  Anz.  '37,  399.  400 ;  a  rob 
ber,  Wai.  miirch.  p.  167-8-9.  Poets  of  the  13th  cent,  make  12 
schachasre  (robbers)  enter  the  dwelling  of  a  turs,  who  eats  up  11 
of  them,  MSS.  2,  33 lb.  On  the  merciful  giantess,  conf.  p.  1008. 

p.  556.]  A  giant  gets  bigger  as  he  rises  out  of  the  ground, 
and  smaller  as  he  sinks  in  again,  Miillenh.  p.  266.  Giants  often 
take  the  shape  of  an  eagle  (p.  633),  e.g.  Hraesvelgr,  Suttungr, 
Thiazi,  Sn.  80-1;  they  are  born  as  wolves  13.  The  story  of  the 
flying  giantess  trespasses  on  Beast-legend,  Hpt's  Ztschr.  4,  502-3. 


1448  CEEATION. 

p.  557.]  Oar  Court-poets  have  preserved  here  and  there  a 
genuine  feature  of  the  folklore  about  giants  :  Tristan  taking  the 
giant's  hand  with  him  (16195)  is  like  Beowulf  bringing  away 
Grendel's.  Again,  the  old  giant-father  carrying  the  heroes  tup  n 
hill  (Daniel  in  Bartsch  xxviii.)  occurs  not  only  in  Hero-legend, 
but  in  Folktale,  Miallenh.  p.  2G6.  Then,  the  giants  of  the 
Trutmunt  in  Goldemar  carry  long  poles,  Hpt's  Ztschr.  6,  521  ; 
Eunze  swings  a  tree  over  his  shoulder,  Wolfd.  510 ;  one  giant  is 
named  Boumgarte  49%  3.  Asperiaa  is  styled  the  giants'  spile- 
man,  Koth.  2161.  In  Lancelot  17247  seq.  are  noticed  the 
giants'  ogen  verlcerezi,  tanden  criselen,  hoft  quehen.  A  giant  couple 
in  Ecke  7  (Hagen  5,  8)  bear  the  names  vro  Elite  and  her  Grime, 
conf.  Grimr  and  Hildr,  Vilk.  saga  c.  1 6.  Note  the  giants' 
names  in  Dietr.  drach.,  GlockenbSz,  Fidelnst&z,  Eumedenwalt, 
Schelledenwalt,  Bitterbuck,  Bitterkrut,  Hohermuot,  Klingelbolt ;  a 
Grandengrus,  Grandgrus  IIS1'.  126b  looks  Romance,  like  Grand- 
gosier  (great  gullet)  in  Gargantua.  Wolfes-meige  (-maw)  reminds 
of  the  manservant  Wolwes-darm  (-gut)  in  Helbl.  1,  372,  and  of 
the  Ssk.  Urkodara  ((wolf's  belly),  Hitzig  308.  Norse  names : 
Euth  i  Skut,  Rolfi  Topp,  HandlHandol,  Elling,  Staff,  Dyb.  '45, 
97-9  (see  p.  557).  The  connexion  between  giants  and  gods  has 
been  pointed  out,  Suppl.  to  p.  551. 


CHAPTER  XIX. 
CREATION, 

p.  558  n.]  Conf.  Hnent  werden  (p.  746  n.)  ;  -zekein,  Wernh.  v. 
Niederrh.  11,  18.  Schelling  takes  chaos  to  be  the  Roman 
Jirm/s  =  hianus,  after  Festus  sub  v.  chaos.  The  material  sense 
is  also  found  in  the  expressions  '  Ingunnen  werden,'  secari,  N. 
Arist.  95 ;  '  siti  ingunnen?  cloven,  Diem-er  97,  26 ;  M.  Neth. 
ontginnen,  secare,  Fergut  3461.  3565;  conf.  Hpt's  Ztschr.  8, 
18—20. 

p.  559.]  For  the  notion  of  creating,  the  AS.  has  the  word 
frumxceaft,  prima  creatio  :  God  isfrumsceaftafred,  Csedm.  195,9. 
The  Gothic  renders  /mcrt?  by  gasJcafts.  On  our  schopfen,  bilden, 
bilde  giezen,  see  p.  23  :  wsere  ich  nie  gebildet,  had  I  never  been 
shapen,  Tit.  3283.  Creature  in  the  Bible  is  in  OHG.  hant-tat, 


CEEATION.  1449 

raanu  factum,  N.  Ps.  18,  2;  MHG.  hant-getdt. Haug  thinks 

Ymir  the  Pers.  Gajomars,  Gott.  Anz.  '53,  p.  1960.  The  birth 
from  feet  or  legs  seems  to  be  remembered  in  an  0.  Fr.  poem  : 
Fanuel,  whom  his  mother  had  conceived  out  of  the  smell  of 
flowers,  touches  his  thigh  with  a  knife  that  had  just  cut  an  apple; 
the  thigh  conceives  and  bears  St.  Anne ;  conf.  Brahma's  creation 
(p.  571).  Ukko  yumala  rubs  his  hands,  presses  them  on  his  left 

knee,  and  makes  three  maidens,  Kalevala  9,  39 — 44. Giants 

come  before  the  Ases  (p.  530-2)  ;  the  vala  sings,  '  ek  man  iotna 
dr  ofborna,'  Saem.  la;  and  Saxo  divides  mathematici  into  (1) 
gigantes,  (2)  magi  =  A.ses,  (3)  homines.  The  Indians  say  the  cow 
is  mother  of  the  world,  and  must  not  be  killed,  Holtzm.  Ind. 
sagen  1,  65.  Of  Bor's  three  sons,  who  create  man,  it  is  said  in 
Saem.  lb :  bioffam  ypto,  orbes  extulerunt,  they  set  on  high  the 
globes  of  heaven  (p.  701). 

p.  560  n.]  The  Indian  myth  also  accepts  a  creation  out  of  the 
egg,  heaven  and  earth  being  eggshells,  Somadeva  1,  10;  conf. 
the  birth  of  Helen  and  the  Dioscuri  out  of  eggs. 

p.  561.]  Askr  and  Embla  are  known  as  Ifis  and  Imlia  among 
the  Yenisei  Ostiaks,  Castren's  Eeise  in  Sibirien.  The  division 
into  ond,  6&r  and  Id  ok  litr  is  also  found  in  Plutarch  4,  1154: 
*  spirit,  soul  and  body/ 

p.  561.]  To  giants,  men  appear  as  dwarfs  :  they  nickname  us 
earthworms,  and  the  giant's  daughter  takes  the  ploughman  for  a 
worm  or  beetle  (p.  540).  As  dwarfs  are  made  out  of  maggots  in 
the  Edda,  so  are  men  out  of  ants  in  Ov.  Met.  7,  642  ;  conf.  the 
way  bees  are  brought  to  life  (p.  696).  As  fire  is  generated  by 
rubbing  wood,  so  are  animals  by  rubbing  the  materials  (Suppl.  to 
1100).  Hiisi  makes  an  elg  out  of  various  stuffs,  Kalev.  7,32  seq. 

p.  567.]  The  two  AS.  accounts  of  the  creation  of  man  (p.  565, 
text  and  note)  derive  blood  from  fire,  whereas  the  Emsig  Code 
derives  it  from  water,  as  the  Edda  conversely  does  water  from 
blood.  The  eight  parts  were  known  to  the  Indians  also  (Suppl. 

to  571. The  Fris.  heli,  ON.  heili  =  brain,  resembles  Lat. 

coelum,  Gr.  /coLXr)  tcoiXia,  GDS.  681.  Godfrey  of  Viterbo's  com 
parison  of  the  head  to  the  sky,  of  the  eyes  to  the  lights  of  heaven 
is  repeated  in  Walther  54,  27  :  Mr  houbet  ist  so  wunnenrich,  als 
ez  inin  himel  welle  sin,  da  liuhtent  zwene  sternen  abe ;  ;  and  in 
MS.  2,  189b  the  eyes  are  called  stars;  conf.  himmel  and  gaume, 


1450  CEEAT10N. 

Hpt's  Ztschr.  5,  541. A  tear  (thrane)  is  called  in  MHG.  mers 

tran,  wages  trail,  Gratnm.  1,  170.  The  Edda  accounts  for  the 
taste  of  sea- water  by  the  grinding  of  salt  out  of  the  quern  Grotti. 
A  tear  bites,  like  salt ;  Sdtcpv,  lacruma  [and  tehero,  tearas,  zahre] 
comes  from  dak,  to  bite.  The  Etym.  magn.  564,  45  says  :  Evtpo- 
piajv  Se  fivvriv  rr)v  OaKaaaav  Xeyet*  olov — TroXvrpofya  Sdtcpva 
/Buvrjs — TGI/?  aXa?  /3ov\6/j,€vo?  elirelv.  Bvvr)  =  'Iv(t),  GDS.  300. 

p.  570  n.]  An  Esth.  song  in  Herder  p.  m.  112  tells  of  one 
who  shaped  him  a  wife  out  of  wood,  gilded  her  face,  and  silvered 
her  shoulders.  The  Egyptian  notion  as  to  the  origin  of  the  first 
man  conies  very  near  that  of  the  Bible  :  Ptah  or  Neph  is  picto- 
rially  repres.  '  turning  the  clay  for  the  human  creation/  Wilkin 
son's  Egyptians  p.  85. 

p.  570.]  Another  Ind.  story  of  the  creation  in  Suppl.  to  560  n. 
The  Pers.  doctrine  is,  that  heaven  and  fire  were  first  created, 
then  mountains,  then  plants,  then  beasts.  From  the  horns  of  the 
first  ox  sprang  fruits,  from  his  blood  grapes,  etc.,  Gorres  1, 
232-3.  The  description  of  Atlas  in  Ovid's  Met.  4,  657  agrees 
with  the  Teutonic  myth  of  creation  far  more  closely  than  the 
notion  current  among  the  Greeks.  He  lets  Atlas  be  converted 
into  a  mountain-chain  :  hair  supplies  the  forest,  his  shoulders 
and  arms  the  hills,  his  head  the  summit,  his  bones  the  stones. 

p.  571.]  The  older  Ind.  myth  makes  the  great  spirit,  malidn 
atma,  produce  the  first  man  out  of  water  ;  Prometheus  too  forms 
men  of  earth  and  water,  Lucian's  Prom.  13  ;  ace.  to  Horace, 
Od.  i.  16,  13,  he  tempers  the  given  '  lirnus '  with  every  possible 
ingredient,  conf.  Babr.  66.  The  Greenlanders  think  the  first 
man  was  made  of  earth,  and  the  first  woman  of  Jiis  thumb,  Klemm 
2,  313,  as  Eve  was  of  Adam's  rib  ;  so  Dakshus  was  pulled  out  of 
Brahma's  toe  (Suppl.  to  559).  The  eight  parts  occur  even  in  the 
Rigveda,  Kuhn  in  Hofer  1,  288. 

p.  573.]  For  analogies  in  language  between  man  and  tree,  see 
Pott's  Zahl-meth.  234 — 6.  Aslcr  and  other  masc.  names  of  trees 
indicate  man,  and  femin.  names  woman.  Askr,  Embla  begin 
with  the  same  vowels  as  Adam,  Eve;  conf.  Es,  Imlia  (Suppl.  to 
561). 

The  term  liut-stam,  nation,  is  taken  wholly  from  the  vegetable 
kingdom,  Otfr.  iii.  12,  7.  Plants  and  rocks  are  not  dead,  they 
speak  :  Bpvbs  KOI  ire-rpa^  a/coveiv,  Plato's  Phsedr.  275.  Men 


CREATION.  1451 

arise  out  of  trees  and  stones  or  mud  :  0  saxis  nimirum  et  robore 
nati,  Stat.  Theb.  4,  339  ;  qui,  rupto  robore  nati,  compositive  Into, 
nullos  habuere  parentes,  Juven.  6, 12  (conf.  dieleiminen,  p.  569n.). 
Men  grow  out  of  pines  in  Nonnus  (Reinh.  Kohler,  Halle  '53, 
p.  24)  ;  ja  werdent  solich  leut  von  bomen  nit  geborn,  Wolkenst. 
61  ;  siner  spiez-genoze  sweirnet  einer  von  dein  obersten  birboume, 
Ben.  419;  '  Where  people  come  from  ?  think  I  don't  know  that? 
they're  torn  off  trees  when  young/  Ayrer's  Fastn.  160d;  not 
sprung  from  a  hazel-bush,  Schelmufsky,  1,  51  ;  his  father  was 
drowned  on  the  nut-tree,  his  mother  carried  the  water  up  in  her 
apron  (sieve),  Bruckner's  Henneberg  17;  a  child  is  exposed  on 
an  ash,  and  is  found  there,  Marie  de  Fr.  1,  150 — 4.  In  a  Finn, 
fairytale  a  foundling  is  called  puuhaara,  tree-branch;  conf.  our 

Fundevogel  on  the  top  of  a  tree,  KM.  no.  51. Ace.  to  Greek 

legend  there  were  only  gods  at  first,  the  earth  bristled  with 
forests,  till  Prometheus  made  men,  Lucian's  Prom.  12  ;  conf.  the 
Prom,  legends  in  Schiitze's  Excursus  i.  to  ^sch.  Prom.;  yet 
Zeus  also  makes  men  spring  out  of  the  ground  for  ^Eacus  on 
his  lonely  isle,  Paus.  ii.  29,  2.  The  throwing  of  stones,  which 
turn  into  men,  is  descr.  in  Ov.  Met.  1,  411;  the  stones  are 
styled  ossaparentis  1,  383.  393,  as  ^Eschylus  and  Sophocles  call 
rocks  the  bones  of  the  earth.  This  sowing  of  stones  reminds  one 
of  mana-sej>s  =  \ao<;,  /eocryuo?  (p.  793).  The  Saxons,  named  after 
sahs  (saxum),  are  called  in  the  legend  from  the  Eisenacher 
Kechtbuch  in  Ortloff  p.  700-1  Kieselinge,  petrioli ;  conf.  '  kisila 
irquiken  zi  inanne,'  quicken  flints  into  men,  0.  i.  23,  47.  Giants 
spring  out  of  stone,  and  spring  into  stone  again  (pp.  532-3.  552)  : 
feine,  di  slug  ich  aus  eime  steine/  Fundgr.  2,  518;  fnun  sihet 
man  wol,  dasz  er  nicht  aus  einem  steine  entsprungen  ist,'  Galmy 
230 ;  '  dasz  ich  aus  heinem  stein  gesprungen,'  Sohade's  Pasq.  76, 
87;  '  many  a  man  fancies  he  is  sprung  from  a  diamond,  and  the 
peasant  from  a  flint,3  Ettn.  Hebamme  15;  'geraacht  aus  kisling- 
plut,'  flint-blood  (also,  donkey's  rib),  Fastn.  680,  26.  32.  For 
other  legends  of  the  origin  of  nations,  see  GDS.  780. 

p.  576.]  Ace.  to  Plato's  Symp.  190  B,  there  were  at  first  three 
sexes  :  appev,  6fj\v,  avSpb'yvvov,  descended  from  sun,  earth  and 
moon.  It  is  an  important  statement  in  Gen.  6,  4,  that  the  sons 
of  God  (men)  came  in  unto  the  daughters  of  men  (giantesses). 
Popular  legend  very  remarkably  derives  dwarfs  and  subterraneans 


1452  CEEATION. 

from  the  fallen  angels,  Ir.  elfenm.  xiii.  ;  the  '  good  people '  are 
not  born,  but  dropt  out  of  heaven,  Ir.  march.  2,  73  ;  the  same  with 
the  liuldren  in  Norway,  Asb.  1,  29.  Thiele  2,  175  ;  while  Finn. 
Joh.  Hist.  eccl.  Isl.  2,  368  says  of  the  alfs  :  '  quidam  enim  a  Deo 
immediate  et  sine  parentum  interventu,  ut  spiritus  quosdam, 
creatos  esse  volunt;  quidam  vero  ab  Adamo,  sed  antequam  Eva 
condita  fuit,  prognatos  perhibent..'  A  N.  Frisian  story  has  it, 
that  once,  when  Christ  walked  upon  earth,  he  blessed  a  woman's 
five  fair  children,  and  cursed  the  five  foul  ones  she  had  hidden; 
from  these  last  are  sprung  the  undergrounders,  Miillenh.  p.  279. 
The  same  story  in  Iceland,  F,  Magnusen's  Lex.  842b.  Eddalaren 

3,  329.  330.    Faye,  preL  xxv. The  giaat  too  is  called  vdlandes 

larn,  Trist.  401,  7.  Even  the  devil  tries  to  create  (Suppl.  to 
1024).  The  Ind.  Visvaltarma,  like  Hephaestus,  fashions  a  woman 
at  Brahma's  bidding,  Somad.  1,  173.  On  ages  of  the  world,  and 
their  several  races,  conf.  Babrius's  Prologue,  and  the  statue 
(p.  792  n.).  Ovid,  in  Met.  1,  89 — 127  assumes  four  ages,  golden, 
silver,  brass  and  iron.  GDS.  1 — 5.  In  the  age  of  Saturn  the 
earth-born  men  went  naked  and  free  from  care,  lived  on  the  fruit 
of  trees,  and  talked  with  beasts,  Plato's  Politicus  272. 

p.  581.]  IIa\aiol  \6yoi  of  deluges  (Acara/cXucr/Ltot?)  are  ment. 
by  Plato  de  Leg.  3,  677.  The  form  sin-vluot  is  still  retained  in 
Mauritius  692,  also  sm-fluot  in  Anegenge  22, 17.  24,  13,  but  sint- 
vluot  already  in  25,  18,  smi-waege  23,  54,  sw£-gewaege  25,  7. 
Luther  still  says  sind-flut,  not  siindflut.  By  fhefiood  the  race  of 
giants  is  extirpated,  Beow.  3377 — 84.  As  it  subsides,  three  ravens 
are  let  fly  (p.  1140) ;  conf.  the  verses  in  the  Voluspa  on  the  fall 
ing  of  the  waters :  'falla  forsar,fiygr  dm  yfir,  sa  er  a  fialli  fiska 

veiftir/    Sasm.    9b. In  the  American  story  of  the  Flood  the 

people  likewise  take  refuge  in  a  ship,  and  send  out  animals,  the 
beaver,  the  rat,  Klemm  2,  156.  Deukalions  Flood  is  described 
iu  Athen.  1,  409  and  the  first  book  of  Ovid's  Metamorphoses; 
conf.  Selig  CassePs  Deuk.  p.  223.  246.  In  Lucian's  account  also, 
all  the  wild  beasts  are  taken  into  Deukalion's  ark,  and  live  in 

peace  together,  Luc.  de  Saltat.  c.  39. The  Indian  narrative 

of  the  Flood  is  '  taken  from  the  Bible/  thinks  Felix  Neve  (De 
1'orig.  de  la  trad.  Ind.  du  Del.,  Paris  ;49) ;  the  rapid  growth  of 
the  fish  resembles  that  of  Jormungandr  when  thrown  into  the 
sea,  Sn.  32,  and  of  the  snake  who  wishes  to  be  taken  to  the  sea, 


ELEMENTS.  1453 

Klemm  2,  162;  Manus  himself  signifies  man,  Kuhn's  Rec.  d. 
E-igveda  p.  107.  On  the  other  Ind.  story,  that  of  Satydvratad, 

see  Polier's  Mythol.  des  Indous  1,  244 — 7. German  tales  of  a 

great  flood  are  told  in  Vonbun  p.  14 — 16  (conf.  p.  982-3).  Our 
people  still  have  a  belief  that  destroying  water  will  break  out  of 
mountains,  Panz.  Beitr.  1,  276-7.  German  legend  makes  the  flood 
stream  out  of  the  giant's  toe,  as  it  does  out  of  Wainamoinen's  tee 
in  Runo  3.  The  dwarf-story  from  the  Rhine  district  in  Firmen. 
2,  49  seems  founded  on  that  of  L.  Thun,  DS.  no.  45  ;  the  dwarf 
reminds  one  of  the  angel  who  lifts  his  hand  holding  a  cloth  over 
the  city,  Greg.  Tur.  10,  24. 


CHAPTER    XX. 
ELEMENTS. 

p.  582.]  Before  the  new  gods  came,  there  prevailed  a  primi 
tive  worship  of  Nature  (p.  335),  to  which  perhaps  Cassar's  '  Luna, 
Sol,  Vulcanus '  is  to  be  referred ;  we  know  the  giants  stand  for 
primal  forces  of  nature,  for  fire,  air,  water,  sun,  moon,  day  and 
night,  conf.  Plato's  Cratyl.  397.  408.  And  long  after,  in  the 
Warnung  2243  seq.,  there  still  breaks  out  a  nature-worship,  an 
adoring  of  the  bird's  song,  of  flowers,  of  grass.  All  mythologies 
make  some  gods  represent  the  elements  :  to  the  Hindus  Indra 
is  god  of  the  air,  Varuna  of  water;  to  the  Greeks  Zeus  was 
the  same  thing  as  aether,  aer.  The  Persians  worshipped  the 

elements,  not  human-shaped  gods  at  all,  Herod.  1,  131. The 

Indians  admitted  five  elements  :  fire,  water,  earth,  aether  (akasa . 
and  wind  (vaya).  The  Chinese  thought  metal  an  element  of  its 
own.  Galen  sets  down  four:  warm,  cold,  dry,  wet  (can  we  make 
these  attributes  represent  fire,  earth,  air,  water  ?) .  How  the  four 
elements  run  into  one  another,  is  described  in  MS.  1,  87a;  H. 
Sachs  knows  '  die  vier  element/  1,  255  ;  '  erde  und  wazzer  nider 
swebet,  viur  und  luft  ze  berge  strebet/  says  Freid.  109.  24;  conf. 
Renn.  6115.  Animals  live  in  all  four  :  'swaz  get,  vliuzet,  swebet/ 
MS.  2,  183a.  Men  bewailed  their  sorrows  to  the  elements,  to 
earth,  to  fire  (p.  642). 

VOL.    IV.  N 


1454  ELEMENTS. 

1.  WATER. 

p.    584.]      People  sacrificed   to   groves   and   springs  :  blotafti 
lundin,  Landn.  3,  17;  blota$i/om'?i  5,  5  (p.  592)  ;  and  Sasm.  44a 
says  :   heilog  votn  hloa  (calent).     The  Hessians  sacrificed  'lignis 
etfontibus,'  Pertz  3,  343.     The  Samliinder  and  Prussians  denied 
the   Christians   access  to  groves  and    springs   lest  they    should 
pollute  them,  Pertz  9,  375;  conf.  Helmold  1,  1.     Prayer,  sacri 
fice    and  judgment   were   performed  at    the    spring,    RA.    799. 
'Porroin  medio  noctis  silentio  illas  (feminas)  adfontes  aquarum 
in  orientem  offluentes  juxta  hortum  domus  egressas   Herwardus 
percepit;  quas   statim  secutus   est,  ubi  eas  eminus  colloquentes 
audivit,  nescio  a  quo  custode  fontiwni  responsa  et  interrogantes  et 
expectantes/  Gesta  Herw.  Saxonis,  yr.  1068  (Wright's  Essays  1, 
244.    2,91.108.    Michel's  Chron.  Anglonorm.  2,  70).    An  Engl. 
song  has   'I  the  wel  woke,'  Wright's  Ess.  1,  245;  this  is  the 
ceremony  of  waking  (watching  by)  the  well.     On  the  Bode  in  the 
Harz  they  still  offer  a  black  hen  (?)   to  the  river-god.       Before 
starting  the  first  waggonload  from  the  harvest  field,  they  throw 
three  ears  into  a  running  stream  ;  or  if  there  is  none,  they  throw 
three  ears  into  the  oven-fire  before  the  waggon  enters  the  stack 
yard;  if  there  was  no  fire,  they  light  one.     This  is  a  Bavarian 
custom,  Panz.  Beitr.  2,  213.     In  Hartlieb's  book  of  all  Forbidden 
Arts  we  read  that  lighted  tapers  are  set  in  front  of  water  drawn 
from  three   running  streams   before  sunrise,  and  man  legt  dem, 
wasser   ere   an,    sam    Gott   selber   (see   p.    586).      The   Romans 
cherished  the  like  reverence  for  water:  'flumini  Rheno^ro  salute,' 
De  Wai.  no.  232  ;  genio  loci  et  Rheno  pro  salute/  no.  233  ;  '  deus 
Rheni,'  no.  234.     They  greeted  the  bath  with  bare  head  on  enter 
ing  and  quitting  it,  and  placed  votive  gifts  by  the  side  of  springs, 
Rudorff's  Ztschr.  15,  216;  they  had  even  ministri  fontis  15,  217. 
p.  585.]     As  prunno  comes  from  prinnan  to  burn,  the  Romans 
spoke  of  torrens  aqua,  from  torrere  to  broil :  '  subita  et  ex  abdito 
vasti  amnis  eruptio  aras  habet,'  Seneca's  Ep.  41 ;  conf.  the  context 
in  Rudff's  Zts.  15,  214.     It  is  said  of  St.  Furseus  (d.  650)  :  '  fixit 
baculum  suum    in  terram,  et  mox  bullivit    fons  magnus,'   Acta 
Bened.  p.  321.     The  divine  steersman  in  the  Frisian  Asegabuch, 
on  touching  land,  flings  an  axe  into  the  turf,  and  a  spring  bursts 
up,  Richthofen  440.     A  horse's  hoof  scrapes  open  a  well  (Suppl. 


WATER.  1455 

to  664  n.).  Brooks  gush  out  of  Achelous's  ox-head,  Soph.  Tracli. 
14.  A  well  springs  out  of  an  ass's  jawbone,  Judg.  15,  19.  '  Do 
spranc  ein  brunne  sa  ze  stete  uz  der  diirren  molten,'  Servatius 
1382,  when  the  thirsting  saint  had  'made  a  cross/  A  spring 
rises  where  a  maiden  has  fallen  down,  Panz.  Beitr.  1,  198.  A 

giantess  produces  water  by another  method,  Sn.  (1848)  1,  286. 

The  Finns  have  three  rivers  formed  out  of  tears,  Kalev.  31,  190  ; 
healing  fountains  rise  from  the  sweat  of  a  sleeping  giant,  Kalevi- 
poeg  3,  87-9.  Tiberinus  is  prettily  described  in  Claudian's  Prob. 
et  Olybr.  209 — 265;  (  Rhenus  projecta  torpuit  urna,'  in  his  Rufin. 

1,  133.     The  nymph  holds  in  her  right  a  marble  bowl,  out  of 
which  runs  tbe  source  of  the  rivulet,  Opitz  2,  262 ;  she  pours  the 
Zacken  263,  where  the  poet  uses  the  phrase  '  spring -hammer  der 
fliisse ' ;  so  in  Hebel  pp.  12.  38  the  baby  Wiese  lies  in  silver 
cradle  in  her  crystal  closet,  in  hidden  chamber  of  the  rock.     At 
Stabburags  well  and  grotto  (Selburg  diocese)  the  people  see  a 
spinning  maiden  who  weaves  veils  for  brides,  Kruse's  Urgesch. 
pp.  51.  169.  171.     OHG.  Mingd,  chlinkd  =  torreus  and  nympha  ; 
conf.  nixe,  tocke  (p.  492  n.) . 

p.  586.]  At  the  restoration  of  the  Capitol  it  is  said  of  the 
Vestals  :  aqua  vivis  e  fontibus  ammbusque  hausta  perluere,  Tac. 
Hist.  4,  53.  Springs  that  a  saint  has  charmed  out  of  the  ground, 
as  Servatius  by  his  prayer,  have  healing  power :  '  die  mit  dehei- 
nen  seren  (any  pains)  waren  gebunden,  genade  die  funden  ze 
demselben  urspringe/  Servat.  1390.  Such  medicinal  springs 
were  sought  for  with  rushes,  out  of  which  flew  a  spark,  Ir.  march. 

2,  76-7.     The  notion  that  at  holy  seasons  water  turns  into  wine, 
prevails  in  Scandinavia  too,  Wieselgr.  412.     Wells  out  of  which 
a  saint  draws  yield  wine,  Miillenh.  p.  102-3 ;   so  in  Bader  no.  338 
wine  is  drawn  out  of  a  spring.     The  well  loses  its  healing  power 
when  an  ungodly  man  has  bathed  his  sick  horse  in  it,  Mullenh. 
no.  126;  the  same  after  a  noble  lady  has  washed  her  little  blind 
dog  in  it,  N.  Pr.  prov.  bl.  2,  44.     On  the  contrary,  fountains  be 
come  holy  by  goddesses  bathing  in  them,  e.g.  those  in  which  Sita 
bathed,  see  beginn.  of  Meghaduta.     Whoever  has  drunk  of  the 
well  of  Reveillon  in  Normandy,  must  return  to  that  country,  Bos 
quet  202. 

p.  587.]  Holy  water  is  only  to  be  drawn  in  vessels  that  cannot 
stand,  but  must  hang  or  be  carried,  and  not  touch  the  ground. 


1456  ELEMENTS. 

for  if  set  down  they  tip  over  and  spill  every  drop  (so  the  pulled 
plant,  the  fallen  tooth,  is  not  to  touch  the  ground,  Suppl.  to 
658  n.).  Such  a  vessel,  futile,  was  used  in  the  worship  of  Ceres 
and  Vesta,  Serv.  ad  Mn.  11,  339.  Schol.  Cruq.  ad  Hor.  AP. 
231.  Forcell.  sub  v. ;  and  by  the  Scots  at  the  Well  of  Airth, 
where  witnesses  were  examined,  Hone's  Daybk  2,  686,  867. 
Metal  vessels  of  the  Wends,  which  cannot  stand,  have  been  found 
in  several  places,  Bait.  stud.  11,  31-3-7.  12,  37.  The  Lettons,  in 
sacrificing,  durst  not  touch  the  goblet  except  with  their  teeth, 
Hpt's  Ztschr.  1,  145.  The  hot  springs  at  Thermopylae  were 
called  ^i/rpcH  =  ollae,  Herod.  7,  176;  conf.  olla  Vulcani. 

Helicbrunno,  MB.  28%  63;  heilicprunno  11,  109.  heiligbrunno, 
29a,  96.  Helicbruno,  Chart.  Sithiense  p.  113.  Helicbrunno,  a 
brook  in  the  Netherl.,  Waitz's  Sal.  ges.  55.  On  Heilbronn,  see 
Rudorff's  Ztschr.  15,  226;  conf.  nobiles  fontes  15,  218.  <  Helgi 
at  Helgavatni,3  Landn.  2,  2 :  Helgavatn,  Urffarvatn  3,  2.3. 
Other  prob.  holy  springs  are  Pholesbrunno  (p.  226),  Gozesbrunno 
(Suppl.  to  368).  A  Swed.  song  names  the  Helge  Thors  kalla  in 
Smaland,  fr.  which  water  is  drawn  on  Holy  Thursday  night  to 
cure  blindness.  Others  are  enumer.  in  Mullenh.  p.  595.  Mary 
is  called  'alles  heiles  ein  Inter  bach'  or  ' heiles  bach,'  Altswert  98, 
23.  73.  When  the  angel  had  troubled  the  water  in  the  pool  of 
Bethesda,  whosoever  then  first  stept  in  was  made  whole,  John  5, 
4.  Rivers  were  led  over  graves  and  treasures  (p.  251-2  n.). 

p.  588.]  A  youth-restoring  fountain  is  drunk  of  in  May  before 
sunrise,  Tit.  6053.  Another  jungbrunnen  in  the  poem  of  Abor, 
Hpt's  Ztschr.  5,  6.  7  and  one  in  Wigamur  1611-5  by  a  limetree. 
M.  Neth.  joocht-borre,  youth-bourn,  Horae  Belg.  6,  223.  The  eagle 
renews  his  youth  at  a  fountain  ( cJibck-prunnen,'  Karajan  32,  12. 
98,  5  ;  conf.  Griesh.  Pred.  1,  29. 

p.  590.]  More  about  Scandin.  pilgrimages  to  springs  in  Wie- 
selgr.  389.  411.  A  Span,  song  tells  of  picking  flowers  on  the 
Guadalquivir  on  Midsum.  morn,  Hone's  Daybk  1,  851.  At  War 
saw,  June  24,  the  girls  throw  wreaths  of  roses  into  the  Vistula, 
and  watch  with  joy  or  sadness  their  various  ways  of  floating  down 
the  stream.  This  resembles  the  Midsum.  custom  of  the  Cologne 
women  descr.  by  Petrarch,  which  Braun  also  in  No.  23  of  the 
Rhein.  Jrb.  traces  to  Christianity.  The  Schweiz.  arch.  4,  87  says 
Petrarch  first  came  to  Germany  in  ]  356,  but  his  letter  describing 


WATEE.  1457 

the  ceremony  is  dated  1330;  in  1327  he  saw  Laura  at  Avignon, 
and  then  set  out  on  his  tour  while  yet  a  youth.  Whom  does  he 
mean  by  the  spiritus  pierii  of  the  Rhenish  city  ?  Alb.  Magnus 
lived  and  taught  at  Cologne,  but  died  in  1280;  his  pupil  Thomas 
of  Aquino  also  taught  there  for  a  time.  Duns  Scotus  came  to  C. 
in  1308,  and  died  there;  Meister  Eckhart  (d.  1329)  was  at  C.,  so 
was  his  pupil  Tauler.  The  University  was  not  founded  till  1388. 

p.  590  n.]  Stieler  p.  1402  mentions  the  following  Easter 
custom  :  '  Habent  Borussi  verbum  sclimak-o  stern,  quod  significat 
obviarn  quarto  post  tres  dies  Paschales  oriente  die  venientes 
tirgis  caedere,  sicut  juventus  nostra  facit  quarto  post  ferias  Nata- 
litias  die,  et  Idndelen  vocant  in  memoriam  innocentium  puerorum. 
schmack  Borussis  ferulam  notat/  It  is  really  more  correct  to 
derive  the  word  from  smagac,  to  flog  (see  Weinhold  in  Aufr.  and 
Kuhn  1,  255).  than  from  smigust,  ablution.  Easter  rods  adorned 
with  many-coloured  ribbons  are  called  schmack- ostern,  Jrb.  d. 
Berl.  ges.  f.  d.  spr.  10,  228-9.  In  Moravia  sclimeck-ostern,  Kulda 
(d'Elv.)  114.  WeinhohTs  Schles.  w.  85  distinguishes  between 
schmag-oster  and  dyngus. 

p.  591.]  In  Norman  stories,  springs  run  dry  when  misfortune 
is  nigh,  Bosquet  201.  Salt  and  medicinal  springs  dry  up  as  soon 
as  money  is  asked  for  them,  Athen.  1,  288.  A  countryman  died 
of  consumption  after  a  cool  draught  from  a  spring;  and  immedi 
ately  it  ceased  to  flow,  Hpt's  Ztschr.  3,  361 .  When  a  new  spring 
breaks  out,  it  is  a  sign  of  dearth,  ibid.  By  the  rising  or  falling  of 
water  in  the  Tilsgraben  the  inhabitants  foretell  a  good  or  bad 
harvest,  Harrys  no.  2;  conf.  Miillenh.  p.  104.  When  Wartha 
flats  in  Werra-dale  have  gone  uiiflooded  six  years  running,  the 
farmer  can  eat  off  silver  the  seventh  year,  they  say  (Again :  when 
the  beaver  builds  his  castle  high,  the  water  tha.t  year  will  run 
high  too,  Dobel's  Pract.  1,  36b).  In  Styria  the  Imngerbrunnen 
are  also  called  hungerlaken,  Wolf's  Ztschr.  2,  43.  At  different 
periods  the  Nile  had  to  rise  different  heights— 22,  16,  14  or  12 
yards  [?] — to  meet  the  wants  of  the  country,  Herod.  2,  13. 
Strabo  p.  788.  Pliny  5,  10.  Parthey's  Plut.  on  Isis  and  Os.  p.  243. 

p.  592.]  Whirlpool  is  in  OHG.  suarb,  suirbil  =  vortex,  Graff 
6,  897;  sualm  =  vorago  in  aqua,  6,  873;  huerbo  4,  1237.  Gr. 
%apf/3Si?,  Pott  in  Kuhn  5,  255.  Serv.  kolovrat,  vortex  (lit. 
wheel-turn)  and  buk,  waterfall's  roar  (bukati,  mugire).  '  ait  wind  e 


1458  ELEMENTS. 

(vel  storm)  =gurges,  eedeivinde  — vortex,9  Vocab.  ms.  Vratisl. ; 
aitveinda  =  gurges,  Diefenb.  271b.  Finn.  '  korvalle  tulinen  kosken 
pyhan  wirran  pyortehelle/  he  went  to  the  firy  waterfall  (Sw.  eld- 
fors),  to  the  holy  flood's  whirl,  Kalev.  1,  177;  conf.  6,  92.  7,  785. 

794-8.    17,101.314.    22,10.    26,198. Waterfall   is  in  OHG. 

u-azarchlinga=njmphBiJ  Graff  4,  504;  wazardiezo=nymph&  5,  237. 
wazzerdurh?  uenster?  cataracta,  Trier,  ps.  41,  11.  Windb.  ps. 
41,  11  ;  laufen,  Staid.  1,  444.  Gr.  S£vo?  and  Sivy.  The  passage 
in  Plutarch's  Caesar  stands :  Trora^wv  Sivais  teal  pev/jbdrcw  e'Xt7- 
fjiols  KOI  -^ro<£ot9.  Homer  has  TrorayLto?  dpyvpo-Slvijs,  II.  21,  130; 
he  pictured  waterfalls  as  horses  flying  headlong  :  ^apd^pai  peovaac 
e'f  opewv  eVl  reap  16,  392.  'Tis  a  being  below  stirs  up  the  whirl 
pool,  Leopr.  106;  Loki  dwells  in  Franangrs-fors,  Saem.  68.  Sn. 
69.  At  the  Donau-strudel  a  spectre  gives  warning  of  death, 
Ann.  Altahens.,  yr  1045;  conf.  the  women  in  the  Nibelg. 

p.  596.]  The  Greek  rain-goddesses  are  the  Hours,  who  guard 
the  cloud-gate  of  Olympus,  opening  or  shutting,  and  by  rain  and 
sunshine  ripen  the  fruits.  The  Hora  has  a  goblet,  which  she 
rinses  at  the  fountain,  Theocr.  1,  150.  Men  also  sacrificed  to 
Zeus  and  Hera,  when  short  of  rain,  Paus.  ii.  25,  8.  Ge  (earth) 
is  repres.  in  a  picture,  imploring  Zeus  for  rain  1,  24.  The  Lith. 
diewaitis  is  god  of  thunder,  dewaite  szwenta  goddess  holy,  g.  of 
rain.  The  Esths  call  hoarfrost 'mother  of  mist,' Bocler  147.  In 
Germany,  as  late  as  the  13th  cent.,  dew  was  honoured  as  a  bene 
volent  being,  Parz.  748,  28  :  '  geert  si  luft  unde  tou,  daz  hiute 
morgen  uf  mich  reis/  Dew  drips  from  the  manes  of  airy  steeds  : 
of  Hrimfaxi,  Saem.  32b;  of  the  valkyria's  horse  145b  (conf.  p. 

641). The  ceremony  reported  by  Burchard  is  also  quoted  in 

Moneys  Gesch.  des  heident.  2,  417  from  Martin's  Relig.  des 
Gaules.  The  Servian  and  (ace.  to  Schott)  Wallachian  custom  of 
wrapping  round  reminds  me  of  the  Hyperborean  votive  offerings 
wrapt  in  ears  of  corn  and  carried  by  two  virgins,  Herod.  4,  33. 
Creuzer  2,  117.  Were  the  maidens  themselves  wrapt  up?  and 
can  the  five  Trepffiepees  who  escorted  them  be  conn,  with  the  rain- 
maiden's  name  Tropirripovvat  conf.  GDS.  865.  In  the  new  ed.  of 
Vuk's  Diet,  the  dance  and  rain-song  are  called  prporyshe  and  the 
leader  prpatz.  When  a  priest  touched  the  fountain  with  an  oaken 
bough,  the  rain-cloud  rose  out  of  it,  Paus.  viii.  38,  3 ;  so  the 
French  maire  dips  his  foot  in  the  well  of  Barenton.  In  Algeria, 


WATER.  1459 

when  there  is  a  long  drought,  they  throw  a  few  Marabouts  into 
the  river,  like  the  Bavarian  water-bird,  GDS.  54.  Kl.  schr.  2, 
445  seq. 

p.  598.]  Nero  was  going  to  measure  the  Alcyonic  lake  with 
ropes,  Paus.  ii.  37,  5.  The  story  in  Thiele  3,  73  about  sounding 
the  lake  is  Swed.  also,  Runa  '44,  33.  L.  Wetter  cries  :  '  mat  min 
langd ! '  Wieselgr.  459.  On  the  Esth.  worship  of  water,  conf. 
Kreutzwald's  Pref.  to  Kalewipoeg  xii.,  and  his  and  Neu's  Myth, 
lieder  113;  at  114  occurs  the  hauling  up  of  a  goat's  skull. 

p.  601.]  To  the  river  is  sacrificed  (pp.  45.  494)  a  reindeer, 
Castren's  Reise  342.  In  wading  through  clear  water  you  utter 
a  prayer,  Hesiod's  Erga  735 ;  in  crossing  a  river  you  take  an 
auspicium,  Rudorff  25,  218.  Water-ordeals  in  the  Rhine,  RA. 
935;  conf.  the  Fontinalia,  Rudff  15,  221.  Lake  and  river  are 
often  personified:  in  Irish  fairytales  (1,  86—89.  2,  144—152) 
the  lake  is  lent  out,  and  is  carried  away  in  a  many-cornered  cloth. 
'  Three  loud  laughs  the  river  gave/ Fleming  373.  There  is  a 
myth  of  a  wood  or  mountain  sprite,  who  scatters  rivers  into  dust, 
Praetor.  Katzenveit  p.  102 — 6;  conf.  the  stiebende  brugge,  Habsb. 
urbar.  94,  4,  i.e.  a  devil's  bridge.  In  Denmark,  on  the  approach 
of  spring,  they  say  of  a  god  or  genius  :  '  kaster  en  ivarm  steen  i 
vandet/  F.  Magnusen's  Lex.  958 ;  do  they  mean  Thor  ? 

Curiously  the  MB.  13,  18.  42  speaks  of  an  Adalbero  filius 
Danubii;  13,  96  Alberus  filius  Danubii;  13,  96  Gozwinus  de 
DanubiOj  Albertus  et  Engelbertus  de  Danubio.  And  the  Saale, 
Neckar,  Lahn,  Leine  are  introd.  as  persons  (p.  494  and  Suppl.) ; 
conf.  Hebel's  personific.  of  the  Wiese. 

With  the  notion  of  ouwe,  ed  conf.  AS.  7ioZm  =  mare  profundum, 
though  ON.  Jwlmr  means  insula,  and  OS.  holm  even  collis.  The 
Celts  too  had  holy  islands,  Moneys  Heident.  2,  377—380. 

Our  meer  (sea),  neut.,  though  Goth,  marei  and  OS.  mart  are 
both  fern.,  OHG.  meri,  m.  and  n.,  has  in  it  something  divine : 
et?  a\a  Slav,  Od.  11,  2  and  elsewhere.  Ocean  is  in  Lettic  deewa 
uppe,  God's  river,  Bergm.  66.  To  the  sea  men  sacrificed  :  '  nostri 
quidem  duces  mare  ingredientes  irnmolare  hostias  fluctibus  con- 
sue  verunt/  Cic.  de  Nat.  D.  3,  20.  Homer  furnishes  it  with  a 
back,  vcoT09,  which  need  not  imply  a  beast's  figure,  for  even  OHG. 
has  (  mers  buosen,  mers  barm,'  bosom,  Graff  3,  154.  It  can  be 
angry  with  men :  daz  wilde  mer  ist  mir  gram,  En.  7659 ;  das 


1460  ELEMENTS. 

wasser  gram,  das  lose  mer,  Diocl.  7336;  de  sture  se,  Partonop.  95, 
27.  It  is  wild,  it  storms  and  raves:  saevum  mare,  Tac.  Hist. 
4,  52;  iiber  den  wilden  se,  MS.  1,  72b;  daz  wilde  mer,  Troj.  kr. 
6922,  etc.;  des  wilden  wages  fluot,  Gerh.  3966,  etc.;  daz  tobende 
mer,  Troj.  kr.  5907,  etc.;  daz  wiletunde  mer,  Servat.  3260,  etc.; 
la  mer  betee,  Ogier  2816,  Prov.  fmar  betada,'  Rayn.  sub  v. ;  de 
rusJcende  see,  Ulil.  Volksl.  200-1  ;  das  ivibende  ivabende  wasser, 
Garg.  Ill;  sid  wseter,  Csedm.  7,  2.  The  Fris.  salt,  like  aX?, 
means  both  salt  and  sea,  Ssk.  lavandmbhas,  mare  salsum,  Welsh 
hall/or,  salt  sea,  Ir.  muir  salmhar,  AS.  sealt  waeter,  Casdm.  13,  6. 
Why  the  sea  is  salt,  is  told  in  Sn.  147.  The  sea  is  pure,  she 
tolerates  no  blood,  Anno  227-8,  just  as  the  ship  will  have  no  dead 
corpse,  Pass.  f.  379b.  She  f  ceased  from  her  raging '  as  soon  as 

Jonah  was  thrown  in. Real  proper  names  of  the  sea  are  :  Oegir 

(p.  237),  conf.  AS.  waeter-e^resa,  and  '  diu  freise  der  wilden  unde/ 
Tit.  2567;  Gymir,  conf.  gymis  leoft  qveSa,  Yngl.  sag.  c.  36; 
Brimir,  akin  to  brim;  and  Geofen  (p.  239).  Names  of  particular 
seas :  wendilmeri,  endilmeri,  lebermeri,  Graff  2,  820.  To  ^Blfred, 
wendelsce  is  the  Black  Sea,  only  a  part  of  the  Mediterranean ;  daz 
tiefe  wentelmere,  Diut.  3,  48 ;  wendelse,  Tundal  42a,  4,  and  often  in 
Morolt;  ivendelzee,  Bergh's  Ndrl.  volksr.  p.  146.  Then:  lebermer, 
Wh.  141,  20.  Tit.  5448.  6005.  Amur  1730.  Fundgr.  2,  4.  Hpt's 
Ztschr.  7,  276.  294.  Wigalois  sub  v. ;  in  dem  roten  lebermer, 
Barl.  262,  16;  labermer,  Ernst  3210;  leverse,  Walew.  5955;  lever- 
zee,  V.  d.  Bergh  103.  127.  With  this  term  conf.  the  TrKevpwv 
QaXaTTLos,  sea-lung,  of  Pytheas ;  F.  Magn.  traces  this  lung  to  the 
dismembered  Ymir.  For  garsecg,  conf.  my  first  ed.,  Vorr.  xxvii., 
and  Hpt's  Ztschr.  1,  578.  Dahlmann  in  Forsch.  1,  414  explains 
gars-ecg  as  earth's  edge;  Kemble,  Gl.  sub  v.  secg,  as  homo  jaculo 
armatus !  For  garsecg  in  the  Periplus,  Rask  writes  garseget  but 
explains  nothing;  conf.  C^edm.  8,  1.  195,24.  199,27.  205,3. 
Beow.  97.  1024.  The  ON.  lagastafr  is  at  once  sea  and  sown 
crop,  Sa3m.  50-1;  Gudr.  1126-8  has  fdaz  vinstermer,'  sea  of 

darkness.    Lastly,  Dumbs-haf,  Dau&a-haf,  Fornald.  sog.  2,  4. 

The  sea  advances  and  retires,  has  ebb  and  flood  (on  (  ebb 3  conf. 
Gramm.  3,  384  and  Kl.  schr.  3,  158)  ;  on  the  alleged  Fris.  and 
Sax.  equivalents  malina  and  liduna,  see  Gramm.  3,  384  note. 
The  ON.  kolga  and  o/^o.  =  aestus  maris  :  '  er  saman  qvomo  Jcolgo 
systir  (fluctus  undantes)  ok  kilir  langir/  Saem.  153a.  Ebb  and 


WATER.      FIRE.  1461 

flood  are  in  Grk.  afjiTrwris  and  pa^ia,  Pans.  1,3;  in  Irish  con- 
traiht  and  robart,  Zeuss  833.  The  sea- waves  are  often  treated  as 
living  beings  :  ' da  ndmen  ez  die  unden,  diu  eine  ez  der  andern  gap, 
unde  truogenz  verre  so  hinab/  the  waves  caught  it,  passed  it  one 
to  the  other,  etc.,  Pass.  313,  73.  Three  plunging  waves  are  three 
witches,  and  get  wounded;  the  waterspout  is  also  a  witch,  Miillenh. 
p.  225.  On 'the  nine  waves,  conf.  Passow  sub.  v.  rpiKv^la,  Trevra- 
Kv/jiLa  :  '  ev  rpiKVfJiiai^  (f>epojjievq>,3  Procop.  1,  318.  In  a  storm  it 
is  the  ninth  wave  that  sinks  the  ship,  Wright  1,  290  after  Leo 
Allatius  ;  it  also  occurs  in  Ir.  sagen  u.  march.  1,  86.  ON.  skafl  = 
unda  decumana,  probably  no  more  than  a  very  high  one,  from 
skefla,  acervare. 

2.    FIRE. 

p.  602.]  Fire  is  a  living  being.  With  quec-fiur  conf.  queckiu 
lieht,  Ernst  2389.  You  can  kill  it :  trucidare  ignein,  Lucr.  6,  146. 
You  can  wake  it:  geled  weccan,  Caedm.  175,  26;  baelfyra  maest 
weccan,  Beow.  6281.  It  is  wild  :  conf.  '  wildfire  '  (pp.  603.  179) ; 
Logi  villi-eldr,  Sn.  60;  Hans  Wilds-fewer,  MB.  25,  375;  ein 
wildez  viur  sluoc  in  daz  dach,  Troj.  kr.  11317;  daz  wilde  fair 
spranc  uz  den  vlinzen  herte  12555 ;  daz  grimme  wilde  faiwer,  Kab. 
659  ;  daz  starke  w.  f.  698  ;  daz  w.  f.  uz  den  swerten  spranc  412 ; 
daz  grimme  f.  als  ein  loup  uz  den  huof-isen  stoup  (spirted  out  of 
the  horse-shoes),  Dietr.  9325  ;  daz/.  vlouc  freislich  uz  helmen  u. 
uz  ringen  8787.  It  is  a  devouring  beast :  strudende  (desolating) 
fyr,  Casdm.  154,  15;  brond  (gleiS)  sceal  fretan,  consume,  Beow. 
6024.  6223  ;  in  pabulum  ignis,  infuatar  (fodder)  des  fiures,  Diut. 
1,  496a;  dem  viure  geben  ze  mazze,  as  meat,  Fundgr.  2,  131.  It 
is  insatiable,  like  hell  or  avarice,  Freid.  69,  5 ;  the  fire  saith  not 
'  it  is  enough/  Prov.  30,  16;  eld,  celed  (fr.  alan,  nourish)  means 
ignis  pastus,  the  fed  and  steady  flame ;  conf.  etc  &e  Ou/jidrcov 
"H(f>aicrTos  ov/c  eXa/ATre,  Soph.  Antig.  1007.  It  licks  :  Lith. 
'  ugnis  laizdo  pro  stog^/  at  the  roof;  conf.  tunga,  tungal  (p.  700); 
seven  kindlings  or  seven  tongues  of  flame,  Colebr.  Essays  1,  190. 
It  snatches,  filches  :  tyres  feng,  Beow.  3525 ;  se  tyr  beo^S  fieof, 
Ine  43,  like  Loki  and  the  devil.  It  plays :  leikr  har  hiti,  Seem.  9b; 
leiki  yfirlogi !  68b;  leikr  yfir  lindar-uatfi  192a;  lacende  lig,  El.  579. 
1111;  lar  (fire)  super  turrim  saliit,  Abbo  de  b.  par.  1,  548.  It 
flies  up  like  a  red  cock  (p.  670)  :  den  rothen  hahn  zum  giebel 


1462  ELEMENTS. 

ausjagen,  Schottel  1116b;  der  rothe  hahn  kraht  aus  dem  dach, 
Firmen.  1,  292b;  der  gelbe  hahn,  yellow  cock  1,  208a;  conf.  lldcan 
tyres,  ignis  pallidi,  Caedm.  231,  13;  fire  glitters  with  seeds  of 
gold,  Holtzm.  Ind.  sag.  3,  194 ;  faces  aureas  quatiunt  comas, 
Catull.  59,  92.  It  travels,  nigram  viam  habens,  Bopp's  Gl.  83a. 
Holtzrn.  3,  194.  In  the  Edda  it  is  brother  to  the  wind  and  sea; 
so  Ssk.  pdvaka,  fire,  is  lit.  cleanser,  fr.  pu  (Suppl.  to  632,  beg.), 
Bopp's  Vocal.  205,  conf.  Gramm.  126  (new  ed.  213-6),  and 
pavana,  wind,  is  from  the  same  root,  Bopp  (conf.  Gramm.  124) ; 
besides,  fire  is  called  vayusakhi,  wind's  companion.  It  flows  :  daz 
viurfloz,  Livl.  reimchr.  5956;  in  Holstein,  when  a  fire  breaks  out, 
they  call  it  hot  rain,  Schiitze  4,  340 ;  and  the  ON.  hripuffr,  fire, 
Sa3m.  40a  seems  to  be  fr.  hripa,  perfluere. 

There  was  a  time  when  fire  ivas  unknown,  for  the  giants  have 
none  (Suppl.  to  530)  :  '  fiure  was  in  tiure '  dear,  scarce,  to  them, 
Gudr.  104,  1.  That  time  is  still  remembered  in  Kalevala  16, 
247-8  (Castren  1,  195)  and  our  nursery  tales.  Fire  belonged  to 
the  gods  ;  it  was  stolen  by  Prometheus,  and  given  to  men.  Ace. 
to  a  Finn,  song  it  is  created :  an  eagle  strikes  a  fire  for  Waina- 
moinen,  Petersb.  Extract  3.  Other  traditions  make  a  little  bird 
(reblo,  troglodyte)  bring  it  from  heaven,  Pluquet  p.  44.  Bosquet 
220.  A  contrast  to  the  fireless  time  is  the  Dan.  arild-tid,  fr. 
arild,  fireplace  (ild,  fire),  Swed.  aril,  focus,  Westg.  arell,  Helsing. 
areld. 

p.  603.]  Fire  is  holy  :  ignis  sacer  meant  lightning,  Amm. 
Marcell.  23,  5 ;  conf.  igne  felici,  Grotef.  Umbr.  7,  5.  Fire  is 
called  sacrifice-eater,  Holtzm.  Ind.  s.  1,  24-6,  and  four  times  in 
Bopp's  Gl.  401b;  eldr  sa  er  aldri  slokna&i  was  called  vigffan  eld, 
Landn.  ed.  nov.  p.  336.  Being  often  found  a  hostile  power,  it 
was  used  in  cursing,  or  was  conjured  by  a  spell.  Other  Fr.  forms 
of  cursing  are  :  male  fiambe  t'arde  !  Ren.  20762  ;  feu  arde  son 
musel!  Berte  116;  conf.  Holland  to  Yvain  p.  222,  The  fire-cry 
in  E.  Gothland  was  :  kumbdr  eldar  Ids,  Ostg.  lag  229.  Fire-spells 
are  given  in  Moneys  Anz.  7,  422-7.  A  fire  is  adjured  in  these 
words  :  '  brand,  stand  als  dem  dode  sein  rechte  hand  ! '  be  still  as 
the  dead  man's  hand,  Wolfs  Ztschr.  1,  337.  If  you  can  charm 
a  fire,  it  jumps  behind  you  while  you  do  it,  and  you  must  run  for 
your  life  (Meiningen),  Hpt's  Ztschr.  3,  363.  Remigius  puts  afire 
to  flight,  and  locks  it  up,  Flodoardus  1,  12.  White  angels  quench 


FIRE.  1463 

a  fire  (Suppl.  to  xliii.  end,  and  to  366. Fire  can  be  stifled  with 

clothes  that  have  been  ivorn  some  time,  whereas  in  a  Liittich  legend 
the  earth-fire  attacks  some  men  who  we&r-new  unwashen  smocks, 
and  is  flogged  with  ropes,  rods  and  sticks,  WolPs  Ndrl.  s.  no.  407. 
To  an  outbreak  of  helle-viur,  which  cannot  be  stamped  out,  you 
must  sacrifice  a  knight  in  gorgeous  array,  Ksrchr.  1 1 38-41 .  1 1 60 — 
72.  1229;  he  tries  while  on  horseback  to  speak  away  the  fire, 
but  falls  and  breaks  his  neck,  Der  Causenmacher,  a  play,  Leipz. 
1701,  p.  152-6,  and  pref.  A  fire  put  out  by  means  of  a  horse, 
Thiir.  Ztschr.  2,  505.  To  extinguish  a  fire,  a  woman  in  childbed, 
whose  feet  must  not  touch  the  ground,  is  carried  to  the  fire,  and 
uttering  mystic  spells  throws  a  new-baked  loaf  into  the  flames 
(Austria).  On  quenching  fires  and  driving  out  cattle,  see  Tettau 
and  Temme's  Pr.  sag.  263.  There  are  people  who  see  a  fire  burn 
ing  beforehand  :  you  must  then  take  out  the  beam  they  indicate, 
or  conjure  the  fire  into  an  oak  with  a  bung,  Miillenh.  p.  570. 
Ossian  speaks  of  pulling  out  oaks,  so  that  fire  springs  out  of  them. 

Fires  leap  out  of  the  ground  like  water,  Paus.  ii.  34,  2  :  ein 

michel  vuwer  sich  truoc  uf  (uz  ?)  der  erden  munde  (mouth),  Pass. 
359,  58  ;  als  viurin  urspringe  (fiery  springs)  da  waeren  ensprungen, 
Lanz.  2590.  Burning  mountains  may  be  seen  on  seals  of  the 
14th  cent.,  MsH.  4,  280a,  conf.  Pyrmont,  Brennenberg.  Fire 
struck  out  of  a  helmet  may  be  caught  on  a  schoup  (truss  of  rye), 
Er.  9206.  Eggs  put  out  fire  :  '  holt  lescid  van  eia,  wadi  ne  bren- 
nid ' ;  ovorum  autern  tantam  vim  esse  dicunt,  ut  lignum  eis 
perfusum  non  ardeat,  ac  ne  vestis  quidem  contacta  aduratur,  Gl. 
Argentor.  Diut.  2, 194a.  Milk,  camel's  milk  quenches  fire,  Ferabr. 
3348. 

p.  603.]  The  Indians  had  three  sorts  of  fire  :  common,  celestial, 
frictile,  Holtzm.  Ind.  s.  3,  112.  In  Oegir's  hall  was  c  lysi-gull 
fyrir  elds-lios,'  Ssem.  59.  Out  of  helmets  and  swords  came  fire 
and  light :  ob  in  des  fiures  zerinnet  (when  short  of  fire),  daz 
kunnen  sie  wol  suochen  in  helm-spange,  Tit.  3222  ;  among  the 
Ases  the  sword  gives  light,  Sn.  79 ;  it  shines  in  the  dark,  Landn. 
1,  5;  (  sin  swert  hiez  si  in  bar  nemen  sunder  sin  gewant  .  .  . 
daz  er'z  mit  iin  naeme,  so  'r  in  die  helle  quaeme,  in  die  vinster- 
nisse,  daz  er  im  gewisse  damite  liuhten  solde/  En.  2858  (she 
bids  Aeneas  take  his  naked  sword,  that  when  he  came  into  hell's 
darkness,  he  should  light  him  therewith).  Virgil,  it  is  true, 


1464  ELEMENTS. 

makes  Aeneas  draw  his  sword  (vi.  260.  291),  but  not  to  give 
light.  Again  :  '  zuch  hervor  din  swert,  du  trage  'z  in  diner  hand 
~bar,  unde  liuhte  dir  damite'  3172.  Nothing  of  the  kind  in  Vir 
gil. Flint-eld  is  struck  over  cattle,  Dybeck's  Runa  '44,  7.  If 

sparks  fly  out  of  a  beam  that  is  being  hewn,  it  betokens  fire  to 
the  house  into  which  it  is  built,  Mullenh.  p.  570. 

p.  607.]  Wildfire  is  described  in  Miede's  Hasentnelker  p.  43. 
Needfire  must  be  rubbed  by  two  brothers,  or  at  leasi  two  men  of 
the  same  Christian  name,  (Fischer's)  buch  vom  Abergl.,  Leipz. 
1791,  p.  177.  Some  new  facts  are  coll.  by  Colshorn  231-2. 
350-1.  The  Mecklenbg  custom  is  described  by  Lisch  6b,  127; 
that  of  the  Moravian  shepherds  by  Kulda  (d'Elv.)  123-4.  A 
giant  rubs  fire  out  of  stones,  Rother  1041  (ace.  to  two  readings). 
The  notten  held  on  Midsum.  Night,  and  twice  mentioned  in  the 
Acct  bk  of  Frankfort  city,  yr  1374,  points  to  the  supposed  root 
hniudan. 

p.  608.]  Swed.  accounts  of  gnid-eld  (rubbed  fire)  run  thus  : 
'  Genom  gnideld  tagen  i  en  ekesticke  (piece  of  oak)  fran  ett  snore 
(string)  som  sa  lange  dragits  fram  och  ater  (pulled  to  and  fro)  i 
en  hus-dorr,  till-dess  det  blifvit  antiindt  (kindled),  och  derefter 
3  ganger  ansyls  ford  omkring  personen,  samt  med  ett  serdeles 
formuliir  signad,  berokas  och  botas  sjuka  kreatur  (cattle  besmoked 
and  cured)/  Again:  '  For  samma  andamal  borras  hal  (hole 
bored)  uti  en  ek,  hvaruti  genom  en  pinne  eld  guides,  dermed 
antandes  9  slags  trad,  ofver  hvilken  kreaturen  bora  ga ' ;  conf. 
Suppl.  to  1089  (?). 

p.  609.]  Cows  or  calves  are  sacrif.  elsewhere  too,  to  protect 
the  herd  from  plague:  (  Nar  kalfvorne  mycket  bordo,  skall  man 
valdsamt  fatta  an  vid  hufvudet  framsHippa  honom  ifran  kjotten, 
och  honom  verkeligen  hals-hugga  ofver  fahu-straskeln,'  Raiif.  A 
live  cow  is  buried  in  the  ground  against  murrain,  Wieselgr.  409  ; 
or  one  of  the  herd  under  the  stable-door  (p.  1142) ;  conf.  Wolf's 
March,  p.  327,  where  a  cow's  head  is  cut  off  and  laid  in  the  loft 
(seep.  1188). 

p.  610.]  In  Ssk.  needfire  or  wildfire  is  called  rub-fire,  and  is 
produced  by  rubbing  a  male  and  a  female  stick  together,  Bohtling 
1,  522,  conf.  1,  404.  Ace.  to  Kuhn's  Rec.  d.  Rigv.  p.  98,  it  is 
rubbed  out  of  the  arani  (premna  spinosa).  Holtzm.  Ind.  s.  3,  122  ; 
is  this  the  aihvatundi  ?  Weber's  Ind.  stud.  2,  4  says  it  comes 


FIRE.  1465 

out  of  Pranava,  the  bow  and  arrow  of  self  (the  lotus-flower).  The 
Arabs  call  the  old-fashioned  fire-rubbing  sticks  zend  and  zendet, 
the  first  being  the  upper  and  male,,  the  second  the  female  or  lower 
one  with  the  hole  in  it ;  striking  steel  and  stone  together  is 
reckoned  a  barbarism,  Kiickert's  Hariri  1,  648-9.  Finn.  Jiela- 
valkya  (fr.  hela,  the  spring  festival),  ignis  non  ex  silice,  sed  ex 
lignis  duobus  vi  confricatis  elicitus ;  also  kitkan-valkya,  rub-fire, 
Eenvall  1,  64. 

p.  611.]  A  perpetual  fire  was  kept  up  by  the  Israelites,  Levit. 
6,  12-3;  and  is  still  by  Parsees  and  Guebers,  as  among  the 
ancient  Persians.  Such  a  fire  burned  on  the  altar  of  Athena 
Polias  at  Athens,  Paus.  i.  26,  7,  and  in  the  temple  of  Pan  in  Ar 
cadia,  viii.  37,  8.  Famous  oracles  maintained  ever-burning  fires, 
as  that  of  Delphi,  whose  priests  in  time  of  war  conveyed  the  sacred 
flame  to  Plataea,  Plut.  Numa  cap.  9  ;  conf.  Valckenaer  on  Herod. 
6,  108  ;  so  the  fires  of  Delos  were  carried  to  Lemnos,  Welcker's 
Aeschyl.  Trilog.  p.  247  seq.  We  know  the  undying  fire  of  Hestia, 
Vesta.  Colonies  took  their  sacred  fire  with  them  from  the  mother- 
city;  if  it  happened  to  go  out,  there  alone  could  they  light  it 
again,  Larcher  on  Herod.  1,  no.  360.  Wachsm.  Hell,  alterth.  i.  1, 
102.  ii.  2,  118.  Miinter's  Eel.  d.  Garth,  p.  49.  The  Samogitians 
nourished  a  perpetual  fire,  Lasicz.  56.  On  the  eternal  lamp  in 
the  worship  of  Mary,  see  Lange's  Abh.  v.  d.  ewigen  lampe  (Verm, 
schr.,  Leipz.  1832)  pp.  191—204. 

p.  614.]  Toland's  Hist,  of  Druids  (quoted  in  Hone's  Yrbk  876 
seq.)  supposes  three  bealtines  in  the  year,  May  1,  Midsum.  eve, 
Nov.  1.  The  first  of  May  and  of  Nov.  were  called  beltan,  says 
Villemarque's  Bardes  Bretons  p.  386-7.  GDS.  108.  On  Bel, 
see  Diefenb.  Celt.  1,  185,  Stokes  349.  Jamieson  (Daybk  2,  659). 
The  great  and  little  Bel,  Meier's  Schwab,  sag.  297.  On  Beltaine, 
Belton  eve,  see  Stewart's  Pop.  superst.  258  seq.  Brand's  Pop. 
Antiq.  1,  337.  Stokes  349.  Michelet  1,  452  seq.  Ir.  sag.  u. 
march.  1,  275-6.  2,  479.  The  May  fire  is  also  called  hoelkerz, 
coelcerth,  Villem.  B.B.  232.  385-6-7,  but  he  does  not  explain  the 

word  ;  elsewh.  coel  is  omen,  fides,  and  certh  signurn. An  Ar- 

moric  folk-song  speaks  of  eight  fires,  and  of  the  father-fire  being 
lighted  in  May,  Villem.  Barzas  breiz  1,  8 ;  Hone's  Daybk  2,  659. 
866  puts  the  chief  fire  on  Midsum.  Day.  Sambhuinn  means  Nov.  1 
(O'Brien:  samhainn  =  Allhallows-tide).  The  Druidic  November- 


1466  ELEMENTS. 

fire  was  also  called  tlachdgha,  tine  tlachdgha,  O'Brien  sub  v. 
The  sacred  fires  are  thus  described  in  O'Connor's  Proleg.  1,  24 : 
fduos  ignes  splendentes  faciebant  druidae  cum  incantationibus 
magnis  supra  eis,  et  ducebant  greges  quos  cogebant  transire 
per  eos  ignes ';  conf .  O'Brien  sub  v.  bealtine.  Horses'  heads  were 
thrown  into  the  May-fire  in  Ireland,  Hone's  Daybk  2,  595  (as 
into  the  Midsum.  fire  in  Germany,  p.  618). 

p.  617.]  On  Easter-fires,  conf.  Woeste  p.  288;  dat  osterfiir  an- 
boiten,  J.  v.  Scheppau's  Oster-pred.  p.  8 ;  das  ostermaen-luchten 
in  Wilster-marsch,  Miillenh.  p.  168.  Even  in  S.  Germany,  e.g. 
about  Abensberg  in  Lower  Bavaria,  they  used  at  Easter  time  to 
burn  the  ostermann.  After  service  at  church  a  fellow  lighted  a 
candle,  ran  out  into  the  fields  with  it,  and  set  the  straw  Easter- 
man  on  fire.  A  Paderborn  edict  of  1781  abolished  the  Easter- 
fire,  Wigand's  Pad.  and  Corv.  3,  281.  1,  317.  Instead  of  bocks- 
thorn  (p.  616  n.),  Groten's  Gesch.  v.  Northeim  1723,  p.  7  says: 
1  On  this  hill  the  bocks-horn  was  held  within  the  memory  of  man/ 
The  Easter  squirrel-hunt  in  the  Harz  (p.  616)  reminds  of  the 
Lay  of  Igor  (Hanka  p.  68),  where  every  householder  pays  a 
squirrel  by  way  of  tax.  Akin  to  Easter-fires  are  the  Walburgs 
(Mayday)  fires,  Miillenh.  p.  168  :  in  Riigen,  on  Mayday  eve,  took 
place  a  molkentoverschen  bernen  with  fire-bladders  (p.  1072  n.), 
conf.  Osnabr.  yerein  3,  229 ;  on  the  Hundsriick  the  young  men 
and  boys  are  allowed  to  cut  wood  in  the  forest  on  St.  Walburg's 
eve,  Weisth.  2,  168. 

p.  620.]  The  sol-stitium  is  in  Homer  rpoTrrj  rje\Loiot  Od.  15, 
404;  a/jL<j)l  Oepivas  rpovra?,  Procop.  B.  Goth.  2,  13  ;  dfji(j)l  rpovra? 
%eipepivds  3,  27.  The  Bavar.  records  have  sunwenden,  sunbenden, 
the  Aleman.  sungihten :  '  ze  sungihten'  Weisth.  1,  293.  304. 
316 — 8;  ze  singeht  1,  325;  nach  sungehten  1,  669;  ze  sungiden 
1,  322-3;  zu  sungihte  1,  708;  zu  singihten  1,  745;  singiht-tag  1, 
727;  sungeht-tag  1,  669;  singehtag,  Namenbiichl.  p.  114.  The 
AS.  sungiht,  solstitium,  stands  in  Menolog.  for  June  24  ;  Schilter 
on  Konigsh.  p.  458  has  the  whole  passage.  MHG.  dri  tage  vor 
sunegihten,  Lanz.  7051  ;  conf.  bettQ-gdht,  1ST.  Cap.  46,  kirch-giht 

(-going,    Oberlin). Yor    der   sunnewenden,    Bamb.    relit,    ed. 

Zopfl  154;  fhiute  ist  der  ahte   tac  nach  sunewenden,  da  sol  daz 
jarzit  enden/  Iw.  2940. 

Midsummer  was  a  great  time  for  meetings  and  merrymakings  : 


FIEE.  1467 

'  ze  einen  sunewenden  da  Sifrib  ritters  namen  gewan/  Nib.  32,  4  ; 
'  vor  disen  sunewenden '  Siegfried  and  Kriemhilt  visit  Worms 
670,  3.  694,  3 ;  and  it  is  during  the  wedding  festivities  at  Mid 
summer  that  Siegfried  is  killed,  as  may  be  fairly  inferred,  if  it  is 
not  expressed.  The  wedding  in  the  Heunenland  is  to  take  place 
'zen  naehsten  sunewenden'  1424,  4;  and  the  heroes  arrive  at 
Etzel's  court  'an  sunewenden  dbent*  1754,  1.  On  Midsum.  day 
the  Zurich  people  carry  their  hot  pottage  over  the  water  to 

Strassburg,  Gliickh.  schiff,  v.  194  seq. On  sunw end- fires,  see 

Panz.  Beitr.  1,  210  seq.  Sunwent  was  corrup.  into  summit, 
simmet-four,  Leopr.  182  ;  simentfeuer,  H.  Sachs  1,  423d;  sommer- 
feur,  Albertini's  Narrenhatz  100;  8.  Johannis-furle,  Germ.  1, 
442.  A  sage  remark  on  the  sonwend-fire  in  Firmen.  2,  703  ; 
feuia  hupfa  z'  Johanne,  Schuegraf  der  wiildler  p.  31.  Always  a 
lad  and  lass  together,  in  couples,  jump  over  the  fire,  Leopr.  183 ; 
some  wantonly  push  others  in,  and  spread  their  coat  over  the  hot 
coals,  Gesch.  v.  Gaustall  (Bamb.  ver.  8,  112).  At  Vienna,  com 
mon  women,  loose  girls,  danced  at  the  Midsum.  fire,  Schlager's 
Wiener  skizzen  1,  270.  5,  352.  Fiery  wheels  are  driven  in 
Tyrol  and  Hungary,  Wolfs  Ztschr.  1,  286-7.  270-1,  and  in  Aus 
tria,  Duller  p.  46-7  ;  conf.  the  joy-fires  of  Swiss  herdsmen  in  the 
Poster-nights,  Staid  1,  209.  210.  Prohibitions  of  the  Midsum. 
fire,  Kaltenback's  Pantaid.  98b.  104a. 

p.  624.]  On  Engl.  bonfires,  see  Hone's  Daybk  1,  827.  846. 
851-2.  Brand  1,  299  seq.  In  France  embers  taken  home  from 
a  John's-fire,  in  England  any  live  coals  are  a  protection  against 
magic,  Hone's  Yrbk  1553.  Prising,  the  Norweg.  for  Midsum. 
fires,  may  be  akin  to  bris  =  flamma,  brisa  =  flammare  (Aasen),  conf. 
brasa,  our  prasseln,  to  crackle.  Midsum.  fires  flamed  in  Sweden 
too,  9  sorts  of  wood  being  used,  and  9  sorts  of  flowers  picked 
for  posies,  Runa  '44,  p.  22.  Wieselgr.  411.  In  Spain  they 
gathered  verbenas  in  the  dawn  of  St.  John's  day,  and  lighted 
fires,  over  which  they  leapt,  Handbk  of  Sp.  1,  270b.  A  St.  John's 
fire  in  Portugal  is  descr.  in  the  Jrb.  d.  Berl.  sprachges.  8,  373. 
1  John's  folk  '  is  what  the  Letts  call  those  who  bring  John's- 
wort  (hypericum,  and  raggana  kauli,  witch's  bones),  and  sing 
songs,  Stender's  Gram.  p.  50,  Diet.  85a  ;  on  St.  John's  morning 
a  wreath  of  flowers,  or  hawthorn,  is  hung  over  the  doors,  Fr. 
Michel's  Eaces  maud.  2,  147.  In  Esthonia  they  light  a  John's 


1468  ELEMENTS. 

fire,  and  gather  a  bundle  of  sweet- smelling  herbs;  these  the  girls 
put  under  their  pillows,  and  what  they  dream  comes  true,  Pos- 
sart's  Esthl.  p.  172.  On  the  Zobten-berg  in  Silesia  (fr.  Sobota, 
sabbath)  the  Slavs  kept  their  sobotky,  Schafarik  2,  407  of  transl.; 
it  is  also  called  *  mons  Slesie,  mons  czobothus/  conf.  Dietmar  (in 
Pertz  5,  855).  Moravia  too  has  its  John's  fires,  Kulda  (in  d'Elv) 
111-2.  Plato  de  Legg.  19,  945  speaks  of  a  festival  following  the 
summer  solstice. 

p.  625.]  To  Ovid's  picture  of  the  Palilia,  add  that  of  Tibullus 
ii.  5,  87  : 

at  madidus  Baccho  sua  festa  Palilia  pastor 
concinet  :  a  stabulis  tune  procul  este,  lupi ! 
ille  levis  stipulae  solemnis  potus  acervos 
accendet,  flammas  transilietque  sacras. 

p.  628.]  In  Christmas-fires,  mark  the  practice  of  saving  up 
the  half-burnt  yule-log,  Gefken's  Cat.  56.  Other  fires  are  the 
Shrovetide  fire,  Stalder  1,  356,  and  the  so-called  hoop-driving 
(burning  wheel)  in  Up.  Swabia  on  the  first  Sunday  in  Lent,  the 
N.  Frisian  biiJcen-brennen  on  Febr.  22,  see  Miillenh.  p.  167. 

p.  630.]  Old  examples  of  illumination  :  Joh.  Chrys.  Or.  in  red. 
Flaviani  c.  4  :  oTrep  ovv  eiroirjaaTe  crre<£ava>cravTe9  rrjv  ayopav 
KOI  \vxyovs  atyavres.  Greg.  Naz.  Or.  de  red.  Athanasii  21  p. 
391  :  ew  \eyeiv  .  .  .  Tracrav  (frcorl  /carao-rpaTrroiJievrjv  TTO\LV. 
Choricii  Gazaei  Orr.,  ed.  Boissonade  '46  p.  101  :  cr/ceuecrt  £e 
</><WTO?  elpyaafievois  ev(f)7ifjLOvjj,ev  rot/?  evepyera?.  splendida  fuit 
illuminatio;  nios  is  fuit  veterum  diebus  laetis  ac  festis.  Ann. 
Worm.  1251  (Bohm.  Font.  2,  168):  regem  incensis  candelis  et 
canipanis  pulsatis  singulis  diebus  festivis  denunciare.  Trees 
of  candles  were  carried  in  processions,  LiinzeFs  Stiftsfehde 
135-6.  279;  vil  liehtes  gap  da  manec  rone,  Tiirl.  Wh.  99 b 
(conf.  Saem.  22  b:  med  brennandom  liosom  oc  bornom  vi&i).  The 
Ksrchr.  91  has  brinnende  olvaz.  Walth.  28,  14  speaks  only  of 
ringing  bells  :  ir  werdent  hoh  enpfangen,  ir  sit  wol  wert  daz  wir 
die  gloggen  gen  iu  liuten. 

&  3.     AIR. 

p.  632.]  Wind  is  in  Ssk.  am7a=avf/iO9,  also  pavana,  cleanser, 
fr.  pu,  like  pavaka,  fire  (Suppl.  to  602).  So  in  Finn,  tuuli  ventus, 


AIR.  1469 

tuU  ignis;  conf.  '  des  fiuwers  wint,'  Gudr.  499,  2,  and  viwer-roter 
wint,  Nib.  1999,  2.  An  OHG.  *Mep  =  aer,  Graff  6,  856,  ON.  svif 
=  motus  repentinus,  vibratio.  As  Wodan  is  the  all-pervading 
aether,  Zeus  is  equiv.  to  aer:  arjp  bv  av  Tt<?  ovofjbdareie  KOI  Aia, 
Frag.  Philem.  in  Meineke  4,  32  (Euripides  has  aether  for  Zeus). 
In  Latin  also,  Jupiter  stands  for  aer,  Valcken.  ad  Herod.  2,  13; 
conf.  'plurimus  Jupiter  =  michil  lufi,'  air,  Gl.  Sletst.  6,  467; 
and  Servius  ad  Aen.  1,  51  says  Juno  was  taken  to  mean  air. 
The  Greeks  sacrificed  to  Boreas,  Xen.  Anab.  (Koch  92).  The 
Scythians  worship  ave/mos  as  cause  of  life,  and  the  sword  as  that 
of  death,  Lucian's  Tox.  38.  GDS.  222.  459.  The  Finns  call  a 
fjba\a/cia  (calm) .  Wainamoinen's  way,  Vdindmoisen  tie  or  kulku : 
the  god  has  walked,  and  all  is  hushed;  he  is  named  Suvantolainen 
fr.  suvanto,  locus  ubi  aqua  quiescit.  The  Norse  Andvari  is  a 
dwarf,  bub  also  ventus  lenis,  contrarius ;  conf.  BiJU&i,  oskabyrr 
(pp.  149.  637),  Wuetelgoz  (p.  367  n.),  ]?oden  (Suppl.  to  132  end). 
In  the  Mid.  Ages  Paul  and  John  '  habent  da  ze  himile  weteres 
gewalt/  Ksrchr.  10948;  they  are  the  weather-lords,  and  their 

day   (June   26)   the  hail-holiday,  Scheff.  Haltaus  111. Walt- 

ti;m£  =  auster,  Moneys  Anz.  8,  409,  because  it  originates  in  the 
forest.  The  winds  have  a  home  :  Vindheim  vi'San  byggja,  Ssem. 
10*.  Wint,  Wintpoz,  Wintesbal?  are  prop,  names,  Graff  1,  624. 
Wind  is  the  windhund  (greyhound),  Kuhn  in  Hpt's  Ztschr.  6, 
131,  as  Donner,  Sturm  are  names  of  dogs.  Wind  is  worshipped  : 
'  des  solt  der  luft  sin  geret  (air  be  honoured)  von  spers  krache/ 
Tit.  2,  2 ;  '  er  neic  gegen  dem  winde  der  da  wate  von  Gotlinde/ 
bowed  to  the  wind  that  blew  fr.  G.,  Helmbr.  461  ;  '  sta  bi,  la 
mich  den  wint  anwaejen  (let  the  wind  fan  me),  der  kumt  von 
mines  herzen  kiineginnen/  MS.  1,  6b.  Wind  is  spoken  of  as  a 
person,  it  goes,  stands  still :  spiritus  ubi  vult  spirat,  '  der  wint 
waeje  als  er  welle,'  blow  as  he  would,  Barl.  257,  11 ;  '  vloch  (flew) 
waer  die  wint  ghebot/  bade,  Maerl.  in  Kastner  18b.  Winds  ride, 
Ahlw.  on  Oisian  2,  278.  They  guide  people  :  '  quel  vent  vos 
guie?'  Ren.  2127.  3728;  '  quel  vent  vos  maine  ? '  2675;  '  quel 
vent  vos  mene  et  quel  ore?'  2654  =  whence  come  you?  conf. 
*  what  devil,  cuckoo  brings  you  here  ? '  (p.  1013).  They  are 
wild,  Trist.  2415.  Greg.  646.  754.  Kenn.  22962;  angry: 
erziirnet  sind  die  liifte/  Dietr.  u.  ges.  393 ;  ( die  liifte  solden 
zurnen '  at  the  height  of  the  towers,  Servat.  84.  The  air  groans, 
VOL.  iv.  o 


1470  ELEMENTS. 

mutters,  grunts:  ' grunzet  fone  ungewitere/  N.  Cap.  58;  'grot 
wint  ende  gesoech,'  Lane.  3899 ;  '  die  winde  begunden  swegelen,' 
began  to  pipe,  Servat.  3233;  conf.  'up  dem  windes  home/ 
Weisth.  3,  231.  On  Fonn,  Drifa,  Mioll,  see  GDS.  685. 

p.  632.]  Of  the  wind's  bride  :  mit  einer  windes-briute  wurden 
sie  getwungen,  Servat.  2302;  in  nam  ein  windes-brut  2844; 
flugen  vaster  dan  ein  w.  b.,  Engelh.  4771  ;  daz  diu  w.  b.  gelit, 
Hpt's  Ztschr.  7,  381;  gelich  der  windesbriute,  Troj.  kr.  33571. 
Luther  says  windsbraut  for  ventus  typhonicus,  Acts  27,  14.  Old 
glosses  have  nimphus,  nimpha,  stormwind,  Graff  1,  625 ;  is  this 
a  misapplication  of  nimbus  ?  or  a  congener  ?  In  France  they 
speak  of  the  whining  of  Melusine  (p.  434),  who  in  Bohemia  passes 
for  a  goddess  of  wind,  and  to  whom  they  throw  flour  out  of  the 
window  for  her  children  (Suppl.  to  636)  ;  conf.  the  whimpering 
of  the  Vila,  and  the  weeping  of  the  Esth.  tuuleema,  wind's 
mother,  Bocler  146-7.  Is  the  Swiss  harein,  Staid.  2,  21,  fr. 
OHG.  haren  =  clamare,  Graff  4,  578,  or  fr.  charon  =  queri  5,  465? 

Other  expressions  for  wind's  bride:  wind-geUe  =  veuti  pellex 

(sne-gelle),  Hpt's  Ztschr.  6,  290.  Rocholz  2,  408  ;  Bavar.  wind- 
gasperl,  Swab,  wind-gdspele,  Leopr.  101.  120;  Bavar.  windsch- 
brach,  -brausz,  Panz.  Beitr.  2,  209;  sau-kegel,  Rocholz  2,  187. 
OHG.  wand  a  =  turbo,  Graff  1,  761;  ON.  roka,  turbo.  Other 
OHG.  terms:  ungistnomi  =  strepitus  (MHG.  ungestwm,  vehementia 
aeris,  Superst.  H.  cap.  77) ;  ungewitiri  =  tempestas,  procella, 
Graff  1,  630;  arapeit  =  do.  do.  1,407;  heifti  =  tempestas,  Windb. 
308.  313;  unst  =  procella,  tempestas,  AS.  ust;  with  £reip  =  agebat 
(nubila  ventus),  Graff  5,  482,  conf.  ON.  drifa,  snowstorm,  drifa 

orva,  a  storm  of  arrows. Heralds  of  winter  were  ( twer  und 

surin  Use'  MS.  2,  193b;  contrary  wind  is  in  MHG.  twer  or  twere, 
and  ON.  And-Jivari,  Andvari  is  said  to  be  that  as  well  as  a 
dwarfs  name;  conf.  fvon  luftes  geduere,'  Himelr.  292  (Hpt's 
Ztschr.  8,  153),  '  die  winde  sluogen  in  entwer,'  Hpt  7,  378-9.  A 
hurricane,  squall,  flaw,  is  called  fldge  in  Pass,  and  Jeroschin  ; 
windes  vlagen,  Marienleg.  84,21.  87,8;  die  wint  ene  vlaghe 
brachte,  Rose  13151.  Maerl.  3,  189;  Dut.  vlaag,  Gothl.  flag  a, 
vindflaga,  Almqvist  422b ;  '  rotten  und  sturmwinde/  Luther's 
Letters  5,  155.  In  Slavic  it  is  vikhr,  Pol.  wicher,  Boh.  wichr; 
Lith.  ummaras,  vesulas,  whirlwind  (conf.  our  provinc.  '  eilung/ 
M.  Neth.  ylinge,  WesseFs  Bibel  p.  7,  with  ON.  el,  jel,  nimbus). 


AIR.  U71 

The  Greeks  had  aeXXa,  6ve\\a,  XatXcnJr,  Ital.  fortuna  di  mare  = 
storm. 

p.  633.]  Zio  resembles  Mars  and  Indras,  the  god  of  winds  and 
of  souls,  who  with  his  Maruts  or  spirits  of  storm  makes  war  on 
the  giants  of  darkness,  Hpt's  Ztschr.  5,  488-9.  6,  131.  Wuotan, 
the  god  of  the  Wild  Hunt,  sweeps  like  the  storm  through 
open  doors  (p.  926-7,  etc.).  Hodeke  howls  (Suppl.  to  511  beg.). 
Both  wind's  bride  and  devil  are  called  sow-tail  (p.  996)  or  hammer 
(p.  999)  :  conf.  sau-kegel,  Rocholz  2,  187  ;  in  Bavaria  wind-sau, 
Zingerle's  Oswalt  83  (alyfc,  goatskin,  hurricane).  Frau  Fiulc  or 
Frick  also  acts  as  goddess  of  wind,  Hpt's  Ztschr.  5,  376.  6,  131  ; 
conf.  the  fahrende  mutter,  WolPs  Ndrl.  sag.  no.  518.  At  a 
village  near  Passau  they  call  the  whirlwind  mueml,  aunty : 
f  mueml  ist  drin  !  '  (m.  is  also  toad) ;  or  else  schratl,  Schm.  3, 
519.  522.  The  hurricane  has  hands :  '  nu  bin  ich  sturmwinden 
alrerst  in  die  hant  gevarn/  fallen,  Trist.  8848. 

p.  635.]     Was  there  a  wind  named  Vorwitz  (prurient  curiosity)? 

do  kam  ein  wint  geflogen  dar, 

der  ist  virwitz  genant, 

in  hant  die  meide  wol  erkant 

unde  ouch  die  vrouwen  iiber  alle  lant.         Renn.  84. 

san  kumt  her  virwitz  gerant 

und  loeset  den  meiden  uf  (unlooses)  diu  bant.    Renn.  268. * 

Conf.  '  der  furwifa,  so  jungfern  theuer  machet/  Simplic.  1,  568  ; 
'  hine  fyrwit  brcec,'  Beow.  464.  3966,  5565  ;  vurwitz  segens,  Turl. 
Wh.  128a  (Suppl.  to  273  n.)  ;  's  sticht's  der  wundenoitz,  Hebel 
157;  furwitz,  der  kramer  (huckster),  Uhl.  Yolksl.  636.  OHG. 
firiwizi  is  also  portentum,  mirificum,  Graff  1,  1099;  'man  saget 

mir  von  kinde,  daz  kerne  uns  von  dem  winde,'  Erlosung  2440. 

As  the  North  had  its  storm-giant  Hrsesvelg,  Kl.  Grooth^s  Quick- 
born  calls  a  tempest  '  de  grote  und  de  liitge  windherl ' ;  conf. 
f  Gott  fiieget  den  wind,5  Rabenschl.  619;  '  der  Gotes  geist  daz 
(saz  ?)  uf  des  luftes  vederen,  Aneg.  Hahn  4,  72.  Aio\os, 
a6ava.Tot(Ti  0€oi(Ti,  Od.  10,  2  ;  icelvov  jap  Tafjiirjv  avepto 
Kpoviwv,  10,  21.  VirgiFs  -^Eolus  sits  in  a  hollow  mountain,  and 
Juno  begs  wind  of  him,  ^En.  1,  52.  64;  conf.  KM.no.  89  :  'weh', 
weh',  windchen  !  '  blow,  blow,  Windie. 

1  Conf.  \v<rl-£ut>os,  £uvrji>  \teiv.    Tibi  (Hymenaee)  virgines  zonula  solvunt  sinus. 
Catnll.  59,  53  ;  zonam  solvere  virgineam  65,  28. 


1472  ELEMENTS. 

Eagles  were  fixed  on  gables  or  the  top  of  a  tent  pretty  often  : 
le  grant  tref  Karlemaine  font  contremont  lever, 
par  desor  le  pomel  font  I'aigle  djor  poser, 
par  devers  Montauban  en  fist  le  chief  torner. 

Kenaus  151,  2—4. 

A  golden  eagle  on  the  top  of  the  castle,  Auberi  73  ;  high  on  the 
tent  '  ein  guldin  ar,'  En.  9160,  On  the  inroad  of  the  '  Welschen  ' 
in  978,  conf.  Giesebrecht's  Otto  II.  p.  48.  In  Kalevala,  torn. 
2,  12  (1  ed.  17,341): 

du  min  orn,  min  skona  fogel, 

vand  (turn)  at  annat  hall  ditt  huiVud  (head), 

tillslut  (shut)  dina  skarpa  ogon  ! 

A  golden  eagle  on  the  roof  in  Athenaeus  2,  259  ;  and  observe, 
that  aero?  is  both  eagle  and  gable.  The  Basque  egoa,  south 
wind,  is  akin  to  egoa,  egaa,  egala,  wing,  Pott  2,  190.  In  Goethe, 
winds  wave  their  noiseless  wings.  Thunder-clouds  are  also 
likened  to  the  wide-spreading  root  of  a  tree,  and  called  wind- 
wurzel  (-root),  a  sign  of  hurricane,  Schmidt  v.  Werneuchen  131. 

p.  636.]  The  wind  is  fed  with  rags  or  tow,  which  is  thrown  to 
it,  Leopr.  102.  In  Austria  too  they  offer  meal  in  a  bread-shovel 
out  of  the  attic  window  to  the  storm,  saying  (Popovitch  sub  v. 
wind)  : 

nimm  hin,  mein  lieber  wind, 
trag  heim  deinem  weib  und  kind, 
und  komm  nimmer ! 

Instead  of  giving  the  wind  food,  a  woman  says  '  I'd  rather  stab 
the  dog  dead/  and  throws  a  knife  into  the  yard  (p.  632  n.)  ;  conf. 
M.  Koch's  Reise  in  Tirol  p.  87-8.  Winds  were  thought  of  as 
meal-devouring  dogs,  Hpt's  Ztschr.  5,  373-6.  6,  131  ;  conf. 
Hodeke's  howling  (Suppl.  to  633).  In  a  storm  at  sea  a  dove 
appears,  flies  three  times  round  the  ship,  one  man  puts  out  his 
arm  and  f  de  cauda  ejus  tres  tulit  pennas,  quas  mari  intinguens 
tempestatem  compescuifc/  Venant.  Fortun.  vita  E/adegundis,  Acta 
Bened.  sec.  1,  p.  332.  The  Gr.  Ove\\a  snatches  away,  Od.  20, 
63-6,  like  the  Norweg.  northwind.  To  hurtful  winds  black 
lambs  were  sacrificed,  to  fair  winds  white,  Aristoph.  Ran.  845. 
Virg.  -*i!£n.  3,  120.  For  a  favourable  wind  a  he-goat  is  hung  on 


AIR.  1473 

the  mast,  Hone's  Yrbk  1553.  On  Irish  wind- worship,  see  Conan 
111—5. 

p.  637.]  Divine,  semi-divine  or  diabolic  beings  excite  wind 
(Suppl.  to  145)  :  Got  fiieget  den  wint,  Rabenschl.  619;  in  Serv. 
songs  God  is  implored  for  wind,  Vuk  ii.  561.  1089.  i.  369  (no. 
511).  370  (no.  513).  322  (no.  455)  ;  Christ  is  appealed  to,  Sv. 
vis.  2,  167.  The  saints  invoked  in  a  storm  are  called  wazzer- 
heilige,  water-holies,  Marienleg.  p.  85 ;  the  martyrs  Paul  and 
John  '  hant  da  ze  himele  weteres  gewalt,'  Ksrchr.  Diem.  335,  1. 
Scrdwune  in  Hpt's  Zeitschr.  6,  290  seems  the  name  of  a  weather- 
giant;  Fasolt  chases  a  woman  in  the  mountains,  Bcke  167,  as 
Wuotan  does;  conf.  fmein  sohn  Windheim,'  Wolf's  Ztschr.  1, 
311.  Is  there  a  special  meaning  in  '  der  wint  von  Aspriane  doz,' 
whizzed,  Roth.  4226  ?  f  Folks  said  it  wasn't  a  natural  wind, 
they  believed  there  wasn't  a  tufel  left  in  hell,  they  was  all  from 
home,  trying  to  bluster  us  out  of  our  wits/  Stolle  1 70  ;  conf. 
'  quel  vent  vos  guie '  etc.  (Suppl.  to  632  end).  Oxen  with  their 
horns  dig  the  tempest  out  of  a  sand  hill,  Thiele  2,  257.  Miillenh. 

p.  128. With  Wodan  oska-byrr  conf.  Suppl.  to  149.  ON.  byr, 

Dan.  bor,  fair  wind.  Low  Germ,  seamen's  words  are  bo,  a  sud 
den  and  passing  squall,  boiges  wetter,  donnerbo,  regenbo,  hagelbo. 
Slav,  buria  =  procella,  Miklos.  p.  6;  Serv.  bura,  Russ.  buran, 
hurricane,  conf.  ftopeas.  Boreas  helps  the  Greeks,  Herod.  7,  189. 
On  Juno,  see  Suppl.  to  632  beg.  Can  OSin's  name  of  Vi&rir  be 
akin  to  AS.  hwicfa,  hweo&a  =  a,n.ra,  lenis,  /iweo#ri<m  =  murmurare  ? 
The  Slav,  pogoda  is  in  Lith.  pagada,  fair  wind,  fair  weather. 
Mist  in  ON.  is  called  Icerlingar  vella,  nebula  hutni  repens. 

p.  639.]  With  the  provisions  of  the  Lex  Visigoth.,  conf.  the 
Indiculus  Superstit.  (in  Pertz  3,  20)  de  tempestatibus  and  corni- 
bus  et  cocleis,  and  the  passage  fr.  Seneca  in  Wolf's  Ndrl.  sag. 
p.  693  about  ^aA,afo-(£i;A,a/<:e9,  hail- wardens ;  eV  Perou?  %a\a£dv 
is  said  of  Zeus,  Lucian  7,  51. 

p.  640.]  The  passage  fr.  Bartholom.  Anglicus  is  also  in  Hpt's 
Ztschr.  4,  494-5,  where  Wackernagel  understands  Winlandia  as 
Finlandia  ;  and  it  is  true  the  Finns  are  said  to  make  fiolkyngve&r, 
Fornm.  sog.  4,  44.  In  a  Lapland  epos  a  maiden  has  three  sorts 
of  magic  knots ;  she  unties  the  first,  wind  fills  the  sails  and  the 
ship  gets  under  way ;  then  the  second  and  the  third,  followed  by 
storm  and  shipwreck ;  conf.  Klemm  3,  100.  Such  wind-knots  a 


1474  ELEMENTS. 

woman  on  the  Schlei  and  a  witch  of  Fohr  know  how  to  make, 
Miillenh.  p.  222-5  ;  conf.  the  sailor's  belief  about  wind  in  Temme's 
Pom.  sag.  347-8,  and  the  Hollen  in  Gefken's  Catal.  p.  55.  In 
G-ervas.  Tilb.  p.  972  ed.  Leibn.  (Liebrecht  p.  21),  is  a  story  'de 
vento  chirothecae  Archiepiscopi  Arelatensis  incluso,  et  valli  ventis 
imperviae  illato.' 

p.  641.]  The  ao-Kos  of  ^Eolus,  Od.  10,  19,  is  also  in  Ovid's 
Met.  14,  224:  ^Eolon  Hippotaden,  cohibentem  carcere  ventos, 
lovia  inclusos  tergo ;  and  14,  230  :  dempsisse  ligamina  ventis. 
Eight  whirlwinds  are  hidden  in  a  cap,  Schiefner's  Finn.  m.  p.  611 
[a  formidable  '  capful  of  wind  '] .  Conf.  setting  the  cap  this  way 
or  that  in  Sommer  p.  30-1,  and  Hutchen,  Hodeke. 

p.  641.]  Hail  is  called  in  Ind.  marutphala,  fruit  of  the  Maruts, 
Hpt's  Ztschr.  5,  489 ;  an  ON.  name  for  it  is  stein-o&i,  in  saxa 
saeviens,  Egilss.  600,  an  OHG.  apparently  scrawunc,  Hpt  6,  290. 
On  mildew,  conf.  Schmeller  2,  567.  Ace.  to  Jungm.  1,  56b,  baby 
(grannies)  are  clouds  heaped  up  like  hills.  Our  people  ascribe 
the  rising  of  mountain  mist  not  to  animals  alone ;  at  the  Kif- 
hauser  they  say :  '  Oho,  Kaiser  Friedrich  is  brewing,  there'll  be 
soft  weather/  Praetor.  Alectr.  pp.  69,  70. 

p.  641.]  To  the  Greeks  it  was  Zeus  that  shed  the  snow,  II.  12, 
280-1  ;  evifyev  o  Zevs,  Babr.  45,  1.  'Die  toren  (fools)  sprechent 
(in  winter)  snia  sni  ! '  Walth.  76,  1. 

4.  EARTH. 

p.  642.]  Ssk.  dhard,  Gr.  %o>/>a,  Bopp's  Comp.  Gr.  p.  304.  Ir. 
tir,  Lat.  terra,  'akin  to  torreo,  and  signif.  the  dry/  Pott  1,270. 
Another  Ssk.  word  is  ksham,  Bopp's  Gl.  92a.  ON.  hauffr,  neut., 
Saem.  120-6-7.  Goth,  grundus  fr.  grindan,  as  our  mel,  malm, 
molte  (meal,  dust,  mould)  are  fr.  malan ;  scholle  grund,  Ph.  v. 

Sittew.  601. Epithets  applied  to  the  earth's  outside  :  daz  preita 

wasal,  Musp.  63;  sid  folde,  Csedm.  154,  5;  on  rumre  foldan, 
Exon.  468,  25  ;  evpela  ^Q^v,  conf.  Wh.  60,  28.  Altd.  bl.  1,  388. 
Eracl.  2153;  uf  der  scibligen  (round)  erde,  Diemer  214,  23 ;  uf 
der  moltigen  erde,  Mar.  157,  39;  diu  vinster  erde,  Tit.  5120;  in 
der  roten  erde,  Karaj.  93,  10;  um  ein  wenig  rothe  erde,  Simpl.  \, 
575;  eor'Se  eal-grene,  Csedm.  13,  3;  Guds  grona  jord,  Sv.  folks. 
1,  126.  Does  'terra  viva'  in  Marcellus  no.  24  mean  grassy? 
conf.  viva  flamma  (p.  611  n.). But  the  Earth  is  also  liebe  erde, 


EARTH.  1475 

Schweinichen  1,  104  ;  diu  siieze  erde,  Wernher  v.  Ndrrh.  35,  9  ; 
hinforna  fold,  Saem.  55b ;  '  sicht  wie  die  heiliy  erd/  looks  (black) 
as  earth,  H.  Sachs  v.  368b,  conf.  CLTTO  yas  dytas,  Athen.  3,  494  ; 
Swed.  '  Guds  grona  jord,'  our  e  Gottes  boden/  Chapbk  of  Hiirn. 
Siegfr.,  Pol.  maulaffe  p.  231,  Weisen's  Com.  probe  39;  we  say 
1  Hide  in  God's  earth  for  shame  !  '  Dying  is  called  ze  grunde 
gcin ;  conf.  '  daz  ich  bezite  werde  dir  gelich,'  soon  be  like  thee, 
Wh.  60,  28 ;  '  sich  aus  dem  staube  machen/  make  oneself  out  of 

the  dust,  scarce, The  earth  will  take  in  liquids  :  fold  seal  vtf$ 

flodi  taka,  Sasm.  27b;  but  '  bluot  benimet  (robs)  der  erde  den 
magetuomf  maidenhood,  Mos.  10,  28;  dannoch  was  diu  erde  ein 
maget,  Parz.  464,  13.  Earth  bears  not  on  her  breast  the  man  of 
blood:  fja  solte  mich  diu  erde  umbe  dis  mort  niht  en-tragen,' 
Ecke  143  ;  '  mich  wundert  daz  mich  diu  erde  geruochet  tragenf 
still  deigns  to  bear,  Greg.  2511;  '  den  diu  erde  niht  solde  tragen,' 
Wackern.  Ib.  588,  3.  Strieker's  Klage  38  ;  conf.  '  daz  iuch  die 
erde  niht  verslant,'  swallowed,  Warn.  3203  :  '  terre,  car  ouvrez, 
si  recois  moi  chaitis  !  '  Garin  2,  263  ;  f  heald  j?u  nu  hruse  ! '  Beow. 
4489.  So  the  witch  may  not  touch  the  bare  earth  (p.  1074),  holy 
water  must  not  touch  the  ground  (Suppl.  to  587) ;  whereas  to  the 
saint  she  offers  herself  as  a  seat :  '  diu  erde  niht  en-dolte  daz  er 
biige  sin  gebeine  (tholed  not  that  he  bent  his  limbs),  si  bot  sich 
her  engeine,  daz  er  als  uf  einem  stuole  saz/  Servat.  1592.  On 
earthquakes,  see  p.  816.  Men  confided  secrets  to  the  earth, 
Lother  u.  Mailer  36-7 :  '  si  klagten  so  senliche,  daz  in  daz  ertriche 
mohte  g'antwiirtet  han/  would  fain  have  answered  them,  Mai  44, 
21  ;  they  made  their  plaint  to  the  stone,  Lisch's  Meckl.  jrb.  5, 100. 
Miillenh.  p.  37,  or  told  their  tale  to  the  dead  wall,  Arnim's  March. 
1,  70. 

Much  might  be  said  on  gold,  silver,  iron.  To  the  Finns  iron 
(rauta,  Lapp,  route)  is  brother  to  water  and  fire,  Kalev.  4,  29,  and 
is  born  of  virgin's  milk.  There  is  liquid  gold  and  milk  in  amrita 
(p.  317).  Gold  is  called  Fro&a  miol,  Egilss.  p.  450,  6ynarliomi  = 
oceani  lumen,  Sasm.  152a,  and  munnfylli  or  munntal  iotna,  Sn. 
83;  conf.  'morgenstund  hat  gold  im  mund,'  though  F.Magn.  derives 
those  words  fr.  mund  =  hand.  Gold  placed  under  a  dumb  woman's 
tongue  makes  her  speak,  Fornm.  s.  3,  1 1 7 — 9 ;  gold  is  tempered 
in  dew,  Tit.  3698  (Tigrisgold,  4348).  On  dragons'  and  griffins' 
gold,  see  pp.  978.  980. 


1476  ELEMENTS. 

p.  643.]  For  Ssk.  Miusa,  Bopp  in  Gl.  78a.  86b  writes  kusa. 
I  find  a  reincurni  also  in  Hpt's  Ztschr.  5,  364,  reinegras  =  a\g3i, 
Sumerl.  54.  Putting  earth  or  turf  on  the  head  secures  against 
magic,  Panz.  Beitr.  1,  240-1.  Kuhn's  Nord.  s.  p.  378. 

p.  644.]  Emigrants  took  earth  as  well  as  fire  out  with  them 
(Suppl.  to  611)  ;  conf.  the  strewing  of  earth  in  the  Old  Saxon 
legend.  porhaddr  var  hofgo'Si  i  prandheimi,  hann  f^stist  til 
Islands,  ok  tok  a$r  ofan  hofit,  ok  haffti  meiS  ser  hofs-moidina  ok 
sulurnar,  Landn.  4,  6. 

p.  644.]  Demeter  meets  Jasion  in  the  thrif allow,  the  fruitfullest 
cornland  :  fiiryrj  <f)i\6rrjTi  real  €vvfj  vau)  evi  rpnroKa),  Od.  5,  127, 
conf.  Hes.  Theog.  971  and  veto?  r/otwoXo?,  II.  18,  541;  OHG. 
drislca,  GDS.  53.  61-2. 

p.  645.]  A  mons  sanctus  near  Jugenheim  is  mentioned  in  a 
record  of  1264;  conf.  svetd  #ora  =  Mt  Athos  ;  an  0/305  lepov  of 
the  Getge  named  K.wyaiwvov}  Strabo  7,  298;  a  holy  mount  077/079 
in  Pontus,  Xen.  Anab.  iv.  7,  11.  The  mountains  named  grand 
father  are  discussed  in  Hpt's  Ztschr.  1,  26.  Two  adjacent  moun 
tains  in  Lausitz  are  named  by  the  Wends  corny  boh  and  bjely  boh, 
black  god,  white  god,  Wend,  volksl.  2,  285.  The  Ossetes 
worship  their  highest  mountains  (brakabseli,  fair  mountains), 
Kohl's  S.  Russia  1,  296. 

p.  645.]  The  notable  passage  on  rock-worship  in  Landn.  2, 
12  is  as  follows  :  '  hann  (Thorolfr)  hafSi  sva  mikinn  dtrunaff  a 
fialli  J?vi,  er  st63  i  nesinu,  er  hann  kalladi  Helgafell,  at  J?angat 
skyldi  engi  ma'Sr  ofrveginn  Hta ;  ok  sva  var  }?ar  mikilfri&helgi, 
at  J?ar  skyldi  engu  granda  i  fiallinu,  hvarki  fe  ne  monnum,  nema 
sialft  gengi  brott.  pat  var  trua  )?eirra  porolfs  fraenda,  at  )?eir 
dcei  allir  ifiallit  (al.  codex  :  J?a  )>eir  doei,  mundi  ]?eir  ifiallit  hverfa 
ullir)/  And  2,  16:  fhof$u  inikinn  dtrunad'  d  holana — trii^u 
J^eir  J>vi,  at  )>eir  dcei  i  holana'  (hull  =  tumulus,  colliculus) ;  conf. 
'  dying  (vanishing)  into  the  mountain.'  The  Icelander  Kodran  of 
Vatnsdal  had  a  stone  at  Gilja,  to  which  he  and  his  fathers  sacri 
ficed  ;  they  imagined  the  dr-maffr  lived  inside  it,  from  whom 

fruitful  years  proceeded,  Kristnisaga  c.  2. Stones  prophesy, 

Norske  ev.  no.  30  ;  they  are  washed,  anointed,  honoured,  F.  Magn. 
Lex.  p.  961.  When  winds  are  contrary,  sailors  wash  a  blue  stone, 
and  obtain  a  fair  wind ;  they  also  take  oaths  upon  it,  Hone's 
Yrbk  1553.  People  kneel  naked  before  the  holy  stone,  Hone's 


EARTH.  1477 

Daybk  1,  825.  2,  1035.  They  creep  through  hollow  stones  (p. 
1166),  they  go  into  hollow  rocks  to  present  offerings  (p.  58)  ;  conf. 
the  Gibichen-stones,  the  pottle-stones  with  pits  and  holes,  Giesebr. 
Bait.  stud.  12,  114.  128.  f  De  his  quae  faciunt  super  petras'  is 
the  heading  of  cap.  7  of  Indicul.  Superst.  On  stone- worship  among 

Celts,  see  Michelet  2,  16-7. In   Swed.  tales  and  spells  a  stone 

is  always  '  jord-fast  sten/  one  fixed  in  the  earth,  Runa  '44,  22 ; 
a  iardfostom  steini  stoft  ec  innan  dyra,  Saem.  99a;  till  enjord- 
fasten  sten,  Sv.  folks.  1,  217.  Sv.  afventyr  1,  282-4-8.  305; 
AS.  earSfsest.  But  we  also  hear  of  the  '  wahsender  biihel/  grow 
ing  hill,  Lanz.  5132  ;  and  a  Slov.  riddle,  '  kai  raste  bres  korenia 
(what  grows  without  root)  ?'  has  the  answer  '  Teamen,3  stone.  A 
distinction  is  also  drawn  between  walgende  and  vaste-ligende 
steine,  Leyser  129,  35;  usque  ad  wagoden  stein,  Mon.  Zoll.  no. 
1,  wagonden  stein,  no.  12  ;  gnappstein,  Stalder  2,  519;  Dan.  rofcke- 
stene,  Schreiber's  Feen  21.  These  stones  by  their  rocking  are 
said  to  bring  on  thunder  and  rain,  0.  Miiller  2,  340.  Stones  are 
often  landmarks  :  zu  dem  grawen  stein,  Weisth.  1,  242,  an  dem 
blauen  stein  2,  661. 

p.  646.]  Giants  and  men  turn  into  stone  (p.  551-2) ;  stones 
have  sense  and  feeling.  It  is  true  we  say  '  stone-deaf,  stone- 
dead/  stille  sam  die  steine,  Karl  92b.  94a,  and  Otfried  iv.  7,  4 
calls  them  unthrdte,  pigri;  yet  in  Luke  19,  40  ( the  stones  would 
cry  out;'  the  stone  holds  fast,  Miillenh.  p.  142-3.  The  pierres 
de  minuit  move  at  midnight,  conf.  the  turning -stones  in  the  Ir. 
march.  2,  37 — 44;  the  stone  turns  round  on  Christmas  night, 
Harrys  1  no.  34  (conf.  Heusinger  p.  20),  or  when  bells  ring, 
Dybeck  4,  43.  Men  complain  to  stones  as  they  do  to  earth  (p. 
642)  and  fire  (p.  629),  as  if  to  elemental  gods.  The  stone  you 
complain  to  changes  colour,  the  white  turns  red,  the  red  blue, 
Wachter's  Statistik  pp.  13.  156.  '  Si  klagten,  daz  sich  die 
mursteine  mohten  Mieben  herdan/  Kla.ge  977  (so :  '  si  ruoften, 
daz  diu  erde  unter  in  sich  mehte  haben  uf  getan/  opened  under 
them  1073) ;  '  stahel,  vlins  u.  stein  sih  muosen  von  dem  jamer 
Idieben,3  Tiirl.  Wh.  3b ;  '  klage,  diu  flinse  het  gespalten,'  split 
flints,  Tit.  3765;  'von  ir  schoene  miieste  ein  vels  erkrachen,' 
MsH.  3,  173a  [similar  examples  omitted]  ;  '  hiute  ist  der  stein 
naz,  da  Karl  uffe  saz,  vil  heize  weinunde/  to-day  the  stone  is  wet, 
whereon  K.  sat  hotly  weeping,  Ksrchr.  14937.  Stones  relent  in 


1478  TKEES   AND   ANIMALS. 

the  story  of  Hoyer,  WigaJ.  p.  57—9.  452.  Bait.  stud.  xi.  2,  191. 
A  stone  will  not  let  a  false  man  sit  on  it,  '  uf  der  Eren  (eren  ? 
honour's)  steine  sitzen/  Lanz.  5178  seq. 


CHAPTER  XXI. 
TKEES    AND   ANIMALS. 

p.  647.]  As  Freidauk  10,  7  says  that  angels  are  immortal, 
that  of  men  the  spirit  is  immortal,  but  the  body  mortal,  and  of 
beasts  both  body  and  soul  are  mortal;  so  Berthold  p.  364  allows 
being  to  stones,  being  and  life  to  plants,  feeling  to  animals. 
Schelling  says,  life  sleeps  in  the  stone,  dozes  in  the  plant,  dreams 
in  the  beast,  wakes  in  man.  The  Ssk.  a-ga,  na-ga  (non  iens) 
=  tree,  hill,  Bopp's  Gl.  2a.  189a.  So  in  the  Mid.  Ages  the  line  is 
drawn  between  '  ligendez  und  lebendez/  Diemer  89,  24.  Notker's 
Boeth.  speaks  of  bourne  and  chriuter  (trees  and  herbs)  diu  fone 
saffe  lebent,  and  of  unliving  lapides,  metalla.  In  Esth.,  beasts 

are  ellayat,  living  ones,  and  plants  kasvias,  that  which  lives. 

Not  only  do  wild  birds  grieve  at  man's  lament,  Walth.  124,  30, 
and  beasts  and  fishes  help  him  to  mourn,  Ges.  Abent.  1,  8,  but 
'  elliu  geschefede/  all  created  things,  May,  summer's  bliss,  heath, 
clover,  wood,  sun  and  Venus,  MS.  1,  3b ;  '  gi  bom,  gras,  lof  unde 
krut  (leaf  and  herb),  helpet  mi  skrigen  over  lut  (cry  aloud)  !' 
Marienklage  386.  Grass  and  flower  fret  at  misdeeds,  and  mourn, 
Petersb.  extr.  fr.  Kalev.  p.  25,  and  in  folksongs  wither  up. 
Bluomen  brehent  u.  smierent,  MS.  l,44b;  do  daz  spil  ergangen 
was,  do  lachten  bluomen  u.  gras,  Hagen's  Ges.  Abent.  1,  464; 
die  bourn  begunden  krachen,  die  rosen  sere  lachen,  ibid.  Flowers 
on  the  heath  quarrel  :  '  do  sach  ich  bluomen  striten  wider  den 
griienen  He  (clover),  weder  ir  lenger  waere/  which  of  them  was 
taller,  Walth.  114,  28  ;  du  bist  kurzer,  ich  bin  langer,  also  stritens 
uf  dem  anger  bluomen  unde  Me  51,  35  ;  vil  maniger  hande  bluomen 
kip  (chid),  MS.  1,  35b  ;  bluomen  kriegent  umb  ir  schm,  Lohengr. 
p.  154;  bluomen  lachent  durch  daz  gras,  der  kurzer,  dirre  lenger 
was,  Dietr.  drach.  1067;  conf.  Kl.  schr.  2,  157.  They  have  their 
rules,  Altd.  w.  1,  their  precedences,  their  meanings  and  language, 
conf.  the  Flower-games  (Suppl.  to  909). Tree- worship  was 


TEEES.  1479 

highly  developed  among  the  Indians  and  Greeks.  The  Hindus 
with  elaborate  ceremonies  marry  trees  to  one  another,  esp.  the 
mango  and  tamarind,  shrubs  like  the  rose  and  jessamine,  even 
tanks  and  stones,  Sleeman's  Eambles  and  Recoil.  [Horace  :  vitem 
viduas  ducit  ad  arbores].  Woycicki,  Germ.  ed.  p.  144-5.  For 
Greeks,  see  Botticher.  The  Germans  wake  tree  as  well  as  corn, 
Zingerle  691  ;  baumchen,  sclilaf  nicht,  frau  Holle  kommt  .  .  . 
baumchen,  wach  auf,  neujahr  ist  da,  Somm.  162.  182  ;  the  forest 
sleeps  at  New-year,  P.  Dieffenb.  Wetterauer  sag.  p.  274;  conf. 
Gerhard's  hymn  :  '  Nun  ruhen  alle  walder/  Tree-tops  wave,  and 
carry  messages,  WolPs  Zfcschr.  2,  161  ;  '  the  birches  know  it 
still/  Gellert  3,  388.  Trees  blossom  at  a  happy  event,  and  wither 
when,  a  death  is  near,  Sueton.  Galba  1  ;  and  like  the  Emperors, 
the  Greeks  had  family-trees.  Yolsung's  tree,  barn-stockr,  stood 
in  the  hall,  Yols.  cap.  2  ;  conf.  our  '  genealogical  tree.' 

1.  TEEES. 

p.  649.]  Akin  to  nimid  is  vernemet  =  &num  ingens,  Yenant. 
Fort.  1,  9.  Diefenb.  Celt.  1,  83-4 :  silva  quae  vocatur  nemet, 
Gliick  p.  17;  Spv-vefMeros,  Strabo  567.  GDS.  497.  Zeuss's  Die 
Deut.  derives  nemet  fr.  neamch  =  coelum,  and  sees  in  it  a  '  sub 
divo/  therefore  a  contrast  to  wood.  A  Yocab.  optim.  p.  47* 
renders  silva  wilder  wait,  nemus  schoener  wait,  lucus  dicker 
wait,  saltus  hoher  wait. 

p.  651.]  The  Lapps  shoot  blindfold  at  a  suspended  bearskin, 
Klemm  3,  14.  Dyb.  Buna  4,  92.  The  Amer.  Indians  hang  up 
a  bison-skin  on  a  high  pole  to  the  Lord  of  life,  and  then  cut  it 
up  into  small  pieces,  Klemm  2,  164;  likewise  a  deerskin  2,  179. 
Skins  of  sacrifices  are  hung  up  by  Tunguses,  Ostiaks,  Boriats, 
Cherkesses,  3,  106.  125.  114.  4,91.  The  golden  fleece  of  the 
ram  was  nailed  to  an  oak,  Preller  2,  211. 

p.  651.]  That  is  a  pretty  story  of  the  holy  oak,  whose  falling 
leaves  people  do  not  touch.  When  it  is  cut  down  and  burnt,  a 
dog  appears  in  the  ashes,  and  makes  the  people  take  all  the  ashes 
back  to  where  the  tree  stood,  Firmen.  1,  358.  The  oak  as  a  tree 
of  plaints  occurs  in  Megenberg,  Hpt's  Zschr.  4,  255.  Messages 
are  delivered  to  a  holy  oak,  Livy  3,  25.  Its  great  age  inspired 
respect :  '  so  long  as  oak  and  earth  do  stand/  Weisth.  2,  225 : 
'  while  the  tree  is  in  the  ground  and  the  acorn  thereon/  3,  779  ; 


1480  TREES   AND   ANIMALS. 

j'ai  vu  le  gland  et  la  gaule,  Barzas  br.  1,  28.  32.  On  oak  and 
beech,  see  Dyb.  '45,  78-9  ;  conf.  rrjv  irakaiav  ^TJJOV,  Soph.  Tracb., 
171.  '  Af  fornum  polli,'  ex  antiqua  pinu,  Sn.  ed.  '48,  1,  308 ;  but 

<af  eikirotu'  310. The  ash  was  also  holy:  fraxinus  quern 

imperiti  sacrum  vocant,  Kemble  5,  103  (yr  854).  It  is  hostile  to 
snakes,  Panz.  Beitr.  1,  251-2.  Pliny  16,  14  ;  conf.  askr  Yggdra- 
sill,  and  note,  p.  796.  There  was  a  spell,  that  gave  a  hazel-rod' 
the  power  to  flog  people  in  their  absence  ;  in  the  Atharva-veda  a 
branch  of  apvattha  has  the  power  of  destroying  enemies ;  conf. 
the  hazel-wand  as  wishing-rod  (p.  975).  Hasalwara  is  a  proper 
name,  Cod.  Lauresh.  809.  Lett,  lasda,  lagsda,  Lith.  lazda  =  cory- 
lus,  baculus;  Lazdona  =  avellanarum  deus,  god  of  filberts. 

p.  653.]  It  is  dangerous  to  build  where  an  elder-tree  has  stood, 
Praetor.  Weltb.  1,  16.  Of  the  ronn,  rowan,  a  sacred  tree,  we 
read  in  Dyb.  '44,  9  :  ronnen  sade  till  mannen :  '  hugg  mig  ej, 
da  bloder  jag/  hew  me  not,  or  I  bleed,  Wieselgr.  378  ;  conf.  the 
Pruss.  tale  in  Tettau  and  Temme  p.  259,  and  the  Finn,  clopua, 
arbor  vitse,  fnon  csedenda  in  pratis.'  The  evil  Weckholterin 
(juniper)  is  mentioned  in  the  Herpin,  Hagen's  Ges.  Ab.  3,  xi. 
The  Serv.  for  juniper,  borovitza,  is  from  bor,  fir,  Lett,  paegle, 
because  it  grows  under  the  fir;  and  the  Swed.  tall  (fir,  pine)  is 
not  to  be  hewn  either  :  do  so,  and  on  turning  round  you'll  see 
your  house  on  fire,  Dyb.  4,  26.  44.  Neither  is  the  hawthorn, 
Nilsson  6,  4. 

p.  653.]  Have  we  any  Germ,  stories  of  spirits  that  live  in  the 
erle  (alder)  ?  Goethe's  Erl-king  seems  taken  from  the  Fr.  aulne, 
aune  =  SL]U\IS  and  daemon.  Kalis  passes  out  of  Nala  into  the 
Vibhitaka,  which  is  regarded  as  haunted  after  that,  Bopp's  Nalus 
p.  153.  Holtzm.  Ind.  sag.  3,  72.  To  the  fig-tree  the  Indians 
present  offerings,  which  are  consumed  by  crows,  sparrows  and 
cranes ;  hence  their  name  of  sacrifice-eater.  Like  the  maiden  in 
the  pine,  the  gods  are  said  to  live  between  bark  and  tree,  Lasicz 
46  ;  conf.  creeping  between  wood  and  bark  (p.  1085).  Iw.  1208  : 
sam  daz  holz  under  der  rinden,  alsam  sit  ir  verborgen ;  O.  Engl. 
Iw.  741  :  als  the  bark  hilles  the  tre;  0.  Fr.  Iw.  p.  146:  li-fuz 
qui  est  coverz  de  lescorce  qui  sor  lui  nest  (nait).  A  holy  oak 
grows  out  of  the  mouth  of  a  slain  king,  Harrys  1  no.  55. 

p.  654.]  In  choosing  a  twig  [for  a  wishing-rod  ?]  it  is  important, 
first,  that  it  be  a  new  shoot,  the  sumer-late  (p.  975),  and  secondly, 


ANIMALS.  1481 

that  it  look  to  the  east :  a  baftmi  vrSar  )?eim  er  luta  austr  limar, 
Seem.  195*.  Flowers  were  invoked:  es  sten  dri  rosen  in  jenein 
dal,  die  rufent,  jungfrau,  an,  Uhl.  Volksl.  87.  0  sanctas  gentes, 
quibus  haec  nascuntur  in  hortis  numina  !  Juven.  Sat.  15,  10. 

2.  ANIMALS. 

p.  655.]  Beasts  are  commonly  regarded  as  dumb  :  stumbez 
tier,  Iw.  7767,  stomme  beste,  Lane.  18849.  32919,  daz  un- 
sprechende  vihe,  Warnung  2704;  conf.  muta  animalia,  Dan. 
umalende  beest,  ON.  omala ;  '  der  lewe  zeict  im  unsprechenden 
gruoz/  Iw.  3870.  They  are  ignorant :  tier  vil  ungewizzen,  Er. 
5843.  Yet  they  not  only  show  sympathy,  like  stones  and  plants 
(Suppl.  to  646-7),  but  in  urgent  cases  they,  like  dumb  children, 
find  their  tongues ;  witness  Balaam's  ass,  and  :  armentaque  vulgo 
ausa  loqui,  Claudian  in  Eutrop.  2,  43 ;  attonito  pecudes  pastore 
locutos  1,  3.  Oxen  talk,  Panz.  Beitr.  1,  no.  255.  Nork  12,  377  ; 
ox  and  ass  converse  in  the  Bret,  volksm.  87-8,  but  only  for  an 
hour  once  a  year,  between  11  and  12  on  Christmas  night,  N. 
Preuss.  prov.  bl.  5,  468.  Bosquet  p.  221.  Beasts  can  see  spirits  : 
Balaam's  ass  saw  the  angel  with  the  sword,  Numb.  22,  23 — 33  ; 
the  dogs  see  the  goddess,  horses  and  hounds  are  ghost-seers 
(p.  667),  Panz.  Beitr.  1,  118;  nay  Athenaeus  3,  454  says  all  birds 
were  men  once. 

p.  656.]  Conf.  Ferd.  Wachter's  art.  PJFEKDE  in  the  Halle 
Encycl.,  and  the  beautiful  Serv.  wedding-song  (Vuk,  ed.  nov.  15, 
no.  23.  Wesely  p.  55).  Sleipnir  is  the  son  of  Loki,  a  god,  and 
SvaSilfari;  from  him  is  descended  SigurS's  Grani,  Yols.  c.  13, 
and  Grani  Ir  ,  -mans  vid/  Far.  qvad.  156.  A  sagacious  trusty 
steed  occurs  in  Walach.  march,  no.  17,  one  that  gives  advice  in 
Sv.  sag.  1,  164;  and  in  German,  still  more  in  Hungarian  fairy 
tales  we  have  wise,  helpful,  talking  horses,  Ungr.  tatos  s.  Ispolyi 
(conf.  p.  392).  Skinfaxi  is  a  cow's  name  in  a  Norweg.  tale,  Asb. 
Huldr.  1,  202. 

p.  658.]  Nott  rides  on  Hrimfaxi,  Dagr  on  Skinfaxi.  The 
Indians  thought  curly  hair  on  a  horse  a  lucky  sign,  Bopp's  Gl. 
34a.  The  horse  offered  up  by  kings  at  the  asvamedha  must  be 
white.  To  ride  a  white  horse  is  a  privilege  of  gods,  kings  and 
heroes,  Pind.  Pyth.  4,  117  :  Xeu/aTTTrwj/  Trarepcov.  A  stallion  with 
three  white  feet  and  two  glass  eyes  is  in  Weisth.  2,  618. 


1482  TEEES  AND  ANIMALS. 

p.  658  n.]  Helbl.  15,  293  :  ein  hengest  der  noch  me  gras  an 
fulzande  en-beiz.  A  Fiilizan  in  King  49b,  38.  49d,  31 .  The  Serv. 
for  fiilizant  is  xdrebetiak,  foal's  (zub  underst.).  A  horse  keeps 
his  foal-teeth  till  his  third  year,  then  cuts  his  horse-teeth, 
dentes  equini,  quos  nonnisi  trimis  caballis  natura  concedit,  Pertz 
8,  214;  jouenes  polains,  quatre  dens  ot  jetes,  Ogier  2412;  dentes 
equi,  qui  primi  cadunt,  alligati  facilem  dentionem  praestant, 
Forcell.  sub.  v.  dentio. 

Collo  igitur  molli  dentes  nectentur  equini, 

qui  primi  fuerint  pullo  crescente  caduci.    Serenus  sam.  1040. 

The  same  of  a  child's  teeth :  pueri  qui  primus  ceciderit  dens,  ut' 
terram  non  attingat,  inclusus  in  armillam  et  assidue  in  brachio 
habitus,  Pliny  28,  4.  GDS.  154. 

p.  659.]  To  Swed.  gndgya  corresp.  ON.  gneggja,  Saem.  144% 
AS.  hnagan,  neigh.  The  Dan.  vrindske  is  our  brenschen,  wren- 
schen,  frenschen  ;  conf.  wrene  hengst,  Lex  Sal.  p.  xxviii.  Ssk. 
vrinh,  barrire,  Bopp  32b.  Norw.  Dan.  humra,  a  low  humming 
neigh.  In  Lanz.  474 :  ez  begunde  sin  ros  weien,  trasen  unde 
schreien  ;  in  Garg.  240b  :  rihelen  u.  hinnewihelen,  77b  :  hinne- 
wiheln.  Is  wihelen  akin  to  Prov.  evelhier,  Ferabr.  3613,  and  the 
horse's  name  Valentin,  Ital.  Yegliantino?  In  Gudr.  1395  :  {  man 
horte  ein  ros  ergrinen  '  when  the  battle  began.  Bellona  spuman- 
tium  ad  bella  equorum  hinnitu  aures  arrigens,  Pertz  2,  169. 

p.  660.]  Vedrebbe  un  teschio  d'  asino  in  su  un  palo,  il 
quale  quando  col  muso  volto  vedesse  verso  Firenze,  Decam.  7,  1. 
Eemember  too  the  gyrating  eagle  on  a  roof  (p.  633-4),  and  the 
dove  over  a  grave  (p.  1134-5  n.). 

p.  660.]  As  to  horses'  heads  on  gables,  see  Miillenh.  p.  239. 
Panz.  Beitr.  2,  180.  448-9;  they  protect  the  rafters  from  wind 
and  weather.  Lith.  zirges,  roof-rider,  from  zirgas,  horse,  Nesselm. 
549  ;  also  ragai,  antlers,  426 ;  conf.  capreoli,  tigna  ad  firmandum, 
and  AS.  Heort,  Heorot,  name  of  the  house  in  Beowulf. 

p.  664.]  The  Boriats  dedicate  to  the  herdsmen's  god  Sul- 
bundu  a  horse,  on  which  he  rides  at  night,  and  which  they  find 
all  in  a  sweat  in  the  morning,  Klemm  3,  115.  The  horses  ridden 
by  spirits  or  night-wives  have  stirrup,  cord  and  wool  in  their 
sides,  and  are  covered  with  drops  of  wax,  Kaisersb.  Om.  42d.  43*. 
Kalmuks  also  consecrate  a  horse  to  the  god,  and  let  it  run  loose, 


ANIMALS.  1483 

Ledebour  2,  49.  Horses  scrape  up  gold,  like  that  of  Rammels- 
berg,  or  a  fountain,  like  Pegasus;  conf.  Panz.  Beitr.  1,  38-9. 
163.  186.  201.  The  hoof-prints  of  a  god's  horse  in  stone  were 
believed  in  by  the  Komans :  Ergo  et  illud  in  silice,  quod  hodie 
apparet  apud  Regillum,  tanquam  vestigium  ungulae  Castoris  equi 
esse  credis,  Cic.  de  Nat.  D.  3,  5.  A  sacred  white  horse  walks  on 
water  without  wetting  his  feet,  Polier  2,  618. 

p.  664.]  Foremost  of  victims  stands  asva,  a  horse-sacrifice  is 
asvamedha,  Bohtling,  1,  520-4.  The  significance  of  a  horse's 
head  appears  in  many  other  customs :  it  is  played  upon  (pp.  849. 
1050-71),  thrown  into  the  Midsum.  fire  (p.  618),  stuck  on  a  pole 
or  tied  on  a  person  at  Christmas,  Hpt's  Ztschr.  5,  472-4 ;  in 
fairytales  it  works  miracles,  Miillenh.  p.  422,  often  serves  as  a 
bridge  34.  146.  544,  is  nailed  up  under  the  town-gate  (Falada's), 
and  wooden  ones  are  set  on  gables  (p.  660).  GDS.  151. 

p.  665.]  Sacred  oxen  of  Artemis  are  mentioned  in  Plutarch's 
Lucullus  p.  m.  606.  Harekr  keeps  a  blotnaut  in  the  forest, 
Fornm.  sog.  3,  132.  On  the  bull's  head  in  the  scutcheon  of 
Mecklenbg,  see  Lisch,  Meckl.  jrb.  10,  15  seq. 

p.  666.]  Oxen  dig  up  a  hurricane  with  their  horns.  A  bull- 
calf  is  reared  to  fight  the  dragon,  DS.  142,  Miillenh.  p.  238. 
Thiele  1,  125.  Nandini  is  of  all  kine  the  best :  he  that  drinketh 
of  her  milk  remaineth  young  10,000  years,  Holtzm.  Ind.  sag.  3, 
99.  100.  '  The  black  cow  crushes  him,  has  trodden  him'  means 
'  he  is  weighed  down  by  want  and  care : '  so  trat  ihn  auch  die 
schwarze  kuh,  Ambraser  lieder  147;  stor  blaa  stud,  Norske  ev.  1, 
111;  conf.  Hungar.  '  has  not  yet  trod  the  black  cow's  heel/ 
Wolf's  Ztschr.  1,  271-2.  Beside  the  cow's  name  Au&humla,  we 
have  designations  of  oxen,  as  freyr,  iormunrekr,  regiiin,  Sn.  22 la 
(ed.  Hafn.  587). 

p.  666.]  A  most  ancient  and  fierce  goltr,  worshipped  by  the 
people,  Fornm.  s.  4,  57-8;  conf.  eburSrung  (p.  727).  Wacker- 
nagel  in  Hpt's  Ztschr.  6,  280  puts  a  different  interpret,  on  the 
verses  preserved  by  Notker;  but  conf.  the  boar  of  the  Swed. 
folktale,  that  goes  about  grunting  with  a  knife  in  his  back  (Hpt 
4,  506-7),  and  the  Dan.  legend  of  Limfiorden  (Thiele  1,  131)  :  A 
sorceress  gave  birth  to  a  pig,  and  he  grew  so  big  that  his  bristles 
stood  up  above  the  forest-trees  (Notk.,  burste  eben-ho  forste),  and 
he  rooted  up  the  earth  so  deep  that  the  sea  flowed  in  to  fill  the 


1484  TREES   AND   ANIMALS. 

dike;  conf.  swine-dike  (p.  1023).  A  rooting  black  hog  foretells 
the  fall  of  the  city,  Miillenh.  p.  105  ;  a  Malb.  gloss  calls  the  boar 
diramni,  earth-plougher,  Leo  1,  75.  GDS.  p.  57.  With  Ovid's 
descr.  of  a  boar,  Met.  8,  284  seq.,  conf.  Alb.  v.  Halberstadt 
p.  269,  where  the  tusks  are  an  eln  lane  (Notk.,  zene  sine  zuelif- 
elnige),  which  is  not  in  Ovid;  f  dente  minax '  we  find  in  Rudl. 
16,  90.  Vishnu  in  one  incarnation  appears  on  the  sea  as  a  boar. 
A  white  goat  is  reckoned  wholesome  in  a  horse's  stable,  Leopr. 
226. 

p.  667.]  The  dog  is  named  among  sacrificial  beasts  (pp.  48. 
53),  Kuhn's  Westph.  sag.  2,  138  :  he  belongs  to  Hecate,  Klau- 
sen's  ./En.  1137.  The  dog  knows  Odysseus  in  his  disguise; 
bitches  can  scent  a  Faunus  :  '  ab  ea  cane  quae  femina  sit  ex 
primipara  genita  Faunos  cerni/  Pliny  8,  40,  62  ;  only  a  dog 
with  four  eyes  (nellisilm),  i.e.  with  spots  over  his  eyes,  can  see  a 
devil,  Estn.  verh.  2,  90.  A  dog  will  bark  before  a  haunted  rock, 
Dyb.  4,  25.  Dogs  go  mad  if  you  give  them  the  bones  of  the 
Easter  lamb,  Keisersb.  Orn.  52a.  Peter's  dog  appears  in  the 
legend  of  Simon  and  Peter,  AS.  homil.  p.  372-4.  Pass.  H.  175. 

p.  669.]  A  name  similar  to  Vetrli&i  is  SurnarlrSi,  Fornm.  s.  3, 
205  ;  conf.  Grainrn.  2,  505.  Other  poetic  names  for  the  bear  in 
Sn.  175.  221,  e.g.  iorekr,  equos  fugans.  To  Samoyeds  and  Ostiaks 
the  bear  is  a  god,  Castren  235.  342  ;  the  Finn,  ohto  is  born  in 
heaven,  and  brought  to  earth  in  a  golden  cradle ;  '  to  climb  on 
the  bear's  shoulders'  means  to  go  to  heaven ;  his  foam  has  virtue, 
and  should  be  taken  up,  Kalev.  13,  236.  254.  As  OiSinn  has  two 
wolves,  the  Finn.  Pahonev  has  great  bloodhounds  in  his  service, 
Salmel.  1,  193.  It  is  believed  in  Scotland  that  deer  can  see 
spirits,  Arvids.  Ossian  1,  238.  Felis  aurea  pro  deo  colitur,  Pliny 
4,  29,  35;  cats  are  poisonous,  ace.  to  Berth,  of  Eegensb.  303; 
Unander  connects  ires  with  our  viel-frass,  glutton.  A  story  in 
Klemm  2,  159  makes  out  that  the  house-building  beaver  was 
once  man. 

p.  670.]  A  bird  demands  that  men  shall  sacrifice  to  him  (p. 
672) ;  conf.  the  Lettish  bird-cultus  (p.  77),  Giesebr.  Bait.  stud. 
12,  128.  139.  The  '  servitium  consuetum  in  blado  et  volatilibus/ 
Ch.  a.  1311.  MB.  30b,  61  need  not  refer  to  sacrifice ;  it  may  be  a 
mere  tribute  in  corn  and  poultry.  An  angel  is  sent  in  the  shape 
of  a  bird,  see  Gudrun  and  Sv.  vis.  1,  232-4-5.  As  wind  is  repres. 


ANIMALS.  1485 

under  the  form  of  an  eagle,  so  the  aar  makes  air  and  shade  (p. 
1133),  and  the  cock  perhaps  weather,  conf.  the  weathercock. 

p.  671.]  To  the  Dan.  metaphor  corresp.  the  Low  Germ.  (  de 
raude  han  kreide  ut  den  dack/  Firmen.  l,292b.  Cockcrow  announces 
day  :  eVel  £'  aXe/crcop  rj/juepav  eVaA/TTicre,  Lucian's  Ocypus  114.  A 
set  phrase  in  fairytales  is  :  "  lou  gal  cante,  e  foughe  jhour/  Diet, 
langued.  224;  'cokkes  ere  we  ande  hit  was  daie/  Sevin  sages  2536; 
thaz  huan  gikundit  dages  kunfti,  0.  iv.  1 8,  34  ;  do  krat  der  han, 
ez  was  tac,  Altsw.  67,  3  ;  skal  ek  fyrivestan  vindhialms  bruar 
aSr  salgofnir  sigrpiod'  veki,  Ssem,  166.  It  scares  away  spirits  : 

Ferunt  vagantes  daemonas 

laetos  tenebris  noctium 

(jallo  canente  exterritos 

sparsim  timere  et  cedere.     Prudentii  Hym.  ad  galli  cantum  10. 

A  red  and  a  grey  cock  crow  to  the  spirit,  Minstr.  3,  48,  also  a 
white  and  a  grey,  2,  468.  A  black  hen  is  sacrificed  to  the  hill- 
mannikius  (p.  1010).  A  Hack  cock  that  was  born  lame  takes  the 
spell  off  an  enchanted  castle,  Miillenh.  p.  351.  Out  of  a  cock's 
egg  is  hatched  a  dragon,  Leopr.  78.  Of  the  longest  tail-feathers 
of  a  cock  pull  out  the  right  one,  and  you'll  open  any  lock  that  you 
touch  with  it,  walk  invisible,  and  see  everything,  Luciani  Somn. 
28-9.  A  cock  with  white  feathers  is  cut  up,  and  carried  round 
the  vineyard  against  the  wind,  Paus.  ii.  34,  3.  Sacred  cocks  in 

Athen.  3,  445. The  cock  on  the  steeple  was  already  interpr. 

by  the  Mystics  1,  199  of  the  Holy  Ghost.  In  Arabic  it  is  called 
abul-yaksan,  father  of  watchfulness.  Fel.  Faber  in  Bvagat.  2,  219 
thinks :  '  Christiani  crucem  cum  gallo  ex  institutione  prima  habent 
in  culminibus  suarum  ecclesiarum ' ;  while  the  Saracens  have 
'  lunam  cornutam  vel  supinam,  quia  gallus  erecto  collo  et  cauda 
stans  speciem  habet  supinae  luuae/ 

p.  672.]  To  Ostiaks  the  eagle  is  holy,  Klemm  3,  122  ;  to 
Indians  Garuda  is  king  of  birds,  Holtzm.  Ind.  s.  3,  137;  aquila, 

angla  =  Jovis  ministra,  Grotef.  Inscr.  Umbr.  6,  8. The  hawk 

was  sacred  to  Apollo,  Schwartz  p.  16-7.  Od.  15,  526:  iclpKos, 
usu.  lepa%,  and  the  Egyptians  esteemed  it  a  holy  bird,  GDS. 

51.  On  sparrowhawk  and  kestrel  see  Suppl.  to  675. Like 

Huginn  and  Muninn,  the  AS.  hyge  and  myne  habitually  go  to 
gether,  Pref.  to  Andr.  xxxix.  Eavens  follow  the  hero  :  '  Haraldi 

VOL.  iv.  p 


1486  TREES  AND   ANIMALS. 

ver  fylg^um  siz  or  eggi  komun/  Lasebog  112a;  two  ravens  are 
guardian  spirits,  Geser  Khun  278.  The  raven,  like  the  eagle,  is 
displayed  on  flags  (p.  1112)  ;  he  is  to  the  eagle  as  the  wolf  to  the 
bear  (or  lion).  More  about  the  raven  in  Schwartz  p.  42-3. 

p.  672.]  The  swallow,  OHG.  sualawa,  AS.  swealewe,  ON. 
svala,  Dan.  svale,  Lapp,  svalfo.  Goth,  svalvo  ?  hruzda  ?  Dae. 
crusta,  Lith.  kregzde,  Gr.  ^eXtScoi/,  Lat.  hirundo  for  xepiSwv, 
XpiSoov,  Wallach.  rendurea,  Alban.  delenduse.  Lett,  besdeliga. 
Slav,  lastovice,  vlastovice,  Serv.  lasta,  lastavitza,  Russ.  lastochka. 
Finn,  paasky,  Est.  paastlenne,  Hung,  fetske.  The  swallow,  &>? 
'AQyvafa,  is  the  first  to  pluck  a  borrowed  plume  out  of  the  Kokoibs 
(daw),  Babr.  72,  16;  in  prose  however  (Cor.  188)  it  is  the  owl 
(y\avt;).  Mary's  needlewoman,  who  stole  the  ball  of  thread,  was 
turned  into  a  swallow,  on  which  the  white  spot  shows  the  ball, 
Wieselgr.  478.  ISunn,  like  Procne,  is  changed  into  a  '  swallow  ' 
ace.  to  one  reading,  though  the  usual  reading  is  '  hnot/  nut.  The 
swallow's  young  are  born  blind,  Dyb.  '45,  67;  '  if  one  of  their 
chicks  grows  blind,  they  fetch  a  herb,  lay  it  on,  and  restore  the 
sight ;  hence  the  herb's  name  of  chelidonium/  celandine,  Dioscor. 
2,  211  ;  and  Megenb.  says  the  same  about  schellwurz  (Suppl.  to 
1194). 

p.  672.]  The  swan,  OHG.  alpiz,  MHG.  elbez,  AS.  ylfet,  SI. 
labud,  lebedi;  Gael,  eala,  ealadh,  Ir.  ala,  eala,  Wei.  alarch,  eleirch. 
fUlfa  }>ytr  mer  J?6tti  illr  vera  hia  songvi  svana,'  Sn.  27;  ylfete 
song,  Cod.  Exon.  307,  6  ;  see  p.  436  and  Schwartz  p.  43-4-6.  The 
Finns  call  their  youtsen  a  holy  bird,  pyha  linu,  Kalev.  8,  73. 

p.  673.]  The  stork  is  called  odoboro  in  Slettst.  Gl.  36,  33  ; 
otfer,  otdifer,  Altswert  71.  In  Lower  Germany  :  adebar  langben, 
Mlebat  langben,  knepper  (rattler)  langben;  in  Groningen  aiber, 
eiber ;  in  Gelders  uiver,  heiluiver,  also  heilebaot,  albaor,  Simrock 
no.  335-6  ;  heilebate,  Hor.  Belg.  7,  27a;  <  to  call  the  stork  heilbott 
and  otterwehr,'  Froschmeus.  Ji  viib.  Can  we  trace  it  to  a  Goth, 
addja-baira,  egg-bearer,  or  addje-baura,  egg-born  ?  Kl.  schr.  3, 

147.  164.  Outzen  pp.  1.  2  says,  adebar  =  spring's  herald. The 

Esth.  for  stork  is  tone  kurg,  Finn,  nalkakurki,  hunger-heron  ? 
Lith.  gandras ;  Lett,  swehts  putns,  holy  bird,  and  melnsprahklis, 
black  rump ;  Pol.  bocian  and  Boh.  bocan  for  the  black  stork,  Pol. 
czapla  and  Boh.  cap  for  the  white ;  this  last  is  also  Boh. ' bohdal/ 
God-given,  dieudonne,  Morav.  fbogdal,  bokdaP;  conf.  ev<re£e- 


ANIMALS.  1487 

O-TCLTOV  %&ov,  ^sop.  Fur.  76.  Babr.  13,  7;  candidae  aves,  Joru. 
c.  42.  The  Slavic  has  also  the  congener  of  our  stork  in  str'k, 

Miklos.  p.  87,  Russ.  sterkh,  Serv.  shtrk. A  stork  foretells  the 

downfall  of  a  city,  Jorn.  c.  42.  Procop.  1,  330;  another  saves 
his  father,  Babr.  13,  8.  Storks  are  men,  says  the  Spinrocken- 
evang.  Samst.  16.  In  striking  harmony  with  Wolfram's  eulogy, 
the  stork  in  Babr.  13,  5  says :  ov  airopov  Kara^Oelpo). 

p.  675.]  Ovid  too  has  a  statue  '  gerens  in  vertice  Picum,'  Met. 
14,  314;  on  Picus,  see  Klausen  844-5.  1141.  Both  picus  and 
pica  seem  akin  to  Trot/aXo?,  variegated ;  or  picus  and  s-pecht, 
pecker,  go  together.  The  Greek  for  woodpecker  is  TreXe/ca?,  fr. 
rjT€\efcav}  to  hack,  TreXe/ci;?,  hatchet;  Staid.  1,263  has  tann-bicker, 
=  picus  martius;  Lith.  volunge,  wood-hacker,  is  the  greenpecker 
Lith.  genys,  Serv.  zhunia,  are  also  names  of  the  woodpecker ;  Lett, 
dsennis,  dsilna,  is  the  bee-eater.  The  Euss.  diatel,  Pol.  dzkjciol, 
Boh.  datel  (woodp.)  seems  conn,  with  dzieci§,  ditia,  deti  (child), 
perhaps  because  he  was  considered  a  foster-father,  as  Picus  was 
to  Romulus.  The  Swiss  merzaftilli  is  in  the  Hennebg  dialect 
shortened  into  a  simple  merz  :  '  der  merz  hackt  dich/  Hpt's 
Ztschr.  3,  360.  Beside  kliktati,  used  of  the  woodpecker's  whine 
(and  of  the  vila's  cry,  p.  436),  we  have  totrkati  =  pulsare  in  arbore, 
ut  picus  facit.  Lith.  ulbauya  volunge,  the  woodp.  whimpers,  wails. 
Ukko  created  the  konkelo  (greenp.),  Peterson  12.  Ren  vail  sub  v. 
The  pecker  kind  are  treasure-birds  (p.  973).  Kuhn  thinks  the 
woodp.  is  conn,  with  fire.  What  is  the  meaning  of  {  han  ich  iu 
den  speht  erschozzen  ?  '  Hpt  6,  501. 

p.  675.]  The  sparrowhawk,  Boh.  krahug,  krahulec,  krahuljk  = 
falco  nisus,  Pol.  krogulec,  Linde  1134b;  Hung,  karoly,  karvoly. 
The  OHG.  for  kestrel,  wannoweho,  wannunwechel,  Graff  1,  643, 
wannewechel  in  Ziemann,  sounds  remarkably  like  the  Lett,  vehia 
vannags,  sparrowhawk,  lit.  holy  hawk,  for  Lith.  vanagas  is  hawk, 
vanagelis  little  hawk.  Garg.  279b  has  the  exclamation  :  ir 
wannenwaher  !  This  is  the  name  they  still  give  in  Swabia  to  a 
small  bird  of  prey  :  they  hang  little  tubs  or  baskets  (wannen) 
outside  their  houses  for  it  to  build  in,  and  think  the  house  is  then 
proof  against  lightning,  Mone  7,  429.  Frisch  2,  422  has  wanne- 
weihe,  accipiter  tinunculus,  and  other  forms.1  Does  our  weihe, 

1  Tinunculus  is  no  doubt  from  tina,  a  vessel  very  similar  to  icanne  ;  see  Victor 
Hehn's  "  Migrations  of  Plants  and  Animals,"  Engl.  transi.  (Swan  Sonnenschein) 
p.  487. — TRANSL. 


1488  TEEES  AND   ANIMALS. 

wio,  wiho  (milvus,  kite)  mean  sacred  bird  ?  conf.  wivo  :  '  milvos 
laedere  capitale  est '  in  England,  says  Leo  v.  Rozmital  40. 
GDS.  50. 

The  owl  prophesies  (p.  1135).  The  Greeks  held  it  sacred,  as 
bird  of  night,  bird  of  victory,  bird  of  Athena.  The  Amer. 
Indians  worshipped  it,  Klemm  2,  164;  and  conf.  the  Esth. 
tharapila,  horned  owl  (p.  77).  Runes  were  marked  'a  nefi  uglo/ 
as  well  as  'a  arnar  nefi/  Sasm.  196a.  On  strix,  crrpLyg,  see  pp. 
1039n.  1045. 

p.  678.]  The  cuckoo,  by  calling  out  his  name,  awakens  joy, 
hence  his  Finn,  name  of  ilo-k,aki,  joy-cuckoo,  Kalev.  14,  226, 
munaiset  kakeni  5,  196-7  (like  Swed.trdste-gok)  ;  yet  also  sorrow- 
cuckoo,  Castren  292  ;  six  gold  cuckoos,  kuus  on  kullaista  kakea, 
Kalev.  14,  31 ;  the  sun  like  a  golden  cuckoo  climbs  the  sky  27, 
265.  Lapp,  jakii,  Syrian,  kok.  Ssk.  kokila,  Pott's  Zahl-meth. 
229.  Mark  our  exclamation  *  heida-guguk  !  '  Schulmeisters- 
wahl  50-1.  83.  QRGr.fols,  cuckoo,  Graff  3,  517,  has  never  been 
explained.  On  the  cuckoo,  see  Reusch  in  N.Preuss.  prov.  bl.  5, 
321 — 343;  on  the  gucker,  peeper,  Leopr.  p.  79.  Shaksp.,  at 
the  end  of  Love's  Lab.  Lost,  quotes  a  verse  on  Spring  and  the 
cuckoo,  and  one  on  Winter  and  the  owl.  The  cuckoo  is  summer's 
warden  :  swylce  geac  mona&  geomran  reorde  singed  sumers  weard, 
sorge  beodeff.  He  prophesies  to  unplighted  maidens,  conf.  Runa 
'44,  p.  10;  '  waz  der  kukuk  hiure  sane,'  this  year  sang,  Mone's 
Schausp.  131. 

p.  680.]  Zitefogel,  a  prop,  name,  Mone's  Anz.  3,  13.  The 
peasant's  time-bird  is  the  raven,  Kalenb.  p.  m.  284-7.  In  Wilt 
shire  the  people  sing  :  '  The  cuckoo's  a  fine  bird,  She  sings  as 
she  flies,  She  brings  us  good  tidings,  And  tells  us  no  lies.  She 
sucks  the  small  birds'  eggs  To  make  her  voice  clear,  And  the  more 
she  sings  "  cuckoo,"  The  summer  draws  near.  The  cuckoo  comes 
in  April,  Stays  the  month  of  May,  Sings  a  song  at  Midsummer, 

And  then  a  goes  away.' An  Ukrainian  song  of  the  cuckoo  in 

Bodenstedt  57.  Ace.  to  a  Germ,  song  of  the  16th  cent.,  the 
cuckoo  ' hat  sich  zu  tod  gefallen  von  einer  hohen  weide  (willow).' 
The  New  Zealanders,  like  the  Poles,  esteemed  the  cuckoo  a  god 
(catua),  Klemm  4,  371. 

p.  681.]  On  the  sceptres  of  Egyptian  gods  sits  the  Ituku- 
pha's  head,  Bunsen  1,  435 ;  conf.  the  figure  at  315.  591  with  the 


ANIMALS.  1489 


kukupha-sceptre,  Pindar's  Pyth.  1,  10  ava  O-KCLTTTW  Aibs,  and 
the  variant  in  Edda,  Hafn.  2,  202  Giingnis  ugla.  The  plates  to 
Pertz  Scr.  8  show  a  bird  perched  on  the  sceptres  of  the  Germ. 
kings  Henry  1Y.  and  V.  (conf.  the  eagle  on  Arthur's  sceptre, 
Lane.  30791).  The  cuckoo  is  the  bird  of  wedlock  and  fecundity, 
that  is  why  he  has  ten  wives  given  him,  Firmen.  2,  243a.  For 
Notker's  '  ruoh/  Ps.  57,  11,  both  Graff  4,  1150  and  Hattemer 
write  kouh.  -  A  Gauchs-perk  occurs  in  Tirol,  urbar.  August,  a. 
1316.  MB.  34b.  360;  Gogeleberg,  Panz.  Beitr.  1,  28;  Goggles- 
berg,  Steub's  Rhat.  47  ;  the  Swiss  name  Guggenbiihler  pre 
supposes  a  Guggen-bilhel  (-hill)  ;  Gi^genberg  in  Up.  Rhon  and 
near  Hersfeld,  Hess.  Ztschr.  1,  245  ;  conf.  Tumbo  saz  in  berge 
=  Stupidus  in  monte  sedebat  =  giant.  Henn  von  Narrenberg, 
Seb.  Brant  p.  m.  131  ;  an  Affenberg  near  Niirnberg,  Ettn. 
Unw.  doct.  698  ;  a  Monkey's  mountain  [Jebel  Tsatut,  the  anc. 
Abyla]  on  the  African  coast  opp.  Gibraltar.  On  affenberg, 
schalksberg,  see  Kl.  schr.  2,  147.  Gen  dera  affen-tal  uzwaten, 
Hadamar  444,  4;  der  affen  zit,  Fragm.  14a. 

p.  682.]  The  cuckoo  is  reckoned  a  miser,  who  when  the  leaves 
come  out  in  spring,  dare  not  eat  his  fill,  for  fear  they  should  run 
short  :  '  so  der  gouch  daz  erste  loup  gesiht,  so  getar  sich's  gesaten 
niht,  er  viirht  ez  irn  zerinne/  Freid.  88,  3  :  more  fully  in  the 
Welsche  gast  114a:  conf.  Freid.  Ixxxvii.  In  Ssk.  he  is  called 
'  ab  alio  nutritus,'  Bopp's  Gl.  209b.  Gothl.  gauh-pigd,  en  fagel 
som  tros  ligga  ut  gokkens  agg,  Almqv.  42  5b.  He  eats  the  hedge- 
sparrow's  eggs,  and  puts  his  own  in  her  nest,  Freid.  143,  21. 
144,  1  —  10;  this  is  a  fact  of  natural  history,  Dobel  1,  60.  Schu 
bert's  Lehrb.  p.  m.  315.  Eckerm.  Gespr.  mit  Goethe  3,  211  —  5. 
When  grown  up,  he  is  said  to  devour  his  (foster-)  parents,  ibid. 
208,  and  in  winter  to  become  a  bird  of  prey.  He  begins  pretty 
early  to  stand  for  the  devil  :  '  kukuk  hiure  unde  vert  !  '  this  year 
and  last,  an  old  hand,  Helbl.  4,  800  ;  '  des  wirt  guot  rat,  kukuk  I  ' 
8,  1234.  -  Instead  of  the  hoopoo,  the  wryneck  takes  the  place  of 
servant  to  the  cuckoo  :  Finn,  kaen  piika,  cuculi  ancilla,  is  transl. 
fjynx  torquilla'  by  Renvall,  'curruca'  by  Juslen.  The  wryneck 
is  said  by  Nemnich  (sub  v.  jynx)  to  come  a  fortnight  earlier  than 
the  cuckoo  ;  Swed.  gok-tyta,  Wei.  gwas  y  gog,  cuckoo's  hand 
maid.  The  bittern  and  the  hoopoo  were  once  cowherds,  Lisch 
Meckl.  jrb.  5,  77.  -  The  kibitz,  kywit,  peewit,  which  plays  a 


1490  TEEES   AND   ANIMALS. 

prominent  part  in  the  marchen  of  the  Juniper-tree,  is  called 
girltz  in  Stalder  1,  448:  fin  plover's  reedy  swamp  (giritze-ried) 
enchanted  maidens  fly/  Other  tales  of  the  lapwing  in  Nares's 
Gl.  sub.  v.  The  polytrichum  comm.  is  in  Finn.  Icaen  petkel, 
cuculi  securis;  gauch-heil  (pimpernel  ?),  which  is  not  in  Graff, 
and  is  sometimes  called  hiihnerdarm,  morsus  gallinae,  is  in  M. 
Nethl.  guychel-hoyl,  Mone  6,  448. 

p.  683.]  The  dove,  a  holy  bird  to  the  Syrians,  was  in  Ssk. 
called  kapota  and  prifcu,  Gr.  Trepiarepd,  Lat.  columba  and 
palumba,  Slav,  golubi,  Lith.  karvelis,  balandis,  conf.  pp.  828. 
1 134-5  n.  Kl.  schr.  5,  445  seq.  Women  speaking  a  foreign 
tongue  were  called  doves,  says  Herod.  2,  57.  Song-birds  seem 
to  have  been  called  wait-singer,  Geo.  5849  ;  their  joy  and  grief 
were  alluded  to  (p.  750-4).  The  nightingale  passed  for  a  mes 
senger  of  Mary,  Leopr.  79.  '  Some  say  the  lark  and  loathed  toad 
change  eyes/  Rorn.  and  Jul.  3,  5.  The  wren,  Lith.  nyksztelis 
(thumbling  and  wren),  Wei.  dryw  (druid  and  wren),  is  called 
'  petite  poulette  au  bon  Dieu,' Bosquet  220-1.1  Disturbing  the 
redbreast  brings  lightning  on  the  house  221  ;  she  covers  the  face 
of  a  murdered  man  with  leaves,  Hone's  Yrbk.  64 ;  on  the  red- 
tail,  see  Leopr.  80.  The  meislin  (tit)  has  an  angel  to  himself, 
Keisersb.  Brosaml.  19C;  hunting  the  baum-meise  is  severely 
punished,  Weisth.  1,  465.  The  Finn,  tiainen,  Est.  tthhane,  is 
helpful,  and  understands  beer-brewing,  Schiefner's  Finn,  march. 
614.  Kantel  1,  110.  A  legend  of  the  white  sparrow  in  Rom 
mel's  Hess,  gesch.  4,  710  from  Winkelm.  Chron.  p.  585.  On  the 
kingfisher,  see  Gef ken's  Beil.  113. 

p.  685.]  Transformation  into  a  snake  occurs  in  many  fairy 
tales.  The  cast  slough  of  a  snake  is  called  senectus  serpentis  in 
Pliny  and  Marcellus  no.  46  (Kl.  schr.  2,  134.  150),  agreeing  with 
ON.  elli-belgr  from  elli,  eld;  e.g.  at  kasta  ellibelgnum  =  vernare. 
There  is  a  beautiful  legend  about  the  snake  in  Klemm  2,  ]  62-3  ; 
it  lives  for  ever,  154.  Its  appearing  is  mysterious,  so  is  its 
vanishing,  <  des  slangen  sluf/  Freid.  128,  7.  In  Ssk.  it  is  called 
the  creeper,  wriggler,  breast-walker,  uraga,  Bopp  52b ;  conf. 
Genesis  3,  14.  The  Ind.  serpent- sacrifice  lasts  for  years,  it  com- 

i  Why  is  the  wren  called  king  in  the  Gr.  pcurMfficos,  Lat.  regulus,  It.  reattino  Fr 
roitelet,  and  Germ,  zaunkonig  ?  because  of  his  golden  crest  ?  And  is  zaunkonig  a 
transl.  of  re-at-tmo,  the  zaun  (hedge)  being  an  adaptation  by  folk-etym.  of  tinus 


ANIMALS.  1491 

pels  all  snakes  to  come  up  and  throw  themselves  into  the  fire, 
Holtzm.  3,  172-3.  186-8.  In  the  Parthenon  at  Athens  lived  a 
serpent  sacred  to  the  goddess,  and  had  a  honey-cake  offered  to 
it  every  day,  Herod.  8,  41.  To  the  Romans  also  the  anguis  was 

holy,  Klausen  p.  1014. A  caduceus  with  figures  of  snakes  in. 

Pliny  29,  54  (12)  ;  and  snake-figures  may  be  seen  on  the  Stutt 
gart  todtenbaume.  A  serpent  on  a  helmet  was  called  ezidemon, 
Beneke  sub  v.  ;  '  ezidemon  daz  edel  kunder/  Tit.  3311.  Lohengr. 
p.  12,  where  his  friedelinne  (lady-love)  is  also  alluded  to.  The 
word  is  traceable  to  agatho-daemon,  the  Egyp.  miraculous  ser 
pent  kneph,  Gerhard  in  Acad.  Berl.  '47,  p.  203.  Beside  saribant 
and  serpant  we  find  a  sarapandra-test,  serpent's  head,  Parz.  50, 
5.  68,  8.  As  Ofnir  and  Svafnir  are  the  names  of  two  snakes,  and 
at  the  same  time  by-names  of  OSinn,  so  Hermes  is  closely  allied 
to  the  agathodaemon,  Gerh.  as  above  204 ;  and  divine  heroes, 
descended  from  OiSinn,  also  inherit  the  '  snake  in  the  eye  '  (p. 
391).  Serpents  lick  the  ears  of  the  sleeping  Melampus,  and  on 
waking  up  he  understands  the  speech  of  birds  as  they  fly  past, 
and  ever  after  of  all  beasts  that  foretell  the  future  to  man. 
Prophetic  Cassandra  too,  and  her  brother  Helenus,  had  their  ears 
licked  clean  by  snakes. 

p.  687.]  The  Greeks  called  the  home-snake  olicovpos  6'(£t?, 
genius  loci,  Gerh.  in  Acad.  Berl.  '47,  203;  the  Albanian  vittore  is 
a  homesprite,  imagined  in  the  form  of  a  little  snake,  Halm's 
Lieder  136  ;  the  Samogitian  giuoitos,  black  snakes,  are  fed  and 
worshipped  as  household  gods,  Lasicz  51-5-6.  That  of  milk" 
drinking  belongs  also  to  the  snake-stories  in  Vonbun  p.  24. 
Bader  nos.  98.  106  (on  the  mocken,  p.  686  n.,  see  Schrneller  2, 
549.  Stalder  2,  212.  Diut.  2,  84).  Snakes  had  drink  given 
them,  Athen.  4,  364  ;  one  that  sucked  milk  out  of  the  breast,  in 
Lucian's  Alex.  7.  With  the  Pomeran.  story  of  a  snake  creeping 
into  the  pregnant  woman,  conf.  Vopisci  Aurelian.  c.  4 :  (  pueri 
ejus  pelvem  serpentem  plerumque  cinxisse,  neque  unquam  occidi 
potuisse ;  postremo  ipsam  matrem,  quae  hoc  viderat,  serpentem 
quasi  familiarem  occidere  noluisse ' ;  and  Spartiani  Sever.  1  : 
'  dormienti  in  stabulo  serpens  caput  cinxit,  et  sine  noxa,  experge- 

factis  et  acclamantibus  familiaribus,  abut.' More  tales  about 

the  '  schlangen-fcrcw^'  in  Vonbun  24-5.  Woeste  50;  about  the 
king  of  snakes  in  Miillenh.  p.  355.  Panzer  1,  183  ;  the  Ssk. 


1492  TREES   AND   ANIMALS. 

Vdfukis,  rex  serpentum,    Bopp's    Gl.   158a.     Holtzm.   3,   143-5. 
196-7.  157.   163.      A   Swed.  story  tells  how  the  ormar  elect   r 
king,  Dyb.  '45,  p.  100.     A  serpent-king  has   12   heads;  he  that 
hews  them  off,  and  carries   them  about  with  him,  is  everywhere 
victorious,  Reusch  no.  74   and  app.     When  an  orm  is  challenged 
to  fight,  he  keeps  the  engagement,  Dyb.  '45,  p.  95-6.     An  adder 
comes    carrying   a   stone    in    his    mouth,  Gesta  Horn.  ed.  Keller 
pp.  68.  152  ;  conf.  snake-stone,  unke-stone  (p.  1219-20).     Under  a 
hazel  on  which  mistletoe    grows,  lies  a  snake  with  a  precious 
stone  on  his  head  (p.  1207).     The  vouivre  wears  but  one  eye  in 
the  middle  of  her  forehead,  and  that  is  a  carbuncle  ;  when  she 
stops  to  drink  at  a  fountain,  she  lays  it  aside  ;  that's  the  time  to 
possess  yourself  of  the  jewel,  and   she  is   blind  ever  after.     The 
vouivre  flies  through  the  air  like  red-hot  iron,  Mem.  des  antiq.  6, 
217;  the  like  in  Bosquet   p.   204-6-9.      'Des  Montags  nach   S. 
Peters  tach,  so  oiler  wurmichleiche  ze  wazzer  gat/  Rec.  of  1286  in 
Gemeiner's  Regensb.  chron.  1,  423;  Fafnir  also  skreitf  til  vatz, 
Sn.  138.     Vols.  c.  18.     Snakes  love  to  lie  beside  a  spring,  Aus- 
land  '57,  p.  832b ;  but  the  ash- tree  has  a  spite  against  the  snake, 
Panzer  1,  251.  351. 

p.  688.]  The  serpent's  healing  power  is  heard  of  pretty  early  : 
( if  a  serpent  had  bitten  any  man,  when  he  beheld  the  serpent  of 
brass,  he  lived,'  Numb.  21.  9.  Slaver  from  the  mouths  of  three 
colubrae  runs  into  the  healing,  strengthening  dish  that  has  been 
cooked,  Saxo  ed.  Mull.  pp.  123.  193  (in  two  different  stories)  : 
two  snakes  are  black,  one  white.  Eating  of  the  white  snake 
makes  you  know  the  language  of  beasts,  p.  193.  DS.2  no.  132. 
KM.3  3,  27  (conf.  p.  983  and  Suppl.  to  689.  690).  On  the  other 
hand,  venom  drips  from  the  eitr-orm,  Sa3rn.  69 ;  snakes  are  made 
to  suck  their  poison  in  again  with  their  '  cleinen  munden/  Pass. 
310,  20.  A  Celtic  story  of  the  anguinum  (ovum)  made  of  ser 
pent's  drivel  is  given  in  Pliny  29,  3,  12.  On  magic  wrought  by 
means  of  snakes,  conf.  Spalding,  Abh.  d.  Berl.  acad.  ;  on  the 
snake  as  a  bridge,  and  the  term  bridge's-tail,  bruarspordr,  see 
pp.  978.  732  n. 

The  toad  also  (krote,  Gramm.  3,  364)  is  a  venomous  beast 
available  in  magic  :  she  carries  a  stone  in  her  head  (p.  1220)  ; 
she  sits  on  fungus  and  on  mushroom,  hence  the  one  is  called 
krotenstul,  toadstool,  Dut.  paddestoel,  LG.  paddenstol,  and  the 


ANIMALS.  1493 

other  weiss-krotling.  Austrian  names,  besides  krot,  are  hepping, 
braitling,  noting,  brotze,  auke,  Hofer  2,  47.  175;  in  Bavaria  the 
male  is  braste,  broz,  bratz,  Schm.  1,  274,  the  female  hoppin, 
heppin,  also  muml  (aunty),  and  women  are  called  heppin  in  con 
tempt  2,  221.  Add  wetterkrote,  donnerkrote,  blitzkrote. 

p.  689.]  Apdicwv  is  fr.  Sepfcw,  as  o<£ts  fr.  the  lost  OTTTCO  :  'sharp- 
sighted  as  a  lindwurm/  Soester  Daniel  p.  141  ;  Gal.  dearc  =  lacerta. 
Dragons  are  akin  to  snakes,  hence  the  '  multitude  serpentum  cum 
magno  dracone/  Greg.  Tur.  10,  1 ;  conf.  snake-charming  and  the 
old  dragon  in  Lucian's  Philops.  c.  12.  Dragons  worshipped  by 
the  Esths,  Adam.  Brem.  (Pertz  9,  374) ;  portrayed  on  bronze 
kettles,  Lisch  in  Meckl.  jrb.  7,  35—38,  14,  326—330,  interpr.  by 

Giesebercht,  Bait.  stud.  11,  50-1. A  dragon  is  called  ornir  inn 

frani,  Ssem.  173b.  189b;  MHG.  tievels  bote,  Wigal.  5080,  tievels 
trut  6443  (in  6453  rather  the  giantess).  The  hvit-ormlives  under 
the  roots  of  the  oak,  Dyb.  '45,  p.  78 ;  but  they  like  best  to  lie  on 
gold,  which  is  therefore  called  linnar  logi,  Ssem.  181a;  the  dragon 
that  brings  you  money  behaves  like  a  homesprite  (p.  511  ?  1020). 
The  dragon' s  fire-spitting  may  have  arisen  from  confounding  the 
kindred  notions  of  fire  and  poison,  Miillenh.  in  Hpt's  Ztschr.  7, 
428.  A  Welsh  dragon  story  in  Peredur,  Villem.  Contes  2,  193. 
Like  snakes  and  toads,  these  'worms'  also  carry  stones,  but  in 
their  belly,  and  so  many  that  you  could  build  half  a  tower  with 
them,  Dietr.  u.  ges.  300.  The  dragon  lives  90  years  in  the 
ground,  90  in  the  limetree,  and  90  more  in  the  desert,  Van  den 
Bergh  p.  73  ;  these  stages  of  development  were  evid.  suggested 
by  the  changes  of  the  caterpillar  and  butterfly. 

p.  690.]  Dragons  are  hated  :  '  leiffari  enn  manni  hverjom  enn 
frani  ornir  med  firom/  Ssem.  85a  with  the  note  :  '  verrnes,  in 
Speculo  regali,  vocantur  leiffendi,  odia,  quasi  res  detestabiles/ 
Therefore  heroes  make  war  upon  them :  Apis  comes  to  Argos, 
and  slays  the  dragon's  broody  ^Esch.  Suppl.  262 — 7.  There  are 
ways  of  guarding  against  them,  and  of  killing  them  :  bldsvorm  in 
Mors  is  a  venom-spitting  worm. ;  he  can  blow  through  seven 
church  walls,  but  not  through  knitted  stockings,  Molb.  Dial.  lex. 
43.  Again  :  '  for  att  en  orm  med  sakerhet  skall  kunna  dodas, 
ritas  forst  kring  hononi  en  ring  med  drs-gammal  havsel-kjdpp, 
innan  han  slas/  Raaf.  Coats  of  mail  are  hardened  in  dragon's 
blood:  gehert  in  traken  bluote,  Ecke  24;  ganz  al  umbe  den  rant 


1494  TEEES   AND   ANIMALS. 

schilt  gemachet  von  gold  und  drachenbluot,  Wigam.  2105  ;  swert 
gehert  in  drachenbluot,  Drachenk.  11.  Ifc  is  said  of  Alexander: 
'  gebeizet  was  sin  brunie  in  eines  wurmes  lluote,  liurnen  was  siu 
veste/  Diem.  209.  Massm.  1300  seq.  Another  sword  tempered 
in  dragon's  blood,  DV.  1,  265.  SigurSr,  after  eating  Fdfni's 
heart,  understood  the  language  of  birds  ;  Gudrun  had  eaten  some 
too,  Sa3rn.  211;  conf.  '  quin  et  inesse  serpenti  remedia  multa 
creduntur  .  .  .  ut  possint  avium  sermones  intelligi/  Pliny 
29,  4  (Suppl.  to  688). 

p.  691.]  In  Serv.  also  smn'k,  serpentis  genus,  Boh.  smykati, 
serpere,  ON.  smiuga ;  Syrian,  zmey,  snake,  Gabelentz  p.  8. 
Fishes  too  deserve  attention  :  Athen.  3,  30-5-6  speaks  of  a  lepos 
iX^vs,  they  were  beasts  of  Artemis  and  Hecate  3,  194;  conf. 
Berlda's  herrings  (p.  273). 

p.  692.]  For  chafer  there  is  even  an  Egyp.  cheper ;  OHG. 
chwat-chever  (dung-beetle),  scarabseus,  Graff  4,  378,  sun-chever, 
brucus,  N.  104,  34;  Westerw.  m^i-ldeler,  Ravensb.  eckern- 
schafer ;  AS.  cynges  cafirtun,  aula  regia,  ^Elfr.  Homil.  122. 
Kever I Inge-burg  and  Sceverlinge-burg,  Hpt's  Ztschr.  7,  559  ;  '  pre- 
dium  chauer-loch'  (loh  ?),  MB.  8,  405.  500  (yr  1160),  'hodie 
kefer-loh'  8,  516,  AS.  ceafor-ledh,  Kemble  nos.  570.  1088.  Conf. 
OHG.  muggi-stat,  Graff  2,  654;  brem-garten,  breni-stall,  Schm. 
I,  258;  bre-garten  =  kitchen-garden,  says  Hofer  1,  113;  Pre- 

garten,  a  place  in  Styria,  Rauch  2,  191. The  other  term  wibel 

occurs  in  the  adjs.  wibel-val,  wibel-var,  pale,  Herb.  6880.  12867, 
A  Welsh  giuibeden,  musca,  gwlblo,  to  fly,  swarm.  KdvOapos 
KOTrpov  a^alpav  TroDJaa^,  ^Esop.  Fur.  223.  ^Elian.  Hist.  anim. 
10,  15.  Arist.  Hist.  anim.  5,  19  (conf.  Lucian  8,  428).  The 
Cod.  Exon.  426,  11  has  :  '  is  ]?£es  gores  sunu  gonge  hreedra,  ]?one 
we  wifd  wordum  nemnaiS ;  '  in  the  same  way  bees  are  supposed 
to  spring  from  putrefaction  (p.  696),  flies  from  the  devil's  rotting 
tongue,  Walach.  march.  285 ;  and  chuleih,  scarabgeus,  horse- 
beetle,  Jcieleche  or  stagbeetle  (Schm.  2,  269)  seems  to  have  arisen 
out  of  chuo-leih,  and  to  rest  on  a  belief  about  the  beetle's  origin 
(from  cow-dung?),  Gramm.  2,  503;  conf.  scin-leih,  monstrum. 

p.  693.]  The  lucanus  cervus  (conf.  H.  Miiller's  Griechenth. 
446)  is  in  Finn,  tammiharlfd,  oak-ox,  Serv.  yele'n,  cervus  volans, 
Engl.  s%-beetle,  stag-Qy,  Fr.  escarbot,  Swiss  gueger,  cerambyx, 
kolz-boclc,  feuer-bock,  Staid.  1,  445;  feuer-'kafer  in  the  Harz, 


ANIMALS.  1495 

where  they  wrap  him  in  moss,  letting  the  horns  stick  out,  and 
strike  at  him  blindfold  one  after  the  other  (as  elsewhere  at  the 
cock)  ;  whoever  hits  him,  takes  him  home  (and  has  luck,  or  some 

honour  by  it  ?). ON.  has  also  torft-yfill,  Droplaug.  saga  p.  10  : 

tio  si/nder  sagas  forlatas  (ten  sins  forgiven)  den  som  vander  om 
en  pa  rygg  liggande  tordyfvel,  Runa  '44,  p.  8 ;  conf.  an  Irish  tale 
of  the  daol,  Conan  124,  and  Schiefner  on  tarwas  pp.  4.  5.  The 
Finn,  turila,  turilas  denotes  a  voracious  insect  that  spoils  fruit 
and  grass,  either  melolontha  or  gryllus  migratorius,  says  Renvall; 
but  the  same  word  means  giant,  conf.  our  heirno.  Any  one  that 
sees  the  wern,  mole-cricket,  shall  get  off  his  horse  to  kill  it,  for 
it  nibbles  away  the  roots  of  the  corn ;  to  him  that  does  so,  the 
farmer  owes  a  loaf  of  bread.  The  AS.  eorfr-ceaforas  =  tauri,  i.e. 
scarab ae i  terrestres,  was  doubtless  modelled  on  the  passage  in 
Pliny. 

p.  693  n.]  Hung,  cserebugdr,  maybug,  lit.  oak-chafer,  oak- 
worm ;  Pol.  chrabq,szcz,  chrzj|szcz,  Boh.  magowy  chraust,  Russ. 
sipli,  0.  SI.  sip],  Dobrowsky  Inst.  271.  Prov.  bertals,  bertaus, 
Mahn  p.  59.  Finn,  lehtiinato,  leaf- worm,  melolontha,  Swed. 
lofmatk.  Osnabr.  eckel-tiewe,  Lyra,  23,  also  eik-schawe,  Miinsterl. 
ecker-tiefe,  Ravensb.  eckern-s  chafer ;  Mark.  Pom.  zebrehnke ; 
Swiss  bugareje.  Staid.  1,  239.  Walloon:  balowe,  abalowe,  biese  a 
balowe  =  ha,uueton,  fr.  baloier  =  vol tiger,  and  bizer,  OHGr.  pison  ; 
pisewurm  =  oestrum.  Finn,  urolainen,  a  large  beetle,  uros  =  vir, 

heros,  Serv.  urosli  =  picu$,  heros. Chafers  carry  a  mirror  about 

them  :  children  in  the  Wetterau  hold  a  cockchafer  in  their  hands, 
and  sing,  '  Mennche,  weibche,  weis'  mer  emol  (do  show  me)  dein 
spigelche  !  '  the  outspread  wings  ?  The  elben  are  chafers,  chry- 
salids,  butterflies,  spirits  and  holden  (conf.  pp.  1073-4.  1155-6). 
The  kobold  sits  in  the  box  in  the  shape  of  a  beetle  or  humblebee, 
Sommer  33-4.  171-2.  Panzer  2,  173.  Rochholz  2,  238-9;  the 
Dan.  skrukke-£?*o/cZ  is  an  insect  too,  but  a  wingless  one.  The 
Pentam.  3,  5  tells  of  a  fay  that  plays  with  a  sweetly  humming 
chafer  (scarafone). 

p.  695.]  The  coccinella,  Ind.  Indragopa,  Indra's  cowherd, 
Bopp  40a.  Schiefn.  on  tarwas  p.  5 ;  Finn,  lenninkainen,  which 
sometimes  means  the  beautiful  hero  Lemmenkainen ;  Engl. 
God'lmighty's  cow,  Barnes  ;  sunnenldnd,  sun's  child,  Schiitze  4, 
225  ;  Austr.  sounenkalbcl,  sun's  calf.  Goldwivil,  cicindela,  Diut. 


1496  TEEES  AND  ANIMALS. 

2,  94.  Boh.  sluriecko  (little  sun),  slunevnice,  coccinella,  also  Unka, 
Pol.  stonka.  Serv.  babe  and  mar  a,  Mary  ;  the  girls  set  it  on 
their  finger,  and  repeat  a  rhyme,  Vuk  p.  9b.  Lith.  dewo  yautis, 
God's  ox,  God's  birdie;  so  the  glowworm  is  with  us  Hebe  Gotts 
lammje,  Alb.  Schott,  the  dragonfly  unser  lieben  frauen  rossel, 
horsie,  Gadespferd,  God's  horse,  Schiitze  2,  6,  but  also  Devil's 
horse,  needle  and  hairpin  (p.  1029),  Staid.  I,  276,  and  eye-shooter 
1,  119 ;  Finn,  tuonen  koira,  death's  dog,  Boh.  had%  hlava,  snake's 

head. The   butterfly,  Gael,   eunan-de,  bird  of  God,  Ir.   Gael. 

dealan-de  and  Gael,  teine-de,  both  fire  of  God,  Ir.  anaman-de, 
anima  Dei ;  conf.  Swed.  Tearing -njaT;  old  woman's  soul,  Ihre  2, 
529  (see  p.  829).  Arm.  balafen,  malafen,  melven  ;  balafennik 
done,  petit  papillon  de  Dieu.  A  butterfly-song  of  Hanoverian 
Wendland  sounds  like  the  ladybird-song  :  '  Botterv&gel,  sott  di, 
Vader  unn  moder  ropt  di,  Mul  unn  nese  blott  di ',  thy  mouth 
and  nose  are  bleeding;  otherwise  '  Midschonke,  midschonke,  sott 
di,'  etc.  A  children's  song  at  Liiben  calls  the  butterfly  ketelboter, 
kettle-mender,  Firmen.  3,  480. 

p.  697.]  Bees  live  among  men,  and  the  joys  and  sorrows  of 
the  family  are  duly  reported  to  the  beehives,  Bosquet  217,  esp. 
the  death  of  the  master,  fif  you  wouldn't  have  all  your  hives 
waste  away  within  year  and  day  '  they  say  in  Miinsterland.  The 
same  thing  in  Wilts,  Berks  and  Surrey.  Bees  foretell  the  future 
to  man  (p.  1136)  :  a  humblebee  in  the  box  gives  notice  of  spring, 
Panzer  2,  173.  'Apes  furtivae  '  do  not  thrive,  Pliny  19,  7,  37. 
Bosq.  217.  Their  home  is  carefully  prepared:  '  istud  vas  lacte 
et  bona  herba  linivimus,'  Acta  Bened.  sec.  2,  p.  133.  They  have 

come  down  from  the  golden  age,  Leo's  Malb.  gl.  1, 119. Ssk. 

names  for  the  bee  are  madhu-pa,  madhu-kara,  madhu-lih,  honey- 
drinker,  -maker,  -licker;  Abrah.  a  S.  Clara  calls  them  mett- 
siederl,  mead-boilers,  Schm.  1,  165.  (Kl.  schr.  2,  369).  Gr. 
avOy^wv,  flower-eater;  but  she  drinks  water  too,  ace.  to  a  law- 
phrase  in  the  Weisthiimer;  conf.  fdie  bin  netzen/  to  water  the 
bees,  Fischart's  Gesch.  kl.  87a.  A  pretty  name  is  ' pini-suga 
(bee-suck)  =  thymus/  i.e.  heath.  Finn.  mehilaiskanerva  =  clino- 
podium  vulg.  A  queen-bee  settles  on  the  lips  of  a  favoured 

person,  Sv.  folks.  1,  78. Their  origin  is  miraculous:  '  diu  pie 

ist  maget,  wird  ane  hileichiu  dine  geborn/  the  bee  is  maiden, 
born  without  nuptial  doings,  Predigten  hrsg.  v.  Kelle  40.  '  Der 


ANIMALS.  1497 

Veldtbau/  Strasbg  1556,  bk  15  cap.  1  relates  after  Yarro  de  R. 
R.  2,  5  how  bees  spring  out  of  the  decaying  body  of  a  dead  bull. 
Miklosich  brings  both  b'tchela,  ^9c/ie/o=apis,  and  byk  =  taurus, 
under  boukati  =  mugire  (the  hum  of  the  bee?).  The  Gl.  Salom. 
make  wasps  come  from  the  rotten  flesh  of  asses,  drones  from  that 
of  mules,  hornets  from  that  of  horses,  and  bees  from  that  of  calves, 
conf.  Diut.  2,  194  :  ITTTTO^  epptpevos  O-C^TJKMV  yeveo-is  ecrrt,  Lessing 
9,  146  fr.  Aelian  1,  28  ;  and  bees  proceed  from  the  carcase  of 
the  lion  slain  by  Samson,  Judg.  14,  8.  An  account  of  the  genera 
tion  of  hornet  and  bee  in  Schroter  p.  136.  Peterson,  p.  55.  In 

the  Walach.  March.   284  the  white  bee  turns  black. As   the 

bee  in  Germ,  weaves  (wift,  wabe),  in  Lith.  she  sews  (pri-siiti)  : 
'  bittes  daug  pri-suwo/  the  bees  have  stitched  a  good  piece  on. 
Bees  build:  evOa  TiOaiftwcra-ovai  ^ekicro-ai,  Od.  13,  106;  they 
build  a  wax  palace,  Stier's  Volksm.  24.  On  the  church  wall  at 
Folsbach  was  carved  a  hummel-nest,  because  the  people  had 
carted  stones  to  it  as  diligently  as  the  humblebee  gathers  honey, 
Panz.  Beitr.  2,  173.  A  man  in  Elsass  having  stolen  the  Host 
and  thrown  it  in  a  field  of  standing  corn,  it  hung  balanced  on 
three  stalks,  and  bees  came  and  built  their  waben  (combs)  round 
it,  and  over  it  was  reared  a  chapel,  that  of  the  Three  Ears  ;  conf. 
Hpt's  Ztschr.  7,  533.  Predigermarch.  10,  12.  Boyes  Rodolphi 
de  H.  p.  257.  In  Cass.  Heisterb.  9,  8  the  bees  themselves  build 
a  chapel  over  the  Hostie. 

In  Virgil's  Georg.  4,  68.  75.  106  the  sovereign  of  the  bees  is 
called  rex,  and  4,  4.  88  dux,  ductor ;  '  emenfiirsten  (prince)  hant 
bien/  MS.  1,  84a ;  'volgheden,  alse  haren  coninc  doen  die  bien/ 
Maerl.  3,  343;  '  alsam  diu  bin  zuo  den  karn  mit  froiden  valient, 
ob  ir  rehter  wisel  (var.  wiset)  drinne  si/  MS.  2,  3a;  Flem.  'honing 
der  bien/  Hpt.  7,  533 ;  Hennebg.  '  der  hddherr,  der  weisel/ 
Bruckner.  Cherkess  pslieli,  prince,  Klemm  4,  18.  The  Samogits 
allowed  bees  a  god  of  their  own,  Babilos,  and  a  goddess,  Austheia, 
Lasicz  48.  On  the  other  hand,  the  Vita  S.  Galli  (Pertz  2,  7) 
says :  in  modum  parvissimae  matris  apis,  conf.  mater  aviorum 
(p.  1242);  bienen-mutter,  Haltrich  12J.  Their  honey  is  not 
everywhere  sweet  :  TO  jap  fjue\i  ev  airaai  rot?  Tpcnre^ovvTos 
iTiKpov  yiverai,  Procop.  2,  464;  yueXt  HOVTLKOV  irucpov 
teal  arjSes,  Dio  Chrysost.  Or.  9  (ed.  Reiske  1,  289.  290). 

The  devil  appears  as  &fly,  so  does  Loki  (p.  999).     Spiders  are 


1498  SKY  AND   STARS. 

akin  to  dwarfs  (p.  471).  Out  of  all  herbs  the  bee  sucks  sweetness, 
the  spider  poison.  Yet  may  the  spider  be  of  good  omen  too  ; 
thus  the  kind  enchantress  climbs  to  the  ceiling  a  spider,  and 
drops  down  a  woman,  Arnim's  March.  1,  52-7  ;  conf.  luck-spinner 
(p.  1136).  Cobwebs  fluttering  on  the  ceiling  betoken  luck  and 
a  wedding,  Lisch  5,  88 ;  conf.  the  fortune-telling  spider's  head 
(Suppl.  to  380  end).  Lastly  consider  the  myth  of  Minerva  and 
Arachne. 


CHAPTER  XXII. 
SKY    AND    STARS. 

p.  700.]      Himmel  comes  from   hima  =  tego;  the  root  appears 
without  suffix  in  O.Swed.  himi-rike;  Bopp  again  would  derive  it 
from  kam  =  splendere,  Gl.  168b,  but  this  kam  in  Gl.  65b  means 
amare,  which  is  more  likely  to  have  had  the  orig.  sense  of  shelter, 
cover;  and  OHG.  himil  already  included   the  meaning  laquear, 
lacunar.     AS.  <  scop  heofon  to  hrofe/  and  hr6f  is  roof  ;  <  s6  himil 
thelcit  thaz  lant/  0.  ii.  7,  4;  <  mit  dem   himel  was  ich  bedacJit  > 
bethatched,    Tragemund.      We    still   say  'the   sky  is    my    decke 
(ceiling,  coverlid),  the  earth  my  bed/  or  <  the  sky  is  my  hat/  as 
the  ON.  calls  it  <  foldar  hattr/  earth's  hat.     The  sky  is  a  vault 
hence  <  under  heofones  hwealf/  Beow.  1 146.     It  may  burst  open  : 
'  ich  w^nde  der  himel  waere  enzwci,'  in-two,  when  it   thundered 
Dietr.  Drach.  122".  143"  (on  the  comparison  of  heaven  to  the  roof 
of  the  mouth,  see  Hpt's  Ztschr.  6,  541).     A  variation  of  the  idea 
m  the  ON.    <und  himin-skautom/   under  the  skirts  of  heaven. 
Ssem.    173".     Norweg.    hibna-leite,  himna- kite  =  horizon,    Germ 
Itimm   burning.-  -After  death  we  may  go  to  himmel  (not  heven) ; 
but   the  sun,  moon  and  stars  in  L.  Saxony  stand  in  heven  (not 
himmel)  ;  heven-scher,  scudding  clouds,  Brem.  Ndrs.  wtb.  4,  645 
Heven  seems  more  the  a3ther,  the  <  radar,  rodor  >  of  next  paragraph! 
In  Austria  they  call  heaven  blo-landl,  Blue-shire;  and  OHG.  yfliU 

Dlympus,  supernum. 

OS.  radur,  AS.  rodor   (norS-rodor,    Cod.   Exon.    178,  33)  can 
hardly  be   conn,  with   Ssk.  r6das,    coelum  et   terra,  Bopp  295* 
Does  the  (perh.  kindred)  word  dff.rdffull,  m.,  S^m.  37»;  mean  tb> 


SKY   AND   STAKS.  1499 

moon  ?  With  AS.  sceld-byrig  connect  another  expression  of 
Caedmon's,  182,  22  :  dceg-scealdes  hleo,  day-shield's  (?)  roof. 

p.  701.]  Ssk.  tar  a,  f.,  Zend,  star,  Gr.  aa"rrjp,  Lat.  stella  fr. 
sterna,  is  expl.  by  Bopp,  Vocal.  179  as  that  which  is  strewn  over 
the  sky;  by  Benfey  1,  661  as  that  which  strews  its  beams,  from 
root  stri.  With  sldus,  Pott  1,  127  compares  Lith.  swidus,  shin 
ing,  and  crlSripos.  It  belongs  more  likely  to  sido,  consido,  as 
perhaps  even  stella  and  star  are  conn,  with  sta,  stand  ;  conf.  stal- 
baum,  and  '  er  (Got)  sitzet  uf  den  lume\-steln  '  rhy.  zelu,  weln, 

MSH.    2,    236b.   MS.    2,    166b. In   Yerinland,    fcwigreZ  =  star, 

Almqv.  391a.  Helsingl.  403a;  in  Angermanland,  tongel=mane, 
Almqv.  307b.  In  several  languages,  flame  is  called  tongue,  be 
cause  it  licks ;  in  Irish  the  stars  are  rinn,  which  answers  to  the 
Gael.  roinn  =  tip.  In  Fundgr.  1,  145  a  constellation  is  called 
lielit-vaz,  lamp. 

The  OHG.  girusti  of  the  stars  agrees  with  AS.  hyrste  gerun, 
rodores  tungel,  Caedm.  132,  7;  'each  star  sat  in  his  own  little 
chair,'  KM.  31,  138 ;  (  when  it  thunders,  you're  afraid  a  iron  will 
tumble  out  of  heaven/  Garg.  181b;  the  \ap,Trpa  rpaTre^a  rov 
r)\iov,  sun's  bright  table,  Aesop  350.  The  sun  has  a  tent : 
'  undir  roiSuls  tialdi,'  Hervar.  s.  p.  438  (conf.  Psalm  19,  4).  The 
stars  are  considered  sons  and  daughters  :  '  da  mohten  jungiu 
siinneMn  walisen  uz  sim  liehten  schin/  little  suns  grow  out  of, 
Wh.  254,  5  (p.  703  end) ;  feina  dottur  berr  alf-ro§ull/  moon  (?)  has 
a  daughter,  Saem.  37a.  In  Lett,  songs  the  stars  are  saules  meitas, 
sun's  girls,  deeva  deli,  sons  of  God,  Biittner  nos.  15.  18  (1842). 

p.  703.]  The  sun  is  '  der  werlde  scliin,'  MS.  1,  54a;  '  der 
Jierschein,'  Fromm.  Mundart.  4,  98.  113  (but  see  Suppl.  to  731)  : 
se  ce&ela  gleam,  Cod.  Exon.  178,  31;  beorJit  bedcen  Qodes,  Beow. 
1134;  skinandi  goff,  Saem.  45a.  195a;  heddb-sigel,  sol  e  mari 
progrediens,  Cod.  Exon.  486,  17  (conf.  p.  223).  Three  suns  are 
spoken  of  in  Nialss.  c.  131  end  :  til  ]?ess  er  priar  solir  eru  af 

himni. 0.  Miiller  thinks  sol  and  f/Xio?  come  fr.  one  fundam. 

form  Savelios,  see  Schmidt's  Ztschr.  2,  124  (Kl.  schr.  3,  120)  ; 
Etr.  usil,  Sab.  ausel.  Bopp's  Comp.  Gram.  42,  1318-9  derives 
the  Zend,  hvare  and  Ssk.  sura,  surya,  sun,  fr.  svar,  svarga  = 
sky ;  is  Suryas  the  same  word  as  77X^09  (for  cr/^Xio?)  and  sol  ? 
(Pref.  liv.,  GDS.  301).  We  might  also  conn,  the  Goth,  sduil  with 
sauls  =  columna  (Kl.  schr.  3,  120). The  sun  is  descr.  as  a 


1500  SKY  AND   STARS. 

wheel  in  Ksrchr.  80;  daz  rat  der  sunnen,  Myst.  2,  180.  Hvel, 
hweol  is  also  the  spinning-wheel,  and  in  Finn,  the  sun  is  called 
God's  spindle,  Kalev.  32,  20  (its  usual  name  is  paivii,  sol  and 
dies,  but  also  aurinko)  ;  conf.  the  constell.  Freyja's-spindle, 
and  Tertullian's  pectines  solis,  GDS.  107.  Before  the  sun  there 
stands  a  shield;  if  it  fall,  it  will  set  mountain  and  sea  ablaze  : 

Svalr  heitir,  hann  stendr  solo  for, 

scioldr  scinanda  gofti  ; 

biorg  oc  brim  ec  veit  at  brenna  scolo, 

ef  hann  fellr  i  fra.  Ssera.  45a.  195b. 

Ennius  (in  Varro  7,  73)  calls  the  sun  caeli  dlpeus,  and  the  notion 

is  Slavic  too,  Hanusch  256. On  the  sun  as  an  eye,  conf,  Kuhn 

(in  Hofer  1,  150),  Passow  sub  vv.  o/jL/ma,  o^tfaX/w.  Li  solaus 
qui  tout  aguete,  Rose  1550.  The  sun's  eye  hidden  in  the  well 
seems  to  be  referred  to  in  such  names  as  Sunnebrunno  near 
Dusseldorf,  LacombL  1,  no.  68  (yr  874)  ;  Sonnenbrunne,  Mone's 
Anz.  6,  227;  Sunnebrunnen,  Sonneborn  in  Saxe  Gotha,  Dronke's 
Trad.  Fuld.  pp.  42.61;  Sunneborn,  Landau's  Hessengau  181; 
tiomborn  near  Gelnhausen  ;  Sunnobrunnon,  Werden's  Reg.  236, 

and   ougenbrunne  6,  230;  conf.  Forstemann  2,  1336. To  AS. 

wnldres  gim,  Ineofones  gim,  Cod.  Exon.  174,  30,  corresp.  the  Ssk. 
<liei  dominus,  diei  gemma  =  sol,  Bopp  27a.  Other  AS.  terms  are  : 
fnlca  frifaandel,  Caedm.  153,  15,  heofoncandel  181,  34;  rodores 
<-<Jndel,Reow.3\43,woruldcandel  3926;  wyncandel,  Cod.  Exon. 
174,  31. 

p.  704.]  The  Letts  regard  the  sun  and  moon  as  sister  and 
brother,  Bergm.  120;  in  Dalecarlia  the  moon  is  called  unkarsol, 
Almqv.  261  (is  not  that  Lappish,  the  junkare's  sun?).  Goth. 
mena,  OHG.  mano,  AS.  mona,  ON.  mdni,  all  masc.;  Carinth. 
monet,  Lexer's  Kiirnt.  wtb.  Yet  also:  ' diu  maenin  beglimet/ 
V.  Gelouben  118  (glimo,  gleimo,  Graff  4,  289)  ;  diu,  maeninne, 
MF.  122,  4;  diu  mdninne,  Diemer  341,  22.  343,  11.  342,  27; 
'  der  sun  (sunne)  und  diu  maeninne,3  Karaj.  47,  8  (Ksrchr.  85- 
90).  MHG.  diu  sunne,  Hpt  8,  544.  Diemer  384,  6;  in  Rollenh. 
4  der  harte  mond,  die  liebe  sonn/  The  Angevins  on  the  contrary 
called  '  le  soleil  seigneur,  et  la  lune  dame/  Bodin's  Rech.  sur 
1'Anjou  1,  86;  so  in  Ksrchr.  3754  '  der  hetre'  seems  to  mean  the 
sun,  but  in  coritrad.  to  T>.  3756. The  forester  kneels  to  sun, 


SKY  AND    STAKS.  1501 

moon  and  God,  Baader  iii.  21  ;  ( the  worship' d  sun/  Rom.  and  Jul. 
i.  1.  Men  prayed  towards  the  sun,  N.Pr.  prov.  bl.  1,  300  ;  they 
salute  him  (pp.  737.  749),  esp.  when  rising:  6  Se  el<mrjtc€i 
ea>?  lyevero  KOI  jj\io$  aveo"%ev  eirena  or^ero  asjri& 
TO)  fj\i<pt  Plato's  Symp.  220.  A  feast  of  the  sun  was  held  in 
Dauphine,  Champoll.  Dial.  p.  11.  On  the  Tartar  worship  of  the 
sun,  see  K.  Schlozer  32-3.  Among  Tunguses  an  accused  man 
has  to  walk  toward  the  sun,  brandishing  a  knife,  and  crying : 
f  If  I  am  guilty,  may  the  sun  send  sickness  to  rage  in  my  bowels 
like  this  knife  V  Klemm  3,  68.  Serv.  '  tako  mi  suntza  !'  Ranke 
p.  59.  We  still  say,  when  the  sun  shines  warm,  '  he  means  well 

by  us/  Felsenb.  4,  241. The  Moon  is  called  in  Ssk.  nisapatiy 

noctis  dominus,  or  naxtresa,  tardpati,  stellarum  dominus ;  in  Pol. 
ksiezyc,  lord  of  night,  and  he  is  shepherd  of  the  stars  (Suppl.  to 
722).  The  moon  is  invoked  against  anger  :  'heiptom  seal  mdna 
Jcveffia,  Ssem.  27b;  and  is  asked  for  riches.  With  the  German's 
naive  prayer  to  the  moon  to  'make  his  money  more/  conf.  a 
Swed.  one  in  Wieselgr.  431.  Dyb.  Runa  '44,  p.  125,  and  the 
'  monjochtroger/  Wolfs  Ztschr.  2,  60.  To  avert  the  moon's 
evil  influence,  the  Bretons  cry  to  her,  (tu  nous  trouves  bien, 
laisse-nous  bien  !'  When  she  rises,  they  kneel  down  and  say  a 
pater  and  ave,  Cambry  3,  35. 

p.  705.]  The  sun  and  moon  have  gods  assigned  them :  Bac 
chus  is  sol,  Ceres  luna,  Macrob.  Sat.  1,  18.  Virg.  Geo.  1,  5. 
Ace.  to  F.  Magnusen,  Freyr  is  sol,  Freyja  luna ;  and  four  names 
of  Freyja,  '  Mardoll,  Horn,  Gefn,  Syr/  or  '  Siofn,  Lofn,  Vor, 
Syn'  are  the  moon's  phases,  Lex.  myth.  357-9.  Christ  is  often 

likened  to  the  sun,  Mary  to  the  moon. Our  saying,  that  f  die 

sonne  scheint,  der  rnond  greint,'  is  old  :  M.Neth.  '  seder  dat  die 
maen  gren,'  Potter  2,  104;  MHG.  fdiu  sunne  beschinet,  din 
maenin  begltmet/  V.  Gelouben  118  (Suppl.  to  704). 

p.  707.]  In  Pohjola,  sun  and  moon  get  stolen;  the  sun  is 
delivered  fr.  captivity  by  Perkun's  hammer,  N.  Pr.  prov.  bl.  1, 
299.  Kl.  schr.  2,  84.  98  ;  conf.  '  donee  auferefcur  luna/  Ps.  72,  7. 
In  eclipses  the  demon  Rahus  threatens  the  sun  and  moon,  Kuhn 
in  Hofer  1,  149.  Holtzm.  Ind.  s.  3,  151  ;  a  dragon  tries  to 
swallow  the  moon,  Cses.  heisterb.  3,  35,  yr  1225  (Kaufm.  p.  55) ; 

the  Swed.  sol-ulf  is  Dan.  sol-ulv,  Molb.  Dial.  p.  533. But  the 

sun  may  withdraw  his  light  in  grief  or  in  anger  : 

VOL.    17.  Q 


1502  SKY  AND   STABS. 

Sunna  irbalg  sih  (was  indignant)  thrato    suslichero  dato  (deeds), 
ni  liaz  si  sehan  worolt-thiot  (-people)        thaz  ira  fronisga  lioht, 
hinterquam  in  thrati  (disgust)  thera  armalichun  dati. 

Otfried  iv.  33,  1. 
ioh  harto  thaz  irforahta.  O.  iv.  33,  1 4. 

The  sun  hides  his  face  before  a  great  sorrow,  e.g.  at  the  death  of 
Christ,  or  that  of  Von  Meran  :  '  ez  moht  dm  liehte  sunne  ir  schin 
da  von  verlorn  han/  Wigal.  8068.  Hrab.  Maurus  in  Wh.  Miiller 
pp.  159.  160.  A  fine  descript.  of  a  solar  eclipse  in  Pindar,  Frag. 
74  Boeckh,  84  Bergk.  On  superstit.  practices  at  the  eclipse  of 
989,  Thietmar  of  Mersebg  says  4,  10:  '  sed  cunctis  persuadeo 
Christicolis,  ut  veraciter  credant,  hoc  non  aliqua  malarum  incan- 
tatione  mulierum  vel  esu  fieri,  vel  huic  aliquo  modo  seculariter 
adjuvarl  posse.' 

The  daemon  that  dogs  the  moon  is  called  by  the  Finns  capeet  ; 
the  capeen  try  to  eat  her  up,  Hiarn  p.  37-9;  Juslen  has  '  capet, 
eclipsis  lunae/  Now  Renvall  sub  v.  kavet,  gen.  kapeen,  pi. 
kapeet,  gives  only  the  meanings  'daemon,  genius/  conf.  Peterson 
p.  31 ;  but  sub  v.  kuumet  he  has  '  moonlight,  genius  myth,  lunae 
inimicus.'  Compare  that  *  deducere  lunam  et  sidera  tentat ' 
(Suppl.  to  1089  end),  to  which  is  added:  '  Et  faceret  si  non  aera 
repulsa  sonent/  Tibull.  i.  8,  21  ;  aera  verberent,  Martial  12,  57; 
cum  aeris  crepitu,  qualis  in  defectu  lunae  silenti  nocte  cieri  solet, 
Livy  26,  5;  conf.  Plutarch  4,  1155. 

In  lunar  eclipses  the  Ossets  shoot  at  the  moon,  believing  that  a 
malignant  monster  flying  in  the  air  is  the  cause ;  and  they  go  on 
firing  till  the  eclipse  is  over,  Kohl's  S.  Russia  1,  305 ;  conf.  the 
legend  in  Caes.  heisterb.  Horn.  3,  35  (Mainzer's  Ztschr.  1,  233). 

p.  709.]  The  change  of  moon  is  called  '  des  manen  wandelkere/ 
Parz.  470,  7,  <'&.  m.  wandeltac'  483,  15,  <  d.  m.  wandel'  491,  5. 
The  period  of  her  shining  is  expr.  by :  So  dem  manen  sin  zit  In 
der  naht  herfiir  git/  Er.  1773.  By  new  moon  we  mean  the  true 
conjunction  of  sun  and  moon;  but  the  Greeks  reckoned  the 
vovprjvia  from  their  first  seeing  the  young  moon  at  sunset,  there 
fore  some  time  after  conjunction,  K.  F.  Hermann's  Gottesd. 
alterth.  p.  226.  Full  moon  is  reckoned  in  with  the  'afbriiken 
maan'  [i.e.  bruch,  wane],  Goldschm.  Oldenb.  volksmed.  144. 
OHG.  mdn6t-fengida  =  neomQma,  calendae,  Graff  3,  415,  conf. 


SKY  AND   STARS.  1503 

fengari  p.  701  n. ;  anafang  mdnodis,  N.  80,  5 ;  MHG.  ein  niuwer 
mane  hat  nach  wunsche  sich  gestalt,  er  hat  gevangen  harte  wer- 
decliche/  begun  most  worthily,  MS.  2,  99a.  Welsh  blaen-newydd, 
first  of  the  new.  The  Esths  hail  the  new  moon  with:  ' Moon,  get 
old,  let  me  keep  young  ! '  Bocler's  Ehsten  143.  Full  moon : 
ein  voller  mane,  MS.  2,  83a;  hoifylde,  Molb.  Dial,  lexic.  'Nova 
luna  est  cornuta,  unde  plena  rotunda  est/  N.  Boeth.  171  ;  from 
the  moon's  horns  it  was  but  a  step  to  the  moon's  cow,  Pott  2,  252. 
The  oath  of  the  Fehm-court  (RA.  51)  has:  '  helen  und  hoden 
(conceal)  vor  sunne,  vor  mane,  vor  alle  westermane* ;  what  means 
this  last  word  ?  The  sun  is  imagined  standing  in  the  east,  the 
moon  in  the  west :  '  osten  for  sol,  og  vesten  for  maane,'  Asb.  og 
Moe  2,  6  seq. 

p.  711.]  Taga  blod  emellan  (let  blood  betw.)  ny  och  nedan, 
Folks.  1,  111.  Swed.  nedmork  is  the  Gr.  vi>%  o-fcoro/jbrjvios,  Od. 
14,  457.  Superstitions  about  lied  and  ny,  ned-axel  and  ny-tand- 
ning,  Raaf  110-6.  In  Dalecarlia,  new  moon  is  called  avdxand, 
Alraqv.  262b;  in  the  Edda,  halfmoon  is  '  inn  skarffi  mdni,'  Saem. 
134h,  as  indeed  Perkuns  chops  the  moon  in  two,  Rhesa  92.  192. 
The  Scand.  ny  is  MHG.  daz  niu ;  thus  Diemer  341,  22  :  (  also  si 
an  daz  niu  gat,  und  iewederen  (each)  halben  ein  horn  hat ' ;  then 
342,  27 :  '  diu  maninne  gat  niht  ze  sedele,  an  deme  niu  noch  an 
deme  wedele' ;  but  again  341,  21  :  '  diu  maninne  chrump  wirt 
unde  chleine.'  A  statute  of  Saalfeld,  like  that  of  Miilhausen,  says 
(Walch  1,  14)  :  '  wer  da  mit  uns  hierinne  in  der  stat  sitzet  nuiue 
unde  wedil  (  =  a  month),  u.  kouft  u.  verkouft.'  '  Neu  u.  voile  des 
monds/  Ettn.  Unw.  doctor  435 ;  '  so  hat  Luna  zwei  angesicht, 
das  ein  gen  New  u.  Abnew  gricht,'  Thurneisser's  Archidox.  147  ; 

'  vollmond,  Iruch  oder  vollschein/  Franz.  Simpl.  2,  301. 

Waxing  and  waning  are  '  wahsen  unde  swinen,'  Barl.  241,  24  ; 
M.  Neth.  '  wassen  ende  wanen,'  Rose  4638,  conf.  p.  709  n.  [and 
Engl.  wan,  wane,  want,  wanhope] .  An  Ind.  myth  of  the  waxing 
and  waning  moon  in  Holtzm.  1,  5 — 8.  KM.3  3,  401.  The  moon 
changes  about  so,  his  mother  can't  cut  out  a  coat  to  fit  him,  KM.3 
3,  347.  Plut.  in  Conviv.  sept.  sap.  Aesop.  Fur.  396.  Corais 
325.  Garg.  135b. 

p.  712.]  Is  wedel  akin  to  Ssk.  m'c?/m  =  luna?  Bopp  321b. 
Passages  quoted  in  preced.  note  contrast  it  with  new  moon;  so 
'holter  im  wadel  gehouwen/  Hpt's  Ztschr.  3,  90;  but  fa  hole  in 


1504  SKY  AND   STAES. 

his  schedel  (skull)  hewn  in  bad  wedel,'  Uhl.  p.  658.  Ambras.  152. 
On  wedel,  good  and  bad  wedel,  and  wedeln  to  wag,  see  Liliencron 
in  Hpt  6,  363-4-8.  Kuhn's  Ztschr.  2,  131.  TFadaZ  =  hysopes, 
fasciculus  hysopi,  Diut.  1,  494a. 

p.  715.]  The  reverse  of  what  Cassar  says  about  the  Germans 
(de  B.  Gall.  1,  50)  is  told  by  Pausanias  i.  28,  4  of  the  Lacedse- 
monians,  who  would  only  fight  at  fall-moon.  Silver  and  gold  are 
brought  out  at  newen  mon,  Sup.  G.  108.  '  Quaedam  faciunda  in 
agris  potius  crescente  luna  quam  senescente ;  quaedam  contra, 
quae  raetas,  ut  frumenta  et  caeduam  silvam.  Ego  ista  etiam, 
inquit  Agrasius,  non  solum  in  ovibus  tondendis,  sed  in  meo  capillo 
apatre  acceptum  servo,  ne  decrescente  luna  tondens  calvus  fiam,' 
Varro  RR.  1,  37.  Moonlight  makes  rotten,  and  barrel  hoops  cut 
by  it  will  rot  sooner,  Athen.  3,  7  ;  worms  get  into  wood  not 
rightly  hewn :  '  holzer  die  man  nit  zu  rechter  zeit  des  raons  und 
monat  gehauen  hat/  Petr.  Mihi  108b;  fsi  hovvent  raif  (they  cut 
hoops,  the  rascally  coopers)  an  dem  niwen  man/  Teufelsnetz 
11127;  elder  to  be  cut  by  waxing  or  waning  moon,  Gotthelf's 
Schuldb.  14 ;  more  food  taken,  or  less,  ace.  to  the  moon, 
Bopp's  Gl.  122b.  Without  moonlight,  herbs  lack  scent  and 
flavour,  Holtzm.  Ind.  s.  1,  6.  8;  '  tes  mdnen  ton  ist  anagenne, 
unde  samo  saphes  unde  marges'  [Moon's  dew  is  regeneration, 
the  seed  of  sap  and  marrow  ?],  N.  Cap.  25.  Drink  out  of  a  jug 
that  the  moon  shines  into,  and  you'll  be  moonstruck  [lunatic, 
sleep-walker  ?  ],  Stelzhamer  47. 

p.  720.]  The  moon's  spots  are  also  descr.  as  a  stag,  Hitzig's 
Philist.  283.  In  a  Greenland  story,  while  the  Moon  pursues  his 
sister  the  Sun,  she  dabs  her  sooty  hands  over  his  face ;  hence  the 
spots,  Klemm  2,  314.  The  New  Zealand  view  is,  that  they  are 
like  a  woman  who  sits  plucking  Gnatuh  4,  360.  The  Ranthum 
people  think  the  man  in  the  moon  is  a  giant,  standing  upright  at 
ebb-time,  and  stooping  at  flood,  Miillenh.  p.  360 ;  but  also  in  the 
same  neighbourhood  he  is  a  sheep-stealer  or  cabbage-thief,  as  in 
Holland,  no.  483 ;  conf.  the  Wallachian  story  in  Friedr.  Miiller 
no.  229,  and  the  Westphalian  in  Woeste  40.  In  the  Ukermark 
he  carries  a  bundle  of  pea-straw,  Hpt's  Ztschr.  4,  390 ;  '  und 
sprechend  die  laien,  es  sitz  ain  man  mit  ainer  dorn-piird  (thorn- 
load)  in  dem  monen/  Megenb.  65,  22.  Ettner's  Med.  maulaffe 
speaks  of  a  bundle  of  wood  to  fire  the  moon  with.  <  Burno,  nom 


SKY  AND   STAES.  1505 

d'un  voleur,  que  les  gens  de  la  campagne  pretendent  etre  dans  la 
lune/  Grandgagnage  1,  86.  Ace.  to  Schott,  the  Old-Chinese 
tradition  makes  a  man  in  the  moon  continually  drive  his  axe  into 
the  giant  tree  kuei,  but  the  rifts  close  up  again  directly ;  he 
suffers  for  the  sins  he  committed  while  an  anchoret.  At  Wallen- 
hausen  in  Swabia  they  used  to  ride  races  for  the  dorn-biischele  : 
three  lads  would  start  for  the  goal,  the  two  foremost  got  prizes, 
and  the  third  had  a  bunch  of  thorns  tied  on  his  back.  In  Bavaria 
the  reapers  leave  a  few  ears  standing,  and  dance  round  them, 
singing  : 

O  heiliga  sanct  Malia, 

bescher  (grant)  ma  a  annasch  gahr  (year)  meha 

so  vil  korntla,  so  vil  horntla, 

so  vil  ahrla,  so  vil  gute  gahrla, 

so  vil  koppla,  so  vil  schockla ; 

sclwpp  dich  stddaldj  schopp  dich  stadala ! 

O  heiliga  sanct  Mdha  ! 

The  stalks  tied  together  represent  St.  Maha's  stadala  (stack), 
which  they  stuffed  full  of  ears;  only  we  must  observe,  that  in 
Bavaria  the  moon  is  called  ma,  not  maha,  Panz.  Beitr.  2,  217 
(Suppl.  to  157).  TheKotar  on  p.  719  n.  was  a  herdsman  beloved 
by  the  goddess  Triglava,  who  put  him  in  the  moon.  Finn. 
huutar=moou,  Kalev.  22,  270.  26,  296  or  moon-maiden,  from 
kuu,  moon,  Est.  ku,  Morduin.  ko ;  and  kuumet  is  the  pursuer  of 
the  moon,  Peterson  p.  31-3.  In  Brother  Gheraert  ed.  Clarisse 
p.  132  the  man  in  the  moon  is  called  ludergehr  ;  conf.  the  Saxon 
hero  Liudeger  in  the  Nibelungen,  and  Godeke's  Reinfried  90. 

p.  720.]  The  sun  dances  at  Easter  (p.  291).  The  Indians  say 
the  sun  dances,  and  they  in  imitation  salute  him  with  dancing. 
Lucian.  de  Saltat.  cap.  17. 

p.  722.]  The  stars  are  said  to  glister,  twinkle,  sparkle  : 
sternen  glast,  MS.  2,  5b;  ein  sternen  blic,  flash,  Parz.  103,  28. 
The  morning  stars  break  out,  like  fire  :  swenne  der  morgensterne 
ie  friieje  uf  brast,  MS.  2,  5b  ;  an  der  sterren  brunste}  burning, 
Diut.  1,  352  ;  sterre  enbran  u.  schein,  took  fire  and  shone  1,  351  ; 
conf.  N.  Cap.  97.  The  sinking,  '  rushing  down  '  of  stars  is  in 

Grk  ataa-ew,  Eurip.  Iph.  Aul.  9. In  Hungary  2.80  native 

names  of  stars  have  been  collected,  Wolfs  Ztschr.  2,.  160. 


1506  SKY  AND   STABS. 

Magyar  Myth.  582  ;  several  names  occur  in  Ossian,  Ahlwardt  2, 
265.  277.  3,  257.  Arfvidss.  1,  149.  206;  Armenian  names  in 
Dulaurier's  Chronol.  armen.  '59,  1,  180-1. Stars  were  in 
voked,  as  Hesperus  in  Bion  11  ;  they  were  messengers  of  gods, 
as  Arcturus  in  the  prol.  to  Plaut.  Rudens  ;  they  do  errands  for 
lovers,  Vuk  no.  137.  Stars  are  kind  or  hostile:  quaeritis  et  caelo 
Phoenicum  inventa  sereno,  quae  sit  stella  homini  commoda,  quae- 
que  mala,  Prop.  iii.  21,  3;  interpreting  the  stars  is  spoken  of 
in  MS.  1,  189b;  Prov.  astrucs  (astrosus)  meant  lucky,  and  mal- 
astrucs  dis-astrous;  'her  star  is  at  the  heat  (brunst).  .  .  . 
till  their  stars  have  cooled  down  (versaust,  done  blustering)/  Ph. 
v.  Sittew.  p.  614.  Stars  take  part  in  a  man's  birth  (p.  860)  and 
death  (p.  721).  They  have  angels  to  wait  on  them,  Tommaseo 
1,  233.  For  the  misdeed  of  Atreu'9;  God  changed  the  courses  of 
all  the  constellations,  Plato's  Polit.  pp.  269.  271. 

The  stars  are  the  moon's  flock,  she  leads  them  to  pasture, 
Spee  p.  m.  163.  210.  227.  A  Serv.  song,  Yuk  no.  200,  says  : 

od  sestritze  zvezde  preodnitza, 
shto  preodi  preko  vedra  neba 
kao  pastir  pred  belim  outzama. 

What  star  is  meant  by  preodnitza  (percurrens),  'who  walks 
athwart  the  sky,  as  a  shepherd  before  his  white  lambs '  ?  conf. 
no.  362  : 

osu  se  nebo  zvezdama, 
i  ravno  polye  outzama ; 

i.e.  heaven  sows  itself  with  stars,  and  the  wide  plain  with  lambs. 
So  in  Pentam.  3,  5  (p.  310)  :  quanno  esce  la  luna  a  pascere  de 
rosata  le  galinelle  (Pleiades). 

On  shooting  stars,  see  Humb.  Kosmos  1,  393;  they  are  called 
stern-furwe  (-furbish),  Mone  8,  497  ;  Austr.  stearn-raispn,  clear 
ing  the  throat,  stearn-schnaitzn,  snuffing,  Stelzh.  135 — 144; 
Gael,  dreug,  dreag.  A  star  falls  from  heaven  into  the  maiden's 
lap,  Miillenh.  p.  409 ;  conf.  '  non  cadere  in  terram  Stellas  et 
sidera  cernis?'  Lucr.  2,  209.  They  are  harbingers  of  war,  of 
dying,  Klemm  2,  161 ;  says  the  folksong  :  '  Over  the  Rhine  three 
stars  did  fly,  Three  daughters  of  a  widow  die,'  Simrock  no.  68. 
A  comet  is  ON.  hala-stiarna,  Ir.  boid-realt,  tail-star,  Ssk» 


SKY  AND   STABS.  1507 

dliumaketu,  fumi  vexillum.  The  Indians  call  the  tail  elephant's 
tooth,  the  Chinese  a  broom,  Kosmos  1,  106.  In  Procopius  1,  167 
the  star  is  fi^i'a?,  sword-shaped,  or  Trcoycovlas,  bearded.  It  fore 
tells  misfortune ;  hence  f  we  name  it  the  dreadful  scourge  of  God/ 
zorn-rute,  anger- rod,  Lucae  Chron.  249;  'et  nunquam  caelo 
spectatum  impune  cometen/  Claud.  B.  Get.  243,  crine  vago  247. 

p.  723.]      The  Greeks  called  Mercury  2ri\(3a)v,  Jupiter 
Saturn  3>alva>v,  Venus  $<wo--^>6po9  =  Luci-fer,  and  Mars 
five  planets  in  all;  conf.  Cic.  de  Nat.  D.  2,  20;  so  the  third  day 

of  the  week  was  Hvpoeis,  the  fourth  ^riKftwv. The  evening 

star  was  also  called  tier-stern,  '  darumb  daz  die  wilden  tier  dan 
her  fur  gent  (wild  beasts  then  go  forth)  auz  iren  walden  und 
holern/  Oberl.  1639.  Similar  is  the  Lith.  zwerinne  fr.  zweris, 
fera,  Boh.  zwjretnice,  wild  star,  evening  star  ;  conf.  AS.  swana 
steorra.  Another  Boh.  name  temnice,  dim  star,  is  like  MHG. 
tunkelsterne.  Welsh  gweno,  evening  star,  Venus.  The  Lith. 
has  also  waltaninne,  evening  star,  auszrinne,  morning  star,  beside 

zwerinne  mazoyi  for  Mars,  and  zwerinne  dideyi  for  Saturn. 

The  day  star,  '  der  lichte  tage-sterre '  of  Albr.  v.  Halb.  (Haupt 
11,  366),  is  Serv.  danitza,  Boh.  dennice,  Russ.  dennitza ;  'der 
bringe-tag '  in  Scherfer's  Grobian  75  is  modelled  on  luci-fer. 
Der  morgensterne,  swenne  er  uf  gat,  und  in  des  luftes  triiebe  lat, 
Iw.  627;  der  morgenstern  frolockt  relit,  ob  er  brinne,  Hatzl.  3a; 
ik  forneme  des  morgensternes  slack,  Upstand.  750 ;  '  some  say 
the  devil  has  taken  the  daystar  captive,  hence  the  cold  and  ill 

weather/   Gutslaf  s  Wohhanda  p.   265. The  polar  star,  ON. 

hiara-stiarna ;  OHG.  leite-sterre,  loadstar,  Graff  6,  723;  MHG. 
leite-sterne,  Trist.  13660,  *  also  mer-sterne,  stella  maris,  Griesh. 
2,  13  ;  cathlinn  der  flu t  in  Oisian  2,  334  ;  in  0.  v.  17,  31  '  Polonan 
then  stetigon/  nom.  Poloni  ?  conf.  polunoci  [pure  Slav,  for  mid 
night  !]  =  septentriones,  Graff  3,  334.  The  Lapp.  tjuold  =  p&\as 
and  stella  polaris,  because  it  stands  firm  as  a  stake;  Americ. 
ichka  chagatha,  star  that  goes  not,  Klemm  2,  161. 

p.  724.]  Ace.  to  Ssem.  76a  it  was  Thorr,  not  OSinn,  that  threw 
Thiassi's  eyes  into  the  sky.  Theodosius  was  changed  into  a  star, 
Claud,  de  3  cons.  Hon.  172,  de  4  cons.  428.  John  the  Baptist's 

1  Leyt-gestirn  in  the  Wetterau  (Hofer's  D.  ark.  60.  Schmidt's  Gesch.  d.  grossh. 
Hessen  1,  241)  is  spelt  in  the  Cod.  Lauresh.  3128—30.  249.  250-2  Leit-kestre, 
Leit-castre,  Leiz-castro,  and  has  therefore  nothing  to  do  with  star. 


1508  SKY  AND   STARS. 

head  was  placed  in  the  sky  (p.  284-5),  so  was  that  of  Rahu, 
Holtzm.  Ind.  s.  3,  151. 

p.  725.]  Ssk.  Txas  pi.,  the  shiners  (the  7  sages),  rxas  sing.,, 
the  shiner  =  ap/cros.  Indra's  car  is  made  of  the  seven  sages; 
the  constell.  may  also  be  called  vdhanam,  waggon,  Kuhn  in 
Hofer  1,  159.  161.  Holtzm.  Ind.  s.  1,  30.  The  Grt  Bear  repres. 
the  British  Arthur  (confounded  with  Arcturus),  and  the  Lyre  is 
his  harp,  Davies's  Mythol.  p.  187.  All  the  luminaries  ride  in 
cars:  Muna  rotigerae  vagationis/  Kemble  5,  195  (yr.  931). 
Charles  wain  is  over  the  chimney,  1  Henry  IV.  2,  1  ;  der  wagen 
ist  ob  dem  hus,  Keisersb.  Brosaml.  70e ;  der  himelswagen  schon 
die  deichsel  riickwiirts  drehet,  Scherfer's  Grobian  ed.  1708,  p.  72. 
An  0.  Belg.  riddle  asks  who  it  is  that  has  to  go  round  on  the 
Roodestraat  all  night  in  a  coach  without  horses,  and  appears  in 
the  morning :  '  Bruno  heeft  een'  koets  ghemaekt  Op  vier  wielen, 
zonder  peerden ;  Bruno  heeft  een'  koets  gheinaekt,  Die  alleen 
naer  Brussel  gaet; '  meaning  the  coach  in  the  sky,  Ann.  de  la 
Soc.  d'emul.  de  la  Flandre  occid.  '42,  4,  368.  Geticum  plau- 
strum,  Claud,  de  B.  Get.  247 ;  and  Alanus  ab  Insulis  (d.  1202) 
in  his  Anti-Claudian  makes  allegorical  females  construct  a 
heavenly  car,  Cramer's  Gesch.  d.  erzieh.  p.  204.  Festus  sub  v. 
septentriones,  septem  boves  juncti.  Varro  7,  74  :  boves  et  temo. 
Ov.  Met.  10,  447.  Ex  Ponto  iv.  10,  39  :  plaustmm.  Gl.  slettst. 
1,  2:  Virgilias,  sibinstirne ;  and  6,  392.  479:  Majae,  Pliadas, 

sibinstirnes. Ir.  griogclian,  a  constell. ;  Gael,  grigirean,  Charles 

wain,  otherw.  crann,  crannarain  (p.  729  n.)  ;  griglean,  griglean 
meanmnach,  grioglachan,  Pleiades.  Ir.  camcheachta,  plough, 
ploughshare,  seven  stars  of  the  wain.  Finn,  otava  or  otavainen, 
ursa  major,  is  distingu.  fr.  vdha  otava,  ursa  minor ;  yet  otava  can 
hardly  belong  to  ohto  (ursus).  In  Kalev.  28,  393-4  otavainen  and 
seitsentdhtinen  (seven  stars)  are  used  as  if  synonymous,  and  both 
have  shoulders.  The  Lapp,  sarw  is  both  alces,  elk,  and  ursa 
major ;  in  Ostiak  too  the  constell.  is  called  los,  elk  (Klemin  3, 
128),  and  has  a  head  and  tail.  In  Greenl.  it  is  tukto,  reindeer, 
Klemin  2,  314.  Fabricius  504b.  In  American,  iclika  sliaclipo  is 
supposed  to  be  an  ermine  with  its  hole,  its  head,  feet  and  tail, 
Klemm  2,  161.  The  Arabs  call  the  two  end  stars  of  the  bear's 
tail  mizar  and  benetnash,  and  the  third,  which  is  the  pole  of  the 
wain,  alioth;  the  remaining  four  make  the  axles. 


SKY  AND   STAES.  1509 

p.  727.]  Orion's  belt,  Lat.  jugvla,  jugulae:  fnec  Jugulae, 
neque  Yesperugo,  neque  Vergiliae  occidunt/  Plant.  A.  i.  1,  119; 
also  ensis  and  ensi/er,  Forcell.  sub  v.  ensis :  '  nitidumque  Orionis 
ensem,  Ov.  Met.  13,  294.  In  Westgotl.  Frigge-rakken  and 
Jacobs  staf;  ON.  fiskikallar,  F.  Magn.  Dag.  tid.  105.  '  Orion 
constell.  a  rusticis  vocatur  baculus  S.  Petri,  a  quibusdam  vero 
tres  Hariae,'  Gl.  Augiens.  in  Mone  8,  397;  in  Schleswig  Mori-rok 
and  Peri-pik,  Mullenh.  no.  484.  Finn.  Kalevan  miekka,  Kalevae 
ensis,  also  Vdindmoisen  miekka  or  vikate  (sithe),  Schiefn.  on  Cas- 
tren  p.  329  ;  Lapp,  niall,  nialla,  which  usually  means  taberna, 
repositorium;  in  Greenl.  the  belt  is  named  sicktut,  the  bewildered, 
being  seal-hunters  who  lost  their  way,  and  were  caught  up  and 
set  among  the  stars,  Klemm  2,  314;  conf.  the  Lappish  legend 
about  the  Pleiades,  below. 

p.  729.]  Of  the  7  Pleiads  only  six  are  ever  seen,  Humb. 
Kosm.  3,  65 ;  quae  septern  dici,  sex  tamen  esse  solent,.  Ov.  Fast. 
4,  171  (see  p.  728  n.).  AS.  GL  <  pliadas,  sifunsterri,'  Oeliler  359. 
Fr.  I'estoille  poussiniere,  Rabelais  1,  53  ;  las  couzigneiros,  Diet. 
Languedoc.  127.  The  Hung.,  beside  fiastik,  has  heteveny.  In 
Serv.  march,  pp.  15  and  87  appears  a  girl  with  the  golden  hen 
and  chickens,  conf.  Vuk  no.  10  ;  the  Wallach.  story  tells  of  a  gold 
cluck-hen  and  five  chicks,  Schott  p.  242. l  Syryiin.  voykodzyun, 
lit.  night-star.  The  Lith.  and  Finn,  notion  of  the  constellation 
being  a  sieve  reminds  ine  of  Lucian's  Timon  3,  where  the  quak 
ing  earth  is  compared  to  a  shaken  sieve. The  Pleiades  are 

called  in  Norweg.  Lapp,  nieid-gierreg,  fr.  nieid  =  virgo,  and 
gierreg  =  samling  af  en  rets  besiddere ;  but  in  Swed.  Lapp. 
suttjenes  rauko  (Lindahl  406.  443b),  i.e.  fur  in  frost :  the  sky, 
taking  pity  on  a  man  whom  his  master  had  turned  out  of  the 
house  in  the  depth  of  winter,  covered  him  with  this  constellation 
(F.  Magn.  in  Dag.  tider  p.  103  gives  tjokka  =  heart,  which  Lin 
dahl  has  not  under  tsakke).  Greenl.  kellukturset,  hounds  baiting 
a  bear,  Klemm  2,  314.  Fabricius  188a;  conf.  Welsh  y  twr  tewdws, 
the  close  pack,  i.e.  Pleiades,  and  eburdrung  (p.  727).  The  Amer. 

Indians  worship   this   constell.,   Klemm    2,    112.    153.    173. 

Similar  to  the  Lith.  name  for  the   Kids,  viz.  '  ploughman  and 

1  The  lost  lamb  is  looked  for  at  the  morningstar,  eveningstar,  moon  and  sun, 
Lith.  in  Khesa  p.  290-1-2  ;  conf.  p.  707-8,  and  'coming  to  the  sun,  and  asking  him,' 
Hym.  in  Cerer.  64. 


1510  SKY  AND    STAES. 

oxen/  is  the  Serv.  voluyara  (fr.  vol,  ox  ?),  a  star  that  ploughmen 
know,  for  when  it  rises  they  look  out  for  their  oxen.  Cassiopeia 
is  Lith.  jostandis,  no  doubt  fr.  josta,  girdle.  The  Hyades,  AS. 
raedgastran.  Lye:  ' the  five  in  the  head  of  Taurus';  raedgaesnan, 
Gl.  Epin.,  redgaesrum,  Gl.  Oehl.  p.  336.  The  Lyre,  Boh.  haus- 
licky  na  nebi,  fiddle  in  the  sky. 

p.  731.]  The  constellation  of  the  Bear  is  made  out  from  the 
animal's  head,  back  and  tail.  A  star  with  the  shape  of  a  child, 
Pass.  24,  30  seq. ;  conf.  the  sun  as  a  spindle  (Suppl.  to  703  mid.). 
Most  natural  of  all  was  the  making  of  stars  out  of  beaming  eyes 
(p.  565-6-8),  as  in  the  story  of  Thiassi  and  the  New  Zealand  one, 
Klemm  4,  354-5.  388. 

The  northern  lights  (aurora  borealis)  are  called  heerbrand,  heer- 
scliein,  Frommann  4,  114  (Suppl.  to  703  beg.)  ;  Swed.  norr-sken, 
Dan.  nord-lys ;  Gael,  firchlis,  na  fir  chli.se,  the  merry  dancers, 
Welsh  y  goleuny  gogleddol.  Finn,  the  fox's  fire  ;  conf.  Gesta 
Rom.  c.  78,  and  note  to  Keller's  Sept  sages  ccxx. 

p.  734.]  On  names  of  the  rainbow,  see  Pott  in  Aufr.  and 
Kutm's  Zts.  2,  414  seq.  The  ON.  As-bm  is  OS.  Osna-brugga, 
Massm.  Egsterst.  34.  Zeuss  p.  11;  regenbogen-fcn'/c&e,  Firmen. 
2,  45.  Tr.  and  Gael,  blogha  braoin,  Carraigth.  54.  The  ON. 
bruar-spordr,  bridge's  tail,  is  further  illustr.  by  a  MHG.  sporten, 
caudae  vulpium,  Griesh.  1,  125.  2,  42.  The  rainbow  is  called  a 
messenger  in  Fornm.  sog.  9,  518 :  grarr  regen-frocTi  Hnikars  sto$ 
a  grimuium  Gondlar  hinni  ]?egna.  Pliny  24,  1  3  (69)  :  '  coelestis 
arcus  in  fruticem  innixus';  more  plainly  12,  24  (52)  :  f  tradunt, 
in  quocunque  frutice  curvetur  arcus  coelestis,  eandem  quae  sit 
aspalathi  snavitatem  odoris  existere,  sed  si  in  aspalatho,  inenar- 
rabilem  quandam ';  and  17,  5  (3)  :  '  terrae  odor  ...  in  quo  loco 
arcus  coel.  dejecerit  capita  sua.'  Another  superstition  is,  that  a 

treasure  lies  hidden  at  the  foot  of  the  rainbow,  Panzer  1,  29. 

Duller  p.  35  cites  the  name  wetter-maal  (county  Guttenstein), 
which  I  find  nowhere  else;  regenboum  =  iris,  Gl.  Sletst.  39,  320. 
Finn.,  beside  taivaan-kaari,  heaven's  bow,  has  vesi-Jcaari,  water 
bow,  Ukon-lc.,  sateen-k.,  rain  bow.  To  the  Greenlander  the  rain 
bow  is  the  hem  of  a  god's  garment,  Klemm  2,  327.  The  Poles 
have  d^ga,  bow,  corresp.  to  Russ.  Serv.  duga,  but  not  in  the 
sense  of  iris,  which  they  call  tecza.  The  Lettic  has  also  deeva 
yohsta,  Bergm.  p.  124,  and  the  Lith.  dangaus  szlota,  heaven's 


DAT  AND   NIGHT.  1511 

broom.  Schmeller  2,  196  has  'die  himel-blue,  rainbow/  conf. 
Iris,  who  gives  her  name  to -both  rainbow  and  flower  (Perunika, 
Suppl.  to  1216 n.).  Ssk.  Indri  telum,  Bopp  43a.  The  Tartars 
make  a  feast  when  the  rainbow  appears,  Kurd  Schlozer  p.  11. 

The  Pohjan-daughter  sits  on  the  air-bow  (ilman  wempele),  the 
sky-bow  (taiwon  kaari),  weaving,  Kalev.  rune  3  beg.  There  also 
sit  the  sun  (Paivatar)  and  moon  (Kuutar),  to  listen  to  the  song 
of  Wainiimoinen  22,  17,  spinning  gold  the  while,  till  the  spindles 
drop  out  of  their  hands  26,  296.  Ammian.  Marcell.  lib.  xx.,  end  : 
'  Et  quoniam  est  signum  permutationis  aurae  .  .  .  igitur  apud 
poetas  legimus  saepe,  Trim  de  coelo  mitti,  cum  praesentium  rerum 
verti  necesse  sit  status/ 


CHAPTER  XXIII. 
DAY    AND    NIGHT. 


p.  737.]  On  the  origin  of  rjpap,  rjpepa,  Bopp  thinks  differently, 
see  Gr.  505.  With  Dagr  as  a  mythical  person  conf.  Baldseg, 
Swefda3g;  of  his  son  [or  father]  Dellingr  it  is  said  in  Fornald. 
sog.  1,  468  :  e  uti  fyri  Dellings  dyrum/  under  the  open  sky.  The 
Edda  makes  night  precede  and  produce  day,  conf.  fnox  ducere 
diem  videtur,'  Tac.  Germ.  11. 

In  spite  of  Benfey,  the  Ssk.  nis  and  nakt  seem  to  belong  to 
one  root.  In  GDS.  905  I  have  traced  our  nacht  to  nahan.  The 
Ssk.  rajani  seems  akin  to  Goth,  riqis,  Ir.  reag,  AS.  racu  (p.  813 
end).  Other  word^  for  night  :  Ir.  oidhche,  aidclie,  Zeuss  257, 
Gael,  oiche  ;  Finn,  yd,  Est.  o,  Hung,  ej,  Lapp,  iya,  ya  ;  Basq. 
gaiia,  gauba,  arratsa,  zaroa.  The  Greek  language  has  a  separate 
name,  VVKTOS  ayLtoA/yo?,  for  the  last  third  of  the  night,  when 
dreams  are  true  (p.  1146  mid.);  [but  also  the  first  third,  when 
Hesperus  shines,  II.  22,  317]. 

p.  737.]  Day  and  night  are  holy  :  770)?  S?a,  Od.  9,  151.  306; 
mit  Got  und  dem  lieiligen  tag,  Hpt's  Ztschr.  7,  536-7;  so  mir  der 
heilige  dach  !  107,46.  109,  19;  so  mir  Got  u.  dat  heilge  licht  ! 
254,  19;  so  mir  dat  heilige  licht!  57,  1.  105,  30;  summer  (so 
mir)  der  dach,  der  uns  alien  geve  licht!  14,  50.  119,  1.  69,  21; 
God  ind  der  gode  dach  7,  41.  21,  40.  65,  55;  so  mir  der  gode 
dach,  so  uch  der  g.  d.  !  33,  39.  219,  62;  durch  den  guden  dach 


1512  DAY  AND   NIGHT. 

69,  21.  196,  3.  312,  63;  so  mir  der  guote  tac  !  Ges.  Abent.  3, 
227 ;  als  mir  helf  der  g.  t. !  3,  243  ;  dor  dere  van  den  goden  dage, 
Lane.  44948;  bi  Grode  ende  bi  den  goeden  dage,  Walew.  155; 
Reinaert,  coming  out  of  his  hole,  '  quedde  den  schonen  dach', 
Eein.  2332;  "Saint  Jourdhuy/  Theatre  Fran^  2,  47;  qui  parati 
sunt  diei  maledicere,  MB.  26,  9  (n.  1256),  conf.  '  we  geschehe  dir 
(woe  betide  thee),  Tac,  daz  du  mich  last  bi  Hebe  langer  bliben 
niht!  '  Walth.  88,  16.  Of  a  piece  with  the  above  adjurations  is 
our  ' as  sure  as  the  day  stands  in  heaven' ;  OHG.  theist  giwis  io 
so  dag,  0.  v.  12,  33;  MHG.  ich  weiz  ez  warez  als  den  tac,  Trist. 
6646 ;  '  daz  ist  war  so  der  tac/  Diemer  78,  8. 

p.  738.]  Day  appears  as  a  personality  independent  of  the  sun: 
'Awake  the  god  of  day/  Harnl.  1,  1;  <  hoer  tag,  den  nieman 
bergen  kan/  Spiegel  after  Altsw.  191;  quasi  senex  tabescit  dies, 
Plaut.  Stich.  v.  1,  8,  conf.  the  Plautian  phrase  '  diem  com- 
burere';  mit  molten  den  tag  austragen,  Burc.  Waldis  272b;  eya, 
tach,  weres  du  veile,  Haupt  1,  27;  herre,  wa  is  (how  goes)  der 
tach?  En.  297,  18;  ez  was  hohe  uf  der  tach  300,  13;  waz  wizet 
mir  der  tach  (got  to  say  against  me),  daz  er  niene  wil  koinen?  335, 
14;  alt  und  junge  wanden,  daz  von  im  der  ander  tac  erschine, 
Parz.  228,  5. 

Uchaisravas,  the  heavenly  steed  of  day,  emerges  from  the 
ocean,  Holtzm.  Ind.  s.  3,  138—140. 

Hunc  utinam  nitidi  Solis  praenuntius  ortum 

afferat  admisso  Lucifer  albus  equo.     Ov.  Trist.  iii.  5,  55. 

AviKd  Ttep  TG  7TOT     (M.pCLVOV  GTpeyOV  tTTTTOt 

Aw  -rav  poBoTra^vv  CLTT    'fliceavolo  fapoivcu.     Theocr.  2,  174. 

The  shining  mane  of  day  agrees  with  the  ancient  notion  that 
rays  of  light  were  hairs;  Claudian  in  Prob.  et  Olybr.  3  addresses 
the  sun ; 

Sparge  diem  meliore  coma,  erinemque  repexi 
blandius  elato  surgant  temone  jugales, 
efflantes  roseum  frenis  spumantibus  ignem  ! 

Compare  too  the  expression  Donnerstags-pferd,  Thursday's  horse, 
p.  738.]      The  sun  rises  :  er  sol  rann  up,  Fornm.  s.  8,   114. 

Sv.  folks.  1,  154.  240.    Vilk.  s.  310;  rinnet  ufe  der  sunne,  Diem! 

5,  28  ;  errinnet  362,  26;  der  sunne  von  dir  ist  uz  gerunnen,  MS. 

1,  28a.     Lith.  utzteka  saule,  up  flows  the   sun,  fr.  teketi;  light 


DAT  AND   NIGHT.  1513 

also  flows  and  melts  asunder,  conf.  '  des  tages  in  zeran,'  Wigam. 
3840.  '  Morne,  da  diu  sunne  iifgat,  u.  sich  iiber  alle  berge  lat/ 
Dietr.  drach.  345b;  swa  si  vor  dem  berge  ufgdt,  MS.  1,  193b, 
conf.  M.  Neth.  baren,  ontpluken  (Suppl.  to  743) ;  e  diu  sunne 
ufstige,  climb  up,  Dietr.  dr.  150a;  dei  sunne  sticht  hervor,  Soester- 
fehde  (in  Emmingh.)  664;  die  sonne  begonste  risen.  Rein.  1323; 
li  solauz  est  levez,  et  li  jors  essauciez,  Guitecl.  1,  241;  '  des 
morgens,  do  de  sunne  warty  came  to  be,  Valent.  u.  Namel.  243b ; 
'wan  dei  sunne  anquamf  arrived,  Soester-f.  (in  Em.)  673,  bricht 
an  627.  682;  fdiu  sunne  ufirat,'  stept  up,  Mar.  leg.  175,  47.  60; 
.de  sonne  haven  de  bane  quam,  Val.  u.  Nam.  257b;  diu  sunne 
was  uf  ho,  Frauend.  340,  29 ;  bi  wachender  sunnen,  Keyserrecht. 
Endemann  p.  26. 

p.  740.]  Er  sach  die  sonne  sinJcen,  Lane.  16237 ;  diu  sunne 
under  sane,  Pass.  36,  40;  die  sonne  sane,  soe  yhinc  onder,  also 
soe  dicke  hevet  ghedaen,  Walew.  6110 ;  so  der  sunne  hinder  gegdt 
(LG.  hintergegangen  ?),  MS.  2,  192b;  von  der  sunnen  ufgange  u. 
zuogange,  Griesh.  2,  23;  hinz  diu  sunne  zuo  gie  (vvent-to)  122; 
do  diu  sunne  nider  gie  (went  down),  Nib.  556,  1  ;  diu  sunne  was 
ze  tal  gesigen  (sunk),  Wh.  447,  9;  ouch  siget  diu  sunne  sere  gegen 
der  abentzite  (sinks  low  toward  eventide),  Trist.  2512  ;  alse  die 
sonne  dalen  began,  Lane.  16506;  alse  hi  di  sonne  dalen  sach, 
Maerl.  3,  197;  e  sich  diu  sun  geneiget  (stooped),  MSH.  3,  212a; 
zu  dal  di  sunne  was  genigen,  Diut.  1,  351 ;  des  abends  do  sich 
undersluoc  diu  sunne  mit  ir  glaste,  Pass.  267,  51 ;  diu  sunne  ie 
zu  ze  tale  sclioz  (downward  shot),  Alb.  v.  Halb.  (Haupt  11,  365) ; 
der  sunne  ze  abent  verscein,  Rol.  107,  23.  Ksrchr.  7407;  =  die 
sunne  iren  sclrin  verluset  (loses  her  sheen),  Keyserr.  Endem. 

p.  210;  metter  sonnen-scede  (discessu),  Limborch  8,  206. On 

coucher,  colcar,  collocare,  solsatire,  see  RA.  817  :  einz  vif  soleil 
cochant,  Aspr.  39b ;  c  und  solar  siot,'  till  set  of  sun,  Sa3in.  179b; 
'  untaz  siu  sizzit/  until  she  sitteth,  Fragrn.  29,  14;  e  die  sonne 
gesdsse,  Weisth.  2,  453 ;  bis  die  sonne  gesitzt  2,  490 ;  in  sedil  gdn 
=  obire,  Dint.  2,  319a. 

(Sunne)  gewited  on  west-rodor,  Cod.  Exon.  350,  23  ;  west  cn- 
hylde  swegelbeorht  hinne  setl-gonges  fus  1 74,  32 ;  bis  die  sonne 
wider  der  forste  gibel  schinet,  Weisth.  3,  498.  Norw.  '  solen  be- 
gyndte  at  helde  mod  aas-randen,'  Asb.  Huldr.  1, 1,  and  f  solen  stod 
i  aas-kanten,'  1,  27,  went  towards,  stood  at,  aas's  edge;  for  this 


1514  DAY  AND   NIGHT. 

and  for  gidhamarr,  conf.  F.  Magn.  Dagens  tider  p.  15  and  Bopp's 
Gl.  25b :  'Asia,  nomen  montis  occidentalis,  ultra  quern  solem  occi- 
dere  creduut ; '  it  came  to  mean  sunset,  and  at  last  any  downfall : 
'  Day  sinks  behind  the  best  of  mountains,  Ast,'  Kuruinge  563. 
1718.  2393.  Holtzm.  Ind.  s.  3,  183-4.  (Pott  in  his  Zahlmeth. 
264  derives  asta,  sunset,  fr.  as  =  dejicere,  ponere);  '  diu  sunne  an 
daz  gebirge  gie/  Ecke  110;  eri,  f-lvai  r\\iov  eVt  rot?  opecn,  KOI 
ovTTQ)  SebvKevai,  Plato's  Phasdo  116;  ichn  geloube  niemer  me,  daz 
sunne  von  My  eerie  ge,  Trist.  8283  (Mycenaa  in  Argolis,  Sickler 
p.  m.  283-4).  In  a  rocky  valley  of  Switzerland,  at  a  certain  hour 
once  a  year,  the  sun  shines  through  a  hole  in  tJte  mountain-wall, 
and  illumines  a  church-steeple ;  conf.  the  sun  shining  into  Belsen 

church,  Meier's  Schwab,  sag.  297. fD6  diu  sunne  ze  gaden 

solde  gan,'  Morolt  1402  ;  de  sunne  geit  to  gade,  Brem.  wtb.  1, 
474 ;  r/Xto?  KOi/jLarai,  Wieselgr.  414  ;  de  sunne  woll  to  bedde, 
Firmen.  1,  329.  M.  Neth.  '  die  sonne  vaert  henen  thaerre  rusten 
waert/  Maerl.  3,  124;  umb  jede  abendzeit,  ehe  die  sonne  zu  kause 
kompt,  Brehme  B.  la ;  ( Moidla  (girls),  geit  hoim  !  Die  sun  geit 

no  ;  Kriegt  koene  koen  tanzer,  Wos  steit  ihr  den  do  ?  ' '  Eh 

die  sonne  zu  genaden  get/  Weisth.  1,  744.  2,  492  ;  e  die  sunne 
under  zu  genaden  gienge  3,  510.  Does  the  Goth,  remi-sol,  rimi- 
sauil,  mean  the  sun  at  rest  ?  Hpt's  Ztschr.  6,  540 ;  quant  li 
solaus  ganchi  (tottered),  Mort  de  Garin  144.  Note  the  phrase  in 
Walewein  8725  :  '  Doe  begonste  die  sonne  gaen  Te  Gode  van  den 
avonde  saen;'  conf.  Esth.  'paiiw  lahhab  loya/  the  sun  goes  to  his 
Maker  =  sets.  The  light  of  sunset  is  thus  expr.  in  MHG. :  '  diu 
sunne  z'dbunde  schein'  to  evening  shone,  Karl  3525. 

p.  742.]  ON.  glaffr  =  nitens  and  laetus,  and  we  say  'beaming 
with  joy  ' ;  so  the  beaming  sun  is  called  '  Glens  beftja  Gu&-bliff,' 
God-blithe,  Edda  Sn.  Hafn.  1,  330.  Sunnenfroli  (or  Sunnenfro, 
Mohr's  Reg.  v.  Fraubrunnen  no.  381,  yr  1429)  may  mean  f  glad 
as  the  sun/  or  (  of  the  sun/  as  in  Boner  66,  42.  A  maiden  in  a 
Swed.  song  is  named  Sol-fagr,  var.  Solfot,  Arfv.  1,  177.  180;  at 
gladja  sig  =  to  set,  Sv.  afvent.  342.  At  evening  the  sun's  bow 
goes  to  joy  :  illalla  ilolwn,  Kalev.  27,  277.  Ace.  to  Hagen's 
Germ.  2,  689  the  sun  has  a  golden  bed,  lies,  sleeps  on  gold :  als 
di  sonne  in  golt  geit,  Arnsb.  urk.  no.  824,  yr  1355;  gieng  die 
sonn  im  gold,  Giinther  783 ;  de  sunne  ging  to  golde,  Ges.  Abent. 
2,  319  ;  singt  als  die  sonne  fast  zu  golde  wolde  gehn,  Scherfer 


DAY  AND   NIGHT.  1515 

195.  -  The  sun  in  rising  out  of  the  sea,  crackles,  Ossian  3,  131  ; 
and  the  image  of  the  zolota  bdba  (golden  granny)  utters  tones, 
Hanusch  p.  167  ;  like  Memnon's  statue,  Lucian's  Philops.  33. 

p.   743.]       Cannes   (the  sun)  dips  in  the  sea  every  evening, 
Hitzig's  Philist.  218. 

9Hfio?  &  776X^09  fjL€T€vla-o-€To  j3ov\vr6i>8e,  Od.  9,  58.    II.  16,  779. 
'JTeXi09  /J.6V  €7T€LTa  veov 
ef  aKa\appeirao  ffaOuppoov  ^ 
ovpavov  elvaviw,  II.  7,  421.     Od.  19,  433. 
8*  avopowe,  XtTrcbr  7repLfca\\ea 

69  7TO\V%a\KOV,     Od.   3,   1. 


Occiduo  lota  pro/undo  sidera  mergi,  N.  221.  '  Sage  me,  for 
hwam  seine  seo  sunne  swa  reade  on  aerne  morgen?  Ic  j?e  secge, 
for  ]?am  ]?e  heo  cymS  up  of  ficere  see,'  Altd.  bl.  1,  190  ;  nu  gengr 
sol  i  egi,  Alex,  saga  p.  163.  The  sun  bathes  at  night,  Hpt's 
Ztschr.  4,  389.  N.  Pr.  prov.  bl.  1,  298  ;  '  do  begund'  ez  werden 
naht,  und  sleicli  diu  sunne  nach  ir  aht  umbe  daz  norden-mere}  als 
e/  crept  round  the  northern  sea,  Geo.  6001  ;  weil  die  sonne  m'e- 
dertun~kt,  Schmidt  v.  Wern.  184.  -  But  the  sun  also  goes  into 
the  forest.  Swed.  '  solen  gar  i  sJcogen  '  :  sol  gatt  i  skog,  Folks.  1, 
155  ;  nar  sol  gick  i  skog,  Cavall.  1,96;  '  sif>an  sol  ar  undi  vifii,' 
got  behind  the  trees,  Oestg.  175  (F.  Magn.  Lex.,  sub  v.  landvidi, 
gives  a  differ,  explan.  of  vide,  vi)?i)  ;  na  nu  ned,  du  sol,  i  gr-an- 
skog,  Kalev.  Castr.  2,  57.  Finn,  kule  (kulki)  paiwa  kuusikolle  ! 
Kalev.  19,  386.  412  ;  conf.  '  Not  yet  the  mountain,  but  only  those 
houses  are  hiding  the  sunshine/  Goethe's  Eleg.  What  means 
'bis  die  sonne  uf  den  peinapfel  kommt/  (Weisth.  3,  791)  ?  till  he 
gilds  the  fir  cone  ? 

Unz  sich  der  tac  ufmachte,  Hagen's  Ges.  Abent.  2,  367  ;  der 
tac  der  sleicli  in  (crept  to  them)  balde  zuo,  MS.  1,  171b;  der  tac 
der  scldeiclit  wie  ein  dieb,  Hatzl.  23a;  der  tac  nahen  begunde 
nach  sinem  alten  vunde,  Tiirl.  W.  1  2oa  ;  die  dach  quam,  die  niet 
onstont,  Maerl.  2,  236,  so  that  he  never  stands  still.  The  day 
says  :  'I  fare  away,  and  leave  thee  here/  Uhl.  169;  der  tac  wil 
niht  erwinden  (turn  back,  leave  off),  Wolfr.  8,  18  ;  der  morgen 
niht  erwinden  wil,  den  tac  nieman  erwenden  (keep  off)  kan,  MS.  1, 
90b.  '  Do  der  tac  erschein,'  shone  out,  Parz.  428,  13.  129,  15  ;  d. 
d.  t.  vol  erschein,  Er.  623;  der  tac  sich  schouwen  liez,  Livl.  3299; 


1516  DAY  AND   NIGHT. 

do  der  morgen  sich  nf-liez,  und  si  sin  entsuoben,  Pass.  30,  79  ;  sich 
der  tac  entsloz  (unlocked),  Urstende  118,  61 ;  der  tac  sich  uz  den 
wolken  bot,  Tiirl.  Wh.  67a;  do  si  gesahen  den  morgen  rait  sime 
liehte  uf stricken,  die  vinstre  naht  entwichen  von  des  sunnen 
morgenrot,  Pass.  36,  51  ;  der  tac  Wife  schitere  (thin),  Serv.  3237. 
Dagervar  ljus,  Sv.  folks.  1,  129.  La  nuis  sen  va,  efc  li  jors  es- 

clari,  Garins  2,  203. '  Der  tac   sich  anzundetf  kindles,  Hatzl. 

36a ;  dat  hi  den  dach  sach  baren,  Walevvein  384 ;  die  men  scone 
baren  sach,  Karel  1,  376.  2,  1306.  594;  dat  menne  (den  dach) 
baren  sach  2,  3579,  der  tac  sich  hete  erbart,  Eracl.  4674  :  sach 
verbaren  den  sconen  dach,  Lane.  44532.  45350.  Also  ontpluken  : 
'  ontploc  haer  herfce  alse  die  dach/  her  heart  flew  open  like  the 
day,  Karel  1,  1166.  Walew.  3320.  7762;  conf.  fsin  herte  ver- 
liclde  als  die  dach/  Walew.  9448 ;  ontspra/nc  die  dach,  Karel  2, 
593;  die  dach  uten  hemcle  spranc,  Walew.  6777.  4885;  Fr.  Me 
jour  jaillit ; '  mocht  der  tac  lierspriessen,  Hofm.  Gesellsch.  59  ; 
Lett.  ' deena,  plaukst,'  sprouts,  buds.  The  day  stirs:  dag  rinil, 

0.  i.  1 1,  49 ;  naht  rinit,  0.  iii.  20,  15  ;  lioht  rinit,  0.  i.  15,  19.    ii. 

1,  47.     The  day  is  rich,  powerful  :  '  guotes   ist  er  niht  riche(r) 
wan  als  des  liehtes  der  tac,'  than   the  day  is  of  light,  Cod.  Vind. 
428,  no.  212  ;  reicker  dan  der  tac,  Uhl.  1,  196. Other  expres 
sions  for  daybreak  :   '  die  Nacht  die  weiclit'  gives  way,  Lb.  1582. 
42;  Niht  forS  gewat,  Cod.  Exon.  412,  12;  diu   nacht  gemachlich 
ende  nam,  Frauend.  485,  1 1  ;  uns  ist  diu  naht  von  liinnen,  Wolfr. 
Lied.  8,  16;  unz  uns  diu  naht  gerumet,  Hahn's  Strieker  10,  35  ; 
so  lange  bis  die  schmiede  pinken,  u.  der  tag  sich  wieder  vor- 
zeiget,  Ettner's  Vade  et  occide  Cain,  p.  9.     It  is   finelv  said  in 
the  Nib.  1564,  2  :  '  unz  daz  (until)  diu  sunne  ir  liehtez  schinen 
lot  (held  out)  dem  morgen  iiber  berge ; '  als  der  morgenrot  der 
vinstern  erde  lieht  erbot,  Mar.  169,  28;  unz  der  ander  morgenrot 
der  werlde  daz  lieht  bot,  Serv.  1839 ;  ouch  schein  nu  schiere  der 
morgenrot,  den  diu  sunne  sante  durch  vreude  viir  (Dawn,  whom 
the  sun  sent  before  him  for  joy)  daz   er  vreudenriche  kiir  vogeln 
u.    bluomen  brahte,  Tiirl.    Wh.   69a.     Simpler  phrases   are  :  do 
begundez  liuhten  vome  tage,  Parz.  588,  8 ;  gein   tage  die  vogele 
sungen,  Mai  46,  16.     For  descrying  the   dawn  they  said  :  '  nu 
kius  ich  den  tac/  choose,  pick  out,  espy,  Walth.  89,  18  ;  kos  den 
morgen  lieht   88,  12  ;  den  morgenblic   erkos,  Wolfr.  Lied.  3,  1 ; 
als  man  sich  des  tages  entste,  Wigal.  5544. 


DAY  AND   NIGHT.  1517 

p.  744.]      Day  is  like  a  neighing  steed  : 
Velox  Aurorae  nuntius  Aether 

quifugat  hinnitu  stellas.  Claudian's  4  cons.  Hon.  561. 
He  cleaves  the  clouds  :  der  tac  die  wolken  spielt  (split),  MS.  2, 
167a.  So  the  crow  with  flapping  of  her  wings  divides  the  night, 
lets  in  the  light ;  with  her  and  the  AS.  Dceg-hrefn  we  may  assoc. 
the  ON.  names  Dag-hvelp  (quasi  young  day)  and  Dag-ulf,  For- 
stem.  1,  328. 

p.  744.]  Day  is  beautiful :  beau  comme  le  jour,  plus  beau 
que  le  jour ;  ils  croissoient  comme  le  jour,  D'Aulnoi's  Cab.  des 
f.  243;  wahsen  als  der  tac,  S.  Uolr.  328.  So  der  morgen  enstat, 
Herb.  8482  ;  do  der  tac  werden  began,  En.  11280;  die  naht  let, 
ende  het  waert  dach,  Karel  2,  1305  (conf.  die  nacht  let,  die  hem 
verwies,  Floris  1934)  ;  der  tac  ist  vorhanden  (here,  forthcom 
ing),  Simpl.  1,  528;  do  gienc  uf  der  tac  (went  up),  Wh.  71,  20 
[Similar  examples  omitted]  ;  unze  iz  beginne  ufgan,  Diem.  174, 
5  ;  es  giengen  nicht  14  tage  in's  land,  Schelmufsky,  conf.  p.  633a ; 
der  tac  gat  von  Kriechen,  MSH.  3,  426a.  Diu  naht  gie  hin,  der 
tac  herzuo  (or,  der  morgen  her,  der  morgen  quam,  Pass.  47,  89. 

329,   53.     307,   68    [Similar  ex.  om.]. Day  comes  rapidly: 

comes  upon  the  neck  of  you,  Dobel  1,  37a;  an  trat  der  ostertac, 
Pass.  262,  16  ;  als  der  sun  tac  an  gelief  243,  1  ;  do  der  ander 
morgen  uf  ran,  Serv.  3410  ;  der  tac  geflozzen  kam,  Troj.  kr.  29651  ; 
der  tac  kommt  stolken,  Hatzl.  26b ;  der  tac  kam  einher  walken  28*  ; 
er  die  mane  sinke  neder,  ende  op  weder  rise  die  dach,  Karel  2, 
1194.  He  pushes  his  way  up  :  do  dranc  uf  der  tac,  Rosen-g.  627 ; 
begunde  uf  dringen,  etc.  [Similar  ex.  om.]  ;  do  siben  tage  vor- 
drungen,  Kolocz  1 62  ;  des  tages  wize  ostern  durch  diu  wolken 
dranc,  Wigal.  10861.  He  is  up  :  des  morgens,  do  der  tac  uf 
was,  Fragm.  41C;  nu  was  wol  uf  der  tac,  En.  7252  ;  ez  was  hohe 
uf  den  tac  11146  ;  do  was  ez  verve  uf  den  tac  10334. 

p.  745.]  The  day  may  be  hindered  from  breaking :  '  What 
have  I  done  to  the  day  ?  Who  has  led  him  astray  ?  '  En.  1384  ; 
H.  Sachs  iii.  3,  68a  (ed.  1561),  48d  (ed.  1588)  says  of  a  '  day- 
stealer  '  (idler)  :  '  wilt  den  tag  in  der  multer  umbtragen  ?  '  carry 
him  about  in  thy  trough,  OHGr.  muoltra.  There  is  a  key  to  the 
day,  Sv.  vis.  2,  214.  Vlaemsche  lied.  p.  173  ;  the  key  of  day  is 
thrown  into  the  river,  Uhl.  171  ;  '  Had  I  the  day  under  lock  and 
key,  So  close  a  prisoner  he  should  be '  169  (conf.  the  day's 

VOL.    IV.  E 


1518  DAY  AND   NIGHT. 

answer).  The  sun  is  caught  in  a  noose,  he  cannot  continue  his 
journey,  and  has  to  be  ransomed,  Kleram  2,  156. 

A  phrase  used  in  Wirzburg  comes  very  near  the  Romance 
poindre  :  '  der  tag  spitzt  sich  schon/  points,  perks,  pricks  itself 
up,  H.  M  tiller's  Griechenth.  44  ;  Illyr.  zora  puca,  the  dawn  shoots. 
With  a  la  pointe  du  jour,  conf.  '  matineret  a  punta  cV  alba?  Mila 
y  Funtals  159.  OHG.  striza=jubar  (sub  ortu),  Graff  6,  760; 
lucis  diei  spiculum  in  oriente  conspiciens,  Kemble  no.  581,  p.  106  ; 
'der  tac  diewolken  spielt,'  split  the  clouds  (Suppl.  to  744). 

p.  747.]  The  dawn  is  accompanied  by  noise,  esp.  by  agitation 
of  the  air  :  ich  waen  ez  tagen  welle,  sich  hebet  ein  kiieler  wint, 
Nib.  2059,  2  ;  diu  luft  sich  gein  dem  tage  ziuhet  (air  is  drawn 
towards  day),  diu  naht  im  schier  entfliuhet,  Tiirl.  Wh.  65a.  We 
must  conn,  aurora  and  avptov  (morrow)  with  aura,  avpa  (breeze)  ; 
and  AS.  morgen-sweg  may  be  akin  to  swegel  (p.  746).  '  Sol  ek 
sa  driupa  dyn-heimum  i/  solem  vidi  mergi  in  oceano  ?  mundo 
sonoro  ?  Ssem.  125b.  The  Hatzlerin  30a  speaks  of  the  gewimmer 
(whine,  moan,  droning)  of  daybreak  ;  '  far  an  eirich  gu  fuai  mear 
a'  grien  o  stuaidh  nan  ceann  glas/  ubi  oritur  sonore  sol  a  fluc- 
tibus  capitum  glaucorum,  Tighmora  7,  422  ;  Ssk.  ravi  means  sol, 

rava  sonus,  ru  sonare. Alba  is  the  lux  prima  that  precedes 

the  blush  of  dawn,  Niebuhr  2,  300  ;  it  is  like  Matuta,  Leucothea. 
Burguy's  Glossaire  350a  explains  'par  son3  before  <  Paube  '  as 
'  par  dessus,  tout  a  la  pointe ' ;  It.  suW  alba.  Our  anbrechcn 
contains  the  idea  of  noise  :  daz  der  tac  uf  prach,  Diemer  175,  7  ; 
de  dach  up  Irak,  Hpt's  Ztschr.  5,  399.  Detm.  1,  50  [Sim.  examp. 
om.]  ;  day  breaks  in  through  the  windows,  Felsenb.  3,  458  ;  ich 
sihe  den  morgensterne  uf  brehen,  MS.  1,  90b,  conf.  Lith.  brekszti, 
to  glimmer,  dawn  ;  erupit  eras,  Walthar.  402  ;  Taube  creva,  Meon 
1,  291.  The  noise  of  daybreak  is  sometimes  to  be  expl.  by  the 
song  of  the  wakening  birds :  '  der  tac  wil  uns  erschellen,'  ring 
out,  Ges.  Abent.  1,  305  ;  der  siieze  schal  kunt  in  den  tac,  Mai 
93,  33  ;  biz  sie  erschracte  (startled  them)  der  vogel-sanc  93,  32. 
With  the  Span.  '  el  alva  se  rie,'  conf.  Turn.  v.  Nantes  42,  4  : 
'diu  sunne  in  dem  himel  smieret,'  smiles.  Crepusculum  pre 
supposes  a  crepus,  which  must  belong  to  crepare,  as  i/re^o?  murk 
is  akin  to  -\Jr6</>o?  noise,  see  Benfey  1,  617  seq.  Bopp's  Gl.  91. 

p.  748.]  Bopp's  Gl.  53b  connects  uhtvo  with  ushas,  from  ush 
to  burn,  as  alitau  with  ashtan ;  die  uclit  is  still  used  in  Germ. 


DAY  AND   NIGHT.  1519 

Bohemia.  Uhti-bita  =  orgia,,  Gl.  sletst.  6,  436,  is  explained  by 
Wackernagel  as  dawn-petition,  Haupt  5,  324.  Diluculo  is  rend, 
in  OHG.  by:  in  demo  unterluchelinge,  Windb.  ps.  260;  fruo 
unterluchelingen  206 ;  dagendeme,  Ps.  Trev.  206  ;  an  demo  dalithe 
260;  pilioihe,  Dint.  1,  530a.  Falowendi,  faloendi  =  crepusculum, 
Graff  3,  496-7  (falo  =  fulvus,  pallidus)  ;  prima  lace  =  in  der  urnich- 
den,  Hor.  Belg.  7,  36b,  for  which  AS.  has  woma  (p.  745),  beside 
glommung,  dcegrim  =  crepusculum  (may  we  connect  fas  de  dach 
griemelde '  ?  Fromman  4,265).  ON.  byrting ;  and  with  dags- 
brun  is  conn,  the  Fr.  female  name  Brun-matin  =  Aurora,  Diet. 
2,  325,  misspelt  Brumatin,  Meon  3,  447.  MLG.  dageringe  — 
diluculum,  Detm.  1,  178.  2,  546. 

The  personific.  of  Tagarod  is  also  indicated  by  the  men's 
names  Daghared,  Trad.  Corb.  226,  Dagrim  394.  The  word  is 
fern,  in  Gotfr.  Hagen  65  :  an  der  dageroit ;  but  the  masc.  pre 
ponderates,  both  here  and  in  morgenrot  (see  quotations  from 
Mar.,  Servat.,  and  Tiirl.  Wh.  in  Suppl.  to  743  end)  ;  yet  '  die 
rotbriinstige  morgenrot/  H.  Sachs's  Wittenb.  nachtigal.  '  Der 
tag  graut/  turns  grey,  dawns  ;  conf.  '  es  graut  mir/  it  frightens 
me  :  des  tages  blic  was  dennoch  gra,  Parz.  800,  1.  (H/JLepa  apfyl 
TO  \v/cav<ye<;  avrb,  dies  circa  ipsum  diluculum  est,  Lucian's 
Somn.  33  ;  Arab,  dhenebu-ssirhan,  wolfs  tail,  the  first  glimmer 
of  dawn,  that  sweeps  over  the  sky,  then  disappears,  leaving  a 
deeper  gloom  behind,  Kiickert's  Hariri  1,  215. 

p.  748.]  Does  the  obscure  word  morgen  actually  mean  break 
fast  ?  Finn.  murkina=jentaculum,  breakfast- time.  Morning, 
like  day,  climbs  up  and  is  high,  hence  the  name  of  Dietrich 
der  Hodimorgen,  Kauch  1,  413.  Greek  avpiov  opflpos,  to-morrow 
morning;  ftatiix;  opdpos,  Arist.  Vesp.  216.  Plato's  Crito  43  and 
Prot.  310.  Luke  24,  1. 

p.  748.]  The  sense  of  downward  motion  in  abend  is  con 
firmed  by  c  diu  sunne  begunde  senken  u.  aben  (sinking  and 
offing)  tegelich/  Heinz  v.  K.'s  Kitt.  u.  pf.  5.  AS.  cwild  = 
conticinium,  ON.  qveld  ;  conf.  Goth.  anaqal  =  quies.  ON.  hum  = 
crepusculum,  AS.  glom.  The  ON.  rockur  =  crepusculum  (p.  813) 
is  in  Swed.  skymming,  Dan.  skumring,  LG.  sdiemmer,  schummer- 
liclit ;  conf.  Boh.  and  Euss.  sumrak,  and  the  name  Simrock  [su- 
mrak,  sii-merki  =  half-mirk,  subtenebrae,  fr.  mrak,  morok  = 
mirk].  ON.  skoera,  twilight,  Ola£  helg.  s.,  ed.  Christ.  47,  25. 


1520  DAY  AND   NIGHT. 

Diu  tunJcle,  evening  twilight,  Os w.  2013-71  ;  OHG.  tunchali, 
Graff  5,  435.  Swed.  tysmork,  Dan.  tusmorke  crepusculum  (p. 
814  n.).  Vesperzit,  so  diu  sunne  schate  git  (gives  shadow),  Mar. 
158,  7;  conf.  Suaero  r  ^eXto?,  cr/aoWro  re  iracrai  ayviai,  Od. 
11,  12.  15,  185.  Twilight  is  also  eulen-flucht,  or  simply  eule, 
owl,  Firmen.  1,  268.  Si  bian  uf  schone  sara  der  abentrot,  MS.  1, 
34a.  ON.  qvoldroffi,  aurora  vespertina.  '  Abentrot,  der  kiindet 
Inter  mcere/  Walth.  30,  15.  Modern:  '  abendroth  gut  wetter 
bot/  or  '  ab.  bringt  morgenbrot/  or  '  der  morgen  grau,  der  abend 
roth,  ist  ein  guter  wetterbot/  Simrock's  Spr.  20.  19.  7099. 
On  the  other  hand  :  E vuyyeXo 5  fjuev,  (oaTrep  rj  irapoifiCa,  "Ecus 
yevoiro  fjirjTpbs  evfypovr)?  Trdpa,  Aesch.  Agam.  264. 

p.  749.]  S&k.usas  aurora,  dual  usasa,  Bopp's  Gl.  53b ;  Lat. 
aurora  for  ausosa ;  Att.  ea><?,  Ion.  770)9,  Dor.  ao>?,  ^Eol.  avw  ;  conf. 
Ostara  (p.  290).  The  blush  of  dawn  is  expr.  in  Ssk.  by  narir, 
the  virgins,  Gott.  anz.  ;47,  p.  1482.  In  Theocr.  2,  147  the 
goddess  rosy-armed  is  drawn  by  steeds  (Suppl.  to  738)  ;  '  con- 
stiteram  exorientem  auroram  forte  salutans,'  Cic.  de  Nat.  D.  1, 
28  (conf.  Creuzer  p.  126).  On  the  Slav.  lutri-bogh  as  god  of 
morning,  see  Myth.  ed.  1,  p.  349  n. 

p.  750.]  The  origin  of  '  Hennil,  Hennil,  wache  ! '  in  the  Mark 
is  still  unexplained.  Observe,  that  tales  are  told  of  Strong 
Hennel  as  of  Strong  Hans,  and  that  honidlo,  ace.  to  Wend. 
volksl.  2,  270%  actually  means  a  shepherd's  staff.  Like  that 
shepherd  in  Dietmar,  the  Roman  fetialis,  when  about  to  declare 
war,  entered  the  sanctuary,  and  waved  the  shields  and  lance  of 
the  god's  image,  crying,  '  Mars,  vigila  ! '  Hartung  2,  168.  Serv. 

ad.  Aen.  8,  3. Both  in  France  and   Germany  the  watchman, 

the  vrone  wehter  (MSH.  3,  428b),  blew  the  day  in  with  his  horn ; 
his  songs  were  called  tage-lieder,  aubades.  '  La  gaite  come,  qui 
les  chalemiaus  tint/  Garin  1,  219;  les  gaites  cornent  desor  le 
mur  anti  2,  117.  158 ;  la  guete  cuida  que  laube  fust  crevee,  il  tret 
lejor,  et  huche  et  crie,  Meon  1,  195 ;  et  la  guete  ert  desus  la  porte, 
devantlejor  come  etfretele  1,  200.  'Der  wahtaere  diu  tage-liet 
(pi.)  so  lute  erhaben  hat/  Walth.  89.  35  (see  Lachm.  on  W.  p. 
202);  den  tac  man  Mndet  dur  diu  horn  (pi.),  MS.  2,  190b;  diu 
naht  was  ergangen,  man  seite  ez  wolde  tagen,  Nib.  980,  1 ; 
wahter  hiiet  hoh  enbor,  MS.  1,  90b ;  er  erschelt  ein  horn  an  der 
stunt,  damit  tet  er  den  liuten  kunt  des  tages  kunft  gewalticlich, 


DAY  AND   NIGHT.  1521 

Ls.  3,  311.  He  cries  :  'ich  sich  in  her  gdn  (I  see  him  come  on), 
der  mich  wol  erfrouwen  mac,  her  gat  der  liehte  schoene  tac/ 
ibid.  ;  smerghens  alse  die  wachter  blies,  Floris  1935  ;  der  uns  den 
tag  herblies,  Liederb.  of  1582.  28,  anblies  238  ;  der  wechter  blost 
an,  Keisersp.  Brosaml.  25d ;  '  the  watchman  blows  the  rest/  Eliz.  of 
Orl.  502  ;  the  warder  or  '  hausmann '  blows  the  day  off,  he  comes 
of  himself,  Drei  Brzn.  p.  443  ;  '  der  wechter  ob  dem  hasten,'  the 
guard  over  the  coach-boot.  Did  watchmen  carry  a  mace  called 
morgenstern  ?  see  Hollberg's  Ellefte  Juni  5,  9.  Frisch  1,  670  says 
it  was  invented  in  1347. 

p.  750.]  Day  is  beautiful  and  joyous  :  der  tac  schoen  u.  grise 
sin  lieht  beginnet  meren,  Troj.  kr.  9173 ;  daz  lieht  mit  vreuden  uf 
trat,  Pass.  329,  54.  On  the  contrary,  '  das  abendroth  im  westen 
welkt,'  fades,  pales,  Schm.  v.  Wern.  253.  The  morning  star  is 
harbinger  of  day  (p.  752  n.)  :  daz  im  der  tage-sterre  vruo  Imnte 
den  tac,  Ksrchr.  7885  ;  ao-rrjp  ayye\Xa)v  <£ao?,  Od.  13,  94. 

Birds  rejoice  at  his  coming :  rjvifca  opviBes  aa-wcri  Trp&roi, 
Charon.  Fragm.  34b ;  6  opvus  rrjv  eo)  /ca\wv,  Athen.  4,  36:  daz 
cleine  siieze  vogellin  kan  dingen  (reckon)  uf  den  morgenschin,  u. 
sich  des  tages  frouwen  muoz,  Troj.  kr.  20309;  nam  diu  naht  ein 
ende,  die  vogel  des  niht  wolden  durch  iemans  freuden  swende 
verswigen,  wan  sie  sungen  als  sie  solden  (would  for  no  man's 
pleasure  hush,  until,  &c.),  Tit.  5364;  noch  siiezer  denne  dem 
voglin  morgens  vrone,  Frauenl.  Ettm.  p.  27  ;  de  voghel  den  dach 
smorghens  groette,  als  hine  sach,  Eose  7832  (conf.  '  den  kleinen 
vogellin  troumet  uf  esten,'  dream  on  the  boughs,  MS.  2,  166b). 
Cock-crow  announces  day  :  e^epyecrOat,  rj&rj  aXe/crpvovcov  aSovrcov, 
Plato's  Symp.  223  ;  der  han  hat  zwir  (twice)  gekraet,  ez  nahet 
gen  dem  morgen,  MS.  2,  152a;  as  de  hanens  den  dag  inkreggeden 
(crowed-in),  Lyra  p.  114. 

p.  752.]  The  swift  approach  of  Night,  its  falling,  sinking,  is 
expr.  in  many  turns  of  speech:  ez  taget  lane  (slowly),  u.  nahtet 
drat,  Teichn.  70 ;  als  die  nacht  mit  aller  gewalt  (all  her  might) 
herein  brach,  Drei  kliigste  leute  146.  That  night  breaks  in, 
whereas  day  breaks  forth,  has  been  remarked  by  Pott  1,  236 ;  yet 
Goethe  says  '  die  nacht  bricht  an/  Faust  126  ;  cum  nox  inrueret, 
Greg.  Tur.  10,  24;  wie  die  nacht  herbrach,  Katzip.  cib ;  biss  das 
der  abend  hereindrang  (pressed  in),  Fischart's  Gl.  schif  1131; 
forth  of  each  nook  and  corner  crowds  the  night,  Goethe ;  do  viel 


1522  DAT  AND  NIGHT. 

sin  gaeher  abent  an,  Trist.  314  ;  dm  naht  nu  sere  zuo  gdht,  Turl. 
\Vh.  26a;  die  n.  ruM  mit  gewalt  ein,  Maulaffe  569;  die  n.  rasche 
quam,  Hpt's  Ztschr.  5,  338 ;  es  schiesst  (et  schiitt,  it  shoots)  in 
den  abend,  Schiitze  4,  33.  Night  came  upon  the  neck  of  us, 
Ungr.  Simpl.  65.  Ettn.  Apoth.  877;  'die  n.  stosst  an,'  bumps 
against,  Weisth.  1,  305;  '  it  was  avent,  de  n.  anstoet,'  Reineke  4, 
1.  'Niht  becom,'  supervenit,  Beow.  230;  conf.  efc  o/cev  e\0y 
SeteXo?  6-^e  Svcov,  crKidcrrj  8'  epif3a>\ov  dpovpav,  II.  21,  231 ;  r]^ 
•yap  teal  €7rrj\vOe  &eie\ov  rj^ap,  Od.  17,  606 ;  as  de  avent  in't  lant 
kern,  Miillenh.  p.  201 ;  trat  de  n.  an,  Weisth.  3,  87;  die  n.  betritt 
ihn  (tramples)  3,  457;  conf.  '  wan  sie  die  n.  betrift,'  hits  3,  785, 
and  '  bis  die  dammerung  eintirat,'  Felsenb.  4,  63.  2,  599,  herein 
tritt,'  steps  in  4,  144  ;  '  die  naht  hinzuo  geschreit,'  strode  up  to, 
Troj.  kr.  10119;  '  ndhet  in  diu  naht/  nears  them,  Nib.  1756,  1; 
t  en  hadde  die  n.  niet  ane  gegaen/  not  come  on,  Karel  2,  934 ;  do 
diu  naht  (der  abent)  ane  gie,  Lanz.  3210.  Flore  3497.  Dieiner 
27,  4.  Frauend.  342,  30.  Iw.  3904;  gieng  der  abend  her,  Gotz 
v.  Berl.  82  ;  hie  mite  gienc  der  abent  hin,  u.  diu  naht  heran  lief 
(ran),  Pass.  47,  84;  diu  vinstere  n.  her  ouch  swanc,  als  si  in  ir 
loufe  lief  36,  41  ;  als  diu  n.  hin  gelief  81,  86;  diu  n.  kumt  duher 
gem-nt,  Dietr.  drach.  336b. 

Again,  night  sinks,  bends,  falls :  der  abent  was  zuo  gesigen, 
Diut.  1,  351;  ist  diu  naht  lierzuo  gesigen,  Troj.  kr.  11718;  diu 
n.  siget  zuo,  Dietr.  drach.  154a;  uns  siget  balde  zuo  diu  n.,  Lanz. 
709;  diu  n.  begunde  sigen  an,  Morolt  1620.  3963;  diu  n.  siget 
an,  Dietr.  dr.  327b;  diu  n.  vast  uf  uns  neiget  (bends),  Hatzl. 

192,  112. Or  day  sinks,  and  night  climbs  :    do  der  tac  hin 

8eicf  diu  n.  herzuo  steic,  Dietr.  9695 ;  biz  der  dach  nider  begunde 
sigen,  inde  die  nacht  up-stigen,  Karlmeinet  p.  18;  li  jours  va  a 
declin,  si  aproche  la  nuit,  Berte  54;  li  jors  sen  va,  et  la  nuis 
asseri,  Garins  2,  157  ;  la  nuiz  va  aprochant,  si  declina  le  jor, 
Guitecl.  2,  1 69 ;  nu  begund  diu  sunne  sigen,  u.  der  abentsterne 
xtigen,  Zwei  koufm.  180;  ez  begunde  sigen  der  tac,  Er.  221; 
a  la  brune,  a  la  chute  du  jour.  Similar  are  the  phrases :  der  tac 
was  iezuo  hin  getreten,  Pass.  27,  7;  der  tag  gieng  zu  dem  abend, 
Uhl.  1,  246;  conf.  '  dagr  var  a  sinnum,'  inclined  to  evening, 
Saem.  104b.  In  the  same  way  :  der  tac  hiemit  ein  ende  nam, 
diu  vinster  naht  mit  triiebe  kam,  Pass.  19,  3;  der  tac  sleich 
hin,  u.  kam  diu  naht,  Freib.  Trist.  4705 ;  ja  swant  (vanished) 


DAY  AND   NIGHT.  1523 

der  tac,  u.  wuoJis  (grew)  diu  naht,  Heinz  v.  Konst.  Ritt.  u.  pf. 
7;  conf.  Lat.  adulta  nocte;  do  der  tac  verswant,  G.  frau  2013. 
2427;  LG.  Mie  lett  dagen  u.  swinen,'  ' schemmern  u.  dagen/ 
Strodtm.  200.  238.  Brem.  wtb.  4,  634;  'd6  der  tac  zerstoeret 
wart  von  der  vinsternisse  groz,  u.  diu  n.  herzuo  gefloz,'  came 
flowing  up,  Troj.  kr.  10489  ;  der  tac  gefluze  bin  8519;  do  der  t. 
was  ergdn,  Dieiner  149,  25;  'als  der  t.  was  gelegen,'  lain  down, 
Ernst  4679  ;  f  do  der  t.  lie  sinen  schtn,'  let  be,  left  off',  Troj.  kr. 
11095  ;  'der  t.  sin  wunne  verldt,'  his  bliss  forsakes,  MS.  2,  192b  ; 
der  t.  sin  lieht  verldt  2,  496b ;  der  t.  Idt  sinen  glast,  Troj.  kr. 
8480 ;  do  des  tages  lieht  verswein,  Barl.  368,  3 ;  sr&San  oefen- 
leolit  under  heofenes  hador  beholen  weorSe$,  Beow.  821 ;  der  tac 
gieng  mit  freuden  hin,  do  diu  naht  ir  triieben  schin  iiber  ai 
die  werlt  gespreite,  Gerh.  4931 ;  asfenscima  ford  gewdt,  Casdm. 
147,  30;  der  tac  begerte  urloubes  (took  leave)  mit  liuhte,  Tit. 
3743. 

Night  catches,  grasps:  diu  naht  begrifet,  Tit.  3752.  Dietr. 
dr.  97a.  Heinr.  Trist.  4650;  die  nacht  hevet  mi  hier  begrepen, 
Maerl.  3,  157;  unz  si  begreif  diu  naht,  Wolfd.  302,  1;  unz  daz 
si  da  diu  n.  begreif,  Mai  39,  5 ;  die  nacht  kompt  geslicken,  Ld. 
1 582,  53.  Night  covers,  spreads  her  mantle :  ]?a  com  asfter 
niht  on  last  daege,  lagu-streauias  ivredh,  Caedm.  147,  32;  fja 
waene  diu  n.  welle  uns  nicht  wern  mer/  will  not  guard  us  more, 
Nib.  1787,  2;  die  nacht  war  fur  augen,  Drei  kluge  leute  147; 
evening  was  at  the  door,  Pol.  maulaffe  171  ;  der  abend  all  bereit 
vor  der  hand,  Schweinichen  1,  87;  do  man  des  abindis  intsuob, 
Athis  O,  153. 

Night  was  deemed  hateful,  hostile,  Benfey  2,  224  :  Grk  Sei^y, 
Se/eXo?  evening  is  akin  to  SetXo?  timid,  Se/S&>  I  fear;  conf.  vv% 
oXorj,  Od.  11,  19,  naht-eise  horror  noctis,  and  Shaksp/s  '  grini- 
looked  night/  The  Lith.  c  naktis  ne  brolis,  night  is  no  man's 
friend'  occurs  already  in  Scherer's  St.  Gall.  Mss.  34a:  die 
lacht  niemand  ze  freunde  hat,  and  in  H.  Sachs  1,  233C.  On 
the  other  hand  :  '  la  nuit  porte  avis/  conf.  to  sleep  upon  a  thing. 

p.  752.]  '  Night  has  the  victory  won '  is  also  in  Rosen-g. 
1119;  der  tac  vertreip  diu  vinster  naht,  Frauend.  344,  31;  per 
contra  :  diu  n.  den  t.  het  verswant  271,  25.  A  full  descr.  of 
night's  victory,  with  '  her  dusky  banner  hung  on  all  high  towers/ 
in  Ls.  3,  307. 


1524  SUMMER   AND   WINTER. 

p.  753.]  The  notion  of  night's  gloominess  preponderates :' 
a\\'  Tfroi  vvv  fjiev  TretOco/^eBa  VVKT\  /jbe\aivrj,  Od.  12,  291.  OS. 
thiustri  naht,  Hel.  133,  4,  etc.;  de  Austere  nacht,  Hpt's  Ztschr.  5, 
393;  in  dero  naht-finstri  bechlepfet,  N.  Cap.  13;  diu  vinster 
n.,  Frauend.  339,  30,  etc.;  diu  tot- vinster  n.,  Lanz.  6538;  diu 
swarze  n.,  Herb.  7964.  In  thieves'  lingo,  schwarz  =  night ; 
diu  iriiebe,  n.,  Wh.  2,  10.  Swiss  f  kidige  nacht/  pitch-dark, 
Staid.  2,  98  (kiden  =  ring  out,  pierce)  ;  bei  eitler  naht,  Abele's 
Gerichts-h.  1,  391.  Uhl.  Yolksl.  683  (Ambras.  Ldrb.  1582,  377). 
AS.  '  on  wanre  niht/  pale,  Beow.  1398;  niht  wan  under  wolc- 
num  1295;  conf.  OS.  wanum  undar  wolcnum,  Hel.  19,  20,  morgan 
wanum  21,  1 ;  niht-helma  genipu,  Cod.  Exon.  160,  12  ;  sceadu- 
helma  gesceapu  scri&an  cwomon,  Beow.  1 293 ;  ON.  grima,  larva, 
means  also  conticinium,  quando  omnia  quasi  obvelata  caligine 

videntur. In  voller  nacht  (pleine  nuit),  Schweinich.  3,  59.  87. 

234;  '  die  geschlagene  n./  stricken,  hushed,  Matth.  Pred.  v.  Luth. 
p.  27.  Philand.  2,  83  ;  beloken  n.,  Rein.  2271  (illunis  ?) ;  nuit 
close,  Babou  219;  schon  weicht  die  tiefe  n.,  Goethe  12,  242  = 
succincta  nox,  Sid.  Apoll.  Epist.  3,  3;  a\\'  ore  $r)  rpfya  VVKTOS 
eijv,  /jLera  8'  aarpa  foPy/cei,  Od.  12,  312.  14,  483,  conf.  the  seven 

parts  of  night,  Fernowls    Dante    2,  229. Night  is  long,  vv% 

tiatcpri,  Od.  11,  373;  often  called  intempesta  nox,  unseasonable 
(for  work) :  dum  se  intempesta  nox  praecipitat,  Cato  de  Mor. ; 
conf.  the  ON.  adj.  niol,  Sasm.  51a  (AS.  neol,  neowol  =  prona  ?). 
But  also  ei>(f)p6v7j,  the  kindly  (comforting?),  Hes.  Op.  et  D.  562  ; 
OHG.  Jeistillandi  naht,  Diut.  1,  251;  cdo  was  diu  sueze  n.  fur/ 
gone  by,  Lanz.  1115.  On  modranect,  see  Hattemer  1,  334.  The 
midnight  hour  is  fittest  for  deciding  the  fates  of  men  (p.  858-9). 


CHAPTEE   XXIV. 
SUMMER    AND    WINTER. 

p.  754.]  Winter  is  called  bird-killer,  oicovo/cTovos,  Aesch. 
Agam.  563,  and  '  der  vogele  not/  MSH.  1,  53b.  A  M.  Neth. 
poem  (Karel  2,  133)  says  :  '  so  dat  si  ten  naesten  Meye  metten 
vogelen  gescreye  porren  moghen/  may  march  out  mid  the  songs 
of  birds ;  '  wie  der  Meie  vogelin  vroene  macht/  gladdens,  elevates, 
MS.  1,  31b. 


SUMMEE   AND   WINTER.  1525 

p.  755.]  SI.  iar  (spring)  =yer  (year),  says  Miklos.  110;  Zend. 
ydre  (year),  Pott  2,  557.  Bopp,  conf.  Gramm.  p.  568.  Kuhn's 
Ztschr.  2,  269  connects  yer  with  &pa,  hora.  Bekker  in  Monats- 
ber.  '60,  p.  161  says  eap  for  /*ea/3  =  ver.  We  may  also  conn. 
eap  with  rjpi  (early),  as  our  friihling  with  friih.  Kuhn  thinks 
ver  is  for  ves,  Ssk.  vasantas  (spring) ;  conf.  vasas,  vasara  (day), 
vasta  (daylight).  Ssk.  vatsara  (year),  Bopp's  Gl.  306b.  Finn. 
vuosi  (year),  Esth.  aast,  conf.  Lat.  aestas ;  in  Kalev.  1,  248 
vuosi  year,  and  kesa  summer,  seem  synonymous.  Ssk.  samd, 
annus,  is  fern,  of  sama,  similis,  Bopp  and  GDS.  72  seq.  Lenz 
(spring)  is  also  langsi,  lanxi,  lanzig,  Staid.  2,  156;  somer  ende 
lentin,  Rose  7326. 

p.  755.]  Change  of  season,  change  of  year  is  expr.  by  '  diu 
zit  hat  sich  verwandelot,'  MS.  1,  78b ;  conf.  fin  der  ziie  jdren,' 
years  of  time,  Mai  107,  18.  To  the  Egyptians  the  year  sails 
round,  whilst  in  German  '  unz  umb  ham  daz  jar/  Otnit  899 ;  ein 
umbe-gendez  jar,  Trist.  Frib.  1079 ;  ein  mand  in  (a  month  to 

them)  des  jares  trit,  Pass.  162,  58;  das  rollende  jahr. In  gui- 

I'an-neitf,  gui  is  mistletoe  (p.  1206)  ;  conf.  our  Germ,  cries : 
f  drei  hie/en  (3  blasts  on  the  bugle)  zum  neuen  jahr  ! '  Schm.  2, 
156;  ( gliickseligs  neues  jahr,  drei  hie/en  z.  n.  j.!'  Frisch  1,  452C 
from  Besold.  New-year  is  expr.  by  fso  sich  daz  jar  geniuwet 
hat '  in  springtime,  Warnung  2291;  or  ( wann  daz  jar  auz- 
chumpt,'  out  comes,  Gesta  Kom.  Keller  99;  do  das  jar  auskom, 
Weisth.  3,  650;  but  also  by  the  simple  'New/ 

p.  756.]  The  idea  of  the  whole  year  is  now  and  then  per 
sonified,  both  in  wishes  and  otherwise:  Got  gebe  uns  wunnecliche 
jar,  Keinh.  ace.  to  var.  2248  (ms.  P.K.)  ;  guot  jar  gauge  si  an 
(encounter  them),  Kistener  1188;  conf.  libel-jar,  mal-anno 
(p.  1160  end)  ;  do  das  jar  auskom,  Weisth.  3,  650;  ehe  ein  jahr 
in  das  land  kommt,  Drei  Erzn.  266;  ehe  zwei  jahre  in's  land  gehn, 
Pol.  maul.  8;  daz  viinfte  jar  in  gie,  Trist.  151,  27;  that  jar 
furdor  skred  (strode),  Hel.  13,  23  (conf.  A.&.  for& gewdt  dasg-rimes 
worn  (numeri  dierum  multitude),  Csedm.  60,  1,  see  '  da3g-r. 
worn'  80,  20.  156,  51);  le  bonhomme  I'annee,  Mem.  de  Tacad. 
celt.  4,  429.  In  the  Bacchica  pompa  'Eviavros  appears  as  a 
giant  with  four  elbows  (rerpd'mj'^v^,  4  cubits  high  ?),  bearing 
Amalthea's  horn,  Athen.  5,  198  (Schw.  2,  263). 

p.  757. 1     Also  in   Hel.   14,  10:   '  so  filu  wintro  endi  sumaro* 


1526  SUMMER  AND  WINTER. 

means  the  same  as  AS.  fela  missera;  but  5,  1.  2,  where  Zacharias 
says  he  was  ( tuentig  wintro  J  old  when  he  married  Elisabeth, 
and  has  lived  with  her  'antsibunta  (70)  wintro/  he  is  90  years 
old,  and  wintar  stands  for  year.  The  AS.  midwinter,  ON. 
mrSvetr,  appears  in  M.  Neth.  as  medewinter,  Lane.  13879,  midde- 
winter  23907.  A  computation  of  sumor  and  lencten,  Andr.  & 
El.  p.  xxiv.  Leo's  Rectitud.  212-3.  The  ON.  daegr  is  Swed.  dygn. 
Gudrun  says  in  Sasm.  232b  :  '  for  ek  af  fialli  fimm  doe.gr  taliff,' 
fared  I  from  the  fell  5  days  told ;  conf.  F.  Magn.  Dagens  tider, 
p.  28.  The  sacredness  of  Midsummer  and  Midwinter,  of  St. 
John's  day,  sunnewende  (p.  617)  and  yule,  favours  the  dual 
division  :  on  the  night  of  St.  John,  vigils  are  kept  in  field  and 
lawn  under  gold-apple  tree,  Molbech  no.  49.  Norske  eventyr 
no.  52.  KM.  no.  57. 

p.  758.]  As  to  a  connexion  between  Tacitus's  three  seasons 
and  Wodan's  three  progresses,  see  Kuhn  in  Hpt's  Ztschr.  5,  493. 
It  seems  to  speak  for  the  three  seasons,  that  often  only  three 
assizes  are  recorded  in  a  year ;  and  still  more,  that  three  great 
sacrifices  were  offered,  in  autumn  til  ars,  in  winter  til  groftrar,  in 
summer  til  sigrs,  Yngl.  s.  cap.  8;  tribus  temporibus  anni,  Lacomb. 
no.  186  (yr  1051).  Gipsies  divide  the  year  into  two  and  six 
seasons,  says  Pott  1,  66.  The  Persian,  like  the  Spaniard,  had 
two  springtimes,  for  Fasli  in  the  Giilistan  speaks  of  the  Shah 
Spring,  Shah  Summer,  Shah  Autumn,  Shah  Winter,  and  Shah 
New-year  (newrus)  =  March,  who  reintroduces  the  spring.  ON. 
haust,  Swed.  host,  is  an  abbrev.  of  herbist,  haerfest  [Scot,  hair'st], 
see  Gramm.  2,  368.  In  Up.  Hesse  also  they  call  spring  auswarts, 
Vilmar's  Hess.  Ztschr.  4,  52. 

p.  761.]  Spring  is  expr.  by  the  phrases  :  ez  was  in  der  zite 
aller  bluomen  ursprinc,  Flore  5529 ;  so  die  bluomen  enspringent 
153;  von  den  bluomen  wie  sie  sprungen  821  ;  conf.  flos  in  vere 
novo,  Pertz  5,  735.  More  vividly  personal  are  the  adjs.  in:  '  der 
lange  friihling/  E.  Meier's  Schwab,  march,  p.  303 ;  '  ml  lieber 
Sumer,  der  liebe  S./  MS.  1,  167*.  MSH.  3,  212a;  diu  liebe 
sumerzit,  MS.  2,  108a;  diu  liebe  sumer-wunne,  Dietr.  381  ; 
saelige  sumerzit,  MS.  2,  108b  (our  '  die  liebe  zeit ') ;  and  even 
'  der  heiiige  sumer/  Myst.  i.  312,  2.  To  which  is  opposed  'der 
leidig  winter/  MSH.  3,  215b;  '  die  felle  winter/  Rose  53.  62. 
Both  seasons  come  and  go  :  '  ira  y vers,  si  revenra  estez/  Orange 


SUMMER  AND  WINTER.  1527 

2,  75;  OS.  shred  the  wintar  ford,  Hel.  6,  13;  hiems  saeva  transiit, 
Carm.  bur.   193  ;  swanne  der  winter  abe  gienc,  unde  der  sumer 
ane  vienc,  Alex.  5094 ;  Neth.  die  winter  ginc  in  haul,  Maerl.  2,  8 
(like  :  binnen  dien  ginc  die  nacht  in  hant,  Lane.  46927)  ;  als  die 
winter  inginc,  Lane.  36044 ;  geht  der  winter  daher,  Gotz  v.  Berl. 
246 ;    der  vorder   Winterklaub  her  wider    hat    gehauset    sich   auf 
seinen  alien  sitz,  Wolkenst.  67;  iiu  ist  der  leide  winter  hie,  Ben. 
396;  der  sumer  ist  comen  in  diu  lant,  MS.  2,  83a;  pis  kiimt  der 
sumer  here,  Otnit  (V.  d.  Ron)  29  ;  unz  uffen  S.  Urbans  tac,  danne 
gat  der  sumer  in,  H.  Martina  bl.  250;  si  jehent,  der  sumer  der 
si  hie,  MS.  1,  67b  ;  es  geet  ein  frischer  freier  sommer  da  herein, 

Bergreien  71  ;  ver  redit  optatum,  Carm.  bur.  178. Or,  instead 

of   Summer,    it   is    May,  as    mai-gesdss  means  summer-pasture, 
Stalder  293;  als  der  Meie  in  gat,  Warn.  1887;   an  S.  Philippen- 
tage,  so  der  Meie  alrerst  in  gat,  Frauend.  63,  13 ;  alse  die  Mey 
in  quam,  entie  April  orlof  nam,  Lane.  23434 ;   '  da  hat  uns  der 
Meie  sinen   krdm  (wares)  erloubet,  ze  suochen,  swaz  wir  siner 
varwe  geruochen/   to  pick  what  we   please,   MS.  2,   167a;  des 
Meien  blic,  Tit.   32,    2  ;    do    man  des   liehten  Meigen   sjpil   mit 
siner  bliiete  komen  sach,  Troj.  6889  ;  Meie,  die  heide  griieze  ! 
MS.  2,  167b  j  der  Meie  hat  die  heide  geeret  2,  52a  :  '  der  winder 
twanc  die  heide,  nu  griienet  si  im  ze  leide,'  to  spite  him,  Ben. 
453 ;    flower-leaves,  whereon     '  der    May   sein    dolden  (umbels) 
henget/    Suchenw.  46,  28 ;    des  liehten  Meien  schar  (company) 
stat  befcleit   in  purpur-var  (-hue),    MSH.    3,    195b;    flowers  are 
f  des  Meien   kiinne,'  MS.    2,    22a,  and  '  sumer-geraete }  1,   194b ; 
uf  Walpurgen  tag   xv.    gebunt  Mei-gerten    (-switches),  Weisth. 

3,  497  ;  '  giezent  nur  den  Meien  under  ougen  ! '   sings  a  girl  in 
MS.  2,  74b  ;  does  it  mean  '  put  the  garland  on  me '  ?     Mai,  dein 

gezelt    (pavilion)   gefellt   mir    wol,   Wolkenst.    116. May  has 

power:  ich  lobe  dich,  Meie,  diner  kraft,  MS.  2,  57a;  des  Meies 
virtuit,  Uhl.  1,  178  ;  gen  wir  zuo  des  Meien  hoch-gezite  (hightide), 
der  ist  mit   oilier  siner  krefte  komen,  Walth.  46,  22  (Lachm.  is 
wrong  in  note  to  Nibel.  p.  6) .     So  :  in  der  sumerlichen  maht, 
Parz.  493,  6;  der  sumer  mit  siner  kraft,  MS.  1,  37a;  des  Meien 
kraft  sie  brahte  dar,  der  was  der  malaere   (painter),  Blicker  79  ; 
der  winter  twinget  mit  siner   kraft,  MS.   1,  37b;  des  Aberellen 
kraft,  Hpt's  Ztschr.   6,   353,  and  so  of  all  the  months.     With 
power  is  blended  goodness :  des  Meien  giiete  u.  kraft,  Muscatbl. 


1528  SUMMER   AND    WINTER. 

in  Altd.  mus.  2,  189;  ze  veld  u.  uf  der  heide  lac  der  Mai  mit 
siner  guete,  Hatzl.  131,  6.  Suchenw.  46,  15  ;  des  Meigen  giiete, 
Hatzl.  159,  584.  Troj.  16213  ;  conf.  thera  ziti  guati  (Suppl.  to 
791)  ;  der  Meie  hete  do  gevroat  (gladdened)  mit  der  liehten 
kiinfbe  sin  (his  coming)  diu  wilden  waltvogelin,  Partenopier  45, 
18 ;  sumer,  du  hast  manege  giiete t  Lachm.  Walth.  xvii.  7.  Summer 
brings  bliss  :  si  jehent,  der  sumer  der  si  hie,  diu  wunne  diu  si 
komen,  MS.  1,  67b  ;  '  heia  sumer  wunne,  swer  uns  din  erbunne  !  ' 
grudge  us  thee  2,  63a;  sit  die  sumerw.  alrerst  begunde  nahen  2, 
74b ;  er  ist  komen  wider  mit  gewalde,  den  der  Meige  hat  vertriben; 
sumerw.  ist  im  entrunnen  (fled  before  him)  balde,  der  ist  vor  im 
niht  gebliben,  Frauend.  507 ;  sumerw.,  nig  dem  siiezen  Meigen, 
MS.  2,  22b ;  der  sumerw.  giiete,  Flore  165;  zur  somerw.,  Baur 

no.  718. The  Germ.  Summer  or  May  stands   on   a  par  with 

the  Scand.  god  Freyr  returning  from  exile  (p.  212-3),  as  indeed 
Maia,  Flora,  Aprilis  were  goddesses  to  the  Romans.  A  tree 
breaks  into  blossom  when  a  god  settles  upon  it : 

seht  ir  den  bourn,  der  da  stat, 
der  loubes  vil  u.  bluomen  hat, 

,'     ein  got  hat  sich  da  nider  gelan  (let  himself  down), 
an  den  (without  him)  mohte  ez  niht  ergan, 
ez  ist  bi  namen  Tervigant.  Geo.  2162. 

The  poet  of  the  Warnung  sings  : 

nu  minnet  (ye  adore)  bluoraen  unde  gras, 

niht  in  der  (not  Him  who)  sin  meister  was ; 

wip  unt  vogel-gesanc 

unt  die  liehten  tage  lane, 

der  sache  jegeliche  (all  such  things) 

nemt  ze  einem  himelriche.  Hpt's  Ztschr.  1,  495. 

And  still  more  distinctly  : 

einer  anbetet  (one  adores)  daz  vogel-sanc 

unt  die  liehten  tage  lane, 

darzuo  bluomen  unde  gras, 

daz  ie  des  vihes  spise  was  (cattle's  food)  ; 

diu  rinder  vrezzent  den  got  (oxen  gobble  your  god) ;  ibid.  1,  500. 

Green  foliage  is  the  garment  of  May  and  Summer  :  quoique  le  bois 
reprenne  sa  robe  d'ete,  Villem.  Bardes  Bret.  215;  sumer-Jcleit  hat 


SUMMER  AND   WINTER.  1529 

er  ir  gesniten  (cut  out),  MS.  2,  47b;  der  Sumer  wil  richen 
manigen  bourn  mit  loubes  wat  (leafy  dress)  2,  83a;  heide  u.  anger 
habent  sich  bereitet  mit  der  schoensten  wat,  die  in  der  Meie  hat 
gesant  (which  May  has  sent  them)  2,  83a ;  herbest,  der  des  Meien 
wat  vellet  von  den  risen  (cuts  fr.  the  twigs)  2,  105a;  vil  richer 
wat,  die  Meie  hat  1,  192a;  sich  hate  gevazzet  (collected)  der  wait, 
u.  schoeniu  Jcleit  gein  dem  sumer  an-geleit  (put  on),  Maurit.  1684 ; 
in  Meigeschem  walde,  Tit.  143,  1 ;  solutis  Ver  nivibus  viridem 
monti  reparavit  amictum,  Claud.  B.  Get.  168. 

p.  762.]  Winter  is  a  ruthless  ruffian  warrior  :  '  spiteful  "WVs 
envy '  is  complained  of,  MS.  1,  192a ;  fder  arge  Winter  twanc,' 
oppressed,  ibid. ;  der  W.  bant  (also  twanc)  die  heide  2,  78ab  ;  nu 
ist  der  bliienden  heide  voget  (tyrant)  mit  gewalt  uf  uns  gezoget, 
hoert  wi'er  mit  winde  broget  (blusters)  1,  193a ;  des  leiden 
Winters  uberlast,  der  si  verwazen  (be  cursed)  u.  sin  roup  !  2,  20b. 
Winter  has  an  ingesinde,  retinue,  Hpt's  Ztschr.  4,  311;  des 
Winters  wdfen  tragen  (weapons  carry),  MsH.  1,  32 8a.  Bat  May 
is  armed  too,  and  fights  him  :  mein  ros  schrait  (my  steed  strides) 
gen  des  Maien  schilt,  Wolkenst.  115;  diu  sunne  dringet  liehtem 
Meien  dur  den  griienen  schilt,  der  von  loube  schaten  birt  (brings 
leafy  shade)  den  kleinen  vogellin,  MsH.  1,  150b.  His  fight  with 
W.  is  descr.  in  detail  in  the  Song  of  battle  betw.  Summer  and 
W.,  UhL  Volksl.  p.  23.  The  AS.  already  has  :  }?a  wses  W. 
scacen,  fasger  folden  bearm,  Beow.  2266  (yet  see  p.  779  n.)  ; 
brumalis  est  ferita  rabies,  Archipoeta  p.  76 ;  Winder,  wie  ist  nu 
din  kraft  worden  gar  unsigehaft  (unvictorious),  sit  der  Meie 
smen  schaft  hat  uf  dir  verstochen,  MSH.  3,  195b;  fuort  mich 
durch  des  Meien  her  (host),  der  mit  ritterlicher  wer  den  W.  hat 
er  slag  en  (slain),  Hatzl.  131,  51 ;  winder  ist  nider  valt  (felled), 
Wiggert  37 ;  hin  sont  wir  den  W.  jagen  (chase  away),  Conr.  v. 
Amrnenh.  extr.  W.  p.  51 ;  wol  hin,  her  W.,  ir  miiezt  ie  ze  rume  in 
bergen,  Frauenl.  369,  16;  der  sumerwiinne  den  strtt  Ian  (drop  the 
strife  with),  Flore  150.  Haupt  on  Neidh.  45,  12  takes  Aucholf 
to  be  for  oukolf  in  the  sense  of  krotolf  (p.  206)  ;  yet  also  Goth. 
auhjon  =  tumultuari  might  be  brought  in.  The  names  M aib 6m, 
Meienris  (Closener  68)  point  back  to  old  customs;  the  island 
Heigen-ouwe,  now  Meinau,  perh.  to  an  ancient  site  of  the  spring 
festival. 

p.  762.]     A  sweet  May-song  in  Wolkenst.  no.  63,  p.  173  :  liet, 


1530  SUMMEB  AND   WINTER. 

da  si  mite  enpf alien  den  Meigen.  To  welcome  the  spring  is  in 
ON.  '  \>&fagna  )?eir  sumri/  Maurer  2,  232  ;  alle  die  vogel  froeliche 
den  Sumer  singende  enphdnt,  MS.  1,  21a;  entphdhen  die  wunig- 
lichen  zit,  Diut.  2,  92  ;  ontfaet  den  Mei  met  bloemen,  hi  is  so 
schone  ghedaen,  Uhl.  Volksl.  178;  sleust  uns  auf  (unlock)  die  tiir, 
u.  lest  den  Sumer  herein,  Fastn.  sp.  p.  1103;  ir  suit  den  Sumer 
gruezen,  u.  al  sin  ingesinde,  MSH.  3,  202a;  Meie,  bis  (be)  uns 
willekomen,  MS.  1,  194b;  wis  (be)  willekomen,  wunneclicher  Meie 
1,  196a.  May  and  Summer  are  distinguished:  sint  willekomen  fro 
Sumerzit,  sint  will,  der  Meie  1,  59a ;  ich  klage  dir,  Meie,  ich  klage 
dir,  Sumerwunne  1,  3b. 

'In  den  Meien  riden,'  was  a  real  custom,  Soester  fehde  p.  660. 
The  men  of  Mistelgau  near  Baireuth  sent  envoys  to  Niirnbg.  to 
fetch  Spring.  They  were  given  a  humblebee  shut  up  in  a  box 
(Suppl.  to  697)  ;  but  curiosity  led  them  to  peep  in,  and  the  bee 
escaped.  They  shouted  after  it  '  na  Mistelgau  ! '  and  sure  enough 
the  long  rain  was  followed  by  fine  weather,  Panz.  Beitr.  2,  173; 
conf.  Herod.  7,  162,  where  a  country  has  the  spring  taken  out  of 
its  year. 

p.  763.]  The  coming  of  Summer  is  known  by  the  opening  of 
flowers,  the  arrival  of  birds  :  der  sumer  ist  komen  schone  uber  mer 
hat  uns  ze  lande  braht  ein  wunniclichez  her,  MSH.  3,  226a,  as  in 
Ssk.  spring  is  called  kusumdkara,  floruin  multitudinem  habens ; 
do  man  die  sumerwunne  bi  der  vogel  reise  erkande,  do  loste  der 
Mei  die  bluomen  uz  den  tiefen  banden  3,  229b  ;  der  sumer  ist  mit 
siiezem  sange  schone  erwecket  3,  24  lb  ;  doch  kam  ich  uf  ein  heide, 
diu  was  liehter  bluomen  vol,  daran  moht  man  schouwen  wol,  ob 
der  Mai  ze  velde  lac,  Ls.  1, 199.  Nithart  leads  the  Duchess,  with 
pipers  and  fiddlers,  to  where  he  has  thrown  his  hat  over  the  (first) 
viol ;  kneels  down  and  raises  the  hat,  c  ir  lat  den  sumer  schinen/ 
MSH.  3,  202b  ;  >s  ersti  veigerl  brock  i'  dir  z'liab,  Firmen.  2,  798, 
and  Voss  goes  in  search  of  the  first  flowers  as  spring-messengers, 
Goethe  33,  148  ;  the  first  buttercup  and  hvitsippa  used  to  be 
eaten,  Dybeck  '45,  68-9,  conf.  the  first  3  cornUossoms,  Superst. 
I,  695.  1018.  Tussilago,  coltsfoot,  is  called  sommer-thurlein 
(-doorlet)  and  Merzblume,  because  it  springs  up  immed.  after  the 
snow  has  thawed ;  also  filius  ante  patrem,  filia  ante  matrem, 
Nemnich  1515  ;  Nethl.  zomer-zoetjes  (-sweetie)  =galanthus  nivalis. 
Clover  too  is  called  summer/lower,  visumarus,  Kl.  schr.  2,  159. 


SUMMER  AND  WINTER.  1531 

p.  763.]  Chelidonium,  celandine,  so  called  because  it  cornea 
with  the  swallow  and  withers  at  his  going,  Dioscor.  2,  211.  A 
spring  song  in  Lucian's  Tragopod.  43 — 53  (ed.  Bip.  10,  4)  makes 
blossom,  swallow,  and  nightingale  heralds  of  spring ;  if  you  see 
the  first  ploughman  ply,  the  first  swallow  fly,  &c.,  Sup.  I,  1086  ; 
usque  ad  adventum  hirundineum  vel  ciconinum,  Sidon.  Apoll.  2, 
14;  ciconia  redeuntis  anni  jugiter  nuntiatrix,  ejiciens  tristitiam 
hiemis,  laetitiam  verni  temporis  introducens,  magnum  pietatis 
tradit  exemplum,  Cassiod.  Yar.  2,  14;  Maien-bule,  sommergeck, 
Diet.  2,  506  sub  v.  biihl :  conf.  '  kunden  vogel  rehte  schouwen, 
so  lobten  sie  ze  frouwen  fiir  die  liehten  sumerzit,  MS.  1,  84a. 

p.  769.]  Schwartz  de  Apoll.  33  compares  Apollo's  fight  with 
the  dragon  to  that  betw.  Summer  and  Winter.  The  song  in 
Wiggert  p.  37  says  : 

Winder  ist  nider  valt  (felled). 

Winder,  du  bist  swer  sam  ein  bli  (heavy  as  lead), 

Surner,  du  kanst  den  Winder  stillen  (bring  to  reason). 

In  the  Nethl.  song  of  battle  betw.  8.  and  W.  (Hor.  Belg.  6,  125 
— 146)  Venus  comes  and  reconciles  the  'brothers';  yet,  at  the 
very  end,  it  says  Winter  has  had  to  be  killed — evidently  the  ending 
of  an  older  song.  Other  pop.  songs  of  summer  in  Firrnen.  2, 
15.  34.  On  the  Eisenach  sommer-gewinn,  see  Wolf's  Ztschr.  f. 
myth.  3,  157  and  Hone's  Daybk  1,  339  (conf.  the  May  fetched 
by  May-boys  in  Lyncker  p.  35-6)  ;  the  straw  Winter  is  nailed  to 
a  wheel,  set  on  fire,  and  rolled  downhill,  Daybk  1,  340.  In  Fran- 
conia  the  girls  who  carry  Death  out  are  called  death-maidens, 
Schm.  1,  464.  In  Jever  they  have  the  custom  of  '  meiboem 
setten/  Strackerjan  p.  75.* 

p.  781.]  By  the  side  of  May  appears  the  May -bride,  Kuhn's 
Sag.  pp.  384.  513,  otherw.  called  biihli,  fastenbiihli,  Staid.  1, 
240.  The  plighted  pair  are  sought  for,  Somm.  p.  151,  conf.  180; 

*  Our  people's  love  of  a  forest-life ,  which  comes  out  esp.  at  the  summer-holiday, 
is  shown  in  the  following  passages :  ze  walde  gie,  Kindh.  Jesu  101,  12  ;  (dancing  on 
the  meadow  before  the  wood)  reigen  viir  den  wait  an  eine  wise  lange,  MS.  2,  55b ; 
ze  holze  loufen,  reigen  2,  56a ;  daz  dir  ze  loalde  stat  der  fuoz  (for  a  dance),  Wins- 
beldn  29,  4.  Haupt  p.  78.  Massm.  Eracl.  p.  609  ;  wir  suln  vor  disem  furholz  ligen 
durch  der  bluomen  smac  u.  der  vogel  gesanc,  Wigam.  2472  ;  ich  wil  vor  disem 
walde  ein  hochzit  machen,  u.  herladen  u.  bitten  frouwen  u.  ritter  stolz  an  diz 
yrilene  fiirholz  2477  ;  vor  dem  walde  in  eime  tal  da  sach  man  swenze  blicken,  die 
megde  wurfen  ouch  den  bal,  MS.  2,  5Gb ;  vil  schone  ze  walde,  an  dem  werde,  hebent 
sich  die  tenze  2,  57b. 


1532  SUMMER  AND   WINTER. 

the  Swedes  call  her  midsummars-brud,  Wieselgr.  410.  Dk.  Pot 
ter's  Der  minnen  loep  1,  30-1.  Antonius  de  Arena  (a  Provence 
poet,  d.  1644)  de  villa  de  Soleriis  (Souliers),  Lond.  1758  informs 
us :  '  Cum  igitiir  nunc  se  offerat  hilarissinms  mensis  Mams,  quo 
tempore  omnes  populi  voluptati  et  gaudio,  laetitiae  et  omni  solatio 
indulgere  solent,  ut  inquit  gloss,  et  ibi  doctores  in  1.  unica,  C.  de 
mayauma,  lib.  xi,  tune  enim  apparent  herbae  frondesque  virentes 
et  garritus  avium,  corda  hominum  laetificantes ;  Bononiae,  et  in 
nostra  Provencia,  ac  hie  Avenione,  in  viis  reginas  pro  solatio 
faciunt,  quas  viri  coguntur  oscular i.  Item  in  dicto  mense  Ma'io 
amasii,  in  signum  amoris  et  solatii  causa  amicarum,  altissimas 
arbores  plantare  solent,  quas  Maws  appellant' ;  conf.  Forcell.  sub 

v.  majama. At  Lons  le  Saunier  and  St  Amour  the  prettiest 

girl  is  chosen  to  be  nymphe  du  printemps,  is  adorned,  garlanded 
and  carried  round  in  triumph,  while  some  collect  gifts,  and 
sing: 

etrennez  notre  epousee  ! 

voici  le  mois,  le  joli  mois  de  Mai, 

Etrennez  notre  epousee 
en  bonne  etrenne  ! 

voici  le  mois,  le  joli  mois  de  Mai, 
qu'on  vous  amene  ! 

In  Bresse  (now  dept.  Ain)  the  May-queen  or  May-bride,  decked 
with  ribbons  and  flowers,  walks  first,  led  by  a  young  man,  while 
a  May-tree  in  blossom  is  carried  in  front.  The  words  of  the  song 


voici  venir  le  joli  mois, 
Palouette  plante  le  Mai, 
voici  venir  le  joli  mois, 
Talouette  Pa  plante. 
le  coq  prend  sa  volee 
et  la  volaille  chante. 

See  Mourner's  Culte   des  esprits  dans  la  Sequanie.     In  Lorrain 
too  he  is  called  joli  Ma. 

The  Italians  danced  at  the  spring  holiday,  Donnige's  Heinr.  VII, 
191 ;  conf.  the  May-feast  as  descr.  in  Machiav.  Stor.  Fior.  1,  109. 
149.  In  ancient  Italy,  under  stress  of  war  or  pestilence,  they 
vowed  a  ver  sacrum,  i.e.  everything  begotten  and  born  that  spring, 


TIME   AND   WORLD.  1533 

Niebuhr  1,  102.     The  Servian  Whitsun  queen  is  called  Jcralitza, 
Vuk  sab  v. 

p.  782  n.]  Vier/rowe  vasten,  Meinauer's  Naturl.  p.  8 ;  in  der 
fronfasten,  in  den  fronfasten,  Keisersb.  Om.  42-3.  Did  they  have 
a  matron  go  about  muffled  at  that  season  ?  Er.  Alberus  in  Fab. 
39  says  of  a  disorderly  dressed  female  :  '  sie  gieng  gleichwie  ein 
fassenacht'  •  die  Hebe  frau  fastnacht  u.  den  jungherrn  von  fron- 
fasten,  Bienenk.  49b. 

p.  784.]  Does  an  AS.  riddle  in  Cod.  Exon.  417-8  refer  to  the 
flying  summer  ?  '  spinneweppe,  daz  sumers  zit  im  gras  uf  griienen 
wisen  lit/  Albr.  v.  Halb.  124b.  An  Ital.  proverb  traces  the 
spring  gossamer  to  three  Marys  (see  p.  416  n.):  've'  quant' 
hanno  jflZofo  questa  notte  le  tre  Marie  I '  conf.  Indiculus  19  :  '  de 
petendo  (pendulo  ?)  quod  boni  vocant  sanctae  Mariae,'  and 
Nemn.  sub  v.  fila  divae  virginis.  Madchen-  or  Mdttchen-sommer 
is  supp.  to  mean  Matthias'  summer,  from  its  appearing  on  that 
saint's  day.  Yet  we  read  :  de  metten  hebbt  spunnen,  Mullenh. 
p.  583.  Now  Metje  is  Matilda,  Brem.  wtb.,  and  we  actually  find 
a  '  Gobelinus  de  Eodenberg  dictus  Mechtilde-sumer,'  Seibertz  2, 
286  (yr  1338).  Matthidia  in  Clemens'  Recogu.  becomes  Mehthild 
in  Ksrchr.  1245.  Flying  gossamer  is  called  in  India  marudd- 
hvaga,  Marut's  flag,  Hpt's  Ztschr.  5,  490. 

p.  786.]  In  England  on  May  1  the  hobby-horse  is  led  about, 
and  also  a  bear,  Haupt  5,  474;  conf.  the  erbes-bar,  Somm.  p. 
155-6.  Pingster-bloemen,  Pinkster-Women,  Whitsun- flowers,  is 
the  name  given  to  the  merry  processionists  at  Jever,  Strackerj. 
p.  76,  and  in  Westphalia,  Firmen.  1,  359.  The  Whitsun  sleeper 
is  nicknamed  pfinst-lummel  (-looby)  also  in  Mone's  Schausp.  2, 
371  ;  in  Silesia  rauch-fihs,  Berl.  jrb.  10,  224.  In  Eussia  the  lie- 
abed  on  Palm  Sunday  is  scourged  with  rods,  Kohl's  Kuss.  2,  186. 
On  taudragil  see  GDS.  509. 


CHAPTER  XXV. 
TIME  AND  WORLD. 


p.  791.]  Wile,  stunde,  Graff  4,  1224,  zit,  wile,  stunde,  Uolr. 
1554,  and  stund,  well,  zeit,  Wolkenst.  161  stand  side  by  side;  so 
our  '  zeit  u.  weile  wird  mir  lang,'  I  feel  dull.  Wile  occurs  even 

VOL.    IV. 


1534  TIME   AND  WORLD. 

with  a  numeral :  unz  (until)  drie  wile  komen  hin,  Servat.  2652. 
As  Xpovos  was  a  god,  and  Katpo?  is  called  a  graybeard,  Tom- 
maseo  3,  15.  so  is  diu  wile  personified,  conf.  wil-scelde,  pp.  857  n. 
863;  '  der  wile  nig  en'  bowing  to  w.,  MSH.  1,  358a ;  undanc  der 
wile  sagen,  Kl.  274;  gert  si  (honoured  be)  diu  wile  unde  dirre 
tac,  Parz.  801,  10;  saelic  wile,  saelic  zit,  MSH.  1,  296a,  conf. 
AS.  sael  =  felicitas  and  tempus  opportunum  ;  gistuant  thera  ziti 
<7«a£i  =  instabat  tempus,  0.  iv.  9,  1,  conf.  des  Sumers  giiete,  p. 

750  n. Above  all,  there  is  ascribed  to  Time  a  coming,  going, 

striding,  advancing,  drawing  nigh,  entering.  Ssk.  amasa  time, 
from  am  to  go,  B.opp,  see  Gramm.  491-2  ;  Lith.  amzis,  Armor. 
amzer,  Kymr.  amser,  Ir.  am.  The  Lat.  seculuni  is  fr.  sec  to  go,  Ssk. 
sac  fr.  sak^sequi  (or  secare  ?  Pott,  2,  588).  The  OHG.  dihsmo, 
conn,  with  Goth.  ]?eihs,  means  processus,  successus,  advance, 
GraffS,  111.  M.  Neth.  tiden-vrQ,  Lekensp.  622.  Gramm.  1, 
978;  diu  wile  hete  sich  vergangen,  Osw.  3413  ;  die  tit  ghinc  vort, 
Maerl.  2,  364 ;  ]?a  seo  tid  gewdt  ofer  tiber  sceacan,  Caedm.  9,  1  ; 
tho  ward  thiu  tid  cum  an,  Hel.  3,  14.  23-4.  25,  22 ;  ein  paar 
stunden  kommen  in's  land,  Weise's  Lustsp.  3,  198  ;  es  giengen 
nicht  drei  tage  in's  land,  Jucundiss.  36  ;  ehe  zwei  jahre  in' 8  land 
gehen,P6\.  maulaffe  4;  thiu  tid  was  gindhit,  Hel.  121,  21  ;  ndhtun 
sih  thio  hohun  giziti,  O.  iv.  8,  1  ;  zit  wart  gireisot,  0.  i.  4,  1 1  ; 
f  swie  sich  diu  zit  huop/  arose,  Tit.  88,  4 ;  die  tit,  die  nooit  noch 
ghelac.  Rose  353 ;  weil  jetzt  die  zeit  beigeneigt,  Eichst.  hexenpr. 
85 ;  thio  ziti  sili  bibrdhtun,  0.  iii.  4,  1 ;  tho  sih  thiu  zit  bibrdhta, 
0.  iv.  1,7;  do  sik  de  tid  brdchte,  Sachsenchr.  205 ;  do  sik 
brdchten  dusent  u.  twehundert  jar  226  ;  forS  baero  (1.  baeron) 
tid,  Csedrn.  8.  31 ;  nie  sich  diu  zit  also  getruoc,  Trist.  13,  34;  sik 
hadde  de  tid  gedragen,  Sachsenchr.  213  ;  our  c  what  future  time 
might  bring  with  it,'  Irrg.  d.  liebe  248;  '  die  zeit  bringt's.' 

p.  792.]  Stunde,  hour,  often  stands  for  time  :  fja  gie  in  diu 
stunde  mit  grozer  kurz-wile  hin/  their  time  went  by  with  much 
pas-time,  Nib.  740,  4;  nach  des  Merzen  stunden,  Gudr.  1217,  3. 
But  the  OS.  iverolt-stunda  =  muudus,  Eel.  76,  5.  159,  11.  The 
M.Neth.  also  expressed  a  moment  by  '  en  stic,'  Rose  1952,  and 
by  the  phrases :  '  biz  man  geruorte  die  bra/  while  one  moved  the 
eyelid,  Servat.  342 ;  biz  ein  bra  die  andern  ruorte  3459  ;  also 
schiere  (as  fast  as)  diu  ober  bra  die  nideren  geriieret,  Hpt's 
Ztschr.  2,  213. 


TIME   AND   WORLD.  1535 

p.  793.]  Voss  in  Luise  p.  in.  220  ingeniously  derives  iverlt, 
world,  fr.  werlen,  to  whirl.  The  World  is  often  apostrophized 
by  Walther  37,  24.  38,  13.  122,  7.  In  Ssk.  the  ages  of  the 
world  are  yuga,  the  two  last  and  corrupt  ones  being  Dvapara's 
and  Kali's,  Bopp's  Damay.  p.  266.  The  men  of  the  golden  age 
are  themselves  called  golden,  Lucian's  Saturn.  8.  20  (ed.  Bip.  3, 
386)  ;  conf.  our  Schlaraffenland,  Cockaign,  GDS.  1.2.  So  in 
Ssk.  the  plur.  of  loka  (mundus)  =  homines;  and  OHG.  AS.  ferah, 
feorh  have  '  mid '  prefixed  to  them,  answering  to  mitil-gart,  mid- 
dan-geard  :  OHG.  midfiri,  mittiverihi,  AS.  midfeorwe.  Manaseps 
seems  to  corresp.  to  the  Eddie  alda  ve  iar&ar,  Sssm.  23h,  popu- 
lorum  habitaculum,  terra  ab  hominibus  inhabitata  (P.  Magn.  p. 
255  n.),  to  which  is  opposed  utve  =  utgard>ar,  gigantum  habitacula. 
And  the  Gael,  siol,  seed,  often  stands  for  people,  men. 

p.  794.]  Ssk.  I6ka,  mundus,  fr.  loc,  lucere  ?  conf.  Lat.  locus, 
Lith.  laukas  =  campus;  '  disa  sconun  werlt '  in  Notk.  Bth.  147 
transl.  pulcrum  mundum.  The  Hindus  also  held  by  three  worlds: 
heaven,  earth  and  hell,  Holtzm.  Ind.  s.  3,  121;  madhi/ama  loka 
=  media  terra,  quippe  quae  inter  coelum  et  infer  num,  Bopp's  Gl. 
256b;  or  simply  Madhyama,  Pott  2,  354.  The  Greeks  too  divided 
the  world  into  ovpavos,  yala,  rdprapos,  Hes.  Theog.  720  (see 
Suppl.  to  806).  ON.  heimr  terra,  himinn  coelum,  heimir  in- 
fernus  ?  Heirnr  is  opposed  to  hel,  Sasm.  94b  ;  liggja  i  milli  heims 
ok  heljar,  Fornm.  s.  3,  128  means  to  have  lost  consciousness. 
0.  v.  25,  95.  103  puts  all  three  in  one  sentence:  '  in  erdu  joh  in 
himile,  in  abcjrunde  ouh  hiar  nidare/  Distinct  fr.  middjungards, 
earth,  is  Goth,  mipgards  =  medium  in  the  compound  mi|?garda- 
vaddjus,  peo-o-Toixov,  Ephes.  2,  14.  <  This  myddel-erde,'  Ali- 
saunder  p.  1  ;  iz  thisu  worolt  lerta  in  mittemo  iro  ringe,  0.  iv.  19, 
7;  ert-rinc,  Diemer  118,  23.  121,  1  ;  der  irdiske  ring,  Mar.  191, 
16.  Earth  is  called  diu  gruntveste,  Bother  3651;  OHG.  crunffesti 
fundamentum,  Graff  3,  718.  '  Daz  M  vergieng/  the  world 
perished,  Wolkenst.  180.  In  the  centre  of  the  world  lies  an 
old  stone,  under  it  the  measuring  chain,  Temme's  Altmark  p.  33  ; 
conf.  navel-stone  (p.  806).  Other  names:  der  maere  meregarte, 
Karajan  22,  15;  der  irdiske  gibel,  Mar.  156,  40;  daz  irdiske  ted 
174,34. 

The  world-snake  has  its  head  knocked  off  by  a  throw  of  TmVs 
hammer,  Sn.  63.     Even  Fischart  in  Gesch.  kl.  31b  says  :  '  When 


1536  TIME   AND   WORLD. 

Atlas  wanted  to  shift  the  globe  to  his  other  shoulder,  to  see  what 
the  great  fish  was  doing  whereon  the  world  is  said  to  stand;' 
conf.  Leviathan  (p.  998). 

p.  795.]  The  world  is  called  '  der  vrone  sal,'  lordly  hall,  Diemer 
297,  6,  which  usu.  means  heaven;  bat  (  der  sal'  326,  7  seems 
to  be  temple.  On  the  other  hand  :  '  diz  jamertal/  vale  of  sorrow, 
Renn.  896;  diz  dmertal,  Griesh.  Pred.  2,  101  ;  in  ditze  chlageliche 
tal,  Mar.  148,  2.  198,33;  dieses  jammer  u.  kummerthal,  Schwei- 
nichen  1,  17;  '  varen  uz  disem  ellende,3  misery,  Griesh.  2,  15; 
uz  disem  ubelen  woflale,  Diem.  301,  2  ;  in  disem  angst-hause, 
Drei  erzn.  270;  von  dirre  snoeden  iverlt,  Frib.  Trist.  33. 

p.  795.]  There  are  several  heavens  :  ace.  to  Diut.  3,  41  ten 
at  first,  but  after  Lucifer's  fall  only  nine.  The  Finns  too  have 
nine  heavens,  taivahan  yheksan  an,  Kal.  10,  190.  28,  308-9;  vor 
froeide  zuo  den  himeln  (ad  coelos)  springen,  MS.  2,  47a. 

p.  800.]  The  World-tree  is  called  askr  Yggdrasill  in  Saem.  3b, 
but  Yggdrasills  as'kr  in  8a.  44-5.  89a ;  conf.  the  Low  Sax.  legend 
of  the  ash  (p.  960).  Again  :  miotviffr  kyndiz  (is  kindled),  Saem. 
8a;  miotviff  maeranjfi/m*  mold  ne&an  la ;  which  is  rendered  arbor 
centralis,  for  miot  =  medium,  says  Magnusen.  But  Rask  reads 
myotviiSr,  and  other  expositors  miotuiSr.  Is  miotu^r  the  tree  the 
same  as  miotu'Sr,  God  (p.  22)  ?  Again  :  '  it  aldna  tre,'  Ssem.  8a; 
perh.  also  the  word  aldurnari,  seculum  servans  9b  signifies  the 

same  world-tree. The  snake  gnawing  at  the  roots  of  the  ash 

must  mean  mischief  to  it :  well,  Germ,  superstition  likewise  places 
enmity  between  snake  and  ash,  Panz.  Beitr.  1,  251-2.  351-2.  A 
somewhat  doubtful  legend  tells  of  a  world-old  drnden-baum  on 
the  top  of  the  Harberg  near  Plankstellen  in  Franconia,  that  its' 
leaves  fr.  time  to  time  shed  golden  drops,  milk  oozed  out  of  its 
roots,  and  under  it  lay  a  treasure  guarded  by  a  dragon  ;  on  the 
tree  sat  a  great  black  bird,  who  clashed  his  wings  together  and 

raised  a  storm  when  any  one  tried   to  lift  the   treasure  (?) 

Similar  to  the  passage  quoted  from  Otfried  is  another  in  iv.  27, 
19: 

tho  zeintun  (pointed  to)  ivorolt-enti  sines  selbes  henti, 

thaz  houbit  himilisga  rnunt,  thie  fuazi  ouh  thesan  erd grunt, 

thaz  was  sin  al  in  wara  umbikirg  in  fiara 

obana  joh  nidana. 
But  0.  has  nothing  about  birds.     Neither  has  the  legend  on  the 


TIME   AND   WOKLD.  1537 

Wood  of  the  Cross ;  but  it  mentions  the  spring  and  the  serpent. 
It  makes  Seth  look  in  at  the  door  of  Paradise  and  spy  a  spring, 
which  parted  into  the  four  rivers  Pison,  Gihon,  Tigris  and 
Euphrates  ;  at  the  source  of  the  Euphr.  stood  a  withered  tree, 
with  a  great  serpent  coiled  about  it ;  its  root  ran  deep  down  into 
hell,  on  its  crown  lay  a  newborn  babe  in  swaddling-bands.  The 
serpent  is  he  of  the  forbidden  fruit-tree,  but  he  answers  to 
Nifthoggr,  the  four  rivers  or  springs  corresp.  to  the  three  of  the 
Edda,  the  child  on  the  tree-top  to  the  eagle,  and  the  roots  of 
both  trees  reach  down  to  hell.  But  the  wood  of  the  Cross  only 
comes  of  three  pips  off  this  tree,  which  grow  up  into  three  other 
trees.  Now  where  did  this  legend  spring  up  ?  and  may  some 
heathen  features  have  been  adopted  into  it  ?  The  Leg.  Aurea  c. 
64  is  very  brief. 

With  the  Oriental  fable  of  the  mouse  gnawing  at  the  root  of 
the  bush  in  the  well,  ought  to  be  conn,  the  Indian  myth  of  the 
thin  stalk  of  grans  hanging  over  a  precipice,  and  unceasingly 
gnawed  by  a  mouse,  Holtzm.  3,  114.  The  widely  spread  fable 
above  has  even  been  painted,  Mone  8,  279  ;  couf.  Benfey's 
Pantsch.  1,  80.  2,  528.  Liebr.  on  Barlaam  p.  330-1. 

p.  801.]  Gehenna  is  supposed  to  mean  vale  of  sorrow;  pi. 
gehennae,  Arnob.  2,  14.  Arab,  iahennem,  Pers.  gehinnom;  the 
Turks,  too,  retain  it  in  the  Koran  as  jelienne,  the  abode  of  eblis, 
diabolus.  e/A8r)$,  atBijs  is  expl.  as  the  invisible  (god),  fr.  ai'S???. 
Hades  is  addressed  as  a  person  :  wva%  'At'Srj,  Soph.  Trach.  1085; 
so  is  the  Hebrew  Sheol,  ^Ntf,  ^Nttf  Gesen.  73  lb  [see  Hosea  13, 
14,  and  1  Cor.  15,  55].  Lucian  de  luctu  2.  3  descr.  Hades  as  a 
vast  and  dark  subterranean  abyss,  encircled  by  the  fearful  streams 
of  Cocytus  and  Pyriphlegethontes,  and  to  be  reached  by  sailing 

over  the  Acherusian  bog. Dietrich  in  Hpt's  Ztschr.  7,  305, 

says  Niflhel  is  a  place  of  torment  too  ;  yet  holl  in  Fischart's 
Garg.  202a,  is  still  a  mere  dwelling  place  :  das  (wie  dort  ge- 
schriben  steht)  '  ein  so  weite  holle  find  man  kaum,  da  all  die  toden 
hetten  raum.'  Did  he  take  that  fr.  the  passage  in  Widukind  ? 
Simple  dying  is  called  faring  to  hell ;  hence  the  Norse  expres 
sions  hel-reicf  (e.g.  Bryuhildar),  and  fara  til  Heljar  (p.  313).  It 
sounds  purely  local  in  '  si  ist  in  der  lielle  begraben,'  buried  in 
hell,  Kschr.  2530. 

p.  801.]     Leonidas  at  Thermopylae  bids  his  men  break  their 


1538  TIME    AND   WOELD. 

fast,,  for  they  will  sup  in  the  realm  of  the  dead  :  hodie  apud 
inferos  coenabimus.  ( ThorgerSr  segir  hatt :  engan  hefi  ec  natt- 
verS  haft,  ok  engan  mun  ek  fyrr  enn  at  Freyju,'  not  sup  till  I 
sup  with  F.  (yr  945),  Egilss.  p.  603  ;  '  lifrS  heilir  herra,  ek  man 
hid  O&ni  gista,'  to-day  guest  with  OSin,  Fornald.  s.  2,  366;  conf, 
the  passage  fr.  Saxo  in  Suppl.  to  818  (Kl.  schr.  5,  354  seq.). 

p.  802.]  De  olde  lielweg,  Urk.  of  1518  in  Wigand's  Corv. 
giiterb.  229;  hellewege,  helleknochen  241.  Bruckner  derives  the 
Henneberg  '  hiilweg,  halwehr/  boundary,  fr.  hal  (for  bagel). 
Herweg  means  also  the  Milky  Way,  Woeste  41 ;  Hans  Helwagen, 
MB.  25,  314  (yr  1469).  316.  384. 

p.  803.]  Hellia  lies  low.  Beside  the  root  of  a  tree  of  para 
dise  Seth  looks  into  Jiell,  and  sees  his  brother  Abel's  soul.  It  is 
curious  that  Brynhild  on  her  liel-reiff  drives  through  the  halls 
of  a  giantess,  Seem.  227.  Diu  tiefe  belle,  MS.  2,  184b.  Hpt's 
Ztschr.  2,  79.  In  the  same  sense  death  is  called  deep  :  an  thene 
diapun  clod,  Hel.  136,  1,  and  conversely  'in  der  bitteron  hella/ 
Grieshaber  2,  33.  44.  65.  76.  97.  108.  122;  and  '  diu  belle  diu'st 
ein  bitter  hoi/  MSH.  3,  468C,  when  usu.  it  is  death  that  is  bitter. 
—The  Greek  underworld  had  an  opening,  through  which  Pluto 
descends  when  he  has  carried  off  Proserpine,  Paus.  ii.  36,  7, 
while  Dionysus  leads  Semele  out  of  hades  across  the  Alcyonian 
lake  ii.  37,  5.  The  Teut.  hell  has  likewise  a  gateway  (mouth), 
which  is  closed  up  with  a  grating :  fyr  na-grindr  ne$an,  Sasm. 
68a.  86a;  hnigin  er  Tiel-grind}  when  the  grave-mound  opens, 
Hervarars.  p.  347.  OS.  helli-porta,  Hel.  97,  17;  thiu  helliporta, 
0.  iii.  12,  35;  antheftid  fan  hell- down,  Hel.  71,  9;  de  doir 
vanner  hell  en  mot  aupen  wesen,  Slennerhinke,  beginn.  There  is 
a  Hollthor-spifze  in  Salzburg,  M.  Koch's  Reise  315.  Der  helle 
invart  is  a  hole  at  which  all  the  dead  went  in,  En.  2906 — 15; 
dringet  in  daz  lielletor,  Hpt  2,  69  ;  diu  riuwe  (ruth)  stet  fur  der 
helle  tor,  Warnung  316. 

p.  804.]  OHG.  /ieZ/i-«/r<mm  =  rudens,  torrens  inferni,  Graff  6, 
754 ;  Holl-liaken,  hell-hook,  was  the  name  of  a  whirlpool  in  the 
Rhine;  Fischart's  Gliickh.  schif  429. 

p.  805.]  Plainly  Christian  are  the  following  notions  :  '  minne 
hat  uf  erde  bus,  ze  himel  ist  reine  fur  Got  ir  geleite,  minne  ist 
allenthalben  wan  ze  helle,'  love  is  everywhere  but  in  hell,  .Tit.  51 ; 
Mle-viur,  -fire,  Kchr.  1138;  daz  winster  viur,  MSH.  1,  298b ; 


TIME   AND   WORLD,  1539 

'  ich  ban  fewer  n.  muster  ze  der  zeswen  unt  ze  der  winster,'  to 
right  and  left,  Todes  gehugede  661;  der  helle  fewerstot,  Warn. 
72;  in  der  helle  brinnen  u.  braten,  Griesh.  2,  76.  108.  123.  Yet 
the  heathen  fancy  of  fires  darting  out  of  opened  grave-mounds, 
and  of  hauga-eldr  in  general  (Fornald.  s.  1,  437),  seems  conn, 
with  hellfire.  On  the  other  hand  we  hear  of  helle-wos£,  Tod. 
geh.  902.  In  pop.  speech,  hell  is  any  dark  hole  or  corner  :  the 
tailor  throws  pieces  of  cloth  '  in  die  holle/  the  prentice  jumps  up 
' aus  der  holle'  (fr.  behind  the  chest),  and  makes  for  the  door, 
Pol.  maulaffe  4;  kroch  nach  der  holle  6  ;  geh  hinter'n  ofen  in  die 

hell,  H.   Sachs  i.  5,  495b. The   Christian  hell  has  a  pool  of 

pitch  and  brimstone  :  bech  unde  swebel,  Diemer  313,  9 ;  von  deme 
bechen  303,  22;  beh-ivelle  298,  29.  303,  27;  die  swarzen  pech- 
velle  (1.  -welle),  Tod.  geh,  686  ;  die  bechwelligen  bache  899  ;  mit 
bechwelliger  hitze  929.  In  the  miirchen  of  Dame  Holle  the  gold- 
gate  and  pitch-gate  stand  opposed,  like  heaven  and  hell.  Again  : 
in  dem  swebel,  Warn.  260;  in  den  swebel-sewen  (-lakes)  baden, 
Servat.  3541  ;  diu  helle  stinchet  wirs  danne  der  fule  hunt,  Kara- 
jan  31,  8;  infer  le  puant.  Thib.  de  Nav.  150;  puafine,  Gaufrey 
p.  xxx.  The  stench  of  hell  may  have  been  suggested  by  the 
noxious  fumes  that  rise  out  of  clefts  in  the  earth. 

p.  806.]  Greek  opinion  placed  Tartarus  not  inside  the  earth, 
but  an  immense  way  off  it.  A  brass  anvil  (^aA/eeo?  atc/Acov)  falls 
nine  days  and  nights  fr.  heaven,  and  touches  earth  on  the  tenth ; 
it  takes  nine  more  to  reach  Tartarus,  Hes.  Theog.  722 — 5  ;  but 
Homer  makes  Hephaestus  fall  fr.  heaven  in  one  day,  II.  1,  592. 
The  Lat.  Avernus  is  Gr.  a-opvo$,  bird-less,  '  quia  sunt  avibus 
contraria  cunctis/  Lucr.  6,  742.  An  AS.  word  for  hell  is  scrcef, 
cavern,  Ceedm.  212,  10.  MHG.  obis,  Roth's  Dicht.  pp.  10.  23; 
'  daz  abgrunde  '  also  occurs  in  Rother  4434  ;  '  in  der  helle  grunde 
verbrunne  e  ich/  I'd  sooner  burn,  MS.  1,  56a;  an  grund  grim- 
maro  helliun,  Hel.  164,  5;  der  fiirste  uz  helle  abgrunde,  Walth. 
3,  12;  de  Jiellegrunt,  MB.  5,  138;  der  bodengrunt  (bottom)  der 
helle,  MS.  2,  147b.  In  Russ.  however  [beside  the  more  usual  ad 
fr.  08179]  it  is  called  bez-dnd,  bottom-less,  like  a-jSvaaos.  Conf. 
der  erde  volmunde  (fullamunt),  Gute  frau  2022  ;  der  erden  bunder 
(ON.  pundari),  Hpt's  Ztschr.  2,  131. 

p.  806.]      On  the  Delphian  navel  as  earth's  centre,  see  Pott's 
Zahlmeth.   267 ;    Zeus  ascertains   it  by   sending   out   eagles    or 


1540  TIME   AND  WOKLD. 

ravens.  To  the  Irish  too  earth's  navel  was  a  stone,  Lappenb.  in 
Allg.  encycl.  d.  wiss.,  art.  Irland  49b.  A  stone  in  lielles-grunt 
occurs  in  Uhl.  Yolks!.  1,8;  the  dille-stein  is  the  stone  '  den  kein 
hand  tiberbal,  keiri  wind  iiberwehte,  kein  regen  iibersprehte/  p. 
7 ;  iiber  d'hellplata  springen,  Yonbun  p.  65.  Dillestein  means 
bottom-stone. 

p.  807.]  The  underworld  has  its  waters,  streams :  sa  hon  J?ar 
vaffa  )?raunga  stranma  menn  meinsvara,  Seem.  7b  ;  Va&gelmi  vafta 
181a;  in  der  helle  laden,  Engelh.  6050;  ze  helle  laden,  MSH.  2, 
259a.  260b;  in  den  swebel-sewen  (brimstone  lakes)  baden,  Servat. 
3541;  sole  lesoufet  (drenched)  in  hellepine,  MS.  2,  150b.  Hell 
is  a  well,  a  helle-puzze  (-pit),  obene  enge  (narrow  at  top),  nidene 
wit,  Wernh.  v.  N.  41,  5  ;  da  diu  unerfulte  butze  des  algrundes  uz 
diezen,  Todes  geh.  896 ;  helle-sot,  MSH.  3,  463b  answers  to  the 
AS.  sedffin  the  text;  Hellekessel,  -kettle,  a  family  name  at  Bonn. 
Susl  in  cwissusle  is  appar.  the  ON.  sysla,  negotium,  cura,  labor, 
passing  over  into  supplicium,  as  verk  into  verkr,  dolor;  conf. 
suslbona,  hell-foe,  Caedrn.  305,  1. 

p.  807.]  Hell  is  said  in  AS.  to  be  wyrmsele  and  wyrmum  be- 
wunden,  Judith  134,  49.  57  ;  ]?aer  br5  fyr  and  wyrm,  Credm.  212, 
9;  uz  diseme  wurmgarten,  Diemer  295,  25.  There  also  dwells 
the  hell-hound  (p.  996-7.  Suppl.  to  815)  There  were  punish- 
ments  in  hell  for  heathen  heroes  too :  SigurSr  Fafnisbani  has 
to  heat  an  oven,  and  Starkaftr  'hefi  okla-eld,'  Fornm.  s.  3,  200; 
conf.  St.  Patrick's  Purgatory  by  Th.  Wright  xi.  and  192. 

p.  809.]  Leo  in  Hpt's  Ztschr.  3,  226  has  a  Gael,  mudspuil, 
mutatio,  which  I  have  not  found  in  any  dictionary.  He  only 
gets  it  out  of  muth,  mutare,  and  spuil,  spolium;  but  the  OS. 
mudspelles  megin  (like  iarSar  megin)  requires  a  material  sense. 
That  of  wood,  tree,  is  supported  by  Ssem.  9b  :  'geisar  eimi  vi^ 
aldurnara/  the  fire  rages  against  aldurnari,  i.e.  Yggdrasill  ? 
(Suppl.  to  800  beg.).  Lapp,  muora,  muorra  [Mong.  modo]  = 
arbor;  but  Syrianic  and  Permic  mil,  Yotiak  muziern  =  la,Tid, 
Rask's  Afh.  1,  39.  Finnic,  beside  maa,  seems  to  have  moa,  muct, 
Castren's  Syrian.  Gr.  p.  149. 

p.  810.]  Surtr  is  a  giant,  not  a  god :  S.  oc  in  svdso  go&, 
Saem.  33a;  S.  ok  aesir  188a;  Surta  sefi  8a  is  supp.  to  mean  fire. 
Domesday-bk  has  a  man's  name  Sortebrand.  With  Surtr  conf. 
Slav,  tchort,  cert,  czari  =  devil  [tchorny,  czerny  =  black],  p.  993. 


TIME   AND  WOULD.  1541 

Muspellz  synir  hafa  einir  ser  fy  Iking,  er  su  biort  mioc,  Sn.  72  ;  the 
field  on  which  they  encounter  the  gods  is  called  Vigri&r,  Saem. 
33a.  Sn.  75,  and  also  Oslcopnir,  Ssem.  188a. 

p.  810.]  The  world  is  destroyed  by  fire.  The  Indians  spoke 
of  f  the  penal  fire  of  the  Last  Day/  Holtzm.  Ind.  s.  2,  90  :  '  de 
structive  as  the  L.  D.'  2,  86.  99.  An  Ionic  dance  was  called 
Kocrfjiov  e/eTrvpoMTis,  Athen.  5,  283.  At  Rome  one  foretold 
'  ic/nem  de  coelo  lapsurum  finemque  mundi  afFore/  Capitolini  M. 
Anton.  13.  The  Celts  believed  the  end  of  the  world  would  be 
by  fire  and  water  :  eTri/cparijcreiV  Se  irore  KOI  Trvp  /cal  vSwp, 
Strabo  4,  45.  198:  Gael,  brath,  ultimum  orbis  incendium ;  gu  la 
Ihrath,  in  aeternum,  unquam  ;  conf.  Ossian  3,  433.  AS.  oft  baeles 
cyme,  till  fire's  coming  =  end  of  the  world,  Cod.  Exon.  200,  28  : 
unz  an  die  stunde  do  allez  sol  verbrinnen,  Karajan  50,  15 ;  grozer 
schal,  als  al  din  werlt  da  brunne,  Wigal.  7262  :  din  jdmertac  wil 
schiere  komen,  u.  brennt  dich  darumbe  iedoch,  Walth.  67,  19. 

p.  812.]  On  Antichrist,  conf.  Griesh.  Pred.  p.  150-1  ;  ich  wene 
nu  ist  anticrist  den  heiden  cumen  ze  helfe,  Gr.  Rud.  14,  9  ; 
deable  antecris,  Meon  3,  250;  1'ame  emporteirent  Pilate  et 
anticris,  Aspr.  9b.  Miillenhoff  in  Hpt's  Ztschr.  11,  391  does  not 
see  so  much  affinity  betw.  the  Muspilli  and  the  Edda. 

p.  814.]  Beside  aldar  rok,  ragna  rok,  we  have  piocfa  r'ok,  Seem. 
28b,  tiva  role  36ab,/zm  rok  49%  forn  rok  63a.  AS.  racu  is  Ssk. 
rajani,  night  (Suppl.  to  737).  To  this  Twilight  of  the  gods  0. 
Schade  in  his  sixth  thesis  refers  the  saying  :  ( it  is  not  yet  the 
evening  of  all  the  days.' 

p.  815.]  The  stars  fall  from  heaven  (Suppl.  to  817),  the 
rainbow  breaks  down.  Atlas  holds  the  vault  of  heaven  on  his 
shoulders,  it  must  fall  when  he  removes  them  :  quid  si  nunc 
coelum  mat  ?  Ter.  Heaut.  iv.  2.  The  Celts  e(f>aaav  SeStern^ 
/jLiJTrore  6  ovpavos  avrois  e'//-7re'croi,  feared  the  sky  would  fall  on 
them,  Arrian's  Anab.  1,  4.  GDS.  459.  460.  Germ,  superstition 
tells  of  a  little  bird  (tomtit)  that  holds  his  little  claw  over  his 
head  when  he  sleeps,  to  shield  it  in  case  the  sky  fell  in  the 

night. The  ship  Naglfar  is  conn,  with  JSTaglfari,  the  husband 

of  Nott,  Sn.  11  ;  it  takes  as  long  to  build  as  the  iron-rock  to  wear 
away,  which  the  woman  grazes  with  her  veil  once  in  100  years; 
conf.  the  cow's  hide  being  picked  clean  by  the  giant  (Suppl.  to 
544). It  was  an  AS.  belief  also  that  the  hellhound  was  fought 


1542  TIME   AND   WORLD. 

with  :  '  si  be  toren  of  liellelmndes  to$um/  teeth,  Kemble  no.  715, 
yr  1006;  hellehunt,  MS.  2,  147b  (Suppl.  to  807.  p.  996-7).  The 
Last  Judgment  is  like  the  tribunal  of  Minos  in  the  underworld, 
Lucian's  Jup.  confut.  18,  and  the  judgment  of  souls  of  the 
Mongols,  Bergm.  3,  35;  conf.  Michael's  balance  (p,  859).  AS. 
notions  about  the  end  of  the  world  are  preserved  in  Cod.  Exon. 
445. 

p.  81 7.]  The  Archipoeta's  poem  on  the  ff 'teen  signs  is  in  Hpt's 
Ztschr.  3,  523 — 5.  The  signs  vary  in  the  different  accounts,  see 
Sommer  in  Hpt  3,  525 — 530.  Wiedeburg  p.  139.  Lekensp. 
Deckers  2,  264.  Diemer  p.  283—7.  Grieshaber  p.  152.  Moneys 
Schausp.  1,  315  seq.  MSH.  3,  96b.  The  12th  sign  in  the  Latin 
poem  above  is  :  fixae  coeli  penitus  stellae  sunt  casurae  (the  same 
in  Griesh.) ;  in  the  Asega-book  the  13th  :  sa  fallath  alle  tha 
stera  fon  tha  himule ;  conf.  Ssem.  9b :  hverfa  af  himni  herSur 
stiornur.  The  common  folk  held  by  other  prognostics  besides  : 
when  it  strikes  thirteen  and  the  hens  take  to  crowing,  the  Judg 
ment-day  will  come,  Hpt  3,  367. The  earth  quaked,  ON.  iorS 

dusadi,  Saam.  24 lb.  The  Greeks  ascr.  the  phenomenon  to  Posei 
don,  Herod.  7,  129,  or  some  other  god:  TTJV  iro\iv  rov  0eov  <rei- 
o-etj/To?,  Paus.  i.  29,  7,  elsewh.  to  Typhoeus,  Ov.  Met.  5,  356  ;  its 
cause  is  discussed  by  Agathias  5,  8.  The  Lith.  god  of  earth 
quake  is  Drelkullys,  Nesselm.  pp.  154.  208,  fr.  drebeti,  quake, 
and  kulti,  strike.  A  New  Zeal,  story  of  earthquake  in  Klemm  4, 
359 ;  the  earth  is  carried  by  a  tortoise  2,  164. 

p.  818.]  The  valkijrs  conduct  to  heaven,  as  the  Hours  opened 
the  cloud-gate  to  Olympus.  So  too  the  angels  fetch  away  dying 
heroes  :  la  vos  atendent  ii  anges  en  chantant,  contre  vos  ames 
vont  grant  joie  menant,  Asprem.  22b  ;  lame  emporterent  li  ange 
en  chantant  28a.  A  cliff  in  Blekingen  is  called  Valhall,  and  at 
two  places  in  Westgotland  are  Valhall,  Vahlehall :  they  are  the 
hills  fr.  which  old  men  weary  of  life  threw  themselves  into  the 
lake  or  brook  running  below,  in  which  they  were  washed.  Such 
water  bears  the  name  of  Odens-kdlla  :  in  taking  possession  of 
them,  the  god  first  washed  or  bathed  them;  conf.  Geijer  1,  115 

(Suppl.  to  832). Brave  men  goto  Valholl :  sa  var  atriina^r 

herSinna  manna,  at  allir  ]?eir  er  af  sdrum  andadisk,  skyldu  fara 
til  Valhallar,  Fagrsk.  p.  27.  A  servant  goes  not  to  V.  except  in 
attendance  on  his  lord,  Fornald.  s.  3,  8.  Vdpna-Jring  goes  on  in 


TIME   AND   WORLD.  1543 

V.,  for  which  a  son  fits  out  his  father  by  burying  his  weapons 
with  him,  Nialss.  c.  80 ;  '  J>u  vart  valkyrja  at  AlfoSur,  mundo 
einJierjaralliY'  beriaz  um  saltar  pinar,'  were  glad  to  be  struck  down 
for  thy  sake,  Ssem.  154b.  When  Hakon  died  a  heathen  and  was 
buried,  his  friends  gathered  round  his  grave,  and  in  heathen 
fashion  saw  him  off  to  Valholl :  maelto  ]?eir  sva  fyrir  grepti 
hans,  sem  herSinna  manna  var  si$r  til,  oc  visoffo  honom  til  Val- 
hallar,  Hakonars.  c.  32.  Inde  vota  nuncupat  (Ringo),  adjicitgue 
precem  uti  Haraldus,  eo  vectore  (equo  suo)  usus,  fati  consortes  ad 
Tartara  antecederet,  atque  apud  praestitem  Orci  Plutonem  sociis 
hostibusque  placidas  expeteret  sedes,  Saxo  Gr.  147;  conf.  the 
prayer  of  Waltharius  1167  :  hos  in  coelesti  mihi  praestet  sede 
videri.  Valholl  is  also  called  ha  Iwll,  high  hall  (though  only 
the  dat.  occurs :  hdva  hollo,  Saem.  24b.  30b.  Sn.  3)  ;  and  Hropts 
sigtoptir,  Ssem.  10a. 

p.  819.]  The  souls  of  kshatriyas  slain  in  battle  arrive  at 
Indra's  heaven,  and  are  his  guests,  Bopp's  Nalas  264 ;  to  warriors 
fallen  in  fight  the  gate  of  heaven  is  open,  Holtzm.  Ind.  s.  2,  65  ; 
conf.  '  en  infer  vont  li  bel  cevaller  qui  sont  morts  as  tornois  et  as 
rices  guerres/  Aucassin  in  Meon  1,  355.  Both  AS.,  OHG.  and 
MHG.  phrases  point  to  a  heavenly  castle  :  Godes  ealdorburg,  Dei 
palatium,  Cod.  Exon.  441,  8  :  rodera  ceaster,  coelorum  urbs  441, 
10.  A  minute  description  of  the  himilisye  Godes  burg  (Hpt's 
Ztschr.  3,  443-4)  says  :  diu  burg  ist  gestiftet  init  aller  tiuride 
meist  ediler  geist  gimmon,  der  himel  meregriezon,  der  burge  funda- 
menta,  die  porte  ioh  die  mure  daz  sint  die  tiuren  steina  der  Gates 
furst  helido.  A  similar  house,  glittering  with  gold  and  light, 
occurs  in  a  vision,  Greg.  Tur.  7,  1  ;  ir  erbe  solde  sin  der  himel- 
hof,  Ludw.  d.  fromme  2478. 

p.  820.]  Heaven  is  '  der  himelische  sal/  Todes  gehug.  942  ; 
der  vrone  sal,  Diemer  301,  3  ;  der  freuden  sal  besitzen  (possess), 
Tit.  5788  ;  conf.  freuden-tal  besitzen,  in  contrast  with  riuwen-tal 
3773-4;  it  is  true  a  castle  is  also  called  freuden  zil,  goal  of  joy, 
Wigal.  9238.  11615;  hverfa  &mun-vega  (pleasured  path)  =  to  die, 
Egilss.  622.  The  Mecklenburg  noble,  who  reckons  on  a  merry 
drinking-bout  with  Christ  in  heaven,  is,  by  another  account,  fr. 
Pomerania,  N.  Pr.  prov.  bl.  3,  477;  conf.  '  im  samint  in  (along 
with  them)  drinchit  er  den  win/  Diemer  103,  5  ;  s'aurai  mon 
chief  em  paradis  flori,  ou  toz  jors  a  joie,  feste  e  deli,  Aspr.  18a; 


1544  TIME   AND  WOELD. 


eV  jjiaicdpwv  vr}crQi<$  iriveiv  fiera  rwv  rjpwcov,  eV  rc3  }H\vo-Lw  \ei- 
fjL&vi  /caraKei/jLevos,  Lucian's  Jup.  confut.  17. 

p.  820  n.]  The  reading  I  proposed  in  Parz.  56,  18  is  now 
verified  by  MS.  d;  conf.  here  ze'  Famorgan  496,  8,  ze  Fdmurgdne 
585,  14,  and  '  Famorgan  hiez  daz  lant/  Tiirl.  Wh.  24%  see  37a. 

De  glaseriburg  upriden,  Uhl.  Volksl.  p.  16.  The  glass  mountain 
turns  up  in  many  legends  and  marchen  :  Miillenh.  p.  386-7. 
Ehrentraut's  Fries,  arch.  2,  162.  Sommer's  March.  99  seq. 
Bechstein's  Sag.  p.  67.  Akin  to  the  glass  castle  is  the  cloud- 
castle  :  mons  Wolkinburg,  Caas.  Heisterb.  2,  318;  conf.  Bohm. 
Cod.  Francof.  247  (yr.  *1290).  Lacomblet's  Arch.  2,  11.  19. 
Weisth.  2,  713.  The  Vila  builds  a  castle  on  the  cloud  with  three 
gates,  Vuk,  nov.  ed.  p.  151.  It  says  in  Kalev.  2,  25:  tuulehenko 
teen  tupani,  build  rooms  in  the  air  ;  conf.  the  air-castle  on  the 
rainbow  (p.  732-3). 

p.  821.]  Ssk.  desas,  land,  Zend,  paradaeshas,  fairest  land, 
Benfey  1,  438;  rov  7ra/3a8etcro^  =  hortum,  Lucian's  Somn.  21; 
the  garden  of  the  Vandal  king  is  called  TrapdSeicros,  Procop.  1, 
382,  conf.  434.  Ir.  parratlias,  O.S1.  poroda.  The  earthly  para 
dise  is  the  Rose-garden,  conf.  its  descript.  in  a  Pommersf.  MS. 
(Hpt  5,  369).  Roseng.  1028.  Tit.  6044.  Another  term  is 
'saltus  wunnilo,'  Lacombl.  no.  65  (855);  conf.  'lust-wald/  pleasure- 
park.  Weinhold.  in  Hpt  6,  461  after  all  connects  neorxena  with 
uorna.  -  The  Slav,  rai,  paradise,  Miklosich  73  would  derive  fr. 
rad",  glad,  as  nai  fr.  nad".  Boh.  raghrad  or  rai-grad,  paradise- 
garden,  later  hradiste  (castle),  a  plot  encircled  by  a  round  wall, 
in  which  the  Slavs  held  feasts  and  games,  and  sang  songs  ;  so 
the  gral-lwfe,  grale.  Herod.  3,  26  calls  "Oacrt?  a  paicdpwv  vtjcros, 
a  green  island  in  the  sea  of  sand.  '  A  land  flowing  with  milk 
and  honey,3  Exod.  3,  8.  Mar.  160,  17,  like  Cockaign,  Lubber- 
land,  which  even  the  Greeks  knew  of,  Athen.  2,  526  —  533  [Hor. 
Od.  ii.  19,  10:  vini  fontem,  lactis  rivos,  lapsa  mella],  Conf. 
milk,  honey  and  blood  as  food  for  gods  and  drink  for  poets  (pp. 
317.  415  n.)  ;  mellis  lacus  et  flumiua  lactis  erupisse  solo,  Claud. 
Stil.  1,  85. 

p.  823.]  'H\vcna  are  places  which  lightning  (the  sun)  has 
struck,  Benfey  1,  457  :  eV  TCO  'H\vaiw  Xet/zcon,  Jup.  confut.  17  ; 
conf.  Plutarch  4,  1154.  OHG.  sunna-felt,  elysium,  Graff  3,  516  ; 
siinno-feld,  helisios  campos,  Gl.  Sletst.  6,  271.  AS.  heofen-feld} 


SOULS.  1545 

coelestis  campus  (p.  234)  ;  Hefenfeld,  locus  in  agro  Northum- 
brensi.  On  acr^oSeXo?,  Roin.  albums,  see  Dioscor.  2,  199,  with 
whom  Theophrastus  agrees,  while  Galen  descr.  the  plant  very 
differently,  see  Sprengel  on  Diosc.  2,  481. 

Like  the  children  in  our  marchen,  who  fall  through  the  well 
on  Dame  Holla's  meadow,  Psyche  having  jumped  off  the  high 
rode,  'paulatim  per  devexa  excelsae  vallis  subdii&e  florentis  cespitis 
gremio  leniter  delabitur/  and  then  finds  herself  in  a  heavenly 
grove,  Apuleius  lib.  4  in  fine.  Like  the  gardens  of  the  Hesperides 
is  the  '  insula  pomorum,  quae  fortunata  vocatur/  v.  Merlini  p. 
393;  conf.  the  sacred  apple-wood,  Barzas  breiz  1,  56-7.  90,  and 
' fortunatorum  insulas,  quo  cuncti,  qui  aetatem  egerunt  caste 
suam,  conveniant,'  Plaut.  Trin.  ii.  4,  148  ;  eV  /jLa/cdpaiv  vr]crois 
ilpawv,  Lucian's  Demosth.  enc.  50.  Jup.  conf.  17.  Gliamp 
flory,  la  tanra  Diex  son  jugement,  quand  il  viendra  jugier  la 
gent,  O.Fr.  life  of  Mary  in  Lassberg's  Zoller  p.  74;  an  der 
maten  (prato  beatorum),  Flore  2326.  AS.  grene  wongas,  Cod. 
Exon.  482,  21;  ]?es  wang  grena  426,  34;  j?one  grenan  wong 
ofgifan  130,  34.  H.  Sachs  iii.  3,  84d  still  speaks  of  paradise  as 
the  green  valley.  Welsh  gwi/nfa,  paradise,  strictly  white  happy 
land.  The  dead  shall  go  to  Helgafell,  Eyrb.  c.  4;  conf.  the 
earthly  paradise  closed  in  by  high  mountains,  Tod.  gehug.  970 — 6. 
The  fgo$-borinn  Goffmundr*  in  the  far  off  realm  of  paradise, 
Saem.  153b,  is  Granmar  in  the  Vols.  saga,  conf.  Granmars  synir, 
Sa3m.  155b. 

p.  823.]  Vt&arr  would  in  OHG.  be  Wttheri,  Graft0  4,  986  ; 
but  Vi&arr,  Witheri  is  more  correct,  conf.  Sasm.  42a :  hris,  gras, 
vi^.  There  is  a  saying  about  him :  Vi&arr,  er  gu^  enn  i  GorSurn, 
hann  er  lika  i  Grindarskb'rSum. 


CHAPTER  XXVI. 
SOULS. 

p.  826.]  "^v^rj  anima  and  vovs  mens  are  distinct,  Plutarch  4, 
1154.  Beside  the  fern,  seele,  we  find  a  neut.  ferah  with  much 
the  same  meaning  :  OHG.  ferah  =  anima,  Graff  3,  682  (but  smala 
firihi=vulgu.s  683)  ;  that  ferah  was  af  them  folke,  Hel.  169, 
28,  i.e.  departed  fr.  among  men.  Pers.  ferver,  spirits,  souls, 


1546  SOULS. 

Zend,  fravashayo,  Benfey's  Monatsn.  63-4.  151.  To  the  fern, 
soul  stand  opp.  the  masc.  ahma,  dtum,  geist  =  spiritus  (p.  461, 
1.  7).  At  the  same  time  the  animae  as  well  as  animi  are  winds, 
avefjboi,  as  the  SI.  dukh  and  dushd  are  fr.  dykh-ati,  dii-nuti, 
spirare.  Hence  :  anirnam  exhalare,  Ov.  Met.  6,  247,  animam 
ebullire,  Petron.  62.  42  ;  den  geist  aufgeben,  give  up  the  ghost, 
Albr.  v.  Halb.  123b;  der  adem  (breath)  zuo  den  luften  fuore, 
Ksrchr.  13400.  It  was  feared  that  a  soul  passing  away  in  a  storm 

would  be  blown  to  pieces  by  the  wind,  Plato's  Pheedr.  p.  77. 

The  soul  fares,  slips  out:  stirb  lib,  sele  var  !  Herb.  14040;  diu 
sel  waer  im  entsliffen,  Tundal.  44,  31  ;  diu  sel  sich  uz  den  liden 
(limbs)  zoch,  ais  der  sliufet  uz  dem  gwande  (garment),  Servat. 
3464  ;  so  sih  diu  sele  enbindet  von  mennesklicher  zarge,  Mar. 
153,  5  (Fundgr.  2,  153)  ;  '  nu  breche  Got  ir  selen  bant  ! 3  is  inscr. 
on  a  tombstone,  Wackern.  W.  v.  Klingen  p.  22 ;  wenn  mir  die 
xelfleuszt  (flows)  von  des  leibes  drauch,  Wolkenst.  263;  von  mir 
wolde  diu  sele  sin  endrunnen  (run  away),  MS.  2,  52a;  dren  (fr. 
three)  genk  dei  seile  ut  den  munt  (mouth),  Soest.  fehde  p.  625. 
The  soul  escapes  through  the  gaping  wound  :  /car'  ovra/uLevyv 
coTetXTJj',  II.  14,  518,  conf.  17,  86;  -^^  XeXotTre,  Od.  14,  134; 
;is  seola  was  gisendid  an  suothan  weg,  Hel.  169,  27,  and  what  is 
more  striking  :  than  im  that  lif  seri&i  (abiret),  thiu  seola  bisunki 
(mergeretur,  elaberetur),  169,  21;  conf.  Karajan  32,  15  of  the 
eagle:  irn  sunkit  sin  gevidere  (plumage,  to  renew  itself?).  Souls, 
'like  elves,  sail  over  the  water  ;  and  the  Indian  elves  are  dead 
men,  Ssk.  marut,  Kuhn  in  Hpt's  Ztschr.  5,  488-9  ;  conf.  Nainn, 
Dainn  (p.  453).  The  Lith.  iveles  f.  are  manes,  and  welukas 
spectres,  Nesselm.  61-2  (Suppl.  to  913  end,  968). 

p.  828.]  Souls  are  of  three  kinds,  those  of  angels,  of  men,  of 
beasts,  says  Dietm.  of  Mersebg  (Pertz  5,  739).  Curiously,  how 
ever,  each  man  is  credited  with  tliree  souls,  two  of  which  perish 
with  the  body,  but  the  third  survives  :  bustoque  superstes  evolat, 
Claud,  de  4  cons.  Honor.  228 — 235.  Men's  souls  (•^v^ai)  go 
to  the  underworld,  their  bodies  (avrovs,  like  sell  =  mia  lip) 
become  the  prey  of  dogs  and  birds,  II.  1,  4.  Of  lovers  it  is 
thought,  that  their  souls  intermarry;  the  notion  must  be  old, 
for  we  find  it  in  H.  v.  Veldeke  :  wir  sin  ein  lip  und  ein  geist, 
En.  6533,  and  still  more  clearly  in  H.  v.  Morungen :  •  iuwer  sele 
ist  meiner  sele  frowe,  MS.  1,  57b ;  conf.  '  ich  wolte  nit,  daz  min 


SOULS.  1547 

sele  uz  des  beaten  menschen  munde  fuere,'  i.e.   pass  out  of  Ms 

mouth,  Berth.  298. On  the  worship  of  souls,  see  p.  913.    It 

is  said  of  the  soul :  von  im  f  uor  ein  glast  (flash)  sam  ein  brinnen- 
der  louc,  Rol.  228,  21 ;  the  soul  of  Mary  shines  in  passing  out 
of  her  body,  Haupt  5,  545  ;  souls  in  parting  are  seven  times 
whiter  than  snow,  Myst.  i.  136,  21;  ez  miiegen  wol  zwo  sele  sin, 
den  ist  ir  wize  her  geleit,  und  klagent  ein  ander  ir  arbeit,  Ls.  2, 
270.  In  a  Lett,  song  the  dead  call  themselves  rashani,  beautiful, 
Biittner  no.  89 ;  conf.  the  meaning  of  selig,  blessed.  When  the 
soul  parts  fr.  the  body,  a  sweet  scent  is  perceived,  Wh.  69,  12 — ]  5. 
Flowers  grow  on  a  virgin's  grave,  Athen.  5,  495,  lilies  out  of 
dead  men,  Zappert  pp.  29.  31.  On  lovers'  graves  two  trees  spring 
up  :  det  vaxte  tvenne  trad  uppa  deras  graf,  det  ena  tager  det 
andra  i  famn,  Arvidss.  2,  11.  Vines  grow  out  of  the  mouths  of 
the  dead,  Tit.  5790;  fiue  roses  bloom  out  of  a  dead  man's  head, 
Maerl.  2,  308. 

sin  tiost  doch  valte  (felled)  den  edeln  Mor, 

daz  er  die  bluomen  mit  bluot  begoz  (bedewed)  : 

die  gote  des  valles  sere  verdroz  (vexed  the  gods), 

daz  der  minnsere  sus  belac  (lover  so  ill  bestead) ; 

und  waen  daz  viir  (I  ween  that  from)  den  selben  tac 

nach  der  aventiure  sage 

daz  selbe  velt  niht  wan  (nothing  but)  rosen  trage, 

so  groz  wart  al  der  gote  Jdage.  Tiirl.  Wh.  36a. 

Drops  of  blood  turn  into  yellow  flowers,  as  a  herb  grew  out  of 
Ajax's  blood,  Konst  en  letterb.  '43,  p.  76b ;  mannabod  (sambucus 
ebulus)  near  Kalmar  sprang  fr.  the  blood  of  slain  heroes,  Fries 
Bot.  udfl.  1,  110.  The  wegewarte  is  also  called  wegetriti.  Hansel 
am  iveg,  feldblume  auf  der  wegscheide,  Meinert's  Kuhl.  p.  6  ; 
wegeliLoge  =  }ieliokropium)  Mone  8,  401. 

p.  829.]  Poles  with  pigeons  on  them  were  set  up  over  Lom 
bard  graves,  Paul.  Diac.  5,  34  (Kl.  schr.  5,  447)  ;  sele  alsam  ein 
tube  gestalt,  Pass.  391,  37.  Souls  fly  away  in  the  shape  of  doves, 
Schonwerth  3,  37.  Zappert  p.  83.  St  Louis  60,  25.  Baader 
iv.  32  ['  When  the  Persian  fleet  was  wrecked  off  Mt  Athos,  wliite 
pigeons  were  seen  for  the  first  time  in  Greece/  Charon  of  Lamps, 
in  Athen.  9,  394  ;  see  Victor  Helm's  Wanderings  of  Plants  and 
Animals  p.  258-9].  'Det  kommo  tva  dufvar  af  himmelen  ned 


1548  SOULS. 

(down)  ;    niir  de  foro   upp,  sa  voro  de  tre,'   when  they  flew  up 

again,  they  were  three,  Sv.  vis.  1,  312-5.  373. A  sennrin  bleib 

ich  ewiglich,  und  wann  ich  stirb,  wird  ich  a  schwalbn,  Aimer  1, 
58.  Souls  fly  about  as  ravens,  Michelet  2,  15  ;  they  swarm 
as  little  ducks,  Klemm  2,  165;  night-owls  rise  from  the  brain  of 
a  murdered  man  4,  220.  The  story  of  Madej  is  given  more  cor 
rectly  in  Wend,  volksl.  2,  319,  conf.  Walach.  march,  no.  15.  In 
Egypt,  hieroglyphs  the  sparrowhawk  witli  a  human  head  is  a 
picture  of  the  soul,  Bunsen's  Dingbilder  126.  Every  soul,  after 
parting  from  the  body,  hovers  for  a  time  betwixt  the  earth  and 
the  moon,  Plut.  4,  1154. 

p.  829.]  The  soul  is  winged,  Plato's  Phsedr.  246-7-8  ;  it  loses 
and  then  recovers  its  wings  248-9,  conf.  Gerhard's  Eros,  tab.  1 
and  5 ;  ^v^r)  8'  IK  peOewv  irra^evr]  "Al^o^e  ySe/S^Vei,  II.  16, 
856.  22,  361  ;  'fyvx'l  ^  far  oveipos  aTroTrra/jbevT]  TreTroTijTai,  Od. 
11,  222.  Lucian's  Encom.  Demosth.  c.  50  says  of  the  dying 
orator :  aireTrTTj,  evolavit. 

The  larva,  the  butterfly  is  called  6  veKv&a\o?.  Svved.  baring - 
sjal,  old  woman's  soul  =  butterfly,  Hire  2,  529.  Ir.  anamande, 
anima  dei  =  butterfly  ;  conf.  the  Faun  as  night-butterfly  (Suppl. 
to  483  mid.).  When  a  moth  flutters  round  the  candle,  the  Lithu. 
women  say  somebody's  dying,  and  the  soul  is  going  hence,  N.  Pr. 
prov.  bl.  5,  160. 

p.  829.]  The  soul  runs  out  of  the  sleeper  as  a  mouse,  cat, 
weasel,  snake,  butterfly.  Yama  draws  the  soul  out  of  a  dying  man 
in  the  shape  of  a  tiny  mannikin,  the  man  turns  pale  and  sinks, 
and  when  the  mannikin  comes  back,  he  thinks  he  has  been  asleep, 
Holtzm.  Ind.  sag.  1,  65.  The  soul  slips  out  of  the  mouth  as  a 
little  child,  Gefken's  Beil.  pp.  6.  15  and  plates  11.  12.  It  was 
believed  in  Germany  as  well,  that  a  dying  man's  heart  could 
pass  into  a  living  man,  who  would  then  show  twice  as  much 
pluck  :  so  Egge's  heart  seems  to  have  passed  into  Fasolt, 
Diether's  into  Dietrich  (Ecke  197-8),  each  time  into  a  brother's 
body;  conf.  the  exchange  of  hearts  betxv.  lovers,  Wigal.  4439. 
8813.  MS.  1,  166b,  and  the  marriage  of  souls  (Suppl.  to  828). 
The  exchange  of  figures,  the  skipta  litum  oc  hdmum  (Suppl.  to 

1098    end)    is    another   thing. On   the    similar    doctrine    of 

transmigration  taught  by  Pythagoras,  see  Plato's  Phgedr.  248-9. 
Phasdo  p.  82.      Ov.  Met.  15,  156  seq.      O'Kearney    133.  160. 


SOULS.  1549 

Gods,  by  way  of  punishment),  are  born  again  as  men  (Suppl.  to 
338),  men  are  changed  into  beasts  corresp.  to  their  character, 
e.g.  by  the  wand  of  Circe,  RA.  p.  xiv.  Claud,  in  Kuf.  2,  482  seq. 
Thorir  hjortr  is  pursued  by  a  hunter  and  his  hound ;  struck  by 
a  javelin,  he  falls  to  the  ground,  but  out  of  his  body  springs  a 
stag,  which  again  is  hunted  down  by  the  dog,  and  killed  after 
a  hard  struggle,  Maurer's  Bekehr.  1,  295-6.  Animals  too  have 
had  many  souls,  like  Lucian's  cock. 

p.  830.]  Good  souls  for  a  time  hover  on  Hades'  verdant  mead, 
Plut.  4,  1154.  The  soul  feeds  on  the  field  or  meadow  of  truth, 
ire^iov,  Xet/icwi/,  Plat.  Phaedr.  248  (in  the  train  of  God, 
Oelo-a  dew,  it  looks  upon  truth,  ibid.).  On  the  green 
grass  the  soul  sits  down,  Feifalik  Musp.  p.  5.  '  He  is  going  to 
die'  is  expr.  by  fhe  is  just  fluttering  away/  Souls  of  the  dead 
hang  over  a,  precipice  by  a  slender  stalk,  Holtzm.  Ind.  sag.  3,  174. 
'  A  medicine  that  sent  her  soul  up  to  the  tip  of  her  tongue/ 
Rommel  4,  771.  Vulgo  dicitur,  quod  triginta  animae  super 
acumen  acus  possunt  sedere,  ChmeFs  Notizenbl.  6,  386,  fr.  Nicol. 
v.  Siegen's  Chron.  yr  1489,  ed.  Wegele  '55,  p.  344.  How  many 
souls  can  sit  on  a  nail,  Wigand's  Arch.  4,  321. 

p.  832.]  Souls  are  received,  drawn  on,  by  Wuotan,  Frouwa, 
Ran  and  Hel,  by  the  watersprites,  by  angels  and  elves,  by  the 
devil  (pp.  1001  beg.  1017).  Near  the  places  named  Valhall  there 
is  often  an  Odens-kalla  (Suppl.  to  818  beg.),  as  if  Oden,  before 
admitting  souls,  should  bathe  them  in  the  clear  stream,  as  the 
Greeks  thought  souls  were  cleansed  in  the  rivers  of  Hades,  and 
took  the  draught  of  oblivion  in  Lethe.  '  Oden  som  kom  upp  ur 
Odens-kammare  eller  Asne-kafve,  som  ligger  in  Asne-sjo  (fordom 
Oden-sjo),  at  valja  de  slagne  pa  Bravallahed,  och  fora  dem  pa  ett 
gullshepp'  (Raaf)  ;  conf.  the  story  of  Haiti,  Ynglinga-s.  c.  27. 
Old  sea-kings  were  supp.  to  be  buried  in  a  golden  ship,  Miillenh. 

no.  501. A  funeral  pile  is  built  up  in  a  ship,  Saxo  Gr.  (ed. 

Miiller)  p.  235 ;  conf.  the  ship-mounds  thrown  up  over  the  dead, 
Worsaae's  Vorzeit  p.  81-7.  A  death-ship  in  Beow.  34;  a  swan- 
ship  carrying  a  corpse,  Keller's  Romv.  670.  Jacob's  body  crosses 
the  sea  in  a  ship  without  sail  or  rudder,  Pass.  220,  41  seq. 
Maerl.  2,  341-2,  where  note  the  phrase  :  si  bevalen  Gode  te  sine 

stierman. In  Friesland  souls  are  supp.  to  sail  over  in  eggshells; 

people  break  their  empty  shells,  for  witches  get  into  them  and 

VOL.    IV.  T 


1550  SOULS. 

plague  the  soul  on  her  passage.  Halbertsma  reminds  me  verbally 
of  the  nail-parings  (pp.  814.  1138-9  n.)  and  shoelace  cuttings,  Sn. 
73  ;  the  breaking  of  eggshells  is  still  enjoined  by  superstition. 
An  angel  leads  a  shipful  of  souls,  Dante's  Purg.  2,  40  seq.  The 
boatman  Tempulagy  ferries  souls  over  the  lake,  Klemm  2,  165. 
On  the  Etruscan  Charun  (Gerh.  p.  17)  and  the  passage- 
money,  see  Lucian's  De  luctu  10.  Boeckh's  Inscr.  2,  103-4. 
GDS.  681.  Money  is  placed  under  the  tongues  of  the  dead,  three 
grains  of  corn  under  the  dead  Adam's  tongue.  In  Germ,  skele 
tons,  coins  are  actually  found  in  the  mouth,  Mainzer  Ztschr.  1, 
342-3.  Lindenschmitt's  Todtenlager  pp.  16.  51.  Haec  Stygias 
referant  munera  ad  undas,  et  calidos  numerent  igne  trientes, 
Liudpr.  Antop.  2,  26.  Green  apples  were  also  put  in  the  hands 
of  the  dead,  Vuk  no.  137. 

p.  834.]  On  Procopius's  account  of  the  passage  of  souls  to 
Brittia,  see  WerlaufFs  Procop.  p.  7,  who  himself  on  p.  10  seq. 
takes  'Brittia'  to  be  Jutland,  '  Britannia '  Gt.  Britain,  and 

'Thule'  Scandinavia. En  passant  le  lac  de  I'angoisse,  elle  vit 

une  bande  de  inorts,  vetus  de  blanc,  dans  de  petites  barques, 
Villernarque's  Barz.  breiz.  1,  169. 

p.  835.]  A  sharp  bridge  leading  across  the  Purgatorial  fire, 
and  the  souls  flying  into  it  black  and  coming  out  white,  are 
mentioned  in  Walewein  4958.  5825.  5840  (V.  d.  Bergh  102-3). 
Over  de  lank-bmgge  fard  =  he  dies,  Narragonia  123b;  conf.  the 
sword-bridge  (p.  1082).  Angels  conduct  over  the  rainbow -bridge. 
The  Arabian  bridge  of  sculs  is  named  Sinit,  Ruck.  Hariri  1, 
229 ;  the  Chinese  too  have  a  bridge  of  souls,  Maltebrun's  Precis 
3,  527.  Old-Irish  legends  about  it  in  O'Donovan  p.  440-1.  The 
cow  driven  across  the  bridge  by  the  soul  in  the  Tundalus-legend 
reminds  of  the  red  cow  being  led  over  a  certain  bridge  before  the 
great  battle  by  the  Nortorf  elder-tree,  Mullenh.  no.  509.  The 
Greenlanders  believe  the  soul  has  to  cross  an  abyss,  where  turns 
a  narrow  wheel  as  smooth  as  ice,  Klemm  2,  317;  this  is  like  the 
wheel  in  Wigalois  p.  250  seq. 

p.  836.]  On  the  death-shoe,  see  Miiller's  Sagabibl.  2,  171. 
Mannhardt's  Ztschr.  4,  421  ;  conf.  ViSar's  shoe,  Sn.  31.  73  ;  '  sal 
a  den,  i  denne  lieirnen  fatike  gjeve  sko,  han  tar  inkje  (he  need  not) 
barfott  gange  in  kvasse  tynnermo  (al.  paa  kvasse  keklebro),'  Nor- 
weg.  draumkvae  36.  A  dead  woman  '  walks/  until  her  shoe, 


SOULS.  1551 

which  they  had  forgotten  to  burn,  is  found  and   thrown  in  the 
fire,  Lucian's  Philops.  27  ;   conf.  Indicul.  sup.  (  de  ligneis  pedibus 
vel  manibus,  pagano  ritu/     The  Blackfoot  Indians,  like  Lithu 
anians  and  Poles,  believe  the  soul  has  to  climb  a  steep  mountain 
Klemm  2,  166-7. 

p.  838.]  Anima  de  corpore  exivit,  et  paradisi  januamintroivit, 
Vita  Mathild.  c.  16.  18.  Prayers  to  St.  Michael  are  said  over  the 
corpse  :  di  reinen  guzzen  ir  gebet  Sente  Michahele  zu  droste  sinre 
sele,  Dint,  1,  426 ;  Michael  is  <  trost  allir  selen/  Eoth.  4438  :  he 
brings  the  soul  <  in  Abraham's  barm/  Hpt's  Ztschr.  3,  522,  conf. 
Pfeiffer's  Wigal.  p.  340.  Other  angels  may  come  instead  of 
Michael  :  venerunt  duo  juvenes,  candidis  circumamicti  stolis,  ani- 
mam  a  corpore  segregantes,  vacuum  ferentes  per  aerem,  Jonas 
Bobb.  in  Vita  Burgundofarae  (Mabillon  2,  421) ;  conf.  the  Gemini 
(p.  366). 

Got  sante  eine  engellische  sc/iar  (angelic  band), 
die  namen  do  der  selen  war  (care,  charge) ; 
si  empfiengen  (received)  an  der  selben  stunde 
iegeliches  (each  one's)  sele  von  smem  munde  (mouth), 
unde  vuorten  wirdecllche  (worshipfully) 
si  in  daz  ewige  himelriche. 

Oswalt  3097.  3455. 

Out  of  an  old  man  that  is  dying  the  angels  take  the  soul  as  a 
young  child  (Suppl.  to  876  end)  ;  ir  engel  vil  wol  wisten,  war 
(well  knew  where)  ir  sele  solten  komen,  Klage  922.  Angels 
rejoice  over  Christians  falling  in  fight,  and  devils  over  heathens, 
because  they  get  their  souls,  Tiirl.  Wh.  22-3  ;  two  youths  (angels) 
and  two  Hack  devils  sit  by  the  bedside  of  the  dead,  Griesh.  1,  93 ; 
angels  and  devils  take  the  souls  of  schacher  (assassins  ?),  Mone's 
Schausp.  2,  321-2.  The  soul  first  lodges  with  St.  Gerdrud,  then 
sails  over  the  leber-meer  (liver  sea),  Gryse  Ee  llllb;  conf.  Gef- 
ken's  Catal.  p.  54. 


1552  DEATH. 

CHAPTER   XXVII. 
DEATH. 

p.  840.]  Death  as  messenger  of  Deity  is  called  der  heilig  tod, 
H.  Sachs  i.  5,  528d.  1,  447b.  Death  receives,  fetches,  escorts  : 
san  in  der  tot  entphienc,  Uolr.  1253  ;  er  hat  den  tot  an  der  hant 
(p.  848);  her  rnoste  haven  den  tot,  Hpt's  Ztschr.  2,  183.  We 
still  say  '  du  kannst  dir  den  tod  davon  holen/  it  may  be  the  death 
of  you,  and  '  mit  dem  tode  abgehen/  but  more  commonly  without 
the  article :  'mit  tode  abgegangen  ist/  Mohr's  Eeg.  ii.  no.  234  (yr 
1365).  MB,  25,  392.  453  (yr  1480) ;  conf.  mit  tod  verscheiden, 
H.  Sachs  (Goz  2,  16.  19),  mit  tode  vallen,  Nib.  2219,  3.  Yet 
again  ;  si  beliben  mit  dem  grimmen  tode  1555,  3.  Er  brant  ir  (of 
them)  vil  manegen  dahin,  da  er  iemer  wesen  solde,  Gudr.  889, 
4 ;  conf.  '  si-ne  kumt  niht  her-widere '  928,  2  ;  '  der  tot  der  hat 
die  unzuht,  daz  er  nieman  deheine  fluht  zuo  sinen  friunden  haben 

lat/  has  the  ill  manners  to  allow  no  flight,  Klage  1581. Death 

is  a  departing;  the  dead  is  in  OS.  called   gifaran,  Hel.  169,  27, 
in  ON.fram-genginn,  Ssem.  83a ;  AS.  fhe  geivdt,'  died,  Homil.  1, 
330,  '  hsefde  forff-siffod,'  had  gone  off,  Beow.  3105;  than  im  that 
lif  scriffi,  Hel.  169,  20.     Gr.  ol%e<T0cu  to  be   gone,  oix6pevo<i  = 
Oavav.     Gl.  sletst.  8,  35  renders  moriebatur  by  'towita,  vel  hina- 
zoh.'     Ssk.  preta,    gone  =  dead,   Bopp  37b.     Dying  is   called   u* 
varn,  faring  out,  Wels.  gast  5436;   (he  is  daust,  drauzen,  out  = 
dead,   Stelzhamer  166.  175);    vervarn,  Walth.  23,  23.     MS.  2, 
138b;  'fordferde,  obiit/  AS.  chronol. ;  er  ist  an  die  vart  (journey), 
diu  uns  nach  in  alien  ist  vil  unverspart,  Walth.  108,  6.     In  the 
Ludwigslied    '  hina-vart,'   hence-faring,    is    opp.    to    '  hier-wist/ 
here-being;    ich  red  daz  uf   min    hin-vart,  MSH.  3,   298b;    er 
swuor  uf  sin  Mnvart  301a;  bis  auf  mein  hinefart,  Bergreien  127  ; 
die  lest e  fart  j urn,  Suchenw.  xxxiv.   105;  zuo  der  langen  vart-, 
Lanz.  1949  ;  up  mine  langlie  vaert,  Reinh.  2213;  ON.  long  gdnga, 
Sa3m.  222b;  on  longne  weg,  Cod.  Exon.  173,  24;  zuo  der  langen 

hcrvart,  Ksrchr.  6304  ;  des  todes  hervart,  Mar.  leg.  54,  1 4. To 

join  the  great  host  (p.  847);  conf.  ol  vrXeiove?,  plures  =  mortui, 
'  quia  ii  majore  numero  sunt  quam  vivi ' ;  qui  abierunt  in  com- 
munem  locum,  PI.  Casina,  prol.  19 ;  verscheiden,  depart,  Kenn. 
21093  ;  our  '  drauf  gehen  ' ;  freude  Ian,  leave  joy,  Parz.  119,  15  ; 
swenn  er  dise  freude  lat,  Wels.  gast  4908 ;  Idtaz,  Islend.  sog.  2, 


DEATH.  1653 

166.  174;  afgeben  gadulingo  gimang,  Hel.  17,  17;  manno  drom 
ageben  103,  4;  forlet  manno  drom  23,  7  (conf. .  sohte  im  erlo 
gimang  endi  manno  drom  23,  33);  die  werlt  er  begab,  Diut.  3,  89. 
67;  daz  leben  begibt  den  lip,  Maria  23;  von  ztte  gdn,  Staufenb. 
661  ;  aer  he  on-weg  hwurfe  gamol  of  geardum,  Beow.  526 ;  hwearf 
mon-dreatnum  from  3433 ;  geendode  eorSan  dreamas,  AS. 

chronol. ;  Uf-wynna  brecan,  Beow.  157. Dying  is  also  called 

staying,  being  left :  blivet  doot,  Maerl.  3,  325 ;  '  biliban,  mortuus/ 
T.  135,  24.  O.  iii.  23,  55.  Graff  2,  47;  our  '  geblieben,'  left 
(dead  on  the  field).  Or  it  is  descr.  as  perishing,  ol  oXcoXore?,  as 
going  down  to  the  dust,  %66va  Svvai,  II.  6,  411;  varen  onder 
moude  (mould),  Maerl.  3,  61  ;  voer  ter  moude  3,  152;  til  iar&ar 
liniga  (bend),  Alfskongs-s.  cap.  13;  conf.  bet  ter  moude/  Lane. 
44032  ;  manger  la  terre,  mordre  la  poussiere.  The  Greeks  called 
the  dead  Srj/jLijrpelov?,  gone  home  to  Demeter  (earth),  Plut.  4, 
1154;  heim-varn,  W.  gast  5440;  went,  was  gathered,  unto  his 

fathers. Fara  til  heljar  =  mori  (p.  802);  gen  Totenheim  faren, 

Braut  55,  6;  fara  i  disar  sal,  Fornald.  sog.  1,  527  (conf.  heingja 
sik  i  disar  sal  1,  454) ;  fara  i  lios  annat,  to  other  light,  Ssem. 
262a ;  sokien  liolit  odar,  Hel.  17,  17;  de  hac  luce  tran sire,  Lex 
Burg.  14,  3;  Esth.  ilma  minnema,  go  to  the  other  world;  conf. 
prjKeTi  ovra  ev  c/>aet,  Soph.  Philoct.  415.  An  fridu  faran  (go  to 
peace),  thar  er  mina  fordron  dedun,  Hel.  14,  22.  For  dying  is  a 
going  to  sleep  :  den  langen  sldf  sldfen,  Kolocz  285 ;  daz  in  (him) 
der  lange  sldf  gevie  (caught),  Ring  246;  conf.  uf  einem  stro 

ligen,  MS.    1,  25a. The    dead  go   to    God:    Dryhten    secean, 

Beow.  373;  si  sin  vor  Gotes  ougen  (eyes),  Trist.  18668;  fore 
Meotudes  cneowum  (knees),  Cod.  Exon.  164,  19;  'beholding 
God's  mouth  and  beard/  Kalev.  p.  34 ;  Gote  liete  geboten  iiber 
in,  Ges.  Abent.  1,  298  ;  wenn  der  grim  tot  iiber  in  gebiut,  Ls.  3, 
124;  'God  came  with  his  mercy/  Schwein.  2,  167.  184.  252. 

Various  peculiar  expressions  :  f  er  hat  im  den  namen  beno- 

men/  taken  the  name  (life)  fr.  him,  Nib.  1507,  4  :  virwandelen 
(change)  disen  Up,  Ksrchr.  6318;  des  lebenes  ferwandelen,  Diut. 
2,  290;  den  lip,  daz  leben,  verwandeln,  Cod.  Vind.  428,  no.  154; 
'tgelach  moeten  betalen,  have  to  pay  the  piper,  Maerl.  2,  238 ;  er 
ist  versclilissen,  slit  up,  Viet.  Jacobi  88;  Esth.  May  down  the 
breath.7  Life  is  expr.  by  '  der  sele  walden,'  Ben.  Beitr.  86,  and 
death  by  fhe  is  tor  selen  gedegen'  Michelsen  Lub.  oberh.  42  ; 


1554  DEATH. 

sccltagen,  Haupt  3,  91  ;  our  '  todes  verbleichen/  turn  pale  of 
death.  The  word  spalten,  split,  is  often  used  in  conn,  with  death: 
sin  houbet  ime  endriu  spielt  (split  in  3),  enniuniu  (into  9)  sich  sin 
zunge  vielt,  Reinh.  2243 ;  sin  houbet  gar  zespielt,  Lampr.  Alex. 
6922 ;  daz  herze  ir  in  dem  libe  spielt,  Herzmaere  520  ;  hans  hoved 
brast  udi  ni  styklcer,  DV.  1,  157;  we  say  the  heart  breaks  in 
death,  bursts  with  grief. 

p.  841.]  The  Ind.  Yama  is  god  of  justice,  of  death  and  of  the 
underworld,  Bopp's  Nalas  pp.  201.  264;  in  this  last  capacity 
he  is  named  Kdla,  the  black,  Bopp's  Gl.  74b  ;  he  answers  to  the 
Pers.  Jemshit,  Zend.  Yimo.  Yama  sends  his  messengers,  who 
conduct  to  his  dreary  dwelling,  Kuruinge  1296.  1360.  1643. 
Holtzm.  Ind.  s.  2,  101  ;  conf.  the  death-angels,  Rosenol  1,  56-7, 
the  angel  of  death  and  destroying  angel  (p.  1182).  How  the 
Tartars  keep  off  the  angel  of  death  is  told  by  K.  Schlozer  p.  32-3. 
Hermes  with  his  wand  drives  the  souls  of  the  suitors  to  the 
asphodel  mead,  Od.  24,  1 — 14.  99 — 101.  As  Hermes  is  sent  to 

men,  so  is  Iris  to  women. Death  drags  men  away  from  their 

houses,  their  buildings  :  thus  Protesilaos  leaves  his  widow  a  half- 
finished  house,  56/^0?  ^/-areX???,  II.  2,  701.  Apollo  and  Artemis 
come  regularly  and  kill  off  the  old  people  with  painless  darts, 
ayavol?  /3eXeecrcri,  Od.  15,  410-1  ;  rr/v  fBd\€V  '^pre/u?  lo^eaipa 
15,478;  al'8e  yuoi  o>?  /zaXa/cov  Odvarov  Tropoi  'Apre/jus  dyvrj  18, 
202.  20,60-1.  80.  Charon  ferries  over  the  water;  so  the  devil 
is  repres.  with  an  oar  in  his  hand,  Woeste  p.  49.  '  Vallen  in  des 
Todes  wage,'  balance,  Warn.  1650;  '  uf  des  Todes  wage  sweben/ 

be  poised   3318. Death  is   sent  by  God  :   Got  der  sende  an 

minen  leiden  man  den  Toil  MS.  1,  81a;  '  sin  wip  diu  schriet 
wafen  uf  den  Tot,  er  si  entsldfen  daz  er'n  niht  welle  bestan/  cries 
fie  upon  D.,  he  must  have  gone  to  sleep,  that  he  won't  tackle  the 
man,  Teichner  75  ;  do  ergreif  in  der  Tot,  do  er  im  sin  zuokunft 
enbot  (while  he  to  him  his  arrival  made  known),  so  daz  er  in 
geleite,  Greg.  20.  He  knocks  at  the  door  :  bereite  ze  uftuonne 
deme  Uopphaere,  Uolr.  1329;  so  in  Berno,  fut  pidsanti  posset 
aperire.3  He  comes  as  a  young  man  :  dev  jiingelinc,  der  geheizen 
ist  Tot,  Ls.  2,  373.  The  Lapland  Yabmen  akka,  uxor  vel  avia 
mortis,  sits  in  a  subterr.  cave,  and  was  worshipped  as  a  divine 
being,  Lindahl's  Lex.  82b ;  ich  selbe  sol  bin  in  daz  hoi,  Fraueul. 
114,  8;  des  todes  hole  (p.  853,  Gossip  Death's  cavern). 


DEATH.  t  1555 

p.  842.]  With  mors  conf.  Zend,  mere  thy  u,  Bopp's  Comp.  Gr. 
46 ;  schmerz,  smart  is  expl.  differently  by  Benfey  2,  39.  A  Norse 
word  for  dead  is  dainn  (p.  453  end);  conf.  Finn.  Tuoni  =  mors, 
Pluto;  Tuonen  koira,  death's  dog  =  dragonfly ;  Tuonela  = 
Pruss.  gallaSy  mors  (the  Lith.  galas,  finis  ?).  Esth.  surm  = 
Finn,  surma.  Hung,  haldl,  Finn,  kuolema,  Yotiak  Jculem,  Lapp. 
yabmen.  Death  is  the  brother  of  Sleep,  who  is  also  personified  : 
the  dead  sleep.  It  is  said  of  the  dead  vala :  sefrattu  fyrri,  Seem. 
95b;  KoifjLrja-aro  ^d\Keov  VTTVOV,  II.  11,  241.  As  sleep  is  called 
the  sandman,  death  is  in  Esth.  called  earthman,  sandman,  liwa 
annus,  Sand- Jack,  liwa  peter.  Sand-peter;  conf.  Alf.  Maury's  Du 
personnage  de  la  mort,  Revue  Arch.  4th  year,  pp.  305 — 339. 

p.  844.]  Death  comes  creeping  :  mors  obrepit,  PL  Pseud,  ii. 
3,  20;  mors  imminet,  et  tacito  clain  venit  ilia  pede,  Tib.  i.  10, 
34;  da  kam  der  Tot  als  ein  diep,  u.  stal  dem  reinen  wibe  daz 
leben  uz  ir  libe,  Wigal.  8032 ;  der  Tot  kumt  geslichen  als  ein  diep, 
Cato  397  (mutspelli  also  thiof  ferit,  Hel.  133,  4);  der  Tot 
ersticliet,  wins  by  stealth,  Warn.  3109 ;  der  tot  hat  mich  erslichen, 
Hugdietr.  Fromm.  5;  er  ist  mir  na}  geslicJien  (crept  after),  der 
mich  kan  machen  bla  (blue),  Muskatbl.  18,  36;  der  T.  sliclit 
vaste  herein,  Steph.  Stofl.  174 ;  daz  euch  nicht  ubersleiclie  der  T. 
mit  seim  gereusch,  Wolkenst.  31.  M.  Nethl. :  ert  die  Dot  belope, 
Maerl.  3,  191.  Dir  ist  vil  nahe  der  Tot,  Ksrchr.  5084.  11298; 
conf.  AS.  nea-laecan  (Suppl.  to  846  end)  ;  swie  mir  der  T.  uf 

dem  riicJcen  waere,  on  my  back,  MS.  2,  46b. Death  is  invoked 

by  men  weary  of  life  :  er  rief  (cried)  nach  dem  tode,  Ksrchr. 
1724;  Tot,  hum  u.  toete  mich!  Dioclet.  4732  ;  nun  hum  Tot! 
Hartm.  1,  biichl.  292 ;  hum  Dot !  Mar.  kl.,  after  Arnold  28.  440  ; 
conf.  €\06Ta  ^6/309,  Aesch.  Suppl.  804 ;  0  Yama,  come,  release 
me,  Holtzm.  Kur.  723 ;  horn  T.,  brich  mir  daz  herz  enzwei, 
Hagen's  Ges.  Abent.  1,  301 ;  we  dir  T.,  hum  her,  u.  nim  uns  alle 
hin,  Mai  150,  12.  155,  4.  162,  4.  164,  13.  178,  27;  recipe  me  ad 
te,  mors,  amicum  et  benevolum,  Plaut.  Cistell.  iii.  9 ;  nu  kum, 
grimmeclicher  T.,  u.  rihte  Gote  von  uns  beiden,  MS.  1,1 7b;  kum 
ein  kleines  todelein,  u.  flir  mich  balde  von  hinnen,  Bergreien 
84;  wo  bist  so  lang,  du  grimmer  T.  ?  komb  !  H.  Sachs  iii.  1, 
227°;  0  mors,  Cur  mihi  sera  venis  ?  Prop.  iii.  4,  34,  conf.  Soph. 
Philoct.  796;  riep  om  die  dot,  dat  si  quame,  Lane.  35711  ;  dat  se 
den  dod  beide  schulden  unde  baden,  dat  he  viht  ensumede  (delay), 


1556  DEATH. 

wen  dat  he  queme,  unde  on  (fr.  them)  dat  lerend  to  hand  neme, 
Everh.  Gandersh.  48  7a ;  weiz  Got,  her  Tot,  ir  miiezet  her,  Apollon. 
235  ;  nim  mich  T.,  brick  T.  min  herze  !  Altd.  bl.  1,  288-9  ;  owe 
T.,  wes  modest  (shunnest)  du  ?  Ls.  1,  99  ;  we  T.,  zwiu  sparst  du 
mich  ?  Mai  43,  10.  W.  v.  Rheinau  190a;  eia  T.,  mohtes  du  mich 
getoeten  !  Steph.  Stofl.  181  ;  wallan  Daeft,  wela  Dae$,  ]mt  Jm 
me  n'elt  fordemen,  Kg  Leir  160,  20;  he  dex,  la  mort  m' envois  ! 
Guitecl.  2,  148;  T.,  nu  ouge  dich  !  Hag.  Ges.  Ab.  300.— 
Death  comes  to  give  warning ;  he  may  come  to  terms  or  be  put 
off  the  first  two  times,  but  not  the  third.  Similar  to  the  tale  in 
Straparola  4,  5  is  that  of  Pikollos,  Hanusch  p.  218.  Death  siht 
an,  looks  at  a  man,  Warn.  28  ;  he  beckons  or  points,  RuPs  Adam, 
1421. 

Death  takes  men  away,  like  Hild  and  Gund  (p.  422)  :  diu  kint 
fileret  hin  des  Todes  wint,  Warn.  1648;  daz  in  der  T.  hat  hin 
genomen,  Ulr.  Trist.  20.  Frib.  Trist.  32  ;  Secundillen  het  der  T. 
gevomen,  Parz.  822,  20;  der  T.  hat  mich  begriffen  (gripped), 
Hugdietr.  Oechsle  10  ;  e  iz  der  T.  begrife,  Diemer  348,  9;  do 
ergreif  den  vater  ouch  der  T.,  Gregor.  19;  begrift  iuch  da  der 
T.  413  ;  Den  hat  der  T.  verzimmert,  boxed  up,  Suchenw.  16, 
167;  des  Todes  zimmer  19,  17  ;  conf.  diap  dodes  dalu  (Suppl.  to 
803)  ;  todes  muor,  Tiirl.  Wh.  16a.  Death,  like  the  devil,  has  jaws, 
a  throat,  to  devour  with :  vallen  in  des  Todes  giel  (gullet) ,  Karl 
72a;  si  liefen  dem  Tod  in  den  rachen  (ran  into  the  jaws,  Theiln. 
der  Serben  (?)  p.  23  (yr.  1685)  ;  conf.  fir  welt  in  gewissen  tot,' 
certain  death,  Wigal.  6061  ;  in  den  tot  riten  6153;  we  say  '  den 
in  den  tod  gehn.' 

p.  845.]  Death  rides,  as  the  dead  lover  fetches  his  bride  away 
on  horseback,  Hpt's  Altd.  bl.  1,  177.  Miillenh.  no.  224;  and  so 
far  back  as  Seem.  168b  :  mdl  er  mer  at  riffa  roffnar  brautir,  aiSr 
salgofnir  sigrJrio'S  veki  (ere  the  cock  crows)  ;  conf.  des  Todes  imp, 
Engelh.  3402  E.  ;  ich  gezime  dir  (I  suit  thee)  wol  ze  wibe,  Er. 
5896.  Like  the  Schleswig  Hel  (Miillenh.  no.  335),  Wode  also  and 
the  wild  hunter  ride  on  a  three-legged  horse ;  Wode  catches  the 
subterraneans,  ties  them  together  by  their  hairs,  and  lets  them 
hang  on  each  side  of  his  horse,  Miillenh.  p.  373.  On  Boeotian 
tombstones  the  dead  man  stands  beside  the  horse,  with  the  in 
scription  :  rjpws  %aipe,  K.  F.  Hermann's  Gottesd.  alterth.  §  16, 
20.  Charos  ranges  the  babes  on  his  saddle,  see  GDS.  140-1. 


DEATH.  1557 

p.  846.]  Death  takes  prisoners.  Yama  leads  away  the  man- 
nikin  he  has  pulled  out  of  the  dying  man,  tied  to  a  rope  which  he 
carries  about,,  Holtzm.  Ind.  s.  1,  64-5.  Rochholz  1,  89  ;  ob  mich 
der  Tot  enbindet,  Wh.  68,  22.  Death  throws  his  net  over  us, 
Steph.  Stofl.  174;  in  des  Todes  vallen  (snares)  beklemmet, 
Mart.  llb;  kamen  zuo  des  Todes  voile,  Livl.  1808;  in  des  Todes 
lage  (ambush),  Kl.  1356;  der  Tot  im  daz  leben  stal,  Ottoc.  86a; 
die  in  (fr.  them)  het  der  T.  verstolen,  Wigal.  9213;  in  het  vil 
nach  (well-nigh)  der  bitter  T.  mit  siner  kraft  gezucket  hin  (tugged 
away)  5956;  sin  leben  het  gezucket  der  T.  5129;  der  T.  ziicket 
(rhy.  niderbiicket) ,  Wolkenst.  31 ;  unz  si  der  T.  ersnellet  (till 
d.  snaps  her  up),  Hpt's  Ztschr.  7,  331  ;  der  T.  hat  mich 
ergangen,  Ecke  58;  do  nu  der  T.  her  drang,  St.  Louis  60,  17; 
thaz  tod  uns  sus  gi-angti,  sus  naher  uns  gifiangi,  0.  iii.  24,  14, 
i.e.  brought  us  to  such  straits,  so  nearly  caught  us ;  der  Tod 
raiisclit  her  behend,  r.  durcli  die  hecken  her,  B.  Waldis  149a.  163a. 
Death  as  conqueror  stands  over  the  prostrate  dying  man  :  des 
Tot  gestet  uber  in  selben,  Pfaffenleben  33;  conf.  Dietr.  1669:  die 
sine  (his  men)  stuonden  iiber  in.  The  dying  have  fallen  due  to 
Death,  become  his  men  ;  hence  we  say  '  ein  mann  (ein  kind)  des 
Todes ' :  sonst  war  er  ein  mann  des  Todes,  Zehn  ehen  p.  226 ; 
conf.  Dodis  vuoter  (food)  werden,  Fundgr.  2,  108;  des  Todes 
spil  (sport),  Wigal.  10743,  den  Tot  laben  (with  fortifications), 

ibid. The  dying  man  wrestles  with  D.,  Sanders  p.  44;  mit 

dem  grimmen  Tode  ranc,  Servat.  1771;  mit  dern  T.  hat  sinen 
ger anc,  Warn.  174  (the  devil  wrestles  too:  mit  wem  die  tievel 
haben  gerungen,  Renn.  10727)  ;  iiberwunden  (vanquished)  sich 
dem  Tode  ergeben  (surrender),  Wigal.  7662.  Death  is  armed: 
A.S.  wiga  waelgifre,  Cod.  Exon.  231,  8;  iviga  nealaeceiS  164,  4; 
deaff  nealaecte,  stop  stalgongum  strong  and  hreiSe  170,  17;  wir 
ligend  auf  des  Todes  spiez  (spear),  Ring  253.  He  shoots  arrows, 
like  Charos  (Kindt  1849  p.  17)  :  wcel-pilum,  Cod.  Exon.  171,  15, 
wcel-straelum  179,  11;  uf  in  sleif  des  Todes  liagcl  (hail),  G.  schm. 
158;  in  hat  benomen  des  Todes  schur,  Wh.  256,  6.  He  is  a 
Jiunter,  MSH.  3,  177a.  He  is  likened  to  a  thorn  :  darinne  der  tot 
als  ein  dorn  in  dem  Meien  bliiete,  Wigal.  7628.  He  has  a  legal 
claim  upon  man :  gait  der  dot  haer  scout  (solvit  morti  debitum), 
Maerl.  1,  430 ;  we  say  ( to  pay  the  debt  of  nature/ 

p.  847.]      Death  has  an  army  :  '  der  Tot  fuort  in  die  gemeinen 


1558  DEATH. 

vartj'  the  common  journey,  Ofctoc.  86a;  e  der  T.  gebiutet  sine  her- 
vart'  army's  march,  Barl.  397,  32.  His  badge,  his  tdcen  (Suppl. 
to  200),  is  the  pallid  hue:  des  Todes  zeichen  in  liehter  varwe, 
Nib.  928,  3.  2006,  1 ;  des  T.  z.  wirt  schin  (is  displayed)  in 
swarz-gelber  varwe,  Warn.  128;  des  T.  gilwe  (yellow),  MS.  2, 
166b.  Those  who  are  veig,  fey,  may  thus  be  known,  Belg.  mus. 
5,  113.  On  the  contrary,  in  Wigal.  6151,  a  red  cloth  tied  to  a 
spear  betokens  that  a  man  shall  ride  to  his  death  that  day : 

An  ein  sper  man  im  do  bant 
einen  samet  der  was  rot  ; 
daz  bezeichent  daz  er  in  den  tot 
des  tages  riten  solde. 

Proserpine  devotes  the  dying  to  Orcus  by  cutting  a  lock  of  hair 
off  them  : 

Nondum  illi  flavum  Proserpina  vertice  crinem 

abstulerat,  Stygioque  caput  damnauerat  Oreo.     ./En.  4,  698. 

Iris  is  sent  down  to  Dido  : 

Devolat,  et  supra  caput  astitit :  e  Hunc  [crinem]  ego  Diti 

sacrum  jussa  fero,  teque  isto  corpore  solvo/ 

Sic  ait,  et  dextra  crinem  secat,  omnis  et  una 

dilapsus  calor,  atque  in  ventos  vita  recessit.         ^n.  4,  702. 

p.  848.]  Death  mows,  Lett,  nahwe  plavj,  Bergm.  69  ;  des 
Todes  sicliel,  Wolkenst.  278.  He  is  a  sitheman,  Shah-nameh, 
v.  Gorres  1,  105-6;  conf.  the  3  maidens  that  mow  the  people 
down  with  their  sithes,  Kulda  in  D'Elv.  110. 

p.  849.]  Death  is  commonly  called  the  grim,  Diemer  87,  9. 
14.  Servat.  1771-92.  Hahn's  Strieker  11;  der  Tot  in  mit 
grimme  suochte,  Diut.  1,  407 ;  '  der  grimme  tot/  the  name  of  a 
sword,  MSH.  3,  236a;  der  grimmecliche  tot,  Hagen's  Ges.  Abent. 
1,  300;  der  arge  tot,  Ernst  1954;  der  ilbel  tod,  der  bitter,  King 
6d,12.  54b,26.  Fr.  f  male  mort;'  ez  ist  niht  wirsers  danne  der 
tot,  Er.  7935  ;  der  hide  dot,  Hpt's  Ztschr.  2,  197  (like  the  devil) ; 
die  felle  D6t,  Maerl.  2,  133;  der  gewisse  T6t,  Helbl.  1,  109 
Wigal.  6061.  6132  ;  er  was  des  gewissen  Todes,  Diemer  218,  14; 
'  gewis  sam  der  Tot/  sure  as  d.,  Lanz.  5881  ;  ja  weisturehte  alsam 
den  T.,  Flore  3756  ;  ich  weiz  ez  warez  (true)  als  den  T.,  Trist, 


DEATH.  1559 

119.  17751.  19147.  Ulr.  Trist.  1964;  der  gemeine  T.,  Halm  78, 
20.  91,48.  Greg.  3769.  Schwabensp.  p.  179;  der  gemeinliche 
T.,  Klage  534;  Odvaros  6/ioto?,  Od.  3,  236;  qui  omnes  manet, 
conf.  Etr.  Mantus  fr.  manere,  Gerh.  pp.  17.  56. 

p.  850.]  Dominus  Blicero  is  called  Bleker  in  Coremans  109; 
dass  euch  der  blickars  reut !  Garg.  134b;  der  blasse  menschen- 
frass  (pale  man-muncher),  Fleming  p.  142  ;  our  knochler,  knoch- 
enmann,  Bony.  Death  was  depicted  with  frightful  aspect :  an 
sinem  schilde  was  der  Tot  gemalt  ml  grusenliche,  Wigal.  2998  ; 
conf.  des  Todes  schild-gemaele,  Tit.  2689,  the  Harii  (p.  950),  and 
the  death's-head  hussars.  On  the  tomb  near  Cumae  the 
skeletons  are  put  in  a  dancing  posture,  Olfers  in  Abh.  der  Acad. 
'30,  pp.  15.  19—22. 

p.  852.]  'Friend  Hain  is  not  so  easy  to  buy  off/  Hans  Wurst 
doktor  nolens  volens,  Frankf.  and  Leipz.  1779,  p.  39;  '  and  there 
Friend  Hdyn  did  the  sexton  a  kindness/  viz.  his  wife  dies  in 
childbed,  Kindleben,  Wilib.  Schluterius,  Halle  1779,  p.  114. 
Jean  Paul  uses  the  word  in  Q.  Fixlein  p.  170,  and  Lessing  12, 
505  (yr.  1778).  But  I  now  find  in  Egenolf's  Sprichw.  bl.  32  lb 
(under  '  sawr  sehen  ')  :  f  he  looks  sour,  he  looks  like  Henn  the 
devil/  The  other  phrases  are  all  borr.  fr.  Seb.  Frank ;  this  one 
is  peculiar  to  Egenolf's  collection.  Conf.  ( Heintze  Pik,  de  dood,' 

V.  d.  Bergh  155. Death  stretches  the  limbs  :  als  sie  der  Tot 

gestracte,  Ernst  3011  ;  Odvaros  Tavrj\eyr)s,  laying  out  at  length, 
Od.  3,  238.  11,  171  seq. ;  fan  deme  Strecke-foisze/  a  place, 
Arnsb.  Urk.  no.  493,  yr.  1319.  Bleckezalm  is  also  in  Fleming 
p.  424. 

p.  854.]  Similar  to  the  expression  in  H.  Sachs,  but  not  so 
figurative,  is  the  phrase  :  '  der  tot  uns  zucke  daz  leben,'  jerks  the 
life  fr.  us,  Renn.  20389.  Hagen's  Ges.  Ab.  1,  299.  On  the  life- 
candle,  see  Wackernagel  in  Haupt  6,  280 — 4;  daz  leben  ist 
unstaete,  wan  ez  erleschet  der  Tot  als  ein  lieht,  Altd.  bl.  2,  122  ; 
the  devil  (here  meaning  death)  is  to  come  for  a  man  when  a 
wax-taper  has  burnt  down,  Miillenh.  p.  180.  On  the  torch  of  Eros 
(whose  other  attribute,  like  Death's,  is  the  bow),  and  on  his 
relation  to  Psyche,  see  Gerhard's  Eros  pp.  5.  15.  32.  KM.3  3, 

70. Death  is  a  godfather;  see  also  Phil.  v.  Sittew.  2,  673-4. 

In  the  same  way  the  hoberges-giibbe,  the  man  of  the  mountain 
(miner?)  is  asked  to  be  godfather  (p.  189),  Miillenh.  p.  289  [In 


1560  DESTINY  AND  WELL-BEING. 

Shaksp.  the  jury  who  convict  are  godfathers] .  As  a  godfather, 
it  matters  much  whether  you  stand  at  the  head  or  foot :  kopp- 
vadder,  stert-vadder,  Schiitze  4,  194-5.  The  Slav,  story  of 
Godmother  Smrt  in  Wolfs  Ztschr.  1,  262-3  may  be  conf.  with 
our  marchen  of  Gevatter  Tod,  KM.  no.  44  and  note.  On  the 
life-or-death-giving  look  of  the  bird  charadrius,  see  Plut.  Sympos. 
v.  1,  2.  Physiol.  in  Karajan  p.  104. 

p.  855.]  On  the  marchen  of  Death  and  Jack  Player,  see  Pref. 
xvi.  xli.  The  Lith.  Welnas  is  called  in  Lasicz  48  vielona,  deus 
animarum.  Beside  the  Finn.  Tuoni,  there  is  mentioned  a  death- 
god  Kcdma,  Schott's  Kullervo  pp.  218.  235. 


CHAPTER  XXVIII. 
DESTINY  AND  WELL-BEING. 

p.  856  n.]  The  Gothic  forfeige,  fey,  is  daufi-ublis  (e 
conf.  ON.  dauff  yfli,  morticiniurn.  Faeges  forSsiS,  moribundi 
decessus,  Cod.  Exon.  182,  34;  wyrd  ne  meahte  in  faegum  leng 
feor  gehealdan  165,  18.  Die  vege  dot,  Karel  2,  733;  veige  eben 
todt,  Klage  536-9.  1304  ;  sit  lie  man  bi  den  veigen  vil  der  pfaffen 
uf  dem  sande  (left  with  the  dying  many  priests),  Gudr.  915,  4; 
si  was  ze  friieje  leider  veige,  Flore  2163;  da  vielen  (fell)  die 
veigen,  Ksrchr.  4909.  7078;  da  gelagen  die  veigen,  5247.  7803; 
'  die  veghe  es,  hie  moet  ter  moude/  who  fey  is,  must  to  mould, 
Walew.  3876  ;  ni  si  man  nihein  so  feigi  (no  mortal),  0.  i.  11,  10 ; 
da  was  der  veige  vunden  (found,  hit),  Trist.  403,  8;  conf.  der 
veige  rise  401,  18;  ir  sit  veige  gewesen,  Wien.  merfart  410.  438  ; 
unz  der  man  niht  veige  en-ist,  so  erneret  in  vil  kleiner  list  (so 
long  as  he  is  not  fey,  a  little  skill  will  set  him  up),  Iw.  1299. 

p.  857.]  Destiny  rules  over  the  highest  of  gods  :  vTrep  £e  TT}? 
KetyaXrjS  rov  Ai6<$  elaiv  ^flpai  KOI  Molpat,  Paus.  i.  40,  3.  It  is 
expr.  by  the  following  terms  :  ON.  shop  let  hon  vaxa,  Sa3m. 
249b.,  OS.  giscapu  mahtig  gimanodun,  Hel.  10,  18;  thiu  berhtun 
giscapu  gimanodun  11,  17;  regano-giscapu  gimanodun  103,  3; 
conf.  torhtlico  tidi  gimanodun  3,  11.  Dan.  den  kranke  skjebne, 

DV.  1,  123;  conf.  den  kranke  lykke  1,  195. ON.  orlog,  OHG. 

urlac,  MHG.  urliuge,  urlouc,  Gramm.  2,  790 ;  voru  nu  endut  }>au 
alog,  Hervarars.  p.  488;  and  the  Sax.  compds  orlag-huila,  orleg- 


DESTINY  AND   WELL-BEING.  1561 

—  MHG.  wU-saelde  :  diu  wUsaelde  ie  muoz  irgan,  Ksrchr. 
3493.  3535;  conf.  3122-5.  3130.  Lanz.  1602.  Fundgr.  1,  398; 
em  ubel  wUsaelde,  Ksrchr.  1757.  Also  the  uncompounded  wile: 
so  hab  diu  wile  undanc  !  Biter.  11933;  sin  wile  und  sin  tac, 
Ksrchr.  3557;  'wile  u.  stunde  walzent  al-umbe/  fate  and  the 
hour  roll  round,  3660.  3587.  We  say  '  his  hour  has  struck/ 

p.  858.]  The  hour  of  birth  and  destiny  is  determined  on  by 
night  :  ndtt  var  i  boe,  nornir  qvamo,  J?ar  er  airSlingi  aldr  umskopo, 
Seem.  149a;  diu  mir  wart  bescheiden  (she  was  destined  for  ine) 
von  den  nahtweiden,  do  si  erste  wart  geborn,  Krone  4840. 

Even  in  early  times  destiny  is  placed  in  the  hands  of  gods  : 


o\{3ov  ' 
rjoe  KaKoldiv,  OTTO)?  eOeXyaiv,  ktcaGTu*.     Od.  6,  188. 

alcra.     Od.  9.  55. 
avepo?  (j>  re  Kpoviwv 

oA-/3ov  eVi/cXcocr?;  rya/jLeovrl  re  yiyvofjuevp  re.      Od.  4,  207. 
ov  fJiOi  TOIOVTOV  eVe/cXcocra^  Oeol  o\/3ov.     Od.  3.  208. 
a><?  yap  ol  eVe/cXwcrei/  ra  76  Sal/Awv.      Od.  16_,  64. 


The  last  three  passages  have  eiri,K\d)0co  (I  spin  for),  the  term 
gener.  used  of  the  Fates. 

p.  859.]  The  weighing  of  destinies,  performed  by  Zeus  in  the 
Iliad,  is  called  '  weighing  of  souls  '  by  Welcker,  Cycl.  2,  189,  just 
what  Christian  legend  ascribes  to  St.  Michael  : 

Sant  Michel  richtet  uf  sin  wage  (holds  up  his  balance), 

und  henket  sich  der  valant  dran  (though  the  devil  hangs  on), 

doch  schaffet  er  niht,  der  swarze  man, 

wan  sin  sleeken  ist  umbsus  (his  trickery  is  in  vain)  . 

Conr.  v.  Dankrotsch.  Namenb.  118.     Berthold  p.  17. 

p.  860.]  The  stars  have  influence  esp.  on  birth  :  tarn  grave 
sidus  habenti,  Ov.  Trist.  v.  10,  45;  vonar-stiarna  flaug.  ]?a  var 
ec  foeddr,  burt  fra  briosti  mer.  hatb  at  hun  flo,  hverglsettiz,  sva 
hun  maetti  hvild  hafa,  Saem.  126b  ;  (  because  their  star  is  at  lieat, 
or  it  has  cooled  down  (versauset)/  Phil.  v.  Sittew.  Soldatenl.  p.m. 
149.  Other  omens  attending  the  conception  and  birth  of  a  child 
are  mentioned  in  Pref.  xliv.  xlv. 

p.  862.]  In  the  unavoidableness  of  fate  there  is  something 
cruel  and  grudging.  The  luckiest  and  best  men  perish  at  last  : 


1562  DESTINY  AND  WELL-BEING. 

sit  sturbens  jdmerliche  von  zweier  edelen  frouwen  nit  (women's 
jealousy),  Nib.  6,  4;  wie  liebe  mit  hide  ze  jungest  lonen  ~kan  (love 
may  reward  with  woe  at  last)  1 7,  3  ;  als  ie  diu  liebe  leide  ze  aller- 
jungiste  git  (turn  to  woe)  2315  ;  3d  kom&mein  eptir  munuS,  Saem. 
129a;  conf.  these  views  of  the  world's  rewards,  and  Lehrs'  Vom 

neide  p.  149. To  the  possession  of  costly   things  is  attached 

misfortune  and  ruin.  In  the  tale  of  Tyrfing  it  is  the  splendid 
s word  that  kills;  conf.  the  fatal  sword  (p.  205).  So  the  horse  of 
Sejanus  proved  a  fatal  steed,  Gellius  3,  9.  Lehrs'  Yom  neide 
p.  154.  To  the  same  category  belong  the  Nibelung's  hoard,  the 
alraun  and  gallows-man  (p.  513  n.).  And  a  union  with  goddesses 
and  fays  makes  men  unhappy  (p.  393). 

The  Norse  fatalism  comes  out  in :  '  ingen  man  ar  starkare  an 
sitt  ode/  no  man  is  stronger  than  his  fate,  Sv.  folks.  1,  228.  In 
Vestergotland  and  Schonen  they  say  :  det  var  hanom  odt,  GDS. 
125-6.  M.  Neth.  dat  sin  sal,  dat  moet  sin,  Karel  2,  1561.  MHG. 
poets  have:  daz  geschach  u.  muose  sin,  Tiirl.  Wh.  29a;  wan  ez 
solt  et  sin,  Parz.  42,  6  ;  ez  muoz  also  wesen,  Nib.  1482,  1  ;  swaz 
geschehen  sol,  daz  geschiht,  Urstende  104,  48.  Helmbr.  1683. 
OS.  that  it  scolda  giwerthan  so,  bethiu  ni  mahtun  si  is  bemithan 
(avoid),  Hel.  150,  19.  152,  4.  Fr.  tot  avenra  ce  quen  doit  avenir, 

Garin  2,  201. AS.  n'0es  ic  faege  J?a  git  (I  was  not  fey  yet), 

Beow.  4289 ;  conf.  '  ez  sterbent  wan  (none  but)  die  veigcn  die 
doch  vil  lihte  heime  da  muosen  sterben,  Tit.  1799;  nieman 
sterben  mac  (can  die),  unz  im  kumt  sin  lester  tac,  Kl.  103  ;  nieman 

ersterben  mac,  e  im  kumt  sin  endes-tac,  Lanz.  1613. Ego  vero 

nihil  impossible  arbitror,  sed  utcunque  fata  decreverunt  ita  cuncta 
mortalibus  e  venire,  Apul.  p.  m.  87;  mir  geschiht  niht,  wan  mir 
gescliaffen  ist,  ez  muoz  nu  sin,  MSH.  3,  80;  ist  ez  dir  bescha/en, 
Helmbr.  1297  ;  muoz  ez  wesen,  u.  ist  dir  beschaffen,  Laber  p.  200; 
sei  es  uns  mit  heil  bescha/en,  Wolkenst.  1 78 ;  bescha/ens  gliick, 

Ambras.  lied.  p.  224-5-7. Mir  ist  niht  beaht,  Flore  1184;  diu 

ist  dir  eraktot  (intended),  Griesh.  2,  18  ;  dem  si  rente  erahtot  ist 

2,  19. Ih  ward  giboran  zi  thiu,  0.  iv.   21,  30  ;  wer  zuo  drbi 

helbling  ist  geborn,  Diut.  1,  325  ;  ze  drin  scherphen  geborn,  Renu. 
15886;  dur  sane  (for  song)  bin  ich  geborn,  MS.  1,  53a  ;  er  wart 
zer  fluht  nie  geborn,  Wh.  463,  19;  ich  wart  in  dine  helfe  erborn, 
Tit.  72,  4 ;  Christianchen  ist  nicht  fur  mich  geboren,  Gellert  3, 
168.  We  say  :  es  ist  mir  av geboren. Til  lykke  lagt}  DV.  3,  5  ; 


DESTINY   AND   WELL-BEING.  1563 

Dan.  'er  det  saa  laget,  saa  faaer  det  saa  blive  '  ;  ez  get  keinein 
anders  dan  im  wirt  ufgeleit,  Mich.  Beham's  Yom  ungiauben  4 
[necessity  is  laid  upon  me,  1  Cor.  9,  16].  -  '  Swaz  dir  enteile  is 
getan,  des  enwirt  dir  niht  benomen/  you  can't  fail  to  have,  En. 
82,  6.  87,  21.  117,  1  ;  deme  si  beschert  was,  e  si  wurde  geborn, 
En.  3993  :  nieraan  gelouben  sol  an  daz  wort  '  ez  ist  ime  beschert,' 
Germania  3,  233a;  dem  galgen  beschert,  Eenn.  16815;  est  iu 
beschert,  u.  en-mac  niht  anders  sin,  More  4588  ;  uns  wirdet 
cnuogiz  kespirre  ioh  peskerit  N.  Arist.,  oeskerit  unde  beskibet  94  ; 
waz  ist  uns  beiden  beschert  u.  bescheiden,  Herb.  14054.  We  say: 
es  ist  mir  beschieden,  verhangt,  bestimmt,  geschickt.  -  Lith. 
lemtas,  ordained  ;  was  eineni  geordnet  sei,  dem  entrinne  man 
nicht,  GotthelPs  Erz.  1,  292;  es  sei  so  geordnet,  u.  was  sein  muss, 
muss  sein  1,  284;  zugeschrempt,  Keisersb.  Von  koufleuten  89b. 
Geistl.  lewe  50C  ;  ez  ist  rnir  sus  gewaitt,  Parz.  11,  8.  -  More 
antique  are  the  phrases  : 


ov  ^/up  7T&)5  Karavaofjie      a^yvfjievoi  7T€p 

els  'Ai8ao  Bofjiovs,  irpiv  fjiopori/AOV  rjjj,ap  e7re\0rj.      Od.  10,  174. 

8'  ovTivd  (prj/jii,  7T€(f)vyjjLevov  e^fjuevai  avSpwv.     II.  6,  488. 


AS.  gse  J?a  wyrd  swa  hio  seel,  Beow.  905  ;    so  habed  im  wurd- 
giscapu  Metod  gimarcod,  Hel.  4,  13,  conf.  18,  10.     45,  14. 

p.  863.]  Weal  and  luck  are  all  but  personified  in  the  phrases  : 
kum,  gliickf  u.  schlag'  mit  haufen  drein,  Docen^s  Misc.  1,  279; 
ein  garten,  den  gliick  u.  heil  buwet,  Mohr  reg.  v.  Frauenbr.  no. 
386,  yr.  1434;  heil,  walde  iz  !  Diut.  1,  353  ;  des  helfe  mir  geliicke  ! 
Nib.  1094,  4  ;  mine  helpe  God  ende  goet  geval  !  Walew.  286  ; 
an's  mi  God  ende  goed  geval  !  Karel  2,  3609  ;  nrin  heil,  nu  Huge 
(prosper)  !  Altsw.  14,  31.  96,  4;  Silvio  volgete  groz  heil,  En. 
13138;  die  wile  (meanwhile)  sin  heil  vor  gienc,  7251  ;  to  snatch 
the  luck  that  was  going  to  another,  Unw.  dokt.  358  ;  those  that 
luck  pipes  to  may  dance,  Docen's  Misc.  1,  282  ;  when  God  and 
good  luck  greet  him,  Simpl.  1,  536;  daz  in  daz  heil  verfluocket 
(curses  him),  Hartm.  1,  biichl.  782.  -  Without  personification  : 
si  liezen  die  vart  an  ein  heil,  3297;  waere  daz  an  minem  heile, 
MS.  1,  193b;  vart  iuwer  straze  (go  your  way)  mit  guotem  lieile, 
Iw.  832;  ze  heile  komen,  MS.  1,  75a;  heiles  vurt  waten  (wade 
the  ford  of),  Suchenw.  xxxiii.  35  ;  guotes  mannes  heil,  Hpt's 
Ztschr.  2,  179;  ich  trowe  mime  heile,  Nib.  2102,  4;  mime  heile 


1564  DESTINY  AND  WELL-BEING. 

ich  gar  verteile,  MS.  1,  83a;  du  maht  min  heil  erwenden  (canst 
thwart),  Walth.  60,  18;  ich  danke  's  mime  heile,  Nib.  1938,  4; 
conf.  min  saelde  si  verwdzen  (cursed  be),  Mai  174,  4;  min  saelde 
ich  verfluoche,  Flore  1182  ;  ich  ziulie  ez  uf  (I  lay  it  all  upon) 
die  s.  min,  Lanz.  3162  ;  doch  ziirn  ich  an  die  s.  min  4300.— 
More  peculiar  are  :  '  wiinschet  daz  mir  ein  heil  gevalle,'  befall, 
Walth.  115,  5;  conf.  M.  Neth.  glieval,  luck,  Huyd.  sub.  v.,  and 
our  Veldeke's  '  daz  si  mere  (increase)  min  geval'  1,  21a;  des 
heiles  sluzzel  (key)  in  verspart  freude,  Altd.  bl.  2,  236;  verlorn 
het  er  daz  heil,  Alex.  3389.  '  Wiinschen  heiles  mint,9  a  find  of 
luck,  Altd.  bl.  1,  339.  MS.  2,  190a.  MSH.  1,  357b.  Mai  64,  10. 
Haupt  7,  117;  heile  bruoder,  froiden  mint,  Dietr.  drach.  303b; 

der  Saelden  mint,  MSH.  1,  359a ;  gluckes  mint  351b. Gliick, 

heil  and  saelde  are  named  side  by  side  :  doch  so  was  gelucke  u. 
Sifrides  heil,  Nib.  569,  2  ;  heili  joh  scdida,  0.  Ludw.  5  ;  man 
saget  von  glucke  u.  von  salden,  Herb.  6770 ;  so  moht  ime  gelucke 
u.  heil  u.  saelde  u.  ere  ufrisen,  Walth.  29,  31  ;  gelucke  iuch  miieze 
saelden  wern  (may  fortune  grant),  Parz.  431,  15.  Gelucke  is 
distinguished  fr.  heil,  Herb.  3238.  15465;  conf.  TU^,  poipa, 
eipappevrj,  Lucian  3,  276;  dea  Fortuna,  PL  Pseud,  ii.  3,  13. 

There  is  a  white  fortune  and  a  black,  a  bnght  and  a  dark  :  thiu 
lerhtun  giscapu,  Hel.  11,  16.  23,  17;  J?a  beorhtan  gescceft,  Csedm. 
273,  20. 

Eia,  glucke  !     eia,  heil ! 

nu  hast  du  mir  daz  swarze  teil  (black  side) 

allenthalben  zuo  gekart  (toward  me  turned) ; 

mir  sint  die  wizen  wege  verspart  (barred), 

da  ich  wilen  ane  ginc  (whereon  I  whilom  went) . 

Herb.  15465—69. 

Frommann  p.  321  understands  this  of  the  moon's  light  or  dark 
disc,  and  seems  to  derive  the 'wheel  of  fortune'  altogether  fr. 
the  lunar  orb.  Conf.  Lett.  '  ak  mannu  baltu  deenu  !  '  my  white 
day,  Bergm.  76  (see  p.  1138). 

p.  864.]  Of  Saelde's  vigilance  I  have  some  more  examples 
[Omitted]  :  min  S.  erwachet,  Ls.  2,  509 ;  swer  si  nu  solde  schou- 
wen,  des  S.  was  niht  entsldfen,  Tiirl.  Wh.  46a.  And  the  same  of 
Luck  and  Unluck  :  hadde  mi  min  gheluc  ghewaect,  Marg.  v. 
Limbg  1,  1226;  our  unluck  wakes,  Giinther  1014;  my  luck  is 


DESTINY  AND  WELL-BEING.  1565 

fast  asleep  212  (conf.  Dan.  '  den  kranke  lykke,3  DY.  !_,  195  ;  den 
kranke  skjebne  1,  123).  M.  Neth.  die  Aventure  wacht  (p.  911); 
erwachet  sin  planet,  Chron.  in  Senkenb.  3,  459 ;  fortunam  ejus 
in  malis  tantum  civilibus  vigilasse,  Amm.  Marc.  14,  10,  conf.  '  at 
vos  Salus  servassit,  Plaut.  Cist.  iv.  2,  76.  The  Laima  (Suppl.  to 
877)  also  sleeps  and  wakes  up,  Biittner  no.  761.  Luck  is  coaxed : 

se,  geliicke,  se,  Walth.  90,  18. Similar  phrases:  ruin  weinen- 

der  scJiade  (hurt)  wachet,  MSH.  1,  102a;  skade  vaker,  Aasen's 
Ordspr.  210;  'to  wake  a  sleeping  sorrow/  Oedip.  Colon.  510. 
ON.  vekja  Nauff,  Saern.  194b  (var.),  like  vekja  vig  105a.  Vreude 
diu  ist  erwachet,  diu  ie  verborgen  lac  (lay  hid),  MS.  2,  99a ;  conf. 
wach  auf,  fried,  Fastn.  39,  1  ;  bi  werden  man  (to  noble-minded 
men)  so  wachent  wibes  guete,  MS.  1,  190a;  ir  giiete  u.  bescheiden- 
heit  ist  gen  mir  entsldfen  I,  26b  ;  ir  gendde  (favour)  mir  muoz 
waclien  1,  33a;  wil  ir  diu  (minne)  ze  herzen  nahen  wachen,  MSH. 
1,  31 6b.  Nemesis,  vengeance,  sleeps  and  wakes.  •'  A  place  where 
a  certain  danger  waked, }  Serb.  u.  Kroat.  10. 

p.  866.]  Fortuna,  like  Ver  Sselde  (Hagen's  Ges.  Ab.  1,  409), 
waits  long  at  the  door,  and  is  not  admitted,  Dio  Cass.  64,  1  ;  mir 
ist  verspart  (barred)  der  Saelden  tor,  Walth.  20,  31  ;  der  S.  tor 
entsliezen  (unlock),  Dietr.  drach.  I79a;  conf.  Hpt's  Ztschr.  2, 
535  and  dream-gate  (Suppl.  to  1146  beg.).  In  the  same  way: 
'  sliuz  mir  uf  der  vrouden  tor,}  unlock  me  the  gates  of  joy,  MSH. 
1,  356a;  gein  dem  siiezen  Meien  stent  offen  froiden  tor,  MS.  2, 
108a;  der  froiden  tor  ist  zuo  getan  (shut)  2,  198b  :  thro'  portals 
wide  poured  joy  into  her  house,  Gotthelf  2,  203  ;  thy  luck  comes 
in  at  every  gate,  Fabricius's  Haustafel  (Y.  f.  Harnb.  gesch.  4, 

486)  ;  der  gendden  tor,  Hpt  4,  526. Exulatum  abiit  solus, 

Plaut.  Merc.  iii.  4,  6;  '  des  solt  in  Saelde  wichen,'  quit  them, 
Albr.  Tit.  2344 ;  diu  S.  mir  entwiche,  MS.  2,  20a;  conf.  '  da  unse 
heil  von  uns  trat,}  Pass.  40,  80 ;  '  heill  er  horfin,'  gone,  Yols.  c. 
11  ;  '  la  Fortune  passa,  elle  part  a  ces  mots/  Lafont.  5,  11 ;  con 
versely  :  '  zuo  gienc  daz  unheil/  on  came  mischief  (Suppl.  to  879). 
Saelde  von  uns  vonit,  Athis  F,  20 ;  S.  wont  im  bi,  u.  vont,  Heinr. 
Krone  56d ;  dar  Saelden  ane  genge,  Hpt  4,  525;  daz  dich  daz 
geliicke  ange,  Diocl.  4376.  8759 ;  alles  gliick  wehete  (blew)  dich 

an,  Unw.  doct.  617. Luck  approaches  one  who  sleeps  at  the 

well-side,  Babr.  49,  2 ;  predestined  luck  comes  overnight,  Aru- 
bras.  247  ;  conf.  '  falling  asleep  betw.  two  lucks,  Altd.  bl.  2, 175; 

VOL.  iv.  u 


1566  DESTINY  AND  WELL-BEING. 

an  Saelden  wunsches  arm  entslafen,  Tit,  1248.  Ipsa,  si  vellet, 
Solus  his  circumfusa,  ut  vulgo  loquimur,  eos  salvare  non  posset, 
Liutpr.  Legatio  13.  Er  was  uf  der  Saelden  wege,  Ernst  1843; 
conf.  '  so  verst  uf  geliickes  Ian'  MS.  1,  88b ;  hohe  getrat  ze  Sael 
den,  Mar.  164,  30;  ich  kan  si  wol  erjagen  (hunt  her  down)  :  si-ne 
welle  sich  mir  me  versagen  (refuse  me  more)  dan  si  sich  deheime 
(any  one)  versagte,  der  si  ze  rehte  jagte,  Greg.  1529.  f  Ir  Saelde 
diu  sach  sie  an/  looked  on  her,  Mar.  187,  20;  we  say  'smiled 
upon/  conf.  rrjv  rv^r}V  Trpoo-ynetStwa-az/,  Lucian's  Asin.  47,  Fortuna 
arridet.  '  Ich  muoz  ir  gruoz  verdienen/  earn  Fortune's  greeting, 
Greg.  1527;  Got  u.  das  gliick  griiszet,  Simpl.  1,  536;  daz  mich 
vro  Saelde  erkande  (recognised),  MS.  2,  99a;  so  volgt  dir  S.  ndch, 
MSH.  3,  224b;  min  fr6  S.,  wie  sie  min  vergdz  (forgot  me),  Walth. 
43,  5.  '  Einer  geliicke  erslichet,  daz  der  ander  niht  wol  kan 
erloufenf  one  creeps  up  to  her,  another  can't  run  her  down,  MSH. 
3,  297a;  das  gliick  erschleichen,  Fischart's  Gesch.  kl.  95b.  Uhl. 
Volksl.  584.  Ambras.  102;  Muck  wants  to  be  boldly  galloped 

up  to/   Polit.  stockf.  p.  240. '  Geliicke  ist  uns  verswunden,' 

vanished,  Altd.  bl.  2,  150  ;  '  wie  in  geliicke  floch/  fled,  Ottoc. 
7l3a;  'vrou  Saelde  heret  mir  den  nac,'  turns  her  neck  (back), 
Frauenl.  447,  22;  fortuna  malefida,  Kudl.  1,  11;  fortuna  vetus, 
1,  66;  vrou  S.  ist  wilder  dan  ein  rech  (roe),  MSH.  2,  315a,  conf. 
'geliicke  lief  entwerhes tj  ran  athwart,  Troj .  12598;  S.  wird pfliicke, 
Kolocz  100;  daz  wiltwilde  geliicke  springt,  MS.  2, 147b.  '  In  der 
Saelden  liuote  varn/  travel  in  her  keeping  1,  88a ;  wisen  uz  vrou 
S.  huote,  MSH.  1,  339a;  conf.  (  cum  fortuna  ludere/  be  her  play 
mate,  favourite,  Pertz  2,  79. 'Der  Saelden  stabe,  da  suit  ir 

iuch  an  stiuren'  staff  whereon  ye  shall  lean,  MSH.  3,  462a;  sitzen 
uf  der  S.  Mr  1,  93a  (MS.  1,  36a) ;  daz  iuch  vro  Saelde  laze  wider- 
Jceren  (send  you  back),  Troj.  9359  ;  wie  dich  diu  S.  fuorte  (led), 
Hpt  4,  524.  ( Diu  S.  mich  an  sich  nam,  si  riet  mir,'  advised  me, 
Wigam.  4119;  'den  ir  S.  daz  geriet,'  for  so  her  luck  advised, 
Wh.  451,  4;  'daz  sie  diu  S.  tuon  liiez'  what  S.  bade  her  do, 
Eracl.  54 ;  '  dar  sin  S.  hat  erdaht/  wherever  his  luck  thought 
good,  Parz.  827,  17.  'Diu  S.  ir  mit  flize  pflac,'  carefully  tended 
her,  Wigal.  8950 ;  vrou  S.  ir  stiure  gap  siner  ammen  (bestowed 
her  gifts  on  his  nurse),  diu  sin  phlac,  do  er  in  der  wiegen  (cradle) 
lac/  Er.  9898  ;  von  der  Saelden  gebe,  Altd.  bl.  2,  218 ;  nu  het  diu 
vrowe  Saelikheit  alien- wis  an  in  geleit  (on  him  set)  ir  ml  staetigez 


DESTINY  AND   WELL-BEING.  1567 

marc,  Greg.  1063  ;  der  Saelden  gundes  teil,  Krone  4883. Er 

sitzet  in  S.  vogel-huse,  Renn.  19512;  kaeme  ich  uf  der  S.  stuol, 
Partenop.  93;  der.  S.  dach  (roof),  MS.  1,  191b;  daz  uns  decke 
diner  S.  van  (flag),  MSH.  1,  339b;  entsliezen  uf  (unlock)  der  S. 
schrin,  Dietr.  drach.  94b;  aller  S.  grunt  105a.  303b;  der  S.  sell 
(rope)  239b.  257a;  der  S.  vaz  (cask),  Hag.  Ges.  Ab.  1,  461;  sich 
daz  (beware  lest)  din  muot  iht  trunken  ge  von  des  geliickes  stoufe 
(bowl),  Frauenl.  116,  19;  von  gold  ein  S.  vingerlm  (ring),  Lanz. 
4940;  daz  golt  der  S.,  Tifc.  4914.  5028;  Saeldenberc,  Mone  1, 

346.  7,  319. Der  S.  zww  (twig,  Suppl.  to  977)  ;  eiu  zwi  daran 

din  Saelde  lluejet,  Hpt  4,  527;  sin  S.  bluete,  Wh.  463,  9;  ez 
griienet  miner  Saelden  ris  (twig),  Winsbekin  6,  4;  wo  sein  gliicks- 
grasl  graint,  Stelzhamer  36  ;  gelticke  ist  witen  hie  gesat  (widely 
sown),  Dietr.  drach.  187a.  It  is  prettily  said  :  das  gliick  abbla- 
ten  (disleaf),  Fastn.  sp.  1143, as  if  to  pluck  off  the  flower  of  luck; 
'luck  brings  roses/  Ldrb.  of  1582,  225;  grozmechtig  krut-korb 
voll  gliick  (huge  hamperfuls),  Fastn.  sp.  884,  24,  conf.  '  geliick 
in  einem  kreben  (korb,  basket)  fiuden/  Hatzl.  85b ;  der  Saelden 
stiicke  (pieces,  items?),  Parz.  734,  24;  hat-er  darzuo  der  S.  swert, 
Altd.  bl.  2,  229;  der  S.  slac  (blow),  Iw.  4141,  conf.  <  ne  nos 
Fortuna  sinistro  cum  pede  prosternat/  Gesta  Witigowonis  477 ; 
'  at  first  she  can't  take  in  her  luck,  by  and  by  she'll  snap  at  its 
fists/  Schoch's  Stud.  D  3b;  der  S.  swanz  (tail)  hat  dich  umbe- 
vangen,  Hpt  4,  520.  '  Der  S.  ton  sin  herze  hat  genetzet,'  S.'s 
dew  has  drenched  his  heart,  MSH.  3,  173b  ;  '  bliss  comes  dewing 
down/  Goethe  14,  74,  conf.  '  alles  heils  ein  Inter  bach/  limpid 
stream,  Altsw.  98,  23 ;  '  luck  snows  upon  us  in  large  flakes/ 

Phil.  v.  Sittew.  2,  665. Observe  the  plur.  saelden,  like  f  heillir 

horfnar'  (p.  864-5  n.)  :  then  sdlidon  intfallan,  0.  ii.  4,  89;  er 
mohte  sinen  saelden  immer  sagen  danc,  Nib.  300,  2  ;  waere  'z  an 
den  s.  min,  Reinh.  436.  In  Tyrol  (15th  cent.)  a  frau  Selga  rides 
at  the  head  of  the  nightly  host,  Germania  2,  438,  but  she  may 
be  the  selige,  blissful,  not  our  Saelde.  Conf.  the  Indian  goddess 
of  prosperity  Sri,  Holtzm.  3,  150,  the  ayaOrj  Tv^y,  the  bona 
Fortuna,  Gerh.  in  Acad.  ber.  '47,  p.  203-4. 

p.  869.]  On.  fortune's  wheel  see  Wackernagel  in  Hpt  6,  134 
seq.  Cupid  also  has  a  wheel :  vorsor  in  Amoris  rota  miser, 
Plaut.  Cist.  ii.  1,  4.  Fortunae  sinistrorsum  sibi  rotarn  volvere 
sentit,  Pertz  8,  235,  conf.  the  image  in  Carm.  burana  p.  1  ; 


1568  DESTINY  AND   WELL-^ETNG. 

volubilis  rota  transeuntis  mundi,  Kemble  no.  761  (yr  1038)  ;  rota 
fatalis  in  Hemmerlin,  Reber  p.  236  ;  videns  fortunam,  ut  solet, 
ludicra  rota  reciprocare,  Eckehardi  casus  S.  Galli  (Pertz  2,  88). 
The  mere  turning  of  the  wheel  denotes  the  mutability  of  fate, 
Fauriel's  Poesie  Prov.  3,  509.  Serb,  march,  no.  42,  p.  198. 
Meghaduta  ed.  Schiitz  p.  41  str.  107,  and  the  passage  fr.  Plu 
tarch,  ibid.  p.  109. 

Geliicke  1st  sinewel  (spherical),  Wh.  246,  28  ;  der  liute  heil  ist 
ungewegen  u.  sinwel,  Bit.  12440.  Fortune  rises  and  falls,  like  a 
wheel  in  motion,  Meghad.  108;  daz  rat  der  fro  Fortune,  Turlin's 
Krone  7  :  Marie,  du  heiles  u.  geliickes  rat,  Hpt  4,  523 ;  dat  rat 
van  avonturen,  Rein.  ed.  Will.  6183;  mir  get  der  Saelden  schibe 
(wheel),  Engelh.  4400  ;  do  unser  schibe  ensamt  gie  (together  went), 
Warn.  3048;  wil  mir  der  S.  schibe  gan,  als  si  dicke  (oft)  hat 
getan,  Dietr.  drach.  12  ;  geliickes  rat  umbe  triben,  Troj.  13322  ; 
als  sich  keret  (turns)  des  geliickes  rat,  Pass.  32,  62  ;  in  bezoch 
der  werlde  geliickes  rat  356,  15;  si  vuoren  (rode)  uf  geliickes 
rade,  Flore  845,  conf.  '  auf  gelukes  choken  varen/  Suchenw.  27, 
115;  ich  lige  iemer  under  gliickes  rade,  MS.  2,  194a;  ic  was  te 
hoghe  gheseten  (sat  too  high)  op  dat  rat  der  aventuren,  Marg.  v. 
Limb.  1,  185  ;  Woldernares  schive  in  groten  lukken  hadde  lopeii 
(run),  Detm.  1,  99;  geliickes  balle,  Tit.  2368;  ungliicke  daz  ge 
si  an  (befall  them),  darzuo  der  lattter  (infamy's)  schibe  miieze  in 
alien  gen  in  hant !  Dietr.  dr.  143  b. 

Saelde  is  sometimes  called  blind :  sprich  niht  '  Saelde  si  blint,' 
des  si  niht  ist,  Cato  442 ;  sia  maleton  (her  they  painted)  plinda, 
Notk.  Boe'th.  42 ;  and  avonture  is  blind,  Rose  5067,  or  blind- 
folded  5858.  Notker  in  Boe'th.  43  translates  '  deprehendisti  coed 
numinis  ambiguos  vultus'  by  '  nu  bechennest  tu  daz  analutte  des 
sich  pergenten  (skulking)  truge-tieveles.'  To  Gotfrid;s  '  glesin 
gliicke  '  add  the  '  fortuna  vitrea  3  of  the  Archipoeta  p.  m.  237. 

p.  869.]  Der  Saelden  hint,  Freid.  134,  2  ;  Gabriel  salutes 
Mary  as  such,  MSH.  3,  18a ;  frou  Saelde  und  Heil,  ir  kint,  Krone 
15827.  23094,  conf.  '  sit  in  the  middle  of  God's  lap/  Drei  kl. 
leute  159;  mignon,  Lafont.  5,  5 ;  frou  S.  ir  stiure  gap  siner 
ainmen,  diu  sin  phlac,  do  er  in  der  wiegen  lac  (in  his  cradle  lay), 
Er.  9898.  'Der  Saelden  bote,J  messenger,  Pantal.  172;  Selden- 
but,  Urk.  of  Hanover;  des  si  min  Saelde  gein  im  bote,  Parz.  416, 
4.  Like  Saelden  bote  are  also :  Triuwen  bote3  Engelh.  6332 ; 


DESTINY  AND   WELL-BEING-.  1569 

Erm  bote,  honour's  m.,  Frauend.  487,  13.  479,  28;  der  E.  liolde, 
Athis  C  82.  Er.  9962;  der  E.  Icneht,  Engelh.  4152;  der  8. 
holde,  Lanz.  1996;  der  8.  hus-genoz,  housemate,  Wh.  3,  125a; 
der  8.  schol,  Er.  2401;  der  Unsaelden  kneht,  Hartm.  2,  biichl. 
626;  der  fiirste  selden  herre,  Heldenb.  (1590),  110b,  et  passim. 

p.  873.]  OFfrau  Fortuna,  a  kind  of  Venus,  there  is  a  legend 
in  Altd.  bl.  1,  297.  With  Fortunatus  conf.  Faustus.  The 
vnshing-hat  carved  out  of  a  finger-nail,  Schiefner  on  Kalewipoeg 
pp.  146.  154,  resembles  Nagl-far  (p.  814).  On  the  miraculous 
making  of  cloths,  see  Rommel  2,  342  fr.  the  Ann.  Erf.  in  Menken 
3.  There  is  frequent  mention  of  a  girdle  that  gives  strength 
(Suppl.  to  182),  the  strength  of  12  men,  Laurin  1966.  2441,  or 
allays  hunger,  Ferabr.  2752.  2800  ;  ON.  hung  urb  and,  our  schmacht- 
rieme.  Saxo  ed.  Miiller  114  mentions  an  '  armilla  possessoris 
opes  augere  solita/  a  '  tunica  ferrum  spernens  '  118,  an  '  insecabilis 
vestis'  122;  conf.  the  growing  mantle  in  Lanz.  5812,  the  seamless 
coat,  the  /cprjSefjivov  of  Ino,  Od.  5,  the  breost-net  broden,  Beow. 

3095,  the  bread-pocket  in  Wigal.  4469.  5843. Discordia  makes 

herself  invisible  by  a  ring,  Troj.  1303-24,  and  the  like  magic  lies 
in  the  ring  with  a  nightingale  in  it,  Morolt  1305;  conf.  the 
ring  of  Gyges,  Plato's  Rep.  359.  360.  Seven-league  boots,  bottes 
de  sept  lieues,  Perrault  167.  Aulnoy  367.  St.  Columban  has  a 

wisliing-staff  (p.  976). If  Amalthea  (Athen.  4,  345.371)  and 

Fortuna  have  a  horn-of-plenty,  '  Fortuna  cum  cornu  pomis,  ficis 
aut  frugibus  pleno,'  Arnob.  6,  25  (conf.  '  nam  haec  allata  cornu 
copias  est,  ubi  inest  quicquid  volo,'  Plaut.  Pseud,  ii.  3,  5) ;  so  has 
our  old  Otfrid  i.  10,  5  a  horn  lieiles,  and  Wolkenst.  p.  61  a  Saelden- 
horn,  conf.  Gif-horn.  It  is  an  odd  thing  to  speak  of  sitting  down 
on  the  bull's  horns,  i.e.  pillars,  of  wealth,  Pentam.  Liebr.  2,  112. 

To  make  a  wishing -net,  you  burn  a  small  boat,  and  sow  flax 

in  the  ashes,  which  shoots  up  in  two  days,  is  picked,  baked  and 
braked  in  two  days  more,  and  spun,  knitted  and  stitched  in 
another  two  days,  Kalev.  26, 188  ;  conf.  Schroter  p.  19.  Wishing- 
dice  in  H.  Sachs  ii.  4,  114C.  On  the  stone  of  victory,  see  p.  1220. 
Indra's  spear  that  never  misses,  that  of  itself  comes  back  to  the 
hand,  and  even  when  he  lends  it  to  others,  returns  to  his  hand 
(Holtzm.  Ind.  s.  2,  137-8.  155),  and  the  javelin  that  flies  back  of 
its  own  accord  (Ov.  Met.  7,  684),  are  like  Thor's  hammer,  like 
the  sword  that  gives  victory  in  Saxo  ed.  Mull,  115,  like  the  one 


1570  DESTINY  AND   WELL-BEING. 

that  brandislies  itself  in  Dybeck  ii.  28,  and  I'arc  gui  ne  faut 

in  the  0.  Fr.  Trist.  1716-45. The  Ssk.  manoratha,  wheel  of 

thought,  may  be  the  same  as  the  wheel  in  Wigalois,  conf.  Saelde's 
wheel  and  her  glove,  Krone  22855.  23093.  Similar  to  SMdbladnir, 
the  navis  plicatilis  (p.  216),  is  a  tent  in  Lanz.  4898  seq.,  which 
folds  up,  and  can  with  ease  be  carried  by  a  maiden.  In  the  land 
of  the  ^Bthiops  '  est  locus  apparatis  epulis  semper  refertus,  et 
quia  ut  libet  vesci  volentibus  licet,  rf\iov  rpdirefav  appellant,  et 
quae  passim  apposita  sunt  affirrnant  innasci  subinde  divinitus/ 
Pomp.  Mela  3,  9;  see  Herod.  3,  17-8,  where  the  earth  itself 
covers  the  table  with  meats  overnight;  conf.  the  city  wherein 
the  blessing  should  abide,  Gellert  1,  194  ;  before  the  Oral  all 
manner  of  meats  and  drinks  stood  ready,  Parz.  238,  10.  239,  1 
(the  Gral  suffers  no  vermin  in  Salvaterra,  Tit.  5198;  the  name 

Graalanz  as  early  as  10th  cent.,  Irmino  49b). A  wisMng-tree 

that  bears  clothes,  trinkets,  etc.,  and  wine,  Meghadhuta  ed.  Schiitz 
p.  25-7 ;  like  the  tree  in  our  fairy-tale,  fr.  which  the  child  shakes 
dresses  down.  The  wishing-cow  Kama-dull  means  '  milkable  at 
will/  Bopp's  Gl.  70b.  Weber  5,  442  ;  ace.  to  Hirzel's  Sakunt. 
153  Nandini  is  the  lucky  cow  that  grants  all  wishes;  add  the 
ass  that  utters  gold,  peau  d'ane,  and  the  hen  that  lays  golden 
eggs.  On  the  contest  for  wishing-gear,  see  Pref.  p.  xxxiii. 

p.  874  n.]  On  lucky  children  and  their  cauh,  see  Roszler  2, 
xcv.  xcvi.  and  337.  KM.3  3,57;  wir  bringen  allesamen  ein  rot 
ivammesch  uff  erden  (pellem  secundinam),  das  muss  darnach  der 
man  (husband)  unter  die  stegen  vergraben,  Keisersp.  Wannen- 
kremer  109d.  In  AS.  the  caul  is  heafela,  liafela,  Andr.  p. 
127-8  n. ;  MHG.  huetelin,  batwdt,  Hpt  1,  136-7,  kindbalgel,  Mone 
8,  495,  westerliufe  in  the  Kitterpreis  poem,  westerhuot,  Karaj.  27, 
6  ;  conf.  the  westerwdt  preserved  in  churches,  N.  Cap.  83,  and 
the  baptismal  shirt  of  healing  power,  Dresd.  Wolfdietr.  160-1-2  ; 
stera,  vaselborse,  pellicula  in  qua  puer  in  utero  matris  involvitur, 
Hoffm.  Hor.  Belg.  7,  19b.  Lith.  namai  kudikio,  child's  house, 
Nesselm.  414.  ON.  HkxSr  is  born  with  helmet  and  sword  (p. 
389).  GDS.  121. 

p.  876.]  Every  man  has  an  angel  of  Ms  own,  but  so  have 
some  beasts,  Keisersp.  Brosaml.  19°.  Agreeing  with  Cassar 
Heisterb.,  the  Pass.  337,  46  says  :  daz  einer  iegelichen  menscheit 
zwene  engel  sint  bescheiden  :  einen  guoten,  einen  leiden  iegelich 


DESTINY  AND  WELL-BEING.  1571 

mensche  bi  im  hat.  Every  man  lias  Ms  candle  in  the  sky,  Hpt 
4,  390  (see  Suppl.  to  722  end).  Do  sprach  der  engel  wol-getdn  : 
'  ich  was  ie  mit  dir,  unt  woldest  nie  gevolgen  mir  (obey  me) ; 
von  ubele  ich  dich  cherte  (turned),  daz  beste  ich  dich  lerte/ 
Tund.  46,  60 ;  ich  bin  der  engel,  der  dm  pfliget,  Ges.  Abent.  2, 
255;  wil  du  dinem  engel  schenken  (win),  Griesh.  2,  50;  anglens 
Domini  te  semper  praecedat,  comitetur  ac  subsequatur,  Vita 

Mahthild.    c.    20. In   Otfr.  v.  4,   40  the    angel   says  to  the 

women:  ja  birun  wir  in  wara  iu  eigene  giburd  —  your  servants. 
The  angel  is  called  wisaere,  director,  Helbl.  7,  249.  331,  an  in 
visible  voice  7,  263.  293.  355 ;  du  hast  gehort  ein  stimme,  die 
sin  engel  sprach,  Pass.  158,  79;  (der  werlde  vluot)  manigen  hin 
verdriicket,  ob  in  dar-uz  niht  ziicket  (plucks  him  out)  sin  engil 
mit  voller  kraft,  337,  41.  The  angel  rejoices  over  his  protege, 

MSH.  3,   174b. The  heathen  think   an  old   Christian  has  a 

young  one  inside  him,  and  when  he  is  dying  the  angels  take  a 
baby  out  of  his  mouth,  Ottoc.  440-1  [see  a  mosaic  in  the  cath. 
of  San  Michele  Maggiore,  Pavia] .  On  English  guardian- angels, 
see  Stewart's  Pop.  superst.  4,  16-7;  on  Indian,  Somadeva  2,  117. 
Hermes  is  an  escort,  TrofMTralos,  to  men,  Aesch.  Eum.  91. 

p.  877.]  Biarki's  fcear-fylgja  is  in  Petersen's  Hedenold  1, 
210-3  ;  a  similar  bear  in  Fornald.  sog.  1,  102-5;  Gunnar's  fylgja, 
the  biarndyr,  in  Nialss.  c.  23.  As  swans  are  guardian-angels, 
ravens  are  a  kind  of  attendant  spirits  to  heathens  :  Haraldi  ver 
fylgftom  (p.  671).  On  '  gefa  nafn  ok  fylgja  lata/  see  GDS. 

153-4. Hamingja  means  luck,  Fornm.  sog.  4,  44;  gcefa  ok  h. 

4,  26;  %  hamingju  tauti,  in  the  riot,  fall  swing,  of  luck,  Biorn 
sub  v.  taut;  ef  hamingja  ft/lgir,  7,  280;  fylgjor  hans  hofSo 
vitiaft  He^ins,  Sa3m.  147a.  Glumes  dream  of  his  father-in-law's 
h.  appearing  as  a  dis,  who  towered  above  the  hills,  is  in  Yigagl. 

sag.  c.  9. Engl./e£c7i  :  'I  had  seen  her  fetch/  Hone's  Daybk. 

2,  1011-3-6-7;  in  some  parts  of  Scotl.  fye  for  fetch  1019;  '  to 
see  his  double  1012;  wiff,  waff,  wraith,  swarth  1019-20.  Ir. 
taise,  Conan  105  ;  conf.  Wilh.  Meister,  where  some  one  sees  him 
self  sitting ;  the  white  lady,  the  banshie. 

p.  877.]  The  Slav,  dobra  sretia,  Vuk  3,  444,  sretia  =  lack  788, 
looks  very  like  Ssk.  Sri,  Bopp  356b  [but  s-ret-ati  =  convenire, 
ob-ret-ati  =  invenire,  etc.];  sretia  is  bestowed  by  U-sud,  destiny. 
'  I  am  thy  luck,  thy  brother's  luck,3  Serb,  march,  no.  13.  The 


1572  DESTINY  AND  WELL-BEING. 

Lettic  Laima,  Nesselm.  351,  is  distinct  fr.  Laume  353;  Lith. 
also  Laima  =  Gk.  Aaipto,  Lat.  Lamia  (p.  500  n.  Suppl.  to  864 
mid.) :  Laima  leme  sauluzes  dienat§,  Khesa  dain.  p.  10.  She  is 
comp.  in  Bopp's  Gl.  296a  to  Lakslimi,  abundantiae  et  felicitatis 

dea. 

p.  879.]  Misfortune  comes,  goes  :  chumet  ein  unheil,  Karajan 
5,  2.  19,  15;  zuo  gienc  in  beiden  daz  unbelt,  Diut.  2,  51,  conf. 
daz  leit  gieng  ire  zuo  2,  50 ;  hie  trat  min  ungelucke  fiir,  Parz. 
688,  29  ;  ungluck  wechst  liber  nacht,  u.  hat  ser  ein  breiten  fusz, 
Mathesius  (1562)  279a;  Swed.  quick  som  en  o-lycka.  Trouble 
does  not  come  alone ;  nulla  calamitas  sola ;  das  ungluck  was  mit 
gewalt  da,  Herbenst.  330;  t'  on-geval  dat  es  mi  bi,  Karel  1,  699  ; 
on-spoet  (unspeed)  comt  gheresen,  Kose  8780;  unJieil  unsir  ramit 
(creams,  thickens),  Athis  F  21  ;  '  where  has  misfortune  had  you, 
that  you  look  so  gory  ?  '  Eeise  avant.  (1748)  p.  107  ;  unheil  habe, 
der  iz  haben  wil !  En.  1 2859 ;  si  hat  des  ungelucks  jeger  mit 
seinen  henden  umbfangen  gar  (UVs  hunter  has  her  tight), 
Keller's  Erz.  157,  10;  sie  reitet  ungeluc'ke  (rides  her),  Beham 
in  Wien.  forsch.  p.  47a ;  unfal  reitet  mich,  Ambras.  lied.  92,  9  ; 
oonf.  Death  riding  on  one's  back  (Suppl.  to  844  beg.)  ;  was  euch 
unfal  geit,  Murner  2832  ;  TTnfalo  in  Theuerdk ;  un-gevelle,  Flore 
6152  ;  unheil  mich  fuorte  an  sinen  zoumen  (reins),  Engelh.  5502  ; 
riet  mir  min  unheil  (advised  me),  Er.  4794  ;  undanc  begunde  er 
sagen  ('gan  curse)  sime  grozen  unheile,  Kl.  403  L. ;  sin  ungelucke 
schalt,  Lanz.  1951;  min  Unscelde,  Nib.  2258,  1;  Unscelde  si 
verwazen !  Helmbr.  838;  Unselden-brunne,  Mone's  Anz.  6,228; 
Unscelde  ist  heiles  vient  (foe),  Flore  6158  ;  '  misf.  is  at  the  door, 
in  blossom/  Fromm.  4,  142;  ungeluckes  zwic  (twig),  Cod.  pal. 
355,  116a  [the  oppos.  of  Saelden-zwic,  wishing-rod,  Suppl.  to 
977  beg.];  ung.  winde,  MS.  1,  84b;  thut  ein  ungeluck  sich 
aufdrehen  (turn  up),  H.  Sachs  iii.  3,  8a.  The  shutting  misf.  up 
in  an  'eicher'  is  like  fencing-in  the  Plague  and  spectres, 
Mullenh.  p.  196;  the  devil  too  gets  wedged  in  a  beech-tree, 
Bechst.  March.  42;  si  haben  ungluck  in  der  kisten  (trunk), 
Fastn.  sp.  510,  8. 


PEESONIFICATIONS.  1573 

CHAPTER  XXIX. 
PERSONIFICATIONS. 

p.  880.]  Like  the  Gr.  TrpoacoTrov  is  the  Goth,  ludja,  Matth. 
6,  17,  conf.  Gal.  4,  19.  I  have  found  MHG.  schin  =  el§o<;  in  two 
more  places:  des  lewen  schm,  Bon.  67,  42;  sinen  scMn  (image), 
Lanz.  4926.  Personification  does  not  give  rise  immed.  to  proper 
names,  for  these  tolerate  no  article  (Gramm.  4,  405.  595),  but  to 
such  names  as  '  der  Wunsch,  diu  S^elde,  der  Hunger/ 

p.  884.]  To  personified  elements  I  have  to  add  the  Slav. 
Pogoda  (p.  637),  conf.  Byr;  Ignis,  Aqua,  Aer,  Veritas  in  Scherz 
u.  Ernst  (1522-50)  cap.  4,  (1555)  c.  354.  H.  Sachs  i.  255; 
Frosti,  Logi,  Shidlf  (tremor),  Yngl.  sag.  c.  22.  We  say  of  Snow, 
'there's  a  new  neighbour  moved  in  overnight 3  (pp.  532.  761). 
'  Hrim  and  Forst,  hare  hildstapan  lucon  leoda  gesetu,'  Andr.  1 258 
and  Pref.  p.  xxxv.  The  Esths  worship  Cold  (kulm)  as  a  higher 
being,  Peterson  p.  46.  Finn.  Hyyto,  Hyytamoinen  =  ge\u.; 
Aerydmoinen  is  the  wrathful  genius  of  severe  cold.  MHG.  Rife 

(p.  761). Was  (  die  Heide,'  the  heath,  thought  of  as  a  person? 

she  blushes  for  shame,  Walth.  42,  21.  Men  blessed  the  Way, 
and  bowed  to  it  (p.  31  n.).  The  name  of  Him  the  asynja  is 
echoed  back  in  AS.  him,  Cod.  Exon.  437,  17,  as  the  name  of  a 
tree.  The  George  in  Reinbot's  allegory  is  a  child  of  der  Sunne 
and  diu  Rose,  and  is  called  Rosen-hint.  On  N^ji  and  NrSi,  see 
above  (p.  700).  With  the  two  femin.  names  of  months  in  AS., 
Hrede  and  Edstre,  conf.  the  Roman  Maia,  Flora,  Aprilis,  who  are 
goddesses  in  spite  of  the  months  Maius  and  Aprilis  being  masc. 

p.  887.]  The  sword,  the  biter,  is  often  made  a  person  of. 
Ssk.  asi-putri  =  culter,  lit.  Sword's  daughter;  conf.  ON.  sultr 
(p.  888).  KM.3  3,  223.  The  ON.  air,  awl,  is  brother  to  the 
dwarf  or  the  knifr,  Sn.  133.  Does  ( helm  ne  gemunde  byrnan 
st<5e'  in  Beow.  2581  mean  'the  helmet  forgot  the  coat  of  mail'  ? 
On  rhedo,  see  GDS.  606.  Strange  that  a  warrior's  garb  is  in 
Beow.  903  Hrcefflan  laf,  but  in  4378  \_Hre]  ffles  lafe;  conf.  herge- 
wate,  RA.  568.  A  ship  on  touching  land  is  addressed  as  a  living 

creature  (p.  1229  ?). It  is  a  confirmation  of  Brtsmga  men, 

that  the  OS.  Throt-manni,  monile  gutturis,  is  the  name  of  the 
town  Dortmund,  and  Holtes-meni,  monile  silvse,  Trad.  Corb.  no. 


1474  PEESONIFICATIONS. 

321,  afterwards  called  Holtes-minne  384,  is  the  present  Holz- 
minden.  With  Hnoss  is  perh.  to  be  conn,  the  OHG.  female 
name  Neosta,  Forstemann  1,  960;  ON.  kvenna  linoss  —  mint. 
Mann-gersimar  occurs  in  Thidr.  saga  p.  153.  What  means  the 
M.  Neth.  '  want  haer  met  gersemen  doeken'?  Eose  11001;  is 
gars-uma  the  truer  division  of  the  word?  Gramm.  2,  151. 
Light  is  thrown  on  the  maiden  Spang e  by  auff-spaung  ungri, 
feminae  juvenculae,  Kormakss.  p.  186  ;  conf.  mouwe  =  maiden  and 
sleeve,  fetter  (Kl.  schr.  5,  441),  erenlerga,  both  shirt  and  Erem- 
berga,  schiit-vezzel  (-fetter)  =  scutiger,  squire,  Oswalt  3225.  In 
the  same  way  as  Hreda,  Hnoss,  Gersemi,  Menja  (p.  306-7)  and 
the  Eom.  Carna,  dea  cardinis  (Ov.  Fasti  6,  101 — 168),  are  to  be 
expl.  the  gods'  names  Loki  and  Orentil.  A  beautiful  woman  was 
often  compared  to  some  goddess  of  female  ornament  :  hodda  Sif, 
hodda  Freijja,  liringa  HUn  in  Kormakss.  26  means  simply  a  lady 
adorned  with  rings.  On  the  same  footing  as  the  goddesses  of 
nuts,  bees,  dough,  etc.  cited  by  Lasicz  p.  48-9  stand  the  Puta, 
Peta,  Patellana,  Yiabilia,  Orbona,  Ossilago,  Mellonia  in  Arnob. 
4,  7.  8,  and  the  goddesses  of  grains  in  Augustine's  De  Civ.  D. 
4,  8  (Ehein.  jrb.  8,  ]  84)  and  many  more  in  the  same  author ; 
conf.  Eobigo,  Eubigo  (p.  477  end). 

p.  887.]  Men  greeted  the  player's  die,  bowed  to  it,  Jiingl.  389. 
On  Decius,  see  Meon  4,  486-7.  Hazart  geta  arriere  main,  Een. 
18599;  Hasars,  Myst.  de  Jubinal  2,  388-9.  Dudpam  et  Kali 
sunt  nomina  tertiae  et  quartae  mundi  aetatis,  et  daemones  harum 
aetatum,  Nalus  p.  213,  conf.  Holtzm.  3,  23-9  and  Pref.  xi. ;  the 
dice-playing  of  Yuzishthira  and  Sakuni  was  celebr.,  also  that 
of  Nala  and  Pushkara,  Holtzm.  2,  1—11.  3,  23-9.  MHG.  <  her 
Pfenninc/  MS.  2,  148*. 

p.  888.]  Victory  is  personified  in  the  AS.  phrase  :  Sigor  eft 
ahwearf  cesc-tir  wera,  Caedm.  124,  25.  Similarly  :  '  deme  Orloge 
den  hals  breken/  break  the  neck  of  battle,  Detmar  2,  555 ; 
' Hederlein  brother  to  zenMein*  (hader,  zank  =  quarrel),  H.  Sachs 
i.  5,  538d;  fder  Rewel  beiszt/  repentance  bites,  Luther  9,  472b; 
'  der  Zorn  tritt/  anger  steps,  Pantal.  86.  On  £o/3o9,  Favor  and 

the  like,  see  above   (p.  207-8). Goth,    snau   ana  ins   Hatis, 

e<f)6acrev  eV  aurou?  77  op<yij}  1  Thess.  2,  16  ;  '  an  dem  hat  Haz  bi 
N'ide  ein  kint/  in  him  hate  had  a  child  by  envy,  MS.  1,  75a ; 
kamen  uf  des  Nides  trift,  Pantal.  754.  Envy,  like  Qdovos,  is  a 


PERSONIFICATIONS.  1575 

daemon ;  there  was  a  form  of  prayer  to  keep  him  off,  Lehr's  Vom 
neide  144  seq. ;  Finn.  Kati,  genius  invidiae ;  we  say  '  Envy  looks, 
peeps,  out  of  him/  The  OHG.  Inwiz,  masc.,  may  be  the  same, 
though  the  Koman  Invidia  is  feminine.  ON.  Topi  oc  Opi,  Tidsull 

oc  Ofioli  vaxi  ]?er  tar   me^S  trega,   Ssem.   85a. UXoOro?,   the 

god  of  wealth,  is  blind ;  the  Ssk.  Kuvera  is  ugly,  with  three  legs 

and   eight    teeth,   Bopp   78a ;   Richeit,  Br.   1584. Hunger,  se 

]?eod-scea$a  hreow  ricsode,  Andr.  1116,  conf.  our  '  hunger  reigns '-, 
Hunger  is  the  best  cook,  Freid.  124,  17;  der  H.  was  ir  beider 
koch,  Wigam.  1070;  HongJiers  cameriere,  Rose  4356;  der  H. 
koch,  der  Mangel  kiichen-meister,  Sinipl.  25;  we  say  '  Sclimal- 
hans  is  head-cook  here';  bald  legt  sich  Schm.  in  das  zimmer, 
Giinther  1050,  conf.  '  Jier  Bigenot  von  Darbion,  her  Diinne-habe, 
MS.  2,  179a;  do  lag  er  uf  daz  hunger-tuoch  (-cloth),  Fragm.  22a; 
am  Jiunger-tuch  neen  (sew),  H.  Sachs  ii.  2,  80C,  etc.  (Goz  1,  192. 
2,  52);  der  Hunger  spilt  (gambols),  Suchenw.  18,  125;  da  vat 
Frost  u.  Durst  den  H.  in  daz  har,  u.  ziehent  (clutch  H,  by  the 
hair,  and  drag)  gar  oft  in  al  dur  daz  hus,  MS.  2,  189a;  il  est 
Ilerlot  (affame),  Trist.  3938;  ther  Scado  fliehe  in  gahe !  0.  ii. 

24,  37. Sleep,  as  well  as  death,  is  called   Sandmann  (Supp. 

to  842)  :  can  it  possibly  mean  one  who  is  sent  ?  conf.  ( do  sant 
er  in  den  slaf  an/  Anegenge  15,47;  but  the  other  is  called 
Pechmann  (pitch-man)  as  well,  Schm.  sub  v.,  and  Hermann, 
Wend,  volksl.  2,  269a.  Sleep,  a  brother  of  Death,  comes  in  the 
shape  of  a  bird  (p.  331),  and  sits  on  a  fir-tree  (see  Klausen  p.  30), 
like  the  sun  sitting  on  the  birch  as  a  bird,  and  lulling  to  sleep, 
Kalev.  rune  3.  A  saint  says  to  Sleep  :  '  com,  guaet  Jcnecht,  com 
hare  dan  !  Maerl.  3,  197.  Sleep  looks  in  at  the  window,  Kante- 
letar  2,  no.  175;  he  walks  quietly  round  the  cottages,  and  all  at 
once  he  has  you,  Hebel  p.  223  ;  den  Sclilaf  nicht  austragen,  i.e. 
not  spoil  one's  peace,  Hofer  3,  89.  Deus  Eisus,  Apul.  p.  m.  105. 
111.  Selp-hart,  Wackern.  Ib.  902.  Eenn.  270.  Virwitz  (Suppl. 
to  635  beg.). 

p.  890.]  Attributes  of  gods  come  to  be  regarded  as  separate 
beings,  and  then  personified  (Lehrs*  Vom  neid  p.  152),  esp.  as 
females.  Copia  was  set  before  the  eyes  in  a  '  simulacrum  aeneum, 
cornu  copiae  Fortanae  retinens/  Marcellini  cornitis  Chron.  p.  m.  51. 
Care  is  a  neighbour :  yeiroves  /capSlas  /jLepiftvai,,  Aesch.  Septem 
271;  conf.  fist  zivivel  (doubt)  lierzen  nachgebur/  Necessity  (diu 


1576  PEESONIFICATIONS. 

Not)  parts,,  Nauffr  skildi,  Kl.  sclir.  112-3  ;  si  vahten  als  den 
liuten  touc  (as  became  men),  die  ez  dm  grimme  Not  bat,  Er.  837; 
conf.  '  als  in  min  warm  sculde  bat/  as  my  just  right  bade  him  do 
1246.  Der  Eat  (advice),  masc.,  has  children  by  Scham,  Treue, 
Wahrheit,  all  fern.,  Helbl.  7,  50.  A  host  of  such  personifications 
(Fides,  Patientia,  Humilitas,  Superbia,  Luxuria,  Sobrietas,  etc.) 
we  find  already  in  Prudentius  (circ.  400),  esp.  in  his  Psychomachia, 
with  due  epic  embellishment;  conf.  Arnob.  4,  1  :  Pietas,  Con- 
cordia,  Salus,  Honor,  Virtus,  Felicitas,  Victoria,  Pax,  Aequitas. 
The  Zendic  has  two  female  genii,  Haurvatdt  and  Ameretdt  (whole 
ness  and  immortality),  often  used  in  the  dual  number,  Bopp's 
Comp.  Gr.  pp.  238 — 240.  The  World  is  freq.  personified  (pp. 
792n.  850),  and  even  called  'frau  Spoihilt,'  Gramm.  2,  499. 

Otf  r.  iii.  9,  1 1  says  :  '  so  wer  so  nan  biruarta,  er  frit  ma  thana 
fuarta,'  whoso  touched,  carried  off  benefit,  as  we  talk  of  carrying 
off  the  bride;  frum  u.  ere,  Hpt's  Ztschr.  7,  343-9.  Cervantes  in 
D.  Quix.  1,  11  says  finely  of  Hope,  that  she  shews  the  hem-  of  her 
garment :  la  Esperanza  muestra  la  orilla  de  su  vestido.  OHG. 
Otikepa,  MB.  13,  44.  46.  51  Otegebe,  Outgebe;  conf.  Borg-gabe 
(Suppl.  to  274). 

Such  phrases  as  '  he  is  goodness  itself  rest  on  personification 
too :  vous  etes  la  bonte  meme.  Avec  la  biaute  fu  largesce  sa  suer 
et  honors  sa  cousine,  Guitecl.  1,  116. 

p.  892.]  Personifications  have  hands  and  feet  given  them, 
they  dwell,  come  and  go.  The  Athenians  have  the  goddesses 
Detect)  and  'AvaytcatTj  (persuasion,  compulsion),  while  in  Andros 
dwell  TleviJ]  and  ^Afju^^avirj  (poverty,  helplessness),  Herod.  8,  111. 
'A\rj9eia  (truth)  has  fled  alone  into  the  wilderness,  Babr.  127. 
Aesop  364.  Another  name  for  Nemesis  was  lASpdareia,  unescap- 
ableness.  Exulatum  abiit  Salus,  Plaut.  Merc.  iii.  4,  6 ;  terras 
Astraea  reliquit,  Ov.  Met.  1,  150;  fugere  Pudor  Verumque 
Fidesque  1,  129;  paulatim  deinde  ad  superos  Astraea  recessit 
hac  comite,  atque  duae  pariter  fugere  sorores,  Juv.  6,  19;  Virtue 
goes,  and  leads  Luck  away  with  her,  Procop.  vol.  2,  407. 

Aller  Freuden  fueze  keren  (turn)  in  den  helle-gruut,  Warn. 
1 206 ;  gewunnen  si  der  Froiden  stap,  Dietr.  dr.  200b ;  diu  mac 
mir  wol  ze  Froeiden  lidse  geschragen  (var.,  mich  wol  ze  Fr.  h. 
geladen),  MS.  1,  9a;  conf.  Fr.  tor  (Suppl.  866  beg.).  KrutcUna, 
affliction,  jumps  out  of  the  oven,  Dietr.  Russ.  march,  no.  9. 


PERSONIFICATIONS.  1577 

Carrying  Fro-muot  on  the  hands  resembles  the  leuatio  imperatoris 
et  novae  nuptae,  RA.  433.  '  Fromut-loh  cum  feris  ibi  nutritis' 
must  be  a  bear-garden,  Dronke's  Trad.  Fuld.  p.  63.  Haupt  in 

Neidh.  135  thinks  Fromuot  is  simply  Cheerfulness. Gherech- 

ticheit,  die  sware  was,  vlo  tachterst,  Kose  5143;  conf.  Frauenlob's 
poem  on  GerechtigJceit,  Hpt's  Zeitschr.  6,  29.  Minne,  Trouwe  es 
ghevloen,  Rose  5141;  diu  Triwe  ist  erslagen,  Tod.  gehugde  268; 
Treu  ein  wildbret  (head  of  game),  Schweinichen  1,  13;  ver 
Triuwe,  ver  Warheit,  Helbl.  7,  38;  der  Triuwen  Muse  (cell), 
Engelh.  6295 ;  der  Tr.  bote  6332  ;  in  Tr.  pflege  (care),  Winsb.  8,  8, 
conf.  fder  Zuhte  sal'  good  breeding's  hall  8,  7;  St.  Getruwe 
(trusty)  and  Kiimmernis  (sorrow),  Mone  7,  581 — 4;  nieman  wil 
die  Warheit  herbergen,  Miillenh.  no.  210;  Pax  terras  ingreditur 
habitu  venusto,  Archipoeta  ix.  29,  3. 

p.  893.]  Der  Eren  bote  and  E.  holde  (Suppl.  to  869) ;  frouwen 
E.  amis,  Frib.  Trist.  61  ;  daz  Ere  sin  geverte  si,  Tiirl.  Wh.  125b; 
fro  E.  und  ir  hint,  MS.  2,  151b  ;  an  Eren  strdze  gestigen,  Pass. 
47,  80 ;  Ere  uz  pfade  gedringen,  Ben.  450  ;  in  der  Eren  tor  komen 
551,  26 ;  sin  lop  (praise)  was  in  der  E.  tor,  Frauend.  81, 14 ;  sitzen 
iif  der  E.  banke,  Gr.  Rud.  11,  20;  saz  uf  der  E.  steine,  Lanz. 
5178,  conf.  Er.  1198.  Wigal.  1475;  der  E.  biine  hat  iiberdaht, 
Engelh.  230;  der  E.  dach,  kranz,  Rauch  1,  319;  verzieret  nu 
der  E.  sal,  Walth.  24,  3;  uz  frou  E.  kamer  yarn,  MS.  2,  151a; 
der  E.  tisch,  Suchenw.  4,  152;  der  E.  pflilege,  Amgb.  2a;  in  der 
E.forste,  Gold.  schm.  1874,  conf.  'in  der  Sorgen  forste,3  Engelh. 
1941 ;  der  E.  krone  treit  (wears),  Roseng.  908;  treit  der  E.  schitt 
914;  der  E.  zw%  (bough),  Hpt  4,  546;  er  ist  der  E.  wirt  (host), 
MS.  2,  59a;  mantel,  da  frou  Ere  hat  ir  briiste  mit  bedecket, 
Amgb.  18b;  ver  Ere,  Wapenmartin  6,  55. 

Vro  Minne,  MS.  1,  16a.  The  girFs  question  about  Minne  is  in 
Winsbekin  34,  8;  der  Minnen  bode,  Partenop.  80-4-6.  101 ;  der 
M.  kraft,  Ulr.  v.  Lichtenst.  35,  15;  diu  Minne  stiez  uf  in  ir  Jcrefte 
ris  (thrust  at  him  her  wand  of  power),  Parz.  290,  30;  der  Minnen 
stricke  (toils),  MS.  1,  61a;  Minne  u.  Wisheit,  Flore  3740;  frau 
M.  presents  herself  to  two  maidens  as  teacher  of  love,  with  a  rod 
(einem  tosten)  in  her  hand,  and  gives  one  of  them  blows,  Hatzl. 
165;  a  woman  appears  as  M.'s  stewardess  159a.  Can  Liehten- 
stein's  progress  as  queen  Venus  be  conn,  with  a  mythical  custom 
(p.  259)  ? '  Vrou  Mate  (moderation)  is  en  edel  vorstinne/ 


1578  PERSONIFICATIONS. 

Potter  1,  1870;  Mdz}  aller  tugende  vrouwe,  Pantal.  120;  Maezic- 
heit  bint  uf  die  spen  (to  teach  the  baby  temperance?),  Suchenw. 
xl.  144;  Zuht,  Maze,  Bescheidenheit,  Mai  176, 13;  Zucht  u.  Schame 
stant  an  der  porte,  u.  huotent,  Hpt  2,  229 ;  ze  hant  begreif  sie 
diu  Scham,  Anegenge  17,  31.  18,  22  ;  diu  Riuwe  was  sin  frouwe, 
Parz.  80,  8;  der  Eiwe  tor  649,  28;  diu  Vuoge,  Filegel  (p.  311  n.). 
A  fairy  castle  under  charge  of  Tugent,  its  8  chambers  with 
allegoric  names  painted  by  Scelde,  is  descr.  in  Geo.  5716  seq. 

p.  895.]  The  entire  Roman  de  la  Rose  is  founded  on  allegories  ; 
and  in  such  there  often  lies  a  mythic  meaning.  Before  sunrise  on 
Easter  morn,  appears  the  maid  beside  the  fountain  mid  the  flowers, 
Hatzl.  160a;  the  lady  that  appears  is  approached  but  once  in  ten 
years  143.  376;  under  a  limetree  in  the  wild  wood,  the  fair  lady 
ivashes  her  hands  143b ;  a  dwarf  in  the  forest  leads  to  the  three 
Fates,  H.  Sachs  v.  333b,  or  the  wild  lady  leads  one  about  1,  272cd. 

In  the  Trobadors  a  singing   bird   allures    the   poet   into   a 

wood,  where  he  finds  three  maidens  chanting  a  threnody,  Diez's 
Leb.  d.  troub.  p.  145.  Fran  Wildeclieit  leads  the  bard  by  her 
bridle-rein  to  a  level  ground  beside  a  brook,  where  Dame  Justice, 
Mercy  etc.  sit  judging,  Conr.  Klage  der  kunst;  in  his  Schwan- 
ritter,  Conrad  says  wilde  aventiure.  A  poet  snatches  up  his  staff, 
comes  upon  a  fair  flowery  field,  where  he  meets  the  Minne-queen, 
Hagen's  Grundriss  p.  438,  or  to  a  lovely  child  by  a  forest-fountain 
442.  There  is  a  similar  description  in  Helbl.  7,  28  :  the  poet  in 
the  morning  reaches  a  wild  rocky  waste,  sees  two  ladies  in  white 
veils,  Joy  and  Chivalry,  wailing  and  wringing  their  hands;  he 
helps  them  to  their  feet  when  they  faint,  but  now  the  Duchess 
of  Karnten  is  dead,  they  will  go  among  men  no  more,  they  live 
thenceforward  in  the  wild.  Again,  in  Ls.  2,  269  :  on  a  green  field 
the  poet  finds  Dame  Honour  fallen  to  the  ground  in  a  faint,  also 
Manhood  and  Minne  :  they  lament  Count  Wernher  of  Honberg. 
Or  take  the  Dream  of  seven  sorrowing  dames  in  MSH.  3,  171 — 3  : 
Fidelity,  Modesty,  Courtesy,  Chastity,  Bounty,  Honour  and  Mercy 
bewail  the  Diiringer  and  Henneberger;  conf.  the  'sibeii 
iibelen  wibe,  Vrazheit,  Unkiusche,  Gritekeit,  Zorn,  Nit,  Trdcheit, 
Hoffart,'  Diut.  1,  294 — 6.  The  ladies  lamenting  the  death  of  kings 
and  heroes  remind  us  of  the  Mage-frauen,  Mage-mutter  (p.  432), 
and  the  wood-wives  ill- content  with  the  world  (p.  484).  At  the 
end  of  Euripides's  Rhesus  the  muse  mourns  the  prince's  death ; 


PERSONIFICATIONS.  1579 

in  Od.  24,  60  the  nine  muses  come  round  the  corpse  of  Achilles, 
and  bewail  his  end.  The  lonely  tower  as  the  habitation  of  such 
beings  occurs  elsewh.  too,  as  '  turns  Alethiae'  in  the  Archipoeta; 
conf.  '  Mens  bona,  si  qua  dea  es,  tua  me  in  sacraria  dono/  Prop . 
iv.  24,  19. 

p.  896.]  Diu  Schande  (disgrace)  vert  al  iiber  daz  lant,  MSH. 
3,  448b;  so  hat  diu  8.  von  ir  vluht,  Kolocz.  129;  ver  8.,  Renn. 
12231  ;  swa  vro  Ere  wol  gevert,  daz  ist  vro  Schanden  leit,  MS. 
2,  172;  in  8.  hoi  verkluset  2,  147b.  Unere  laden  (invite  dis 
honour)  in  daz  hus,  Uebel  wip  815;  Untriuwen  bant,  Wigal. 
10043;  Unminne,  MS.,  1,  102a ;  Ungendde  (ill-will)  hat  mich  en- 
pfangen  ze  ingesinde  (for  inmate)  2,  51b;  Unbill  (injustice)  knocks 

at  the  door,  Fischart  in  Vilmar  p.  4;  diu  Werre  (p.  273  n). 

Wendelmuot  (Suppl.  to  273  n.);  conf.  f  frowe  Armuot  (poverty) 
muose  entwichen,  von  ir  huse  si  floch/  fled,  Er.  1578;  ez  het 
diu  groze  A.  zuo  im  gehuset  in  den  glet,  diu  A.  mit  jamer  lit, 
Wigal.  5691  ;  sit  mich  diu  A.  also  jaget,  Pass.  352,  89;  das  uns 
schon  reit  (rode  us)  frau  Armut,  H.  Sachs  i.  5,  523d;  conf.  '  reit 
mich  gross  Ungedult/  impatience  524C;  frau  Mend,  Hatzl.  157-8 
(there  is  a  Fr.  chapbook  about  bonhomme  Misere).  Missewende 
von  ir  sprach,  daz  ir  teil  da  niht  en-waere,  MS.  1,  84a;  Hisse- 
vende  diu  im  niht  genahen  mac  1,  85a.  We,  wer  wil  nu  Sorgen 
walten  ?  diu  was  min  sinde  (housemate)  nu  vil  manegen  tac  1, 
163b. 

p.  898.]  $77^77  0eo?,  Hes.  Op.  761-2;  Qdpa  carries  rumours 
to  Zeus' s  throne,  Theocr.  7,  93.  There  is  a  Lat.  phrase  :  scit 
Fama,  scit  cura  deuin,  Forcell.  sub  v.  scio.  Famaque  nigrantes 
succincta  pavoribus  alas,  Claud.  B.  Get.  201 ;  xolat  fama  Caesaris 
velut  velox  equus,  Archipo.  ix.  30,  1.  Rumour  is  to  the  Indian 
the  song  of  a  by -flown  bird,  Klemm  2,  132;  a  species  of  Angang 
therefore  (p.  1128).  'Another  phrase  is:  fama  emanavit,  Cic. 
Yerr.  ii.  1,  1 ;  manat  tota  urbe  rumor,  Livy  2,  49.  So  in  German: 
daz  maere  wit  erbrach,  Pass.  285,  20.  71,  41 ;  daz  m.  was  erschollen, 
Mai  228,  22.  Lanz.  9195;  von  dem  uus  disiu  m.  erschellent  (these 
rumours  ring),  Ecke  18  ;  daz  m.  erschal  in  diu  lant  liberal,  ez 
en- wart  niht  also  begraben,  Kolocz.  85 ;  daz  m.  uz  schal  (rang 
out),  uz  quam,  Herb.  14372-4;  dese  mare  ute  sclwt,  Maerl.  2, 
203.  3,  340;  alse  die  mare  dus  (abroad)  ut  sprang,  Hpt  1,  108; 
daz  maere  breitte  sich  (spread),  Herb.  502.  1320.  17037,  or: 


1580  POETET. 

wart  breit  2460.  13708;  daz  m.  nu  witen  began,  Tiirl.  Wh.  28a; 
die  mare  ghinc  harentare,  Maerl.  3,  190.  Kastn.  2,  1768;  daz 
maere  witen  Jcreis  (circulated),  Servat.  1856 ;  die  niemare  Hep 
(ran),  Walewein  9513.  11067.  Lane.  35489;  nymare  Upt,  Lane. 
26165  ;  doe  Hep  die  niemare  dor  al  dit  lant  25380.  47053  ;  die 
mare  Hep  verre  ende  sere,  Maerl.  3,  193  ;  63  komen  neue  maer 
gerantj  Wolkenst.  63 ;  daz  m.  witen  umme  trat,  sich  umme  truoc, 

Pass.  221  j  93.  169,  32. In  the  same  way:  word  is  gone,  Minstr. 

3,  92  ;  sprang  f>ast  word,  Homil.  384 ;  dat  word  lep,  Detm.  2,  348. 
358.  392,  dat  ruchte  lep.  2,  378.  391.  We  say  the  rumour  goes, 
is  noised.  Yiel  schiere  vlouc  (quickly  flew)  daz  maere,  Ksrchr. 
957.  8415;  sin  m.  vlouc  witen  in  diu  lant,  Pass.  204,  24;  von 
ir  vlouc  ein  m.,  Trist.  7292;  daz  m.  vlouc  dahin,  Troj.  13389; 
schiere  vlouc  ein  m.  erschollen,  Tiirl.  Krone  68;  do  fluoc  daz  m. 
liber  mer,  Herb.  13704;  harte  snel  u.  bait  flouc  daz  m.  ze  Rome, 
Pilat.  398  ;  diu  starken  m.  witen  vlugen,  Servat.  459 ;  diu  m.  vor 
in  heimflugen,  2393;  do  flugen  diu  m.  von  huse  ze  hu.se,  Wigal. 
34,  3.  So:  der  seal  (sound)  flouc  in  diu  lant,  Rol.  215,  7;  des 
vlouc  sin  lop  (praise)  iiber  velt,  Hpt  6,  497;  daz  wort  von  uns 
fliuget  iiber  lant,  Herzmsere  169  ;  ON.  su  fregn  flygr.  More 
striking  is  the  phrase :  diu  maere  man  do  vuorte  (led)  in  ander 
kiinege  lant,  Nib.  28,  3.  Instead  of  maere  :  frou  Melde,  Frauend. 
47,  29.  Ksrchr.  17524;  Melde  kumt,  diu  selten  ie  gelac  (lay  still), 
MS.  2,  167a;  M.,  diu  nie  gelac,  MSH.  1,  166a;  M.,  de  noch  nie 
en-lac,  Karlm.  159,  43;  dri  jar  so  lac  diu  M.,  Tit.  824;  vermart 
in  M.,  Lanz.  3346;  M.  brach  aus,  Schweini.  2,  262.  Der  wilde 
Unmet  was  viir  geflogen,  Troj.  24664  ;  nu  fluoc  dirre  liumt  geliche 
liberal  daz  klinecriche,  Walth.  v.  Rh.  136,  43.  Rumor  =  maere, 
Rudl.  1,  128.  2,  80.  121.  173;  Rumour  speaks  the  Prol.  to 
2  King  Henry  IV.  Lastly :  (  quidi  managa  bigunnun  walisan ' 
reminds  one  of  the  growth  of  maere. 


CHAPTER  XXX. 
POETRY. 

p.  900.]  On  the  connexion  of  the  idea  of  composing  with 
those  of  weaving,  spinning,  stringing,  binding,  tacking,  see  my 
Kl.  schr.  3,  128-9.1  The  poet  was  called  a  smith,  songsmith;  in 

1  Deilen  unde  snoren,  Sassenclir.  p.  3  ;  die  leier  schnuren  (to  string)  in  Spee  299. 


POETRY.  1581 

Kigveda  94,   1  :  huncce  hymnum  Agni  venerabili,,  currum  velut 

faber,    paramus    mente,    Bopp's   Gl.    260b. With,    scuof,    scop, 

poeta,  conf.  OHG.  scopli-sanc,  poesis,  Graff  6,  253  ;  schopfpuch 
(-book),  Karaj.  86,  6;  in  den  schopf-buoclien,  Ernst  103;  conf. 
Lachm.  on  Singing  p.  12;  marrer  scopf  Israhel,  egregius  psaltes 
Isr.,  Diut.  1,  512a. With  ON.  sMld-skapr  should  be  men 
tioned  an  OHG.  scaldo,  sacer,  Graff  6,  484 ;  conf.  Gramm.  2, 
997.  Holbzm.  Nib.  170.  The  Neth.  schouden  is  M.Neth.  scouden. 

With    the  Romance  terminology  agrees   '  poesis  = finding  e/ 

Diut.  2,  227b;  daz  vand  er  (indited),  Helmbr.  959;  die  vinden 
conste,  ende  molten  verse,  Franc.  1919;  de  makere,  die  de  rime 

vant  (invented)   1943;  er  vant  dise  rede,   Mone '39,   p.  53. 

AS.  gidda,  poeta,  can  be  traced  in  other  Aryan  tongues  :  Ssk. 
gad,  dicere,  loqui,  gai,  canere,  gatha,  gtta,  cantus;  Lith.  giedoti, 
sing,  giesme,  song,  Lett,  dzeedalit,  dzeesma ;  Slav,  gudu,  cano 

fidibus,    gusli,    psaltery,    Dobrowsky  p.   102. On  the    Celtic 

bard,  see  Diefenb.  Celt.  1,  187;  bardi,  vates  druidae,  Strabo  p. 
197;  Bret,  bardal,  nightingale.  Ir.  searthon,  chief  bard. 

p.  901.]  On  the  effects  of  song  we  read  :  j?aer  wses  hceleffa 
dream,  Beow.  987;  huop  ein  liet  an,  u.  wart  fro,  Hartm.  2,  biichl. 
554;  emenfrolich  geigen  (fiddle  him  into  mirth),  Wigal.  p.  312, 
conf.  332.  We  often  meet  with  AS.  '  giedd  wrecan,'  Cod.  Exon. 
441,  18;  so$  gied  wrecan  306;  2.  314,  17;  j?ast  gyd  awroec  316 
20;  ]?e  )?is  gied  wrcece  285,  25 ;  conf.  vroude  wecken,  Tiirl.  Wh. 
116b. 

p.  905.]  The  poet  or  prophet  is  vv^6\r)7rro^,  seized  by  the 
nymphs  (muses),  Lat.  lymphatus.  He  is  goft-mdlugr,  god- 
inspired,  Saem.  57b ;  Gylfi  gaf  einni  farandi  konu  at  launum 
skemtunar  sinnar.  .  .  .  en  su  kona  var  ein  af  Asa  aett ;  hon 
er  nef rid  Gefiun,  Sn.  1 .  Gandharva  is  a  name  for  the  musical 
spirits  who  live  in  IndiVs  heaven,  Bopp  100b.  God  sends  three 
angels  into  the  world  as  musicians ;  and  angel- fiddlers  were  a 
favourite  subject  in  pictures.  We  have  the  phrase  :  '  der  hirnmel 
hangt  voll  geigen.7 

J£ya6-ir  =  anhelitus  creber,    Sn.    69;    see    Biorn  sub  v.    qvasir. 

Inditing  is  also  expr.  by  file  gen  (to  mortise),  richten  (lighten),  Hpt  6,  497;  richtere, 
Koth.  4853  and  concl. ;  berihten,  Freid.  1,  3;  ernes  mezzen,  Dietr.  190;  wirken, 
Herb.  641;  daz  liet  ich  anhefte  (tack  on)  uf  dine  gnade  voile,  Mar.  148,  5  ;  der  diz 
maere  anschreip  (jotted  down),  Bit.  2006.  The  M.Neth.  ontbinden  =  translate, 
Maeii.  3,  73.  48;  in  dietsce  wort  ontb.  352;  in  dietsch  onbende  228;  in  dietsche 
ontb.,  Rose  29.  Walew.  6 ;  conf.  AS.  onband  beado-rune,  Beow.  996. 

VOL.    IV.  X 


1582  POETKY. 

OSin's  spittle  makes  beer  ferment  (p.  1025  n.)  ;  '  spittle  that 
speaks  drops  of  blood/  KM.  no.  56,  note.  Lisch  in  Meckl.  jrb. 
5,  82 ;  a  door,  when  spat  upon,  answers,  Miillenh.  p.  399,  conf. 
fugls  hrdki  (p.  682  beg.).  On  '  blood  and  snow/  see  Dybeck  '45, 
p.  69  :  som  blod  pa  sno.  The  entire  Mid.  Age  had  a  story  run 
ning  in  its  head,  with  a  playful  turn  to  it,  about  a  child  made  of 
snow  or  ice.  The  10th  cent,  already  had  its 'modus  Liebinc' ; 
an  O.Fr.  poem  of  the  same  import  is  in  Meon  3,  215,  a  MHG. 
in  Ls.  3,  513  and  Hpt  7,  377;  in  Scherz  u.  Ernst  c.  251  (1550, 
183)  the  child  is  called  eis-schmarre,  scrap  of  ice,  conf.  Burc. 
Waldis  4,  71  and  Weise's  Erznarren  p.  23.  Franciscus  makes 
himself  a  wife  and  child  of  snow,  Pfeiffer's  Myst.  1,  215.  Who 
ever  drank  of  the  dyri  miodr  (precious  mead),  the  honey  mixt 
with  Kvasir's  blood,  became  a  skald  :  thus  the  poet  prays  for  a 
single  trahen  (tear)  out  of  the  Camenae's  fountain,  Trist.  123, 

38. 

OSinn  gains  OShroerir  fr.  Suttung,  who  then  pursues  him  ;  so 
Wainamoinen,  after  winning  Sampo,  was  chased  by  Louhi  in 
eagle's  shape  (p.  873).  OSinn  himself  says  in  Havamal  23b  : 
'  OShroerir  er  nu  uppkominn  a  alda  ves  iarSar,'  and  in  24a  it  is 
said  of  him  :  '  Suttung  svikinn  hann  let  sumbli  frd,  ok  graetta 
GunnlcrSu.  Other  names  for  the  drink:  Yggsfull,  Egilss.  656 ; 
Yggjar  mioffr  657  ;  Viffrisfull  665  ;  Vidris  J>yfi  608.  With  arnar 
leir  (eagle's  dung)  conf.  leir -skald,  muck-poet,  Dan.  skarns-poet, 
Olafsen's  Prize  essay  p.  5.  Like  the  mead,  Player  Jack's  soul 
is  distrib.  among  gamesters. 

Like  wo&-bora  is  soff-bora,  also  vates.  The  d  in  Goth,  veitvods, 
testis,  seems  to  exclude  it,  yet  d  and  ]?  are  sometimes  confounded. 
F.  Magnusen  transl.  Offhroeri  ingenii  excitator ;  Biorn  makes 
hrceri  obturaculum  lebetis.  On  the  relation  of  0$r  to  OSinn,  see 
Suppl.  to  306. 

OSinn  bestows  the  gift  of  poesy  on  StarkaSr.  '  Aprs  Platonis 
infantuli  mel  labiis  inferebant/  John  of  Salisb.  de  Nug.  cur.  1, 
13.  When  St.  Ambrose  lay  in  his  cradle,  a  swarm  of  bees  settled 
on  his  mouth.  The  Muse  drops  nectar  into  the  shepherd  Ko- 
matas's  mouth,  and  bees  bring  juice  of  flowers  to  it,  Theocr.  7, 
60 — 89.  Whom  the  Muses  look  upon  at  birth,  he  hath  power  of 
pleasant  speech,  Hes.  Theog.  81—84.  The  gods  breathe  upon  the 
poet,  Ov.  Met.  1,  2-3-4. 


POETRY.  1583 

p.  906.]  To  Hesiod  tending  lambs,  the  Muses  hand  a  spray 
)f  laurel,  and  with  it  the  gift  of  song,  Theog.  22—30.  In  Lucian's 
-Rhet.  praec.  4  he  being  a  shepherd  plucks  leaves  on  Helicon,  and 
there  and  then  becomes  a,  poet.  The  muses  come  at  early  morn  : 

Mirabar,  quidnam  misissent  mane  Camenae, 

ante  meum  stantes  so]e  rubente  torum  ; 
natalis  nostrae  signum  misere  puellae, 

et  manibus  faustos  ter  crepuere  sonos.     Prop.  iv.  9,  1. 

Conf.  the  story  of  the  Kalmuk  poet,  Klemrn  3,  209.  210,  and 
poor  shepherds3  visions  of  churches  to  be  built  (Suppl.  to  86). 
GDS.  821. 

p.  908.]  The  first  lay  in  Kanteletar  relates  the  invention  of 
the  five-stringed  harp  (kantelo)  of  the  Finns.  Kalev.  29  de 
scribes  how  Wainamoinen  makes  a  harp  of  various  materials. 
Kullervo  fashions  a  horn  of  cow's  bone,  a  pipe  of  bull's  horn, 
a  flute  of  calves'  foot,  Kal.  Castr.  2,  58.  When  Wainamoinen 
plays,  the  birds  come  flying  in  heaps,  Kalev.  29,  217,  the  eagle 
forgets  the  young  in  her  nest  221.  When  Wipunen  sings,  the 
sun  stops  to  hear  him,  the  moon  to  listen,  Charles's  ivain  to 
gather  wisdom,  wave  and  billow  and  tide  stand  still,  Kalev.  10, 
449 — 457  ;  conf.  Petersb.  extr.  p.  ]  1.  In  the  Germ,  folksong  the 
water  stops,  to  list  the  tale  of  love,  Uhl.  1,  223-4. 

Den  ene  begyndte  en  vise  at  qviide, 

saa  faart  over  alle  qvinder, 

striden  sir  dm  den  stiltes  derved, 

som  forre  vor  vant  at  rinde.     D  V.  1,  235. 

A  song  makes  tables  and  benches  dance,  Fornald.  sog.  3,  222. 
KM.  no.  111.  Sv.  fornvis.  1,  73.  Stolts  Karin  with  her  singing- 
makes  men  sleep  or  wake,  Sv.  vis.  1,  389  or  dance  394-6.  For 
the  power  of  song  over  birds  and  beasts,  see  DV.  1,  282.  Sv. 
vis.  1,  33.  On  Orpheus,  see  Hor.  Od.  i.  12,  7  seq. ;  conf.  the 
Span,  romance  of  Conde  Arnaldos. 

p.  909.]  Poets  assemble  on  hills  (as  men  did  for  sacrifice  or 
magic),  e.g.  on  the  Wartburg :  au  pui,  ou  on  corone  les  biaus 
dis,  Couron.  Renart  1676.  Does  the  poet  wear  garlands  and 
flowers,  because  he  was  orig.  a  god's  friend,  a  priest  ?  The  jeux 
floraux  offer  flowers  as  prizes  for  song  :  violeta,  aiglantina,  flor 


1584  SPECTEES. 

dalgauch  (solsequium).     The  rederijkers   too  name  their  rooms 
utter  flowers  ;   is  it  a  relic  of  druidic,  bardic  usage  ? 

p.  911.]  The  ON.  Saga  reminds  one  of  the  Gr.  $>}//^,  of 
whom  Hes.  Opp.  762  declares  :  <9eo?  vv  T/?  earn  real  avrrf.  She 
converses  with  03inn,  as  $d^a  conveys  rumours  to  Zeus  (Suppl. 
to  898  beg.).  Musa  is  rendered  sangertti,  Barl.  252,  7;  'ladett 
musas,  daz  wdren  sengeren,  (rhy.  eren)/  Herb.  17865;  but  again, 

'muse'    17876. Aventiure   answers   to    bona  fortuna    (bonne 

aventure),  bona  dea,  bonus  eventus,  Pliny  36,  5.  Varro  RR.  1, 
1;  vrouwe  Aventure,  Lane.  18838;  in  the  Rose  the  goddess 
Aventure^Yortun*  5634,  who  has  a  wheel  3933.  4719.  5629. 
5864  ;  t'  1ms  der  Aventuren  5786.  5810-39  ;  jonste  de  Avonture, 
Stoke  1,  39:  maer  d'  Aventure  was  hem  gram,  Maerl.  3,  134; 
den  stouten '  es  It  out  d>  Aventure  2,  46,  like  '  audaces  fort  ana 
juvat ' ;  alse  di  die  Av.  es  liout  2,  93  ;  der  Aventuren  vrient, 
ibid. 

CHAPTER    XXXI. 
SPECTRES. 

p.  913.]  In  Mone  6,  467  men  are  divided  into  living,  hover 
ing,  doubtful  and  dead.  Souls  that  cannot  find  rest  in  Hades 
and  returning  wander  about  the  grave,  are  mentioned  in  Plato's 
Phsedo  p.  81.  The  dead  were  worshipped  :  sandos  sibi  fingunt 
quoslibet  mortuos,  Concil.  Liptin.  Feasts  were  held  in  honour  of 
them,  as  the  Pers.  ferver-feast,  Benfey's  Monats-n.  151,  the  Russ. 
corpse  and  soul  feasts,  Lasicz  58.  Souls  were  prayed  for,  Benf. 

Mon.  168-9,  conf.  soul-masses,  Nib.  1221,  2. To  near  (not  to 

remote)  ancestors  the  Indians  offered  up  food  and  drink,  Bopp's 
Gl.  p.  143b  n.  198a.  79b  ;  conf.  Weber  on  Malavik  103.  One  of 
these  sacrifices  was  udaka-lcarman,  water-libation  for  the  dead, 
Bohtl.  and  Roth's  Wtb.  1,  908  ;  so  %o^v  ytiaQai  Traai,  veicveaai, 
viz.  meal,  wine  and  water  were  poured  into  a  hole,  Od.  10,  517— 

520.  11,  25 29.    The  souls  eagerly  drink  up  the  Uood  of  victims, 

which  restores  them  to  their  senses,  Od.  11,  50.  89.  96-8.  148. 
153.  228.  390.  The  shades  live  on  these  libations,  Luc.  de  luctu 
9.  The  Lith.  weles  fern,  means  the  figures  of  the  dead,  Mielcke 
1,  321 ;  to  the  Samogitian  goddess  Vielona  a  particular  kind  of 


SPECTEES.  1585 

cake  was  offered :  cum  mortal  pascuntur,   Lasicz  48.  50.     Food 
and  drink  is  laid  on  the  grave  for  the  souls,  Pass.  166,,  84 — 93. 

On  manes,  Mania,  see  Gerh.  Btr.  g.  16;  '  in  sede  Manium'  = 
in  the  bosom  of  the  earth,  Pliny  33,  1 .  On  lares,  see  Lessing  8, 
251  ;  domesticus  lar,  hamingia,  Saxo  Gram.  74. 

p.  915.]  Geheuer,  not  haunted,  is  also  expr.  by  dicht,  tight, 
Sup.  I,  768  :  nu  bin  ich  ungehiure,  Wigal.  5831;  I  asked  mine 
host,  was  he  sure  no  ungelieuer  walked  the  stable,  Simplic.  K. 
1028  ;  it  is  unclean  in  that  house,  Niirnberger  11.  In  Notker 
'  manes  '  is  transl.  by  unholdon,  in  AS.  by  hell-war  an  (habi- 
tantes  tartarum). 

Spuken  (haunt,  be  haunted)  is  also  called  wafeln,  Kosegarten 
in  Hofer  1,  377;  AS.  wafian,  ON.  vafra,  vofra,  vofa,  MHG. 
waberen.  ON.  vofa  =  spectrum  ;  AS.  woefer-syne,  OHG.  wabar- 
smm  =  spectaculum,  Graff  6,  129.  Kl.  schr.  5,  437.  The  dead 
lie  '  heilir  i  haugi*  at  peace  in  the  cairn,  Hervar.  p.  442  ;  sva 
lati  ass  J?ik  (God  leave  thee)  heilan  I  haugi  437.  They  appear  in 
churches  at  night  or  in  the  dawn,  and  perform  services,  wedding, 
burial,  etc. ;  the  sight  betokens  an  approaching  death.  Dietmar 
(Pertz  5,  737-8)  gives  several  such  stories  with  the  remark  :  ut 
dies  vivis,  sic  nox  est  concessa  defunctis ;  conf.  the  story  in 
Altd.  bl.  1,  160,  a  Norweg.  tale  in  Asbiornsen's  Huldre-ev.  1, 
122  and  Schilling's  Last  words  of  the  vicar  of  Drottning.  As 
Wolfdietrich  lies  on  the  bier  at  night,  the  ghosts  of  all  whom  he 
has  killed  come  and  fight  him,  Wolfd.  2328—34;  conf.  Ecke  23 
(differ,  told  in  Dresd.  Wolfd.  327—330)  ;  also  the  tale  of  the 
ruined  church  with  the  coffin,  Altd.  bl.  1,  158.  KM.2  no.  4.  In 
the  Irrgarten  der  Liebe  the  cavalier  sees  at  last  the  ghosts  of  all 
his  lovers,  p.  610.  Such  apparitions  are  said  to  announce  them 
selves,  sich  melden,  anmelden,  Schm.  2,  570.  Schonleithner  16. 
Conf.  Diet.  sub.  v.  '  sich  anzeigen.' 

p.  915.]  To  ON.  aptra-gdnga  add  aptr-gongr,  reditus,  Eyrb. 
174.  314;  gonger,  Mullenh.  p.  183.  For  '  es  gent  um'  they  say 
in  Bavaria  '  es  weizt  dort/  Panz.  Beitr.  1,  98.  Schm.  4,  205-6  ;  in 
Hesse  '  es  ivandert,'  in  the  Wetterau  '  es  wannert,'  conf.  wanton, 
Reineke  934;  Neth.  waren,  rondwaren,  conf.  'in  that  room  it 
won't  let  you  rest/  Bange's  Thiir.  chron.  27b.  The  ON.  draugr 
is  unconn.  with  Zend,  drucs,  daemon,  Bopp's  Comp.  Gr.  p.  46. 

p.  916.]      Instead  of  talamasca,  we  also  find  the  simple  dala, 


1586  SPECTRES. 

larva,  monstrum,  Graff  5,  397;  talmasche,  De  Klerk  2,  3474. 
The  Finn,  talma  (limus),  talmasca  (mucedo  in  lingua),  has  only 
an  accid.  reseinbl.  in  sound.  AS.  dwimeru,  spectra,  lemures, 
larvae  nocturnae,  gedwimdr,  praestigiator,  gedwomeres,  nebulonis, 
gedwomere,  necrornantia,  Hpt  9,  514-5.  The  MHG.  getwds  agrees 
(better  than  with  Lith.  dwase)  with  AS.  dwaes,  stultus,  for  getwds 
means  stultus  too,  Eilh.  Trist.  7144.  7200.  7300.  An  ON. 
skrdvei/a,  fr.  veifa,  vapor,  and  skrd  obliquus  ?  Vampires  are 
dead  men  come  back,  who  suck  blood,  as  the  Erinnyes  suck  the 
Hood  of  corpses,  Aesch.  Eum.  174  [or  the  ghosts  in  the  Odyssey]; 
conf.  the  story  of  the  brown  man,  Ir.  march.  2,  15. 

p.  918.]  The  Insel  Felsenb.  3,  232  says  of  will  o'  wisps  : 
{  from  the  God's  acre  rise  yon  flames,  the  dead  call  me  to  join 
their  rest,  they  long  for  my  company/  ON.  hrce-lios,  corpse- 
light,  hrcevar-lios,  hrcevar-eld.  Vafr-logi,  flickering  flame,  is  seen 
about  graves  and  treasures  in  graves  (pp.  602.  971)  ;  conf. 
Sigurd's  and  Skirni's  '  marr,  er  mic  um  myrqcan  beri  visan. 

vafrloga,'  Saem.  82a. Wandering  lights  are  called  '  das  irre- 

dincj  '  =  ghost,  Schelmufsky  1,  151  ;  der  feuer-mann,  Pomer.  story 
in  Bait.  stud.  xi.  1,  74;  briinniger  -nut-mi,  Staid.  1,  235;  laufende 
fackelt  Ettn.  Uuw.  doctor  p.  747.  AS.  dwas-lM.  M.  Neth. 
dwaes-fier,  Verwijs  p.  15;  locJiter-mane,M.ul\eul\.  p.  246.  Wend. 
bludnik,  Wend,  volksl.  2,  26()b ;  Lith.  baltwykszti,  Lett,  leek* 
ugcfuns,  false  fire;  Lapp,  tjolonjes,  Liridahl  475b;  conf.  KM.3  3, 

196. On  girfegar,  conf.  Beham  (Vienna)  377,  21;  '  einen 

girren-garren  enbor-richten,  eineu  teuflischen  schragen  niit 
langem  kragen/  Hag.  Ges.  Ab.  3,  82.  The  kobold's  name 
Ixkrzyckiis  fr.  SI.  iskra,  spark;  and  in  Hpt  4,  394  the  Itichte- 
mannchen  behave  just  like  kobolds.  In  the  Wetterau  feuriy 
gelin  means,  to  be  a  will  o'  wisp. 

Unbaptizcd  children  are  cast  into  the  fire,  Anegenge  2,  13.  1 1  r 
'5.  12,  12;  they  go  to  Nolis-ltratten,  Staid.  2,  240;  they  shall 
not  be  buried  in  the  holy  isle  (p.  600  n.)  ;  vile  si  da  vunden 
luterliclier  kinde  vor  der  helle  an  einem  ende,  da  die  muder  waren 
mite  tot,  En.  99,  12,  whereas  '  osten  (ab  oriente)  schuleu  diu 
westir-barn  in  daz  himilriche  varn/  Karaj.  28,  12.  Uuchristened 
babes  become  pilweisse  (p.  475),  as  untimely  births  become  elbn 
(p.  1073);  the  unbaptized  become  white  letiches,  Bosquet  214, 
or  kaukaSj  Nesselm.  187b. 


SPECTRES.  1587 

p.  920.]  The  Lat.  fiiria  is  fr.  furere,  OHG.  purjan,  Diet.  2, 
534  ;  it  is  rendered  helliwinna,  Graff  1,  881 ;  hell-wuterin,  Schade's 
Pasq.  100,  9.  103,  25.  117,  79  with  evident  reference  to  Wuotan 
and  wuten  to  rage.  Uns  ist  der  tiuvel  nahen  bi,  oder  daz  wuetende 
her,  Maurit.  1559  ;  erst  hub  sich  ein  scharmutzeln  (arose  a  scrim 
mage),  wie  in  eim  wilden  heer,  Ambras.  lied.  p.  151.  Uhl.  1,  657. 
Other  names  for  the  Wild  Host :  die  wilde  fahrt,  Wolfs  Ztschr. 
1,292-3;  in  Styria,  das  wilde  gjaid  (hunt)  2,  32-3;  in  Bavaria, 
das  gjoad,  wilde  gjoad,  Panzer  1,  9.  16.  29.  37.  63.  85.  133;  in 
Vorarlberg,  das  nacht-volk  or  wuethas,  Vonbun  p.  83 ;  der  wilde 
jager  mit  dem  wuthis  lieer,  Gotthelfs  Erz.  ],  221  ;  in  the  Eifel, 
Wudes  or  Wodes  heer,  WolPs  Ztschr.  1,  316.  Firmen.  3,  244b  ; 
joejagdyjcjagdj  Osnabr.  mitth.  3,  238 — 240. 

p.  924.]  Als  im  der  tiuvel  jagete  ndeh,  Livl.  reimchr.  7274. 
The  devi]  is  called  a  weideman,  hunter,  Merwund.  2,  22,  and  in 
return  the  wild-hunter  in  the  Altmark  is  a  hell-jeger,  Hpt  4,  391. 
1  Hark,  the  wild  hunter,  passing  right  over  us !  The  hounds 
bark,  the  whips  crack,  the  huntsmen  cry  holla  ho  !  '  Goethe's 
Gotz  v.  B.  8,  149,  conf.  42,  175.  Fischart  in  Lob  der  laute  p. 
100  had  already  made  an  adj.  of  the  hunter's  name  :  Heckelbergisch 
geschrei,  biiffen  u.  blasen  des  jiigerhorns ;  conf.  supra  (p.  924, 
1.  2)  and  Hachelberg  in  the  Rheinharts-wald,  Landau's  Jagd  p. 

190. Another  version  of  the  Hachelberg  legend  is  given  by 

Kuhn  in  Hpt's  Ztschr.  5,  379;  conf.  supra  (p.  146-7).  Can  this 
be  alluded  to  in  a  stone  sculpture  let  into  the  wall  of  Diesdorf 
church  (Magdeburg  country),  representing  a  man  whose  left  leg 
is  appar.  being  wounded  by  a  sow?  Thiiring.  mitth.  vi.  2,  13 
and  plate  7  no.  5.  Somewhat  different  is  the  story  of  the  one- 
eyed  wild-sow,  whose  head  laid  on  the  dish  gives  the  master  of 
the  hunt  a  mortal  wound,  Winkler's  Edelm.  371.  The  whole 
myth  resembles  that  of  Adonis,  and  the  Irish  story  of  Diarmuid 
na  mban  p.  193.  H.  D.  Miiller  (Myth,  der  Gr.  stamme  ii.  1, 113) 

compares  it  to  that  of  Actason. Dreaming  of  the  boar,  Rudl. 

16,  90.  Waltharius  623;  a  boar  wounds  the  Sun  in  her  cave, 
Rudbeck  quoted  in  Tenzel  and  Mannling  p.  205.  HacJcelberg 
must  hunt  for  ever :  alhie  der  lib,  diu  sele  dort  sol  jageii  mit 
Harren  (his  hound)  ewiclichen,  Laber  568.  Of  him  who  hunts 
till  the  Judgment-day,  Firmenich  1,  344.  Miillenh.  p.  584.  In  a 
Westph.  folktale  picked  up  orally  by  Kuhn,  giants  call  to 


1588  SPECTKES. 

Hakelberg  for  help,  he  raises  a  storm,  and  removes  a  mill  into  the 
Milky-way,  which  after  that  is  called  the  Mill-way.  In  Catalonia 
they  speak  of  fel  viento  del  cazador,}  Wolfs  Ztschr.  4,  191.  In 
Frommann  3,  271  Holla  and  Hackelbemd  are  associated  in  the 
wild  hunt,  unless  Waldbriihl  stole  the  names  out  of  the  Mythology ; 
in  3,  273  a  '  Geckenbehrnden '  of  Cologne  is  brought  in.  Tut- 
osel  is  fr.  tuten,  bo-are,  Diut.  2,  203b ;  TVTO)  f)  j\av^,  a  sono  tu  tu, 
Lobeck's  Rhemat.  320. 

p.  927.]  The  wild  hunter  rides  through  the  air  on  a  schimmel , 
white  horse,  Somm.  p.  7;  conf.  schimmel- reiter  p.  160.  Filling 
a  boot  with  gold  occurs  also  in  a  Hessian  marchen,  Hess.  Ztschr. 
4,  117,  conf.  Garg.  241a;  shoes  are  filled  with  gold,  Roth.  2lb; 
a  shoe-full  of  money,  Panzer  p.  13. 

The  wild  hunter  is  called  Goi,  Kuhn's  Westf.  sag.  1,  8,  and  the 
diirst  in  Switz.  is  sometimes  gauthier,  Staid.  2,  517;  do  they 
stand  for  Goden  ?  Dame  Gauden's  carriage  and  dog  resemble 
the  Nethl.  tale  of  the  hound  by  the  hell-car,  Wolf  p.  527. 

p.  930.]  A  man  went  arid  stood  under  a  tree  in  the  wood 
through  which  the  wild  hunter  rode.  One  of  the  party  in  passing 
dealt  him  a  blow  in  the  back  with  his  axe,  saying,  '  I  will  plant 
my  axe  in  this  tree ;  '  and  fr.  that  time  the  man  had  a  hump. 
He  waited  till  a  year  had  passed,  then  went  and  stood  under  the 
tree  again.  The  same  person  stept  out  of  the  procession,  and 
said,  '  Now  I'll  take  my  axe  out  of  the  tree ; '  and  the  man  was 
rid  of  his  hump,  Kuhn's  Nordd.  sag.  no.  69 ;  conf.  Berhta's 
blowing  (p.  276-7),  a  witch-story  in  Somm.  p.  56.  Schambach 
pp.  179.  359.  Vonbun  p.  29  the  schnarzerli  (36  in  ed.  2).  Wolfs 
D.  sag.  no.  348-9.  Panzer  1,  17.  63. 

In  the  Fichtel-gebirge  the  wild  hunter  rides  without  a  head, 
Fromm.  2,  554 ;  so  does  the  wolen-jdger,  jolen-jdger,  Osnab. 
mitth.  3,  238 — 240;  also  the  ivild  h.  in  the  Wetterau,  Firmen.  2, 
101  ;  he  walks  headless  in  the  wood  betw.  11  and  12  at  noon, 
Somm.  p.  7;  the  wild  h.  halts  at  one  place  to  feed  horses  and 
hounds,  p.  9.  In  Tirol  he  chases  the  Salg-frdulein,  WolPs  Ztschr. 
2,  60.  35;  he  baits  the  loh-jungfer,  Somm.  pp.  7.  167;  so  giant 
Fasolt  hunts  the  little  wild  woman,  Eckenl.  167.  173. 

p.  931.]  Houses  with  their  front  and  back  doors  exactly 
opposite  are  exposed  to  the  passage  of  the  Furious  Host  (Meinin- 
gen),  Hpt  3,  366;  conf.  the  open  house-door  (p.  926-7),  the 


SPECTKES.  1589 

sitting  over  the  door  (p.  945  end).  The  hell-jager's  cry  '  Wil  ji 
mit  jagen  (hunt  with  us)  ?  '  is  also  French  :  '  part  en  la  chasse  ! ' 
Bosq.  69.  The  story  fr.  W.  Preussen  is  like  a  Samland  one  in 
E-eusch  no.  70. 

lu  Swabia  the  wild  hunt  is  also  called  the  mutige  heer,  Schwab's 
Schwab.  Alp  p.  312.  Leader  of  the  Muthes-heer  is  Linkenbold, 
who  in  the  Harz  is  called  Leiribold,  ibid. ;  there  is  a  LinJcenboldtf- 
lochle  (-hole)  there.  However,  in  a  Swabian  poem  of  1486 
beginning  '  Got  mercurius,'  the  wild  hunt  is  called  '  das  wilde 
wutiss-her.'  A  frau  Motte  roams  in  Thuringia. 

At  Ottobeuern  lovely  music  used  to  be  heard  at  Christmas 
time.  If  any  one  put  his  head  out  of  window  to  listen,  and  to 
view  the  march  of  Wuete,  his  head  swelled  to  such  a  size  that  he 
could  not  pull  it  in  again.  The  full  delicious  enjoyment  was  had 
by  those  who  kept  snugly  behind  closed  doors.  The  procession 
passed  along  the  fron-weg  up  the  Guggeuberg,  or  into  the  devil's 
hole  at  the  Buschel,  where  a  treasure  lies  guarded  by  the  poodle. 
On  this  delicious  music  of  the  night-folk,  see  Vonbun  p.  35. 

p.  933.]  Unchristened  infants  are  the  same  as  the  subterra 
neans  and  moss-folk,  whom  Wode  pursues  and  catches,  conf. 
p.  483  and  Miillenh.  p.  373.  The  child's  exclamation,  '  Oh  how 
warm  are  a  mother's  hands  !  '  is  like  those  of  the  gipsy-woman's 
child,  '  There's  nothing  so  soft  as  a  mother's  lap  '  and  '  there's 
nothing  so  sweet  as  a  mother's  love,'  Miillenh.  no.  331  ;  Lith. 
motinos  ranJeos  szwelnos,  mother's  hands  soft,  Mielcke  1,  284. 
Kraszewski's  Litva  1,  389.  In  Germ,  fairy-tales  the  dead  mother 
comes  in  the  night  to  nurse  her  children,  KM.3  3,  21  ;  conf. 
Melusine,  Simr.  p.  80.  Miillenh.  no.  195-6-7;  hvert/eW  bldffugt 
a,  briost  grami,  Sasm.  167b;  a  similar  passage  in  Laxd.  saga  p. 
328. 

The  wild  host,  like  the  dwarfs,  get  ferried  over ;  the  last  that 
lags  behind  is  girded  with  a  rope  of  straw,  Panz.  1,  164-. 

p.  935.]  De  la  danza  aerea  a  que  estan  condenadas  las  Hero- 
diadas  por  la  muerte  del  bautista,  Wolf's  Ztschr.  4,  191.  In 
Wallachia  Dina  (Zina)  =  Diana  with  a  large  following  hunts  in 
the  clouds,  and  you  see  where  she  has  danced  on  the  grass  ;  she 
can  strike  one  lame,  deaf  or  blind,  and  is  esp.  powerful  at  Whit 
suntide,  Wai.  march.  296. 

p.  936.]     An  EcJcehart  occurs  also  in   Dietr.  9791.     On  the 


1590  SPECTRES. 

• 

Venusberg,  see  Simr.  Amelungen-1.  2,  315.  We  find  even  in 
Altswert  82  :  dirre  berc  was  fro  Venus,  conf.  80,  9.  83,  7.  H. 
Sachs  has  Venusberg  iii.  3,  3b  (yr  1517).  6b  (1518).  18b  (1550).- 
A  witch- trial  of  1 620  says  :  auf  Venesberg  oder  Paradies  faren, 
Mone  7,  426.  There  is  a  Venusbg  by  Reichmannsdorf  in  Gra- 
fenthal  distr.  (Meiningen),  near  Saalfeld.  A  M.Neth.  poem  by 
Limb.  3,  1250.  1316  says  Venus  dwells  in  the  forest.  The  earliest 
descript.  of  the  Ilorselberg  is  by  Eobau  Hessus  in  Bucol.  idyl.  5, 
at  the  beginn.  of  the  16th  cent.  : 

Aspicis  aerio  sublatum  vertice  montem, 

qua  levis  occidui  deflectitur  aura  Favoni, 

Horrisonum  Latio  vicinus  nomine  dicit  (by  a  Latin  name), 

qui  Nessurn  bibit  undosum  Verarimque  propinquuin. 

Isthoc  ante  duas  messes  cum  saepe  venirem, 

ignarus  nemorurn  vidi  discurrere  larvas 

saxa  per  et  montes,  tanquam  nocturna  vagantes 

terriculamenta,  et  pueros  terrere  paventes, 

quas  lamias  dicunt  quibus  est  exemptile  lumen, 

quas  vigiles  aiunt  extra  sua  limina  lyncas 

esse,  domi  talpas,  nee  quenquam  cernere  nee  se. 

Conf.  Victor  Perillus's  poem  on  the  Horselberg,  yr  1592  (Jrb.  d. 
Berl.  spr.  ges.  2,  352-8)  ;  it  is  called  Haselberg  and  Horselbg  in 
Bange's  Thiir.  cliron.  1599,  p.  57-8.  Songs  about  Tanhauser  in 
Uhl.  no.  297,  and  Moneys  Anz.  5,  169 — 174;  a  lay  of  Danhduser 
is  mentioned  by  Fel.  Faber  3,  221. 

p.  937.]  At  the  death  of  our  Henry  6,  Dietrich  von  Bern 
appears  on  horseback,  rides  through  the  Mosel,  and  disappears, 
HS.  p.  49.  In  the  Wend,  volksl.  2,  267b  the  wild  hunter  is 
called  Dyter-b&rnat,  Dyter-benada,  Dyke-bernak,  Dyke-bjadnat. 
In  one  story  2,  185  he  is  like  the  Theodericus  Veronensis  whom 
the  devil  carries  off.  Diter  Bernhard  in  Dasent's  Theophilus  80 ; 
brand-adern  (barren  streaks)  on  the  plains  are  called  by  the 
Wends  Dyter-bernatowy  puc,  D/s  path.  Yet,  ace.  to  Panzer  1, 
67  it  is  &  fruitful  season  when  the  wilde  gjai  has  been ;  and  where 
the  Kodensteiner  has  passed,  the  corn  stands  higher,  Wolf  p.  20. 
The  wild  host  goes  clean  through  the  barn,  Panz.  1,  133. 

p.  939.]  As  early  as  the  First  Crusade  (1096)  it  was  asserted 
that  Carl  had  woke  up  again :  Karolus  resuscitatus,  Pertz  8, 


SPECTEES.  1591 

215;  conf.  the  kaiser  in  the  Guckenberg  near  Gemiind,  Bader 
no.  434,,  and  the  Karlsberg  at  Niirnberg,  no.  481. 

p.  940.1  On  Schnellerts,  see  Panzer  1,  194  and  the  everlasting 
hunter  of  Winendael,  Kunst  en  letterblad  '41 ,  p.  68.  Eeiffenb. 
Renseign.  214.  The  setting-out  of  a  carriage  with  three  wheels 
and  a  long-nosed  driver  is  descr.  in  the  story  of  the  monks  cross 
ing  the  Rhine  at  Spire,  Meland.  1,  no.  664  (p.  832).  Oopiae  eques- 
tres  are  seen  near  Worms  in  1098,  Meland.  2,  no.  59  ;  battalions 
sweeping  through  the  air  in  1096,  Pertz  8,  214;  conf.  Dionys. 
Halic.  10,  2  ;  higher  up  in  the  clouds,  two  great  armies  marching, 
H.  Sachs  iii.  1,  227a. 

p.  943.]  Something  like  Herne  the  Hunter  is  Home  the 
Hunter,  otherwise  called  Harry -ca-nab,  who  with  the  devil  hunts 
the  boar  near  Bromsgrove,  Worcest.  ( Athenaeum) .  The  story  of 
the  Wunderer  chasing  Frau  Saelde  is  in  Keller's  Erz.  p.  6;  conf. 
Fastn.  sp.  547.  Schimpf  u.  ernst  (1522)  229.  (1550)  268. 

p.  946.]  Where  Oden's  lake  (On-sjo)  now  lies,  a  stately 
mansion  stood  (herre-gard),  whose  lord  one  Sunday  went  a  hunt 
ing  with  his  hounds,  having  provided  himself  with  wine  out  of 
the  church,  to  load  his  gun  with,  and  be  the  surer  of  hitting. 
At  the  first  shot  his  mansion  sank  out  of  sight,  Runa  ;44,  33. 

Here  the  huntsman  is  evid.  Oden  himself. Among  the  train 

of  Guro  rysserova  (  =  Gudron  the  horse-tailed,  Landstad  pp.  121. 
131-2)  is  Sigurd  Snaresvend  riding  his  Grani  (Faye  62).  The 
members  of  the  troop  go  and  sit  over  the  door  :  the  like  is  told 
of  devils,  who  lie  down  in  front  of  lit-hiuser  where  drinking, 
gaming,  murdering  goes  on,  Berthold  p.  357 ;  and  of  the 
Devil,  who  sits  during  the  dance,  H.  Sachs  1,  342ab  ;  '  setz  n in 
die  seel  auft  iiberthiir'  iii.  1,  261  ;  sein  seel  setz  er  iifE  iiber  thtir, 

lats  mit  dem  teufel  beissen,  Sirnpl.  pilgram  3,  85. Northern 

names  for  the  spectral  procession  are  :  oskareia,  haaskaalreia, 
juleskreia,  skreia,  Asb.  og  Moe  in  the  Univ.  annaler  pp.  7. 
41-2;  julaskrei'i,  julaskr&id'i,  os~kerei,  oskorrei,  aalgarei,  jolareiae, 
Aasen's  Prover  27-8.  31;  conf.  ThorsrerS  (p.  166)  and  husprei, 
hesprei,  thunder.  Lapp,  jidheer,  Klemm  3,  90. 

p.  949  n.]  The  very  same  is  told  of  Orvarodd  as  of  Oleg, 
Fornald.  s-.  2,  168-9.  300;  conf.  a  Transylv.  tale  in  Haltrich's 
Progr.  p.  73. 

p.  950.]      On  Holda's  sameness  with  Fricka,  see  Kl.  schr.  5, 


1592  TKANSLATION. 

416  seq.  The  Gauls  too  sacrificed  to  Artemis,  Arrian  de  Venat. 
c.  23.  32.  Hecate  triviorum  praeses,  Athen.  3,,  196;  men  took 
a  sop  with  them  for  fear  of  the  cross-roads  2,  83,  for  Hecate's 
hounds  7,  499  ;  'E/cdrrj^  Selirvov  means  the  bread  laid  down  where 
three  roads  met,  Luc.  Dial.  mort.  1  and  22  (note  on  Lucian  2, 
397)  ;  feros  Hecatae  perdomuisse  canes,  Tib  all.  i.  2,  54. 

p.  950.]  The  appalling  guise  of  the  Earii  (GDS.  714)  recalls 
our  death's-head  cavaliers.  At  the  outset  of  the  Thirty-years 
War  there  were  Bavarian  troopers  called  Invincibles,  with  black 
horses,  black  clothing,  and  on  their  black  helmets  a  white  death's- 
head  ;  their  leader  was  Kronberger,  and  fortune  favoured  them 
till  Swedish  Baner  met  them  in  Mecklenburg,  March  1631. 
Frederick  the  Great  had  a  regiment  of  Death's-head  Hussars. 
In  recent  times  we  have  had  Liitzow's  Volunteers,  the  Black 
Jilgers,  the  Brunswick  Hussars.  Does  a  coat-of-arms  with  a 
death's-head  occur  in  the  days  of  chivalry?  We  read  in  Wigal. 
80,  14 :  an  sinem  schilde  was  der  Tot  gemalt  vil  grusenliche 
(Suppl.  to  850).  Remember  too  the  terror- striking  name  of  the 
legio  fulminatrix,  Kepavvof36\os.  Secret  societies  use  the  symbol 
of  a  death's-head ;  apothecaries  mark  their  poison-boxes  with  the 
same. 


CHAPTER  XXXII. 
TRANSLATION. 

p.  952.]  Verwilnschen  is  also  exsecrari,  abominari.  QS.farwa- 
fan,  devovere,  OHGr.farwdzan,  ivithar-hudzan,  recusare,  Graff  1, 
1087.  As  abominari  comes  fr.  omen,  so  far-hudtan  fr.  hvdt, 
omen  (Suppl.  to  llOon.).  Beside  the  Fr.  souhait  (which  Genin 
Recr.  1,  201  would  derive  fr.  sonhait,  as  couvent  fr.  convent, 
etc.)  we  have  also  ahait  in  Thib.  de  N.,  and  the  simple  liait  = 
luck,  wish.  For  its  root,  instead  of  OHG.  heiz,  ON.  heit,  we 
might  take  the  Bret,  het,  Gael.  aiteas  =  pleasure.  De  sohait,  de 
dehait,  Guitecl.  1,  169. 

Disappearing  (verschwinden)  and  appearing  again  are  a$avr) 
<yevecr6ai  and  fyavepov  yevefrOai,,  Plato's  Rep.  360.  Frequent  is 
the  phrase  '  to  vanish  under  one's  hand '  ;  conf.  the  clapping  of 
hands  in  cases  of  enchantment  (p.  1026)  :  thaz  thu  hiar  irwunti 


TRANSLATION.  1593 

mir  untar  them  henti,  0.  i.  22,  44;  verswant  den  luten  under  den 
lianden,  Griesh.  Spraclid.  26  [Late  examples  omitted]  ;  ze  hant 
verswant  der  kleine,  Ortnit  141,  4;  vile  schiere  her  verswant  von 
sinen  ougen  zehant,  daz  her  en-weste,  war  her  bequam,  En.  2621  ; 
vor  iren  ougen  er  virswant,  Hpt  5,  533  ;  verswant  vor  sinen  ougen, 

Krone  29606  [Simil.  ex.  om.]. Der  engel  sa  vor  im  verswant, 

Wh.  49,  27;  do  der  tiuvel  liin  verswant,  Barl.  3027;  do  der 
winder  gar  verswant,  Frauend.  409,  17;  solde  ein  wip  vor  leide 
sin  verswunden  MS.  1,  81a;  der  hirz  vorswant,  Myst.  1,  233;  in 
den  wint  gahes  (suddenly)  verswunden,  Mar.  159,  7  ;  daz  ver 
swant  mil  der  luft,  Pass.  369,  91  ;  der  engel  mit  der  rede  verswant, 
Hpt  8,  171;  the  devil  says  '  ich  muoz  verswinden/  MSH.  3, 
174a:  'von  hinnan  stet  mm  begirde  (desire),  Got  rniieze  dich  in 
huote  Ian  ! '  alsus  swein  diu  gezierde,  Diut.  2,  251-2  ;  Sant.  Ser- 

vace   do  ver swein,    Servat.   3317    [Ex.   om.]. Voer  ute  haren 

ogen,  Karel  2,  990 ;  de  duvel  voer  dane  alse  en  roc  (smoke)  te 
scouwene  ane,  Maerl.  2,  237;  Var-in-d'wand,  N.  pr.  ring  33b, 
30.  36C,  28.  36.  To  begone'=OHG.  huerban,  ON.  hverfa :  OSinn 
hvarf  )?a,  Saem.  47  ;  oc  nu  liverfur  )?essi  alfur  so  sem  skuggi, 
(as  a  shadow),  Vilk.  c.  150;  brottu  horfinn,  ibid. ;  flo  j?a  burt, 
Fornald.  s.  1,  488,  conf.  seykvaz,  sink  away,  Saam.  10b.  229b.— 
The  translated  sleep,  like  Kronos  p.  833  n. ;  Gawan  falls  asleep 
on  a  table  in  the  Grals-halle,  and  awakes  next  morning  in  a  moss, 
Keller's  Romvart  660.  Vanishing  is  often  preceded  by  thunder : 
ein  grozer  slac,  Heinr.  u.  Kim.  4215.  Erf.  march.  84.  160; 
'  there  came  a  crash  (rassler),  and  all  was  sunk  and  gone/  Panz. 
1,  30;  Gangleri  hears  a  thunder,  and  Valholl  has  vanished,  he 
stands  in  the  fields,  Sn.  77. 

p.  953.]  The  shepherd  Gyges  steps  into  a  crack  of  the  earth 
made  during  storm  and  earthquake,  finds  a  giant's  corpse  inside 
a  brazen  horse,  and  draws  a  ring  off  its  hand,  Plato's  Rep.  p.  369. 
Translation  is  imprecated  or  invoked  in  the  following  phrases  :  in 
te  ruant  montes  mali,  Plant.  Epid.  i.  1,  78;  Kara  TTJC  7%  Swat, 
,  Lucian  3,  156.  5,  202;  yavdv  poi  -rrjv  yrjv  WV^OMV  V, 

,  18. Oedipus  is  swallowed  up  by  the  earth,  Oed.  Col. 

1662.  1752;  conf.  'slipping  in  like  the  schwick'  (p.  450  n.)  ;  die 
lufte  mich  verslunden,  Hpt  5,  540  ;  \aav  eOvtce,  II.  2,  319  ;  \i6os 
ef  dv0pd>7rov  yeyovevai,  Lucian's  Imag.  1  ;  der  werde  z'einem 
steine  !  MS.  1,  6a ;  hon  (Goftrun)  var  buin  til  at  spring  a  af  harmi, 


1594  TRANSLATION. 

S^em.  211  ;  du-ne  hetest  ditz  gesprochen,  du  waerst  benamen  ze- 
bracken,  Iw.  153.  We  talk  of  bursting  with  rage  (p.  552  n.),  i.e., 
in  order  to  jump  out  of  our  skin  :  er  wolte  aus  der  haut  fahren, 
Salinde  13. 

p.  958.]  A  translated  Jtero  is  spoken  of  as  early  as  1096  :  Inde 
fabulosum  illud  confictura  de  Carolo  magno,  quasi  de  mortuis  in 
id  ipsum  resuscitato,  et  atlo  nescio  quo  nihilominus  redivivo  (before 
Frederick  I.  therefore),  Pertz  8,  215  (Suppl.  to  939).  Frederick 
is  supposed  to  lie  at  Trifels  in  the  Palatinate  also,  where  his  bed 
is  made  for  him  every  night,  Schlegel's  Mus.  1,  293.  Then  the 
folktales  make  Otto  Redbeard  also  live  in  the  Kifhauser,  and  give 
him  frau  Holle  for  housekeeper  and  errandwoman,  Sommer  pp.  1 . 
6.  104 ;  he  gives  away  a  green  twig,  which  turns  into  gold,  p.  2  ; 
in  the  mountain  there  is  skittle-playing  and  '  schmariikeln/  p.  4. 
A  legend  of  Fredk  Redbeard  in  Firmen.  2,  201 a.  A  giant  has 
slept  at  the  stone-table  in  the  mountain  these  700  years,  Dyb. 
Runa  '47,  34-5.  Not  unlike  the  Swed.  folktale  of  a  blind  giant 
banished  to  an  island  are  the  stories  in  Runa  '44,  pp.  30.  43.  59. 
60  :  in  every  case  the  belt  given  is  strapped  round  a  tree  (conf. 
Panzer  1,  17.  71.  367),  but  the  other  incidents  differ.  Such 
giants  call  churches  de  hvita  klock-marra.rna  4?,  37,  and  the  bell 
bjelleko,  Dyb.  '45,  48.  '44,  59  ;  the  blind  grey  old  man  reminds 
one  of  Oden.  Ace.  to  Praetor.  Alectr.  p.  69,  Kaiser  Frederick 

seems   to   have  cursed  himself  into   the  '  Kiphauser.' On  the 

Frederick  legend,  see  Hpt  5,  250—293.  Closener  p.  30-1  (yr 
1285).  Bohmer's  Reg.,  yr  1285,  no.  830,  conf.  824-6.  Kopp;s 
Rudolf  pp.  736—749.  Detmar  1,  130  (yr  1250).  Of  Fredk 
the  Second,  the  Repgow.  chron.  (Massm.  711)  says  straight  out  : 
'  bi  den  tiden  sege-men  dat  storue  keiser  Vrederic  ;  en  del  volkes 
segede,  he  levede ;  de  twivel  warede  lange  tit;'  conf.  ibid.  714. 
Another  name  for  the  auricula  is  berg-kaiserlein  ;  does  it  mean 

the    wonder-flower    that    shows    the    treasure  ? Fischart's 

Geschicht-kl.  22b  says  :  avf  dem  keyser  Friderich  stan  ;  Schiller 
120b  (?)  :  und  nebenher  hatten  unsere  kerle  noch  das  gefundene 
fressen  uber  den  alien  kaiser  zu  plilndern.  Phil.  v.  Sittew. 
Soldatenl.  232 :  fressen,  saufen,  prassen  auf  den  alien  keyser  liinein. 
Albertini's  Narrenh.  p.  264;  heuraten  aiif  d.  a.  k.  liinein. 
Schmeller  2,  335-6  :  immer  zu  in  d.  a.  kaiser  hinein  siindigen,  auf 
d.  a.  k.  hinauf  siindigen,  zechen,  i.e.  without  thinking  of  paying. 


TBANSLATION.  1595 

p.  961.]  The  sleeping  Fredk  reminds  one  of  Kronos  sleeping 
in  a  cave,  and  birds  bringing  him  ambrosia,  Plut.  De  facie  in  orbe 
lunae  4,  1152-3  (seep.  833  n.).  Arthur  too  and  the  knights  of 
the  Grail  are  shut  up  in  a  mountain,  Lohengr.  179.  Lanz.  6909. 
G-arin  de  L.  1,  238;  si  jehent  (they  say)  er  lebe  noch  hiute,  Iw. 
14.  Eaynouard  sub  v.  Artus.  Cassarius  heisterb.  12,  12  speaks 
of  rex  Ardurus  in  Monte  Giber  (It.  monte  Gibello)  ;  conf.  Kaufm. 
p.  51  and  the  magnet-mountain  (  ze  Givers'  Gudr.  1135-8.  564 
(KM.8  3,  274).  Other  instances:  konig  Dan,  Mullenh.  no.  505; 
the  count  of  Flanders,  Raynouard  1,  130a;  Marko  lives  yet  in 
the  wooded  mountains,  Talvj  l,xxvi. ;  so  does  the  horse  Bayard. 
On  the  search  for  Svatopluk,  Swatoplulca  liledati,  see  Schafarik 
p.  804.  , 

p.  968.]  The  wliiie  lady's  bunch  of  keys  is  snake-bound,  Pan 
zer  1,2.  A  white  maiden  with  keys  in  Firmen.  2,  117;  drei  witte 
jumfern,  Hpt  4,  392 ;  tJiree  white  ladies  in  the  enchanted  castle, 
Arnim's  March,  no.  18  ;  conf.  the  Slav,  vilas  and  villy,  spirits  of 
brides  who  died  before  the  wedding-day,  who  hold  ring-dances 
at  midnight,  and  dance  men  to  death,  Hanusch  pp.  305.  415; 
dancing  ivillis,  Mailath's  Ungr.  march.  1,9;  Lith.  weles,  figures 
of  the  dead. 

p.  969.]  A  certain  general  plants  an  acorn  to  make  his  coffin 
of,  Ettn.  Chymicus  879.  There  is  some  likeness  betw.  the  story 
of  Release  and  that  of  the  Wood  of  the  Cross,  which  grows  out  of 
three  pips  laid  under  Adam's  tongue  when  dead.  That  the  pip 
must  be  brought  by  a  little  bird,  agrees  with  the  rowan  sapling 
fit  for  a  wishing-rod,  whose  seed  must  have  dropt  out  of  a  bird's 
bill  (Suppl.  to  977  beg.),  and  with  the  viscum  per  alvum  avium 
redditum  (p.  1206) ;  conf.  the  legend  of  the  Schalksburg,  Schwab's 
Alb.  p.  32.  You  must  fell  a  tree,  and  make  a  cradle  out  of  it; 
the  first  time  a  baby  cries  in  that  cradle,  the  spell  is  loosed,  the 
treasure  is  lifted,  H.  Meyer's  Ziiricher  ortsn.  p.  98 ;  conf.  the  tale 
in  Panzer  2,  200.  159.  Other  conditions  of  release:  to  draw  a 
waggon  up  a  hill  the  wrong  way,  to  buy  a  piece  of  linen,  to  hold 
the  white  lady's  hand  in  silence,  Reusch  p.  437 ;  with  your  mouth 
to  take  the  key  out  of  the  snake's  mouth,  Firmen.  1,  332 ;  to  kiss 
the  worm,  or  the  toad,  or  the  frog,  wolf  and  snake,  Mullenh.  p. 
580.  Somm.  Sagen  p.  21.  Meyer's  Ziiricher  ortsn.  p.  97. 

p.  971.]      Men  do  bury  treasures  in  the  ground:  the  Kozacks 


1596  TRANSLATION. 

are  said  to  keep  all  their  money  underground ;  thieves  and 
robbers  bury  their  booty,  dogs  and  wolves  pieces  of  meat.  The 
Marsians  buried  the  Roman  eagle  they  had  captured  in  a  grove, 

whence  the  Romans  dug  it  out  again,  Tac.  Ann.  2,  25. The 

treasure  is  called  leger-hort,  Renn.  17687.  2505;  ON.  taurar  = 
thesauri,  opes  reconditae.  '  Shogs  not  the  treasure  up  toward 
me,  That  shining  there  behind  I  see?'  Goethe  12,  193.  The 
treasure  blooms,  Panzer  1,  1;  '  for  buried  gold  will  often  shift 
about,'  Irrgart.  d.  liebe  503;  the  cauldrons  sink  three  ells  a  year, 
Dybeck  4,  45.  Once  in  100  years  the  stones  off  the  heath  go 
down  to  the  sea  to  drink,  and  then  all  treasures  of  the  earth  lie 
open,  so  that  one  need  only  reach  them  out ;  but  in  a  few  winters 
they  come  back,  and  crush  those  ,who  don't  get  out  of  the  way  in 
time,  Bret,  march.  88 — 93.  The  treasure  suns  itself,  Panzer  2, 
16.  30.  It  cools  (gliiht  aus),  Miillenh.  p.  203-4.  Treasure-gold 
turns  to  coal,  Lucian/s  Timon  1,  110.  Philops.  7,  284  ;  conf.  the 
legends  of  Holla,  Berhta,  Fredk  Barbarossa  and  Riibezal.  The 
coals  of  a  glowing  treasure  turn  to  gold,  Reusch  no.  25-6-7. 
Glimmering  fire  and  coals  of  a  treasure,  Dieffenb.  Wetterau  p. 

275. Signs  of  a  treasure  :  when  a  hazel  bears  mistletoe,  and  a 

white  snake  suns  himself,  and  treasure-fire  burns,  Reusch  no.  15. 
Where  treasures  lie,  a  blue  fire  burns  (Hofmannswaldau),  or  light 
finds  its  way  out  of  the  earth,  Leipz.  avent.  2,  40  ;  it  swarms 

with  insects,  etc.  (pp.  692-4). The  treasure-lifter  is  stript  and 

plunged  up  to  his  neck  in  water  in  a  tub,  and  is  left  till  midnight 
to  watch  for  the  coming  of  the  treasure,  Cervant.  Nov.  de  la 
gitanilla  p.  m.  106.  A  beshouted  treasure  sinks,  Wetterau  tale 
in  Firmen.  2,  100;  conf.  AS.  sinc  =  thesaurus,  opes.  Some  good 
stories  of  treasure-lifting  in  Asbiornsen's  Huldr.  1,  142-3-4. 
Ghosts  have  to  give  up  buried  weapons  :  saemir  ei  draugum 
dyrt  vapn  bera,  Fornald.  s.  1,  436.  A  connexion  subsists  betw. 
treasures  and  graves :  the  hauga  eldar,  grave-fires,  indicate 
money,  Egilss.  767.  The  hoard  does  not  diminish:  sin  wart  doch 
niht  minre,  swie  vil  man  von  dem  schatze  truoc,  Nib.  475,  12. 

p.  972.]  The  wonder-flower  is  said  to  blossom  either  on  Mid 
summer  night  alone,  or  only  once  in  100  years.  If  any  one, 
having  spied  it,  hesitates  to  pluck  it,  it  suddenly  vanishes  amid 
thunder  and  lightning;  conf.  britannica  (p.  1195-6),  fern  (p. 
1211).  Preusker  1,  91-2.  Before  the  eyes  of  the  shepherd's 


TRANSLATION.  1597 

man  a  wonder-flower  grows  up  suddenly  oufc  of  the  ground  ;  he 
pulls  it,  and  sticks  it  in  his  hat ;  as  quick  as  you  can  turn  your 
hand,  a  grey  mannikin  stands  there,  and  beckons  him  to  follow  ; 
or  else,  the  moment  the  flower  is  stuck  in  the  hat,  the  white  lady 
appears,  Firmen.  2,  175.  The  wonder-flower  gets  caught  in  the 
shoe-buckle,  Somm.  p.  4,  as  fernseed  falls  into  the  shoes  (p. 
1210),  and  also  ripens  or  blossoms  on  Midsum.  night,  pp.  4.  165. 

It   is   called   schliisselblume,    Panzer    1,    883,    ivunderblume, 

Wetterau.  sag.  p.  284.  Phil.  v.  Steinau  p.  77 ;  Pol.  dziwaczek, 
Boh.  diwnjk,  wonderflower.  The  three  blue  flowers  effect  the 
release,  Firmen.  2,  201a.  A  Schleswig  story  makes  it  the  yellow 
flower,  and  the  cry  is :  Forget  not  the  best,  Miillenh.  p.  351. 
Another  formula  is :  '  wia  meh  as  da  verzotarist  (squanderest), 

om  sa  minder  host,'  Vonbun  p.  5. As  early  as  the  15th  cent. 

vergisse  min  nit  occurs  as  the  name  of  a  flower,  Altd.  w.  1,  151  ;  a 
gloss  of  the  time  has  :  vergiss-mein-nicht  alleluja,  Mone  8,  103  ; 
vergis-man-nicht  gamandria,  ibid.  Vergiss  nit  mein  is  a  blue  flower, 
Uhl.  1,  60.  108.  114-6.  129;  bliimlein  vergiss  nit  mein,  Ambras. 
liedb.  pp.  18.  251.  Bergr.  37.  70;  blumelain  vergiss  ni  main, 
Meinert  34;  vergiss  mein  nicht,  Menante's  Gal.  welt  p.  70. 
Swed.  forgdt-mig-ej ',  Dybeck  '48,  28  ;  Boh.  ne-zapomenka,  Pol. 
nie-zapominka,  Russ.  ne-zabudka,  conf.  Weim.  jrb.  4,  108;  das 

bliimlein  wunderschon,    Goethe  1,  189. The   heel  cut   off  him 

that  hurries  away,  Firmen.  2,  176.  In  a  story  in  Wachter's 
Statist,  p.  175-6  the  wounded  heel  never  heals.  A  proverb  says: 
'Tis  what  comes  after,  hurts  your  heel. 

p.  974.]  The  spring-wurzel  is  in  OHG.  sprinc-wurz,  lactarida, 
lactaria  herba,  Graff  1,  1051,  or  simply  springa  6,  397.  Does 
piderit,  diderit  (usu.  diterich,  picklock)  also  mean  a  spring- 
wurzel?  Firmen.  1,  271.  The  springw.  or  wonderflower  is 
sometimes  called  bird's  nest,  Fr.  nid  d'oiseau,  plante  aperitive, 
vulneraire,  qui  croit  au  pied  des  sapins ;  it  opens  boxes  (folktale 
in  Mone  8,  539),  and  makes  invisible,  DS.  no.  85.  Again,  it  is 
called  zweiblatt,  bifoglio,  and  is  picked  off  the  point  of  bifurcation 
in  a  tree  ;  does  it  mean  a  parasite-plant  like  the  misletoe  ?  It 
must  have  been  regarded  as  the  nest  of  a  sacred  bird  :  thus  of 
the  siskin's  nest  it  is  believed  that  the  bird  lays  in  it  a  small 
precious  stone  to  make  it  invisible,  Hpt  3,  361 ;  conf.  Vonbun's 
Vorarlbg  63 ;  Boh.  hnjzdnjk,  ophrys  nidus  avis,  ragwort,  Pol. 

VOL.    IV.  Y 


1598  TRANSLATION. 

gniazdo  ptasze   (see  Linde  1,  728b). On  the  green-pecker,  Fr. 

pivert,  see  Am.  Bosq.  p.  217-8,  and  baum-heckel,  Musaus  2,  108; 
picos  divitiis,  qui  aureos  montes  colunt,  ego  solus  supero,  Plaut. 
Aulul.  iv.  8,  1.  On  the  legend  of  the  shamir,  conf.  Hammer's 
Rosenol  1,  251.  Altd.  w.  2,  93.  Pineda's  Salomon  (Diemer 
p.  44),  samir.  Diem.  109,  19  ;  thanir,  Gerv.  Tilb.  Ot.  imp.  ed. 
Leibn.  p.  1000;  thamur,  Vine.  Bellovac.  20,  170;  tamin,  Maerl. 
in  Kiistner  29a.  In  Griesh.  Predigt.  p.  xxv.  is  the  story  of  the 
ostrich  2,  122. 

p.  977.]  The  Swed.  slag-ruta  is  cut  off  the  flyg-ronn,  bird's 
rowan  (or  service)  tree,  whose  seed  has  fallen  fr.  the  beak  of  a 
bird,  Dybeck  '45,  63 ;  it  must  be  cut  on  Midsummer  eve  out  of 
mistletoe  boughs,  Runa  '44,  22.  '45,  80.  Dan.  onske-qvist,  Engl. 
divining-rod,  finding -stick.  Germ,  names :  der  Saelden  zwic, 
Altsw.  119.  127,  conf.  ungeliickes  zwic  (Suppl.  to  879  end); 
gliicks-ruthe,  Lisch  in  Meckl.  jrb.  5,  84;  wiinschel-ruote  sunder 
zwisel  (without  cleft),  MSH.  2,  339b ;  wunschel-ris,  Tit.  2509. 
5960-82,  w.  iiber  alle  kiineginne,  1242,  wunschel-bemdez  ris 
1728;  alles  heiles  wunschel-ris,  Troj.  2217;  mms  heils  wunschel- 
ruoie,  Alfcsw.  118;  der  wunschel-ruoten  hort,  Dietr.  drach.  310a. 

Nu  hdt  gegangen  miner  kiinste  ruote,  MSH.  3,  81a. The  idea 

of  the  wishiug-rod  was  not  borrowed  fr.  Aaron's  magic  wand  ; 
on  the  contrary,  our  poet  of  the  12th  cent,  borrows  of  the  former 
to  give  to  the  latter  :  Nim  die  gerte  in  dine  hant,  wurche  zeichen 
manikvalt ;  ze  alien  dingen  1st  sie  guot,  swes  so  wunsget  din  muot. 
Not  a  word  of  all  this  in  Exod.  7,  9  ;  the  wishing-rod  however 
did  not  serve  the  purposes  of  harmful  magic.  Conf.  the  virgula 
divina,  Forcell.  sub  v.  ;  Esth.  pilda,  GDS.  159. The  wishing- 
rod  must  have  been  cut  at  a  fitting  time  and  by  clean  hands, 
Kippe  die  wippe  1688,  D  4b  :  it  is  a  hazel-rod,  and  holy,  Vonbun 
pp.  6.  7.  64;  a  hazel-bough,  Fromm.  3,  210;  a  white  somer- 
laden  lieslin  stab,  Weisth.  3,  411.  461.  Stories  of  the  wishing- 
rod  in  Kuhn  p.  330.  Miillenh.  p.  204  ;  of  the  old  wiiuschel-stock, 
ib.  no.  283.  On  the  manner  of  holding  it,  see  Hone's  Yearbk 
1589.  It  is  called  schlag-ruthe  because  it  anschlagt,  hits  [the  nail 
on  the  head]  ;  hence  slegel,  cudgel?  conf.  Parz.  180,  10—14, 
and  the  hazel-rod  that  cudgels  the  absent  (Suppl.  to  651  end). 

p.  977.]      One  must  drive  a  white  he-goat  through  the  stable, 
to  lift  a  treasure  that  lies  there,  Hpt's  Ztschr.  3,  315. 


TRANSLATION.  1599 

p.  980.]  The  devil  is  by  the  treasure,  and  he  is  blind  too,  like 
Plutus  (Suppl.  to  993).  The  Ssk.  Kuvera,  a  hideous  being,  is 
god  of  wealth.  Dtt-  is  the  same  as  divit-,  Pott  1,  101.  When 
money  is  buried,  the  devil  is  appointed  watchman,  Miillenh.  p. 
202-3,  or  a  grey  man  on  a  three-legged  white  horse  guards  it  102. 
Finn,  aarni  or  kratti  is  genius  thesauri,  conf.  mammelainen  below. 
AS.  wyrm  hordes  hi/rde,  Beow.  1767.  Fafnir  says  :  er  ek  a  arfi 
Id  (on  the  heritage  lay)  miklom  rnins  foSor,  Seem.  188b  ;  me3an 
ek  urn  menjom  lag,  ibid.  '  Lanuvium  annosi  vetus  est  tutela 
draconis  ;  '  maidens  bring-  him  food  : 

Si  fuerint  castae,  redeunt  in  colla  parentum, 

clamantque  agricolae  Tertilis  annus  erit  ! '     Prop.  v.  8,  3. 

Dragons  sun  their  gold  in  fine  weather,  Runa  '44,  44,  like  the 
white  maidens.  Some  good  stories  of  the  roving  dragon  in 
Miillenh.  p.  206  ;  conf.  the  dragon  of  Lambton,  Hpt  5,  487 ;  he 
is  also  called  the  drakel,  Lyra  p.  137,  the  wheat-dragon,  Firmen. 
2,  309.  The  n.  prop.  Otwurm  in  Karajan  begins  with  o£  =  ead, 
conf.  6t-pero.  Heimo  finds  a  dragon  on  the  Alps  of  Carniola, 
kills  him  and  cuts  his  tongue  out;  with  him  he  finds  a  rich 
hoard  :  locum  argento  septum  possedit,  in  quo  aurea  mala  habuit, 

Mone   7,   585   fr.  Faber's   Evagatorium. W.   Grimm   (HS.  p. 

385-6)  thinks  the  ring  Andvara-naut  was  the  most  essential  part 
of  the  hoard,  that  in  it  lay  the  gold-engendering  power  and  the 
destiny,  but  German  legend  put  in  its  place  the  wishing -rod  • 
note  however,  that  such  power  of  breeding  gold  is  nowhere 
ascribed  to  Andvara-naut.  Sigurd  first  gave  it  to  Brunhild 
(Fornald.  s.  1,  178),  then  secretly  pulled  it  off  again  (187). 
Siegfried  in  the  German  epic,  after  winning  the  treasure,  leaves 
it  in  charge  of  the  dwarfs,  does  not  take  it  away  therefore,  but 
gives  it  to  Chriemhilt  as  a  wedding-gift,  and  as  such  the  dwarfs 
have  to  deliver  it  up,  Nib.  1057 — 64.  Once  it  is  in  Giinther's 
land,  the  Burgundians  take  it  from  her,  and  Hagen  sinks  it  in 
the  Rhine  1077,  3;  conf.  2305-8.  Hagen  has  merely  hidden  it 
at  Lochheim,  intending  afterwards  to  fish  it  up  again,  conf.  1080. 
So  likewise  in  Saem.  230  :  '  Gunnar  ok  Hogni  toko  )?a  gullit  allt, 
Fafnis  art'/  On  the  fate  bound  up  with  the  gold-hoard  in  the 
ON.  (and  doubtless  also  in  OHG.)  legend,  see  Hpt  3,  217.  Finn. 
mammelainen,  mater  serpentis,  divitiarum  subterranearum  custos 


1600  DEVIL. 

(Renvall)  reminds  one  of  ON.  m6dir  Atla  =  serpeus,  Saera.  243b. 
Golden  geese  and  ducks  also  sit  underground  on  golden  eggs, 
Somm.  sag.  p.  63-4. 

p.  981.]  In  some  stories  it  is  the  old  man  in  the  mountain 
that,  when  people  come  in  to  him,  crops  their  heads  bald,  Somm. 
p.  83  ;  then  again  the  spectres  wish  to  shave  the  beard  of  a  man 
as  he  lies  in  bed,  Simpl.  K.  921.  930.  In  Musiius  4,  61  both  get 
shorn. 

p.  983.]  With  Lurlenberge  conf.  '  uz  Lurlinberge  wart  gefurt 
sin  stolze  eventure/  Ritterpr.b,  and  Lurinberc,  Graff  2,  244.  Or 
Burlenberg  might  be  the  Birlenberg  of  Weisth.  4,  244.  On  the 

sunken  or  de  Toulouse  and  or  de  Montpellier,  see  Berte  20. 

Sinking  is  preceded  by  a  crash  (Suppl.  to  952  end)  :  heyrSi  hann 
dyna  m.iMa,  Sn.  77  ;  there  was  a  bang,  and  all  was  sunk  and 
gone,  Panz.  1,  30  (in  Schm.  3,  125  a  loud  snore) ;  then  comes  a 
crack,  and  the  castle  once  more  is  as  it  was  before,  Kuhn's  WestL 
sag.  2,  250;  a  fearful  crash,  and  the  castle  tumbles  and  dis 
appears,  Schonwerth  3,  52. Near  Staffelberg  in  Up.  Fran- 

conia  lies  a  great  pond,  and  in  it  a  great  fish,  holding  his  tail  in 
his  mouth  ;  the  moment  he  lets  it  go,  the  mountain  will  fly  to 
pieces  and  fill  the  pond,  and  the  flood  drown  the  flats  of  Main  and 
Rhine,  and  everything  perish,  man  and  beast,  Panz.  2,  192.  A 
little  cloud  on  the  horizon  often  announces  the  bursting-in  of  the 
flood  or  violent  rain,  Miillenh.  p.  133.  1  Kings  18,  43-4  (Hpt  8, 
284).  An  angel  walks  into  the  sinking  city,  Wolf's  Niederl.  sag. 
326.  Of  the  foundling  Gregor,  who  came  floating  on  the  flood, 
it  is  said  :  der  sich  hat  verrunnen  her,  Greg.  1144.  After  the 
flood,  the  baby  is  left  up  in  a  poplar-tree,  Miillenh.  p.  132.  In 
the  legend  of  the  Wood  of  the  Cross  also,  a  newborn  child  lies  on 
the  top  of  a  tree.  On  the  name  Dold,  see  GDS.  758. 


CHAPTER   XXXIII. 
DEVIL. 

p.  986.]  Schwenk's  Semiten  161  says  the  Devil  is  a  Persian 
invention.  On  Ahuromazddo,  see  Windischm.  Rede  p.  17-8  ;  the 
cuneif.  inscriptions  have  Auramazda,  Gr.  'flpopdaOris.  Ahura  is 
the  Ssk.  asura,  Bohtlg  555;  and  Benfey  in  Gotfc.  gel.  anz.  '62, 


DEVIL.  1601 

p.  1757  conn,  mazda  with  Ssk.  medhas,  medham  =  vedham.  The 
Ind.  asura  is  evil,  the  deva  good;  the  Pers.  ahura  is  good,  the 
dae"  va  bad ;  so  heretics  repres.  Ahriman,  the  devil,  as  the  first 
born  sou  of  God,  and  Ormuzd  or  Christ  as  the  second.  The 
Yezids  worship  the  devil  mainly  as  one  originally  good,  who  has 
rebelled,  and  may  injure,  may  at  last  become  a  god  again,  and 

avenge  himself. Lucifer  falls  out  of  heaven  (p.  241)  ;  the 

angels  fall  three  nights  and  days  fr.  heaven  to  hell,  Ceedm.  20, 12; 
sie  fielen  dri  tage  voile,  Karaj.  Denkm.  42,  9;  Hephsestus  falls  a 
whole  day  fr.  Olympus  to  Lemnos,  II.  1,  592.  As  God  creates, 
the  devil  tries  to  do  the  same ;  he  sets  up  his  chapel  next  the 
church  (p.  1021)  ;  he  also  has  12  disciples  ascr.  to  him,  Berthold 
321;  conf.  devil's  pupils  (Suppl.  to  1024). 

p.  987.]  Ulphilas  translates  even  the  fern.  77  &a/3oXo?  by 
diabula,  pi.  diabulos,  slanderers,  1  Tim.  3,  11.  Among  corrup 
tions  of  the  word  are  :  Dan.  knefvel,  snefvel,  Molbech's  Tidskr.  6, 
317;  Arab,  eblis,  iblis  ;  prob.  our  own  '  der  tausend  I '  conf. 
dusii  (p.  481)  and  daus,  Diet.  2,  855.  Lith.  devalus,  d£vulus  = 
great  god,  Nesselm.  140a.  Devil,  Devilson  occur  as  surnames  : 
Cuonradus  Diabolus  de  Rute,  MB.  8,  461.  472  ;  filii  Tiufelonis 
(Suppl.  to  1019  end)  ;  Beroldus  dictus  Diabolus,  Sudendorf's 
Beitr.  p.  73,  yr  1271  ;  Cunze  gen.  Duflis  heubit,  Arnsb.  urk.  787. 

The  Finn,  perkele,  devil,  Kalev.  10,  118.  141.  207.  327  and 

Lapp,  perkel,  pergalek  (Suppl.  to  171  end)  are  derived  fr.  piru, 
cacodaemon,  says  Schiefn.  Finn,  namen  611. 

Satanas  in  Diemer  255,  10;  satandt  in  Hpt  8,  155.  355  (the 
odious  «.).  Karaj.  Sprachdenkm.  52,  3;  a  pi.  satanasd  in  0.  v. 
20,  4.  The  word  sounds  like  scado  (p.  989),  skohsl  (p.  1003), 
above  all  like  Scetere,  Saturn  (p.  247). 

p.  991.]  Der  tievel  gap  den  rat  (advice),  wander  in  bezeren 
ne  hat,  Fundgr.  2,  87;  als  ez  der  tiufel  riet,  Nib.  756,  9;  der 
tiuvel  inir  daz  riet,  Frib.  Trist.  2207.  The  devil  is  called  niht 
guotes  :  we  say  '  it  smells  here  like  no  good  things ' ;  Lett,  ne 
labbais,  the  not  good ;  Lapp,  pahakes,  the  bad  one.  He  is  called 
der  ybel  dtem  (breath),  Fundgr.  2,  18;  unreine  saghe  untwas, 
Bruns  324-5;  conf.  Swed.  Oden  hin  oude,  ihre's  Dial.  lex.  123a; 
der  arge  tumbe,  Martina  160,  23,  as  we  say  '  stupid  devil ' ;  arger 
wild,  Diut.  1,  470  ;  der  sure  wirt  (sour  host),  Helbl.  2,  587  ;  uz 
des  bitteren  tiefels  halse  (throat),  Griesh.  52;  den  leiden  duvelen 


1602  DEVIL. 

(odious  (3.).  Hpt  2,  197;  der  leidige  tifel,  Mos.  52,  18;  leding, 
Cavall.  Voc.  Verland  40a ;  lajing,  laje,  Wieselgren  385  ;  liothan, 
Dybeck  '45,  72;  der  greulich  hat  dich  herein  getrau  (brought), 
Uhl.  Yolksl.  p.  801.  Lith.  besos,  devil,  conf.  baisus,  grim. 
Finn.  paha,  pahoillinen,  devil ;  Esth.  pahalainen,  pahomen, 

Salmelainen  1,    179.  193.    234. In  Scand.   the  devil  is   also 

called  skam,  skammen  (shame),  Threes  Dial.  lex.  149b.  Dyb.  '45, 
3.  55.  77.  Is  he  called  the  little  one?  '  whence  brings  you  der 
lutzel  here  ? '  Gryphius's  Dornr.  56,  8.  The  live,  bodily  devil,  or 
simply  '  der  Uibhaftige,'  the  veritable,  Gotthelfs  Kaserei  356; 
fleischechter  leibhafter  teufel,  Garg.  229b;  ich  sei  des  leibhaftigen 
butzen  244a;  der  silitige  tiuvel,  Berth.  37;  des  sihtigen  tufels 
kint,  Dietr.  drach.  212b.  285b;  conf.  vtf  maufe,  Meon  3,  252; 

ainz  est  deables  vis,  M.  de  Gar.   178. Antiquus  hostis  occurs 

also  in  Widukind  (Pertz  5,  454)  ;  our  Urian  resembles  Ur-hans, 
Old  Jack  (Suppl.  to  453  n.);  u-tufel,  Gotth.  Erz.  1,  162.  177.  253. 
275.  286,  ur-teufel  2,  277  ;  dj  oude  sathan,  Maerl.  2,  300;  de  uald 
knecht,  de  uald,  Miillenh.  p.  265.  The  household  god  of  the 
Tchuvashes,  Erich  (Gotze's  Russ.  volksl.  p.  1  7)  recalls  '  gammel 
Eric/ ON.  anc?6-fro£i  =  diabolus,  hostis;  ther  widarwerto  (un 
toward),  0.  ii.  4,  93.  104;  warc  =  diabolus,  Graff  1,  980;  helle- 
ivarc,  Diut.  2,  291  ;  conf.  ON.  vargr,  lupus,  hostis  (p.  996).  Der 
vient,  Pfeiffer's  Myst.  1,  131  ;  der  vint,  Helbl.  1,  1186;  der  leide 
vient,  Leyser  123,  11.  38;  Idff-geteona,  Beow.  1113,  is  said  of 
sea-monsters,  but  it  means  '  hateful  foe/  and  might  designate  the 

devil. Der  helsche  dief,  Maerl.  2,,  312  ;  der  naclit-schade,  said 

of  a  homesprite,  Rochholz  1,  295  (Kl.  schr.  3,  407).  Ein  unhuld, 
Hagen's  Heldenb.  1,  235.  With  the  fern,  unholdd  in  OHG. 
hymns  conf.  '  daz  wip,  diu  unholde'  Pass.  353,  91 ;  in  Unhulden- 
tal,  Bair.  qu.  1,  220  ;  and  the  Servian  fern,  vila  in  many  points 
resembles  the  devil.  Uberfengil,  ubarfangdri,  praevaricator, 
usurpator,  seems  also  to  mean  the  devil  in  contrast  with  angels, 
Hpt  8,  146. 

p.  992.]  Der  ubele  volant,  Diemer  302,  28;  der  v.,  Karaj. 
89,  14;  diu  vdlendin,  Cod.  pal.  361,  74C;  volantinne,  Krone  9375. 
9467;  diu  ubele  v.,  Mai  170,  11;  disern  vdlande  gelich  122,  21; 
du  urkiusche  der  vdlande  172,  16;  ein  vil  boeser  volant,  Tiirl. 
Wh.  136b:  swaz  der  v.  wider  in  tet  (against  them  did),  Welsch. 
gast  5177;  des  vdlandes  spot  (mock),  Warn.  2426;  des  v.  hant 


DEVIL.  1603 

1358.  The  word  occurs  in  the  Erec,  not  in  the  Iwein,  Hpt's 
Pref.  xv.  I  find  Conr.  of  Wiirzbg  has  not  altogether  forborne 
its  use :  der  leide  volant,  Silv.  4902  ;  wilder  v.,  Frauenl.  382,  15  ; 
der  v.  miiez  si  stillen  123,  19.  It  occurs  but  once  in  M.  Neth. 
poets  :  die  quade  valande,  Walew.  8945 ;  (distinct  fr.  it  stands 
vaeliant  =  vaillant  9647,  swdfaliant,  valiant)  Lane.  21461.  24643). 

Da  poser  feilant,  Fastn.  sp.  578,  21 ;  boser  volant  926,  11  ; 

volandes  man,  Hpt  5,  20.  31  ;  der  schwarze  voland,  Miilmann's 
Geiszel  273;  der  volland,  Ayrer  340a;  volant  in  witch-trials  of 
1515  (Wolfs  Ztschr.  2,  77);  den  sol  der  bose  voland  holen ! 
Lichtwer  1758,  128.  In  the  Walpurgis-night  on  the  Blocksberg^ 
Mephistopheles  calls  himself  junker  Voland,  squire  V.,  Goethe's 
Faust,  p.  m.  159.  In  Thuringia  (at  G-otha)  I  heard  c  Das  glab 
der  Fold!'  devil  believe  it.  Volundr,  Wayland  seems  unconn. 
with  valant,  whose  v.  is  really  an  /. 

p.  993.]  The  devil  is  lame  in  a  Moravian  story  (p.  1011),  the 
same  in  Wallachia,  Fr.  Miiller  nos.  216.  221;  conf.  Thor's  lame 
goat  (p.  995).  He  is  blind,  Lith.  aUatis  ;  his  eyes  are  put  out 
with  melted  lead  (p.  1027).  He  is  black:  ne  nos  frangat  demon 
ater,  Chart.  Sithiensc  p.  8 ;  tenebroxus  hostis,  Hunter's  Tempelh. 
158;  der  swarze  meister,  Hpt  1,  277;  von  dem  tiuvel  hoert  man 
wol,  wie  er  swerzer  si  dan  kol,  u.  ist  doch  unsihtic  (yet  invisible), 
Ls.  3,  276;  die  swarzen  helle-warten,  Servat.  3520.  In  Tirol  and 
the  Up.  Palatinate  he  is  called  grau-wuzl,  Schm.  4,  208.  He 
wears  grey  or  green  clothes  (p.  1063),  and,  like  the  dwarfs,  a 
red  cap,  Mullenh.  p.  194.  The  African  Negroes  paint  the  devil 
white,  Klemm  3,  358.  364. 

p.  995.]  The  devil's  horn  partly  resembles  the  hone  in  Thor's 
head  (p.  373)  ;  couf.  '  gehurnte  helle  ohsen,'  horned  ox  of  hell, 
Hpt  8,  151.  236.  He  has  a  tail:  'tied  to  the  devil's  tail,' 
Keisersb.  xv.  Staffely  41-3.  59.  Schartlin  p.  226 ;  the  troll  too 
has  a  tail,  D;yb.  Runa  '44,  73,  the  Norw.  huldre  a  cow's  tail.  He 
has  a  hen's  and  a  horse's  foot,  Lisch's  Meckl.  jrb.  5,  94,  a  horse's 
foot  and  a  man's,  Mullenh.  p.  197.  Deoful  warn  and  wlite-leas, 
Andr.  1170. 

p.  997.]  The  devil  has  horns  and  cloven  feet,  Wolf's  Ztschr. 
2,  63;  his  goat's  feet  peep  out,  Mone  8,  125,  as  goat's  feet  and 
claws  are  ascr.  to  dwarfs  (p.  451  n.)  ;  daemones  in  specie  capra- 
rum,  Acta  Bened.  sec.  I  p.  33;  devil  as  stein-geisz  [wild  goat, 


1604  DEVIL. 

Capricorn  ?],  Haltrich  p.  44.  Pfeiff.  Germ.  1,  484  ;  die  bos  teufels 
zigen  (she-goats),  i.e.  witches,  Keller's  Altd.  erz.  192,  22.  With 
f  bocks  lid'  agrees  'des  tiuvels  ylit,}  limb  of  the  d.,  Pass.  377,  24 
(Suppl.  to  1019  end);  box-scheis  habe  ir  sele !  Lindenbl.  123; 
( to  pluck  a  horn  out  of  the  devil/  Garg.  17b.  Here  belong  the 
surnames  Hellbock,  Hollbock,  Denkschr.  der  k.  k.  acad.  5,  20. 

The  devil  is  named  Sdu-reussel  (sow's  snout),  and  finds  bells, 
Ph.  Dieffenb.  Wanderung  p.  73 ;  duivels  zwintje  (pigs),  Hpt  7, 
532  (Suppl.  to  478).  The  hog  for  breeding  is  called  fuhl,  Weisth. 
2,  528.  There  is  a  hero's  name,  Ur-swin,  Dietl.  5253 ;  conf. 
ur-ber,  ur-kampe,  ur-sau,  ur-schwein.  The  devil  is  called  a  luhs, 
lynx,  MS.  2,  6b.  7a;  a  hare,  Panz.  Beitr.  1,  137;  an  ape,  because 
he  apes  God  (Suppl.  to  1024  beg.). 

The  devil  was  *'  der  vil  ungehiure  helle-wolf,'  Hpt  5,  520 ;  die 
helle-wargen  7,  376 ;  abstrahis  ore  lupi,  Erm.  Nigell.  4,  370. 
GDS.  329.  333. 

Helle-hunt  =  Cerberus,  Gl.  sletst.  4,  32.  Renn.  289;  der  iibele 
hunt,  Diemer  309,  22,  der  helle-hunt,  der  hunt  verwazen  (accursed), 
314,  2.  13;  vuor  der  iibermuote  hunt  also  tiefe  an  den  helle-grunt 
4,  26;  nit-hunt,  dog  of  spite,  Helbl.  2,  264;  devil  seen  in  dog's 
shape,  Pass.  203,  59. 

p.  999.]  Ace.  to  Gryphius's  Souett.  1,  1  the  devil  is  called 
hollen-rabe ;  he  appears  'in  swarzer  vogele  bilde,'  Ksrchr.  4314 ; 
der  hollische  geier,  vulture,  Meinert  p.  165;  das  hat  sie  der  geier 
gelernt,  Lessing  2,  446;  die  hollische  agalaster  (magpie),  der 
satan,  Pol.  maulaffe  195,  conf.  Parz.  1  ;  helle-gouch,  Krolewicz 
3879,  conf.  the  cuckoo  and  his  clerk  (p.  681-2) ;  de  bunte  kiivit 
hahl  se !  Hanenreyerey  1618  A  vb;  fort  juw  (brings  you)  de 
Id  wit  nu  weer  her?  B  viiie.  He  has  goose-feet,  crow's  feet,  Thiir. 
mitth.  vi.  3,  67.  70. 

The  serpent  in  Paradise  was  wrongly  supposed  to  be  the  devil, 
Schwenk's  Sernit.  162.  He  is  called  der  lintwurm,  Mar.  148,  28; 
der  aide  lielle-trache,  Pass.  13,  23.  101,  47;  der  hellewiirm  106,  27  ; 
celidrus,  Errn.  Nigell.  2,  191,  fr.  %e\vSpo<:,  water-snake.  Leviathan 
is  transl.  in  AS.  by  sce-draca  •  he  is  descr.  '  cum  armilla  in 
maxilla/  Vom  geloub.  601,  and  there  is  '  ein  rinc  ime  in  sine 
nasen  gelegit'  541;  conf.  fin  des  tiuveles  drozzen,3  throat,  Rol. 
244,  29 ;  den  hat  des  tiuvels  kiuwe  (jaw)  verslunden,  Warn.  540. 

Belzebup,  Karaj.  52,  3;    Belsebuc   in    Fragm.    of    Madelghis ; 


DEVIL.  1605 

Besebuc,  Walew.  8244;  drukhs  fern,  as  a  fly,  Spiegel's  Avesta 
124.  A  spirit  is  shut  up  in  a  glass  as  a  fly,  MS.  2,  13-4,  or  in 
a  box,  Leipz.  avant.  2,  41 ;  there  is  a  devil  in  the  glass,  both  in  the 
legend  of  Zeno  in  Bruns,  and  in  that  of  the  scholar  and  robber 
in  H.  v.  Herford,  yr  995  and  in  Korner. 

p.  1000.]  The  devil  as  a  hammer  (siege),  Kemble's  Sal.  and 
Sat.  146.  177.  He  is  called  Hemmerlein,  Arnbras.  lied.  142.  As 
Donar's  hammer  gradu.  becomes  a  fiery  sword,  it  is  also  said  : 
einfiurec  swert  der  tiuvel  hat,  Hpt  5,  450  (p.  812.  Suppl.  to  1013 
end).  The  devil  rolling  like  a  millstone  resembles  the  troll  rolling 
like  a  ball,  Nilsson  4,  40. 

p.  1002.]  The  devil  is  '  der  aide  hellewarte,'  Pass.  23,  18. 
Itell-e-wirt  99,  11,  der  aide  hellewiht  293,  94  ;  er  rehter  helleschergen 
goucli,  Mai  156,  40;  liellesclierje,  Tit.  5468.  5510;  hellesclierge, 
Helbl.  2,  603  ;  helleftur,  Berth.  56;  there  is  a  man's  name,  Helli- 
tamph  (-smoke),  MB.  14,  424;  derfiirst  uz  helle  abgriinde,  Walth. 
3,  12,  as  we  say  '  the  prince  of  darkness/  With  hellegrdve  (p. 
993)  connect  the  prop,  names  Helcraplio,  Bohmer's  Font.  2,  185, 
and  Herman  der  liellengrave,  liellegrave,  Mon.  zoller.  no.  305 
(yr  1345).  no.  306. 

The  devil  dwells  in  the  North:  cadens  Lucifer  .  .  .  traxit 
ad  infvrni  sulfurea  stagna,  in  gelida  aquilonis  parte  ponens  sibi 
tribunal ;  hunc  ferocissimum  lupum  Agnus  mitissimus  stravit, 
Raban.  Maur.  De  laud,  crucis,  fig.  10  ;  '  (Lucifer)  chot,  wolti  sizzin 
nordin,'  Diem.  94,  16;  entweder  zu  den  genadin  oder  den 
ungenadin,  sive  ad  austrum  sive  ad  aquilonem,  Leyser  135,  34. 
In  the  N.  lies  Jotun-heirnr  (p.  34),  and  the  devil  is  considered  a 
giant,  as  Loki  and  Logi  are  of  giant  kin ;  onskar  honom  (wishes 
him)  langt  nor  dan  till  f jails  (at  the  devil),  Sv.  vis.  2,  163. 

They  say  in  Smaland,  '  drag  till  Hackenf jails  ! '  Cavall.  p.  25a. 
On  HeUa,  Heklu-fiall,  see  Bartholin  p.  356—360;  fewr  im 
Heckelberg  (Mfc  Hecla),  Fischart  in  WackerD.  2,  470. 

By  desser  kerken  buwet  (builds)  de  diivil  einen  Nobis  krocli, 
Agricola's  Sprikworde  (1528)  n.  23  bl.  14a;  nobis-haus,  Moue  8, 
277;  in  iwbis  haus,  da  schleget  das  hellisch  fewer  zum  fenster 
hinaus,  Er.  Alberus's  Barfusser  Miinche  Eulenspiegel  u.  Alcoran 
(Wittemb.  1642)  bl.  E  4 ;  '  so  fare  they  on  to  nobishaus,  where 
flame  shoots  out  at  the  window,  and  bake  their  apples  on  the  sill/ 
Schimpf  u.  ernst  (1550)  c.  233;  'hush,  thou  art  now  in  nobis- 


1606  DEVIL. 

hauss  '  =  purgatory,  H.  Sachs  (1552)  iii.  3,  44rw  ;  ir  spart's  (the 
Reformation)  in  Nobiskrug,  Fischart's  Dominici  leben  (1571)  x2b. 
Nobis  Krucke,  Meland.  Jocoseri.  (1626)  p.  548;  '  send  down  to 
nobiskrug,'  Simpl.  3,  387;  'How  Francion  rideth  in  a  chair  into 
the  Nobiskrug  (abyss,  dungeon)/  Hist,  des  Francions  (Leyd. 
1714),  Tab.  of  cont.  ix.  In  Celle  they  sing  the  cradle- son g  : 
muse-katzen,  wo  wut  du  hen  ?  ik  wil  na  ndbers  krauge  gan.  On 
N&bers-kroch,  Nobels-krug,  see  Kuhn  in  Hpt  4,  388-9.  Leo 
(Malb.  gl.  2,  42)  derives  fnobis'  fr.  Ir.  aibheis,  abyss;  aibhistar 
is  said  to  mean  devil. 

p.  1004.]  AS.  scocca  is  found  on  German  soil  too  :  Adalbertus 
scucco,  Annal.  Saxo  (Pertz  8,  690).  Seyfriden  dem  steppekchen, 
MB.  16,  197  (yr  1392).  The  devil's  name  Barlabaen  is  also  in 
Walew.  9741;  Barlibaen,  Limb.  4,  959;  Barnebaen,  Barlebos, 
Barlebaen,  V.  d.  Bergh  11.  12.  275-6;  borlebuer,  said  of  a  boor, 
Rose  2804.  The  word  frimurc  in  Tiirl.  Wh.  136%  femurc  in 

Cod.  pal.,  reminds  of  Femurgan  (p.  820  n.). Names  of  devils  : 

lasterbalc,  schandolf,  hagendorn  (conf.  p.  1063),  hagehlein,  Ber- 
thold  56 ;  ein  tiuvel  genannt  lesterlinc,  Hag.  Ges.  Abent.  2,  280  ; 
Idsterlein,  schentel,  Fastn.  sp.  507-8-9.  Does  ON.  fcofofci  =  satanas, 
still  very  common  in  Iceland,  mean  senex  procax  ?  Swed.  '  hin 
hale,'  the  devil  ;  Vesterb.  snoyen,  the  bald,  Unander  36,  conf. 
kahl-kopf  in  Gramm.  2,  374  ;  Ostgot.  skammen,  skrutt,  sltrall, 
Kalen  17b  (Suppl.  to  991  mid.).  In  Vorarlberg  jomer  and  holler 
are  devil s'  names,  Bergm.  p.  94,  jammer  otherwise  denoting 
epilepsy,  convulsion  (p.  1064). 

Euphemisms  for  the  devil  (p.  987  mid.)  are:  the  God-be-ivith- 
us  ;  Meister  Sieh-dich-fiir  (look  out,  mind  yourself),  Ettn.  Unw. 
doct.  241  ;  Et-cetera,  Ital.  ceteratojo.  Gipsies  call  God  devel,  and 
the  devil  beink,  Pott  p.  67.  The  Dan.  gammel  Erik  is  in  Norw. 
gamJe  Eirili,  gamle  Sjur,  Aasen  124a.  On  Hemmerlin,  see  Supp). 
to  1000;  Martinello  (p.  1064).  Pinkepank  in  Hpt  6,  485. 
Schimper-schamper,  Scliimmer-schemmer. 

p.  1006.]  The  devil  appears  as  the  hunter  in  green}  Schleicher 
213,  as  Green-coat  in  witch-stories,  KM.  no.  101.  In  Ostgotl. 
Oden  means  devil.  His  army  is  called  a  swarm :  des  tivelis 
geswarme,  Rol.  120,  14;  der  tiuvel  hat  uzgesant  sin  geswarme 
204,  6;  geswerme,  Karl  73b;  des  tiefels  her  (host),  Griesh.  2, 
26.  Verswinden  sam  ein  kunder,  daz  der  boese  geist  fuort  in 


DEVIL.  1607 

dem  rore  (reeds) ,  Tit.  2408;  der  teufel  fiihrt  in  wildes  gerohricht, 
H.  Sachs  v.  344-5-6. 

p.  1009.]  De  olle  riesen-moder,  Miillenh.  p.  444,  the  giant's 
old  grandmother  450,  Brusi  and  his  mother  worse  than  he, 
Fornrn.  sog.  3,  214,  all  remind  us  of  the  devil's  mother  or  grand 
mother  :  des  iibeln  teufels  muoter,  Wolfd.  and  Saben  487 ;  u 
brachte  hier  ter  stede  die  duvel  ende  sin  moeder  mede,  Karel  2, 
4536  :  frau  Fuik  is  held  to  be  the  devil's  grandmother,  Hpt  5, 
373  ;  <  yes,  the  devil  should  have  had  him  long  ago,  but  is  wait 
ing  to  find  the  fellow  to  him,  as  his  grandmother  wants  a  new 
pair  of  coach-horses /  Gotthelf's  Swiss  tales  4,  51 ;  der  tiifel 
macht  wedele  drus,  u.  heizt  der  grossmutter  den  ofe  dermit  (to 
light  his  granny's  fire  with),  Gotth.  Erz.  1,  226;  de  duvel  und 
ock  sin  moder,  Soester  Daniel  8.  11  ;  '  if  you  are  the  devil,  I  am 
his  mother,'  Praet.  Weltb.  2,  64 ;  '  who  are  you,  the  devil  or  his 
mother?'  Simpl.  1,  592;  conf.  'ist  er  der  tufel  oder  sin  wip  ?' 
Dietr.  dr.  159a;  des  tiuvels  muoter  u.  sin  wip,  Hatzl.  219a;  diu 
ist  des  tiuvels  wip,  Nib.  417,  4;  des  iibelen  tiuvels  brut  (bride) 
426,4.  Mai  172,  10.  Conf.  Death's  mother  (p.  840-1);  'from 

Jack  Ketch  to  Jack's  mother  he  went/  Pol.  colica  p.  13. To 

the  pop.  saws  about  sun  and  rain,  add  the  N.  Frisian:  '  when  it 
rains  and  the  sun  shines,  witches  are  buried  at  the  world's  end.' 
There  are  many  devils:  steht  in  tausend  teufel  namen  auf!  sauf 
(drink)  in  tausent  t.  namen!  Diet.  1,  230. 

p.  1011.]  The  devil  demands  a  sheep  and  a  code,  Cses.  Heisterb. 
5,  2 ;  or  a  black  he-goo  t,  Miillenh.  p.  41,  a  black  cock  and  he-cat 
201,  a  black  and  a  white  goat  203.  With  the  curious  passage  fr. 
H.  Sachs  agrees  the  following  :  Of  a  heretic  like  that,  you  make 
a  new-year's  present  to  PJuto,  stuck  over  with  box,  Simpl.  3,  5. 
p.  287.  Boar's  heads  and  bear's  heads  are  still  garnished  so,  and 
even  Asiatics  put  fruit  in  the  bear's  mouth.  'The  devil  shall 
yet  thy  bather  be/  Froschm.  J.  2a  (Suppl.  to  247). 

p.  1012.]  A  stinking  hair  is  pulled  out  of  Ugarthilocus  ;  seven 
hairs  off  the  sleeping  devil  or  giant,  like  the  siben  locke  (Luther, 
Judg.  16,  19)  off  Samson's  head,  Renn.  6927.  Diu  helle  ist  uf 
getan,  der  tiufel  der  ist  uzgelan  (let  out),  Dietr.  dr.  211b.  121a. 
143b  ;  Lucifer  waere  uz  gelan,  Tirol  in  Hpt  1,  20  ;  'tis  as  though 
the  fiend  had  burst  his  fetters,  Eliz^of  Orl.  p.  270;  le  diable  est 
dechaine,  Voltaire's  Fred,  le  gr.  23,  118. With  the  phrase 


1608  DEVIL. 

'the  devil's  dead,'  conf.  '  Ulli  er  dau$r  '  (p.  453  n.).  Other  ex 
pressions  :  des  tiuvels  luoder  =  eac&  diaboli,  MSH.  3,  227b;  '  the 
d.  may  hold  tlie  candle  to  one  that  expects  the  like  of  him/ 
Niirnberger  254 ;  '  of  the  d.  and  the  charcoal-burner,'  Fastn.  sp. 
896,  12;  '  looked  like  a  field  full  of  devils/  Zehn  ehen  177; 
'we  avenge  the  devil  on  ourselves/  En.  1147;  thieves  go  out 
in  odd  numbers,  so  that  the  d.  can't  catch  one  of  them,  Ph. 
v.  Sittew.  2,  686 — 690;  c'est  I'histoire  du  diable,  eine  teufeh- 
(jesrMchte.  There  was  a  Geschichte  vom  henker,  Gotthelf's  Uli  148. 

p.  1013.]  The  devil's  seed  occurs  also  in  Dietr.  dr.  281b  and 
Boner's  Epilog  51.  His  sifting:  hinet  riteret  (tonight  riddles) 
dich  Satanas  alsam  weize,  Diem.  255,  10.  Fundgr.  1,  170.  His 
snares  :  wie  vil  der  tubil  uf  uns  dont  (tendiculas  ponit),  Hpt  5, 
450;  Trayls  is  in  Gothic  either  hlamma,  1  Tim.  3,  7.  6,  9  (ON. 
hlomm  =  fustis),  or  vruggo,  2  Tim.  2,  26;  des  tivels  uetze,  Mone's 
Anz.  '39,  58  ;  des  tiefels  halze,  Griesh.  2,  93 ;  des  tiuvels  swert, 
Ls.  3,  264  (p.  999  end) ;  daz  vindet  der  tiuvil  an  siner  videln, 
Eenn.  22629. 

p.  1014.]  As  Wuotan  and  angels  carry  men  through  the  air, 
so  does  God,  but  much  oftener  the  devil  (p.  1028)  :  sit  dich  Got 
hat  her  getragen,  Hlitzl.  167,  43;  der  arge  volant  truoc  in  dar, 
Laur.  822  ;  noch  waen  (nor  dream)  daz  si  der  tiuvel  vuorte,  Livl. 
1425;  der  t.  hat  in  her  brant,  Greg.  1162.  der  t.  hat  mir  zuo 
gebraht,  Helbl.  1,  641.  inch  brahte  her  der  tievel  uz  der  helle,  Hpt 
1,  400;  die  duvel  brochte  hu  hier  so  ua,  Rose  12887  ;  nu  over  ins 
duvels  geleide,  Karel  2,  4447  ;  in  trage  dan  wider  der  tufel,  Diocl. 
5566-89;  welke  duvel  bracht  u  dare?  Lane.  1528;  brochte  jou 
die  duvel  hier  ?  Walew.  5202  ;  conf.  l  waz  wunders  hat  dich  her 
getragen  ?  Wigal.  5803  ;  welch  tivel  het  dich  hiutehin  ?  Halm's 
Strieker  14.  We  say  '  where's  the  d.  got  you  ? '  i.e.  where  are 
you  ?  wo  hat  dich  der  henker  ?  Fr.  Simpl.  1,  57.  The  Greeks 
too  said  :  TOV  8'  apa  reo)?  jjuev  aTnj'yayev  OL/ca$e  $aifj,o)v,  Od.  16, 
370;  rt?  SaifJL&V  roSe  7n}yu,a  TTpoarjyaye ;  17,  446;  a\\d  ere 

SaifjLwv  ot/caS'  vTre^ajdyoi  18,  147. To  the  curses  add:  der 

tiuvel  neme  !  Herb.  6178;  daz  si  der  tievel  alle  ersla  !  Archipo. 
p.  233;  our  '  zum  teufel  ! '  conf.  f  woher  zum  t.?'  Eulensp.  c. 
78  ;  louf  zu  dem  t.,  wa  du  wilt  89.  Like  our  '  red  beard,  devil's 
weird'  is  the  phrase  :  '  dieser  fuclis,  der  auch  euer  hammer  ist,' 
Raumer's  Hohenst.  2,  114  fr.  Hahn's  Mon.  1,  122.  The  devil 


DEVIL.  1609 

laughs  to  see  evil  done,  hence  :  des  mac  der  tiuvel  lachen,  Helbl. 
4,  447  (Suppl.  to  323  end)  ;  '  you  make  the  devil  laugh  with  your 
lies/  Garg.  192a. 

p.  1015.]  The  devil  '  over-comes  us  '  like  a  nightmare.  In  a 
tale  of  the  10th  cent.,  he  calling  himself  Nithart  joins  the  histrio 
Vollarc,  invites  and  entertains  him  and  his  fellows,  and  dismisses 
them  with  presents,  which  turn  out  to  be  cobwebs  the  next 
morning,  Hpt  7,  523.  Strengthening  a  negative  by  the  word 
'  devil ':  den  teufel  nichts  deugen,  Bliz.  of  Orl.  447;  der  den 
tilfel  niitzschit  (nihtes  ?)  kan,  Ls.  2,  311;  conf.  'hvafta  Offins 
latum  ?  '  (Suppl.  to  145  n.) ;  our  '  the  devil  (nothing)  do  I  know  ; ' 
teufels  wenig,  Ph.  v.  Sittew.  Soldatenl.  p.  191,  our  fverteufelt 
wenig.'  Does  '  das  hat  den  teufel  gesehen  '  in  Lessing  2,  479  mean 
'  seen  nobody  '  or  '  that  is  terrible  '  ?  Welcher  teufel  ( =  who  ?), 
Berth,  ed.  Gobel  2,  11.  With  '  drink  you  and  the  devil  !  '  conf. 
1  heft  hu  de  duvel  dronken  ghemakt  ?  '  Kose  13166.  With  '  the  d. 
first  and  God  after '  agrees  :  in  beschirmet  (him  protects  neither) 
der  tiuvel  noch  Got,  Iw.  4635. 

p.  1016.]  The  Jewish  view  of  possession  may  be  gathered  fr. 
Matth.  12,  42 — 45;  other  passages  and  an  Egyp.  fragment  are 
coll.  in  Mannhdt's  Ztschr.  4,  256 — 9.  Possessed  by  devils  is  in 
Goth,  anahabaidans  (fr.  haban)  fram  ahmam  unhrainjairn,  Luke  6, 
18;  MHG.  ein  beheft  man,  demoniac,  Uolr.  1348;  behaft,  Diemer 
324,  25.  Servat.  2284;  ob  du  beheftet  bist,  MS.  2,  5a ;  beheftete 
lute,  Myst.  1,  135.  147;  ein  behefter  mensch,  Eenn.  15664-85. 
5906;  sint  mit  dem  tievel  haft,  MS.  2,  82b ;  mit  dem  iibelen 
geiste  behaft,  Warn.  350 ;  der  tievel  ist  in  dir  gehaft,  Ecke 

123  ;  tiufelhafte  diet  (folk),  Barl.  401,  25. We  say  behaftet  or 

besessen  :  mit  dem  tiuvel  wart  er  besezzen,  Ksrchr.  13169  ;  der 
tivel  hat  in  besezzen,  Warn.  344 ;  obsessus  a  daemone,  Bohm. 
Font.  2,  323;  tiuvel- winnic,  Servat.  783;  tiuvel-suhtic  1079; 
gevangen  mit  dem  tiuvel,  Fragm.  36a ;  des  boten  ich  zuo's  wirtes 
maget  mit  worten  han  gebunden,  MS.  2,  lla;  die  den  viant  hebben 
in,  Maerl.  3,  234.  ON.  J?u  liefir  diofulinn  i  fiinni  hendi,  Yilk.  s. 
511,  i.e.  he  makes  thy  hand  so  strong;  daz  iuwer  der  t.  miieze 
pflegen  (tend)  !  Herb.  2262 ;  der  t.  miieze  in  walden  9747 ;  daz 
iuwer  der  t.  walde  14923.  18331  ;  der  t.  miieze  walden  iuwer 
untriuwe  16981;  var  in  einen  rostuschaer,  Helbl.  7,  744;  vart 
in  ein  gerihte,  sliefet  in  den  rihtaere  7,  750. A  devil  says : 


1610  DEVIL. 

sine  ut  intrem  in  corpus  tutim,  Ca3s.  Heisterb.  10,  11;  an  evil 
spirit,  whom  the  priest  bids  depart  out  of  a  woman  (yr  1463), 
asks  leave  to  pass  into  others,  whom  he  names,  M.  Beh.  276-7; 
hem  voer  die  duvel  in't  lif  (body),  Maerl.  2,  293;  der  tiuvel  var 
im  an  die  swart,  Helbl.  1 5,  434  ;  reht  als  waere  gesezzen  der 
tuvel  in  daz  herze  sin,  Dietr.  dr.  117a;  en  scholden  dre  soven 
diivel  darum  bestan,  Kantzow  2,  351  ;  nn  friz  in  click  den  tiufel 

der  din  suochet,  MS.  2,  135b. (  The  d.  looks  out  of  her  eyes,' 

H.  Sachs  1,  450a;  der  t.  aus  dir  kilt,  Kell.  Erz.  327,  15,  leal  328, 
23  (and  the  reverse  :  Got  uz  ir  jungen  munde  sprach,  Parz.  396, 
19)  ;  der  t.  ist  in  dir  gehaffc,  der  fiht  uz  dinem  libe,  Eckenl.  123. 
Devils  in  the  body  are  like  the  narren  (fools)  inside  a  sick  man, 
who  are  cut  out  as  the  devils  are  cast  out.  The  devil  is  driven 
out  through  the  nose  with  a  ring,  Joseph.  Antiq.  8,  2.  5.  Diseases 
wait  for  the  patient  to  open  his  mouth  before  they  can  pass  out, 
Helbl.  7,  101.  Mifc  dem  Bosen  curieren,  adjuvante  diabolo  aegros 
sanare,  Leipz.  avantur.  1,  271.  Virtues  also  pass  in  and  out, 
Helbl.  7,  65.102.  113. 

p.  1017.]  As  the  gods  diffuse  frag  ran  ce,  legends  medieval  and 
modern  charge  the  devil  with  defiling  and  changing  things  into 
muck  and  mire  :  der  tiuvel  schize  in  in  den  kragen  !  Helbl.  5, 
107;  Sathanae  posteriora  petes,  Probra  mul.  220;  welcher  t.  uns 
mit  den  Heiden  hete  beschizen,  Morolt  3014;  der  t.  lauffc  u. 
hofiert  zugleich,  Simpl.  178;  cacat  monstra,  Reinard.  4,  780;  die 
seind  des  teufels  letzter  furz,  Rathschlag  in  Parnasso  (1621  4to, 

p.  33). The  devil   lies  and  cheats:  der   truge-tievel  (p.  464), 

conf.  '  drill gr  var  Lop tr  at  liuga,  Sn.  '48.  1,  29;  ein  tiuvel  der 
hiez  Oggewedel,  der  ie  die  ersten  luge  vant,  MS.  2,  250b ;  dem  t. 
ans  bein  liigen,  Rother  3137.  He  is  called  '  des  nidis  vatir 
Lucifer/  Diemer  94,  20. 

p.  1019.]  Making  a  covenant  with  the  devil,  Keisersb.  Omeiss 
36-8 ;  he  bites  a  finger  of  the  witch's  left  hand,  and  with  the 
blood  she  signs  herself  away;  or  he  smites  her  on  the  face, 
making  the  nose  Heed,  Moneys  Anz.  8,  124-5.  The  devil's  mark 
(p.  1077);  hantveste  (bond),  damide  uns  der  duvil  woldi  bihaldin, 
Wernh.  v.  N.  61,  33.  He  will  make  his  servant  rich,  but  re 
quires  him  to  renounce  God  and  St.  Mary,  Ls.  3,  256-7.  An  old 
story  told  by  the  monachus  Sangall.  (bef.  887)  in  Pertz  2,  742  : 
Diabolus  cuidam  pauper culo  -.  .  .  .in  humana  se  obviam  tulit 


DEVIL.  1611 

specie,  pollicitus  non  mediocriter  ilium  esse  ditandum,  si  societatis 
vinculo  in  perpetuum  sibi  delegisset  adnecti.  A  similar  story  in 
Thietmar  4,  44  speaks  of  prope  jacere  and  servire.  One  has  to 
abjure  God  and  all  the  saints;  the  d.  comes  and  gives  the  oath, 
Hexenproc.  aus  Ursenthal  p.  244-6.  Eoaz  hat  beidin  sele  und 
leben  einem  tievel  geben,  der  tuot  durch  in  wanders  vil,  er  fueget 
im  allez  daz  er  wil,  Wigal.  3656-9.  7321 — 6  ;  when  R.  dies,  the 
devils  come  and  fetch  him  8136.  Giving  oneself  to  the  d.  for 
riches,  Berth,  ed.  Gobel  2,  41  ;  wil  er  Got  verkiesen  unde  die  sele 
verliesen,  der  tubel  hilfet  ime  derzuo,  daz  er  spate  und  fruo  tuon 

mac  besunder  vil  rnanicfalden  wunder,  Alex.  2837. Kissing  the 

devil  (pp.  1065  last  1.,  1067  last  1.,  1071)  ;  dich  en-vride  der  tievel 
(unless  the  d.  shield  thee),  du-ne  kanst  niht  genesen,  Nib.  1988,  2. 
The  d.  fetches  his  own,  as  OSinn  or  Thorr  takes  his  share  of  souls  : 
der  hel-scherge  die  sinen  an  sich  las  (gathered  his  own  unto 
him),  Loh.  70.  The  child  unborn  is  promised  to  the  d.  (p.  1025), 
Altd.  bl.  1,296-7,  as  formerly  to  OSinn  :  gafu  Offni,  Fornin. 
sog.  2,  168;  conf.  gefinn  O&ni  sialfr  sialfum  mer,  Saem.  27b. 
With  Bearskin  conf.  the  ON.  biarn-olpu-ma&r,  Kormakss.  p.  114; 
the  Hung,  bearskin,  Hungar.  in  parab.  p.  90-1  ;  Volundr  sat  a 
berfialli,  Seem.  135a;  lying  on  the  bearskin,  Schweinich.  2,  14; 
wrapping  oneself  in  a  bear's  hide,  KM.  no.  85  ;  getting  sewed  up 
in  a  bearskin,  Eliz.  of  Orl.  295. 

One  who  is  on  good  terms,  or  in  league,  with  the  devil,  is 
called  devil's  comrade,  partner,  fellow:  valantes  man,  Eol.  216, 
7;  des  tiveles  higen  156,  4  ;  der  tiuvels  bote,  Hpt.  6,  501  ;  t.  kneht, 
Iw.  6338.  6772;  ein  tubels  knabe,  Pass.  172,  59.  175,  16.  296, 
27;  our  '  teufels-kind/  reprobate;  filii  Tiufelonis  habent  Tiufels- 
grub,  MB.  12,  85-7;  Morolt  des  tiuvels  kint,  Mor.  2762;  waren 
ie  des  tivels  kint,  Trist.  226,  18.  The  polecat,  Lifch.  szeszkas,  is 
called  devil's  child,  because  of  its  smell?  iltisbalg  (fitchet-skin) 
is  an  insulting  epithet.  Helle-kint,  Griesh.  2,  81  ;  des  tiuvels 
genoz,  Trist.  235,  29  ;  slaefestu,  des  t.  gelit  (lith,  limb)?  Pass.  377, 
25;  alle  des  tievels  lide,  Hpt  8,169;  membrum  diaboli,  Ch.  yr 
1311  in  Hildebrand's  Svenskt  dipl.  no.  1789  p.  15  (p.  997). 
What  does  duvelskuker  mean  ?  Seibertz  1,  631. 

p.  1024.]  The  devil  has  in  many  cases  taken  the  place  of  the 
old  giants  (pp.  1000,  1024) ;  so  the  Finn,  hiisi  gradually  deve 
loped  into  a  devil.  One  Mecklenbg  witch-story  in  Lisch  5,  83 


1612  DEVIL. 

still  retains  the  giant  where  others  have  the  devil;  conf.  KM.S  3, 
206-7.  The  devil  that  in  many  fairy-tales  appears  at  midnight 
to  the  lone  watcher  in  a  deserted  castle,  reminds  one  of  Grendel, 

whom    Beowulf  bearded  in  Heorot. The   devil   mimics   God, 

wants  to  create  like  Him  :  he  makes  the  goat,  KM.  no.  148,  and 
the  magpie,  Serb,  march,  no.  18;  conf.  March,  of  Bukovina  in 
Wolfs  Ztschr.  1,  179.  180.  He  builds  Bern  in  three  nights, 
Pref.  to  Heldenb.  Where  a  church  is  built  to  God,  the  d.  sets 
up  his  chapel  hard  by  :  in  the  play  of  Caterina,  Lucifer  cries  to 
the  devils,  '  habet  uch  daz  kapellichen  vor  den  greten,'  ad  gradus 
ecclesiae,  Stephan  p.  172.  In  tales  of  the  church-building  devil 
they  make  a  wolf  run  through  the  door  ;  conf.  a  song  in  Uhland's 
Volksl.  p.  812  and  the  story  of  Wolfgang  in  M.  Koch's  Reise413. 

S  war  just  ein  neu-gebautes  nest, 
der  erste  bewohner  sollt'  es  taufen ; 
aber  wie  fangt  er's  an  ?  er  lasst 
weislich  den  pudel  voran  erst  laufen. 

Wallenstein's  Camp,  p.m.  33. 

Mephistopheles  hates  bells,  Faust  p.m.  433.  Tales  of  devil's 
bridges  in  Miillenh.  p.  274-5  ;  such  a  one  is  also  called  '  die 
stiebende  briicke/  Geschichtsf.,  heft  7  p.  36. 

There  is  a  devil's  stone  near  Polchow  in  Stettin  district,  on 
which  the  d.  takes  his  noonday  nap  on  Midsum.  day  ;  it  becomes 
as  soft  as  cheese  then,  and  the  evil  one  has  left  the  print  of  his 
limbs  on  the  flat  surface,  Bait.  stud.  xi.  2,  191.  xii.  1,  110.  A 
devil's  chamber  lies  between  Haaren  and  Biiren  (Paderborn). 
Devil's  kitchens,  Leoprechting  112-3-7.  A  field  named  teufels- 
rutti,  Weisth.  1,  72.  The  Roman  fortifications  in  Central  and 
S.  Germany  are  also  called  pfal-hecke,  pfal-rain,  pfal-ranke  ; 
Er.  Alberus  fab.  25  has  pol-graben,  Jauni.  Sumloc  p.  17;  die  boll, 
poll-graben,  conf.  the  iron  pohl,  Steiner's  Main-gebiet  277-8; 
bulweg,  ibid.;  wul,  wulch  in  Vilmar's  Idiot.  102,  conf.  art.  Pfahl- 

mauer  in  Hall,  encyclop. It  seems  these  Roman  walls  were  not 

always  of  stone  or  brick,  but  sometimes  of  pfale  (stakes)  :  Spar- 
tian,  as  quoted  by  Stalin,  speaks  of  '  stipitibus  magnis  in  modum 
muralis  sepis  funditus  jactis  et  connexis';  and  Moneys  Bad. 
gesch.  2,  5  mentions  '  pali/  our  pfale.  Near  the  Teufels-mauer 
is  situated  a  Pfahls-buck,  Panz.  1,  156,  and  in  the  Wetterau  a 


DEVIL.  1613 

pohl-born  (Ukert  p.  281),  just  like  Pholes-lrunno  (p.  226). On 

the  other  hand  the  devil's  wall  is  not  only  called  scliwein-graben, 
but  also  sau-strasse,  Stalin  1,  81-5.  97.  Ukert  p.  279;  and  if 
the  former  is  said  to  have  been  '  thrown  up  by  a  gockel-hahn 
(cock)  and  a  schwein,'  it  puts  us  in  mind  of  the  boar  that  roots 
up  earth,  and  bells  out  of  the  earth,  Firmen.  2,  148;  conf.  supra 
(pp.  666.  996)  and  the  ploughing  cock  (p.  977).  '  In  beren-loch, 
daz  man  nempt  des  tufels  graben,'  Segesser  1,  645.  On  a  giant's 
wall  in  Mecklenbg  lies  a  teufels  back-ofen  (Ukert  p.  314),  just 
as  the  people  call  grave-mounds  'baker's  ovens/  ibid.  p.  280. 
Other  places  named  after  the  devil  in  Mone's  Anz.  6,  231. 

p.  1024.]  ' Devil  take  the  hindmost!'  Garg.  190b,  conf. 
sacrificing  the  last  man  to  Mars  227*.  So  the  vila  consecrates 
12  pupils  on  vrzino  kolo,  and  the  twelfth  or  last  falls  due  to 
her,  Vuk  sub  v.  vrzino  kolo  (Suppl.  to  986  end).  The  same  with 
the  12  scholars  at  Wunsiedel,  Schonw.  3,  56,  and  the  student 
of  Plesse  3,  26.  Again  :  '  wa  sit  ir  ze  schuole  gewesen  ?  hat  iu 

der  tnfel  vorgelesen  ?  '  lectured  to  you,  Dietr.  dr.  157b. The 

devil's  taking  the  shadow  reminds  us  of  the  schatten-busze 
(shadow-penance)  in  German  law.  The  Indian  gods  cast  no 
shadow,  which  is  as  it  were  the  soul  of  a  man,  Klemm  2,  309. 
Catching  the  shadow  is  also  Wallachian,  Schuller's  Argisch  17. 
Mullenh.  p.  554.  Winther's  folke  eventyr  p.  18.  Icel.  story  of 
Saemund,  Aefintyri  p.  34-5.  Chamisso's  legend  is  known  in 
Spain:  'hombre  que  vendio  su  sombra,'  Mila  y  Fontals  188. 

p.  1028.]  The  hushing  of  the  child  in  the  legend  of  Kallund- 
borg  church  is  the  same  as  that  of  the  giant's  child  (p.  548). 
Similar  stories  in  Schonwerth  3,  61.  Mullenh.  p.  300-1.  A  cock 
that  is  carried  past,  crows  and  puts  the  devil  out  in  his  building, 
Sommer  p.  53.  Schonw.  3,  60.  Disappearance  takes  place  after 
thrice  clapping  the  hands,  Dybeck  4,  32  (noa.  31  and  33).  With 
the  story  of  '  self  done,  self  have/  conf.  p.  450-1  n. ;  the  tale  of 
the  water-nix  and  Selver-gedan,  Hpt  4,  393  ;  the  Engadine  story 
of  the  diala  and  the  svess,  Schreiber's  Taschenb.  4,  306.  Vonbun 
pp.  5,  6  (ed.  2  p.  8);  the  Lapl.  story  of  giant  Stallo,  Nilsson  4, 
32  ;  and  the  Norse  one  of  Egil,  ibid.  4,  33.  Mull.  Sagenb.  2, 
612. 

p.  1029.]  The  division  of  crops  between  the  peasant  and  the 
devil  is  also  in  Mullenh.  p.  278.  'To  raise  corn  and  turnip'  is 

VOL.  iv.  z 


1614  MAGIC. 

the   formula  of  agriculture  :  e  ry]?ia  undir   rugld   ok  rovum,'  rye 
and  turnips,  Ostgot.  lagh  pp.  217.  220. 

p.  1029.]  The  dragonfly  is  called  devil's  horse  :  Finn,  pi  rum 
hevoinen  =  daemonis  equus,  pirum  piika  =  daemonis  ancilla.  A 
priest's  wife  is  the  devil's  brood-mare,  App.  Spell,  xxxiv.  Nethl. 
duiuel's-kop  (-head)  =  typha,  our  tuttil-kolbe,  deutel-kolbe. 
Teufels-rohr,  conf.  Walth.  33,  8.  Devil's  thread  is  ace.  to  Vilmar 
the  cuscuta  epilinum,  called  rang  in  the  Westerwald.  A  farm 
named  duvel-bites  gutol,  Seibertz  391  (1280). 


CHAPTER   XXXIV. 
MAGIC. 

p.  1031.]  Got  wunderaere,  Gerh.  4047;  Got,  du  w.,  Ad.  v. 
Nassau  230;  Got  ist  ein  w.,  Helmbr.  1639;  Krist  w.,  Walth.  5, 
35  ;  Got  wundert,  Engelh.  455.  491. 

NU  mohte  iuch  nemen  wunder, 

waz  gote  waren  bi  der  zit  ? 

si  waren  liute,  als  ir  nu  sit, 

wan  daz  ir  krefteclich  gewalt 

was  michel  unde  manecvalt 

von  kriutern  und  von  steinen. — Troj.  kr.  858. 

(what  were  gods  in  those  days  ?  Men  like  you,  except  that  their 
power  over  herbs  and  stones  was  much).  All  gods  are  magicians, 
ibid.  859 — 911  ;  Terramer  calls  Jesus  a  magician,  Wh.  357,  23  : 
Thor's  image  speaks,  walks  and  fights,  but  by  the  devil's  agency, 
Fornm.  sog.  1,  302 — 6;  a  statue  of  Freyr  gets  off  the  chariot  and 
wrestles  2,  73-5;  tiuvele  wonent  darinne  (inside  them),  Eol.  27, 

8. The  grdl  makes  men  magic-proof  even  to  the  fifth  of  kin  : 

die  edel  fruht  vom  grale,  unz  an  die  funften  sippe  keines  zoubers 
strale  traf  in  weder  rucke,  houbt  noch  rippe,  Tit.  2414.  Nathe- 
matici  are  classed  among  magicians  ;  thus  Cod.  ix.  tit.  18  treats 
'  de  maleficis  et  mathematicis' ;  mathematicus  =  himil-scowari, 
stargazer,  Diut.  1,  505a;  math.  =  tungel-witega,  steor-gleaw, 
Hpt's  Ztschr.  9,  467b ;  vaticinatores  et  mathematici,  qui  se  Deo 
plenos  adsimulant,  Jul.  Pauli  sentent.  5,  21. 


MAGIC.  1615 

p.  1031]  The  bad  is  the  not  right :  es  geht  nicht  mit  rechten 
dingen  zu;  '  das  ich  solcher  frawen  sei,  die  mit  bosen  stiicken 
umbgen/  Bodmer's  Rheing.  424  (yr  1511).  ON.  fordceffu-skapr, 
fordasffu-verk  (misdoing)  =  veneficium  ;  fordefi-scipr,  Gutalag  77; 
fordcepa,  Ostg.  Jag  225.  AS.  mdn-fordcedlan  =  walefLci,  Beow. 
1120.  Gl.  to  Lex  1  §  2.  Dig.  de  obseq.  par.  (indignus  militia 
^udicandus  est  qui  patrem  efc  matrem  maleficos  appellaverit)  :  hoc 

est  qui  matrem  dixerit  a/act  or  atricem. OHG.  zoupar,  Graff  5, 

580-1-2.  MHG.  den  selben  zouber,  Hartm.  biichl.  1,  1347,  daz 
zouber  1318.  Daz  z.  =  magic  potion:  mir  ist  zouber  gegeben, 
Herb.  758,  and  :  Circe  kunde  trenke  geben,  sulich  zouber,  sulche 
spise  17631.  M.  Lat.  zobria  f.,  Moneys  Anz.  7,  424;  mit  zouber 
varn,  MS.  1,  73b.  Curiously  in  the  Dresd.  Wolfdietr.  162  :  kein 
z.  dir  kan  gewinken  (rhy.  trinken)  ;  tover  en  ontfoerdene  mi, 
Karel  1,  1469 ;  si  zigen  in  zouberlicher  dinge,  Trist.  272,  2  ; 
zouber-liste,  Eracl.  1062  ;  zouberliste  tragen,  MS.  1,  78b,  z.  han 
— Umme-gan  (go  about,  meddle)  mit  toverye  und  wyckerie, 
Burmeister's  Alterth.  25  (yr  1417);  tovern  u.  wykken,  ibid.; 
witken,  Bruns  Beitr.  337  ;  wicker ie,  bote,  wichelie,  Gefken^s  Beil. 
141,  toverie,  wickerie  124.  Welsh  gwiddan,  witch.  OHG.  wichon 
saltare,  gesticulari,  Graff  1,  708  ;  conf.  Hpt  3,  92.  AS.  hweoler  = 
augur,  fugle  liweoler,  fr.  hweol,  wheel.  Lett,  deewaredsis  who  sees 
God  and  discovers  hidden  things,  conf.  devins  (p.  471).  Butt- 
rnann  2,  256  derives  %pda)}  I  divine,  fr.  grabbing,  grasping;  conf. 

Gripir  (p.  471). Weis-hessen,  Gryph.  Dornrose  90,  27;  wiza- 

nunc,  divinatio,  ivizzigo,  vates,  Gl.  Sletst.  6,  699 ;  ein  wizzag 
gewaere,  MS.  2,  189b;  vitka  Uki  fara,  Saem.  63a;  Bngl.  wizard. 
ON.  gan,  fmagia/  Biorn;  but  'inconsultus  gestus/  Nialss.  p.  683a. 
AS.  hwata=omina,,  divinationes,  Can.  Edg.  16  (Suppl.  to  1107 
beg.).  Lat.  veratrise,  soothsayer,  sorceress  ;  verare,  to  say  sooth, 
conf.  veratrum,  hellebore.  Lith.  wardyti,  to  work  magic.  ON. 
satt  eitt  sag^ak,  I  said  a  sooth,  Ssem.  226b.  OHG.  wdr-secco, 
divinator;  der  warsager  tut  mir  warsagen,  H.  Sachs  ii.  4,  12b, 
u  riser  w.  13b,  the  one  who  practises  in  our  village,  as  among 
Finns  and  Lapps,  Suomi  J46,  p.  97-8.  Fara  til  fiolkunnigra  Finna, 
Fornm.  s.  2,  167;  Jcynga,  magica,  Laxd.  328;  in  Cavall.  Voc. 
verl.  38a  kyng,  sickness.  Leikur,  witches,  versiformes,  Grottas. 
11.  Betw.  Lauterbach  and  Grebenau  a  divineress  was  called  e 
bio  kend,  a  blue  child. 


1616  MAGIC. 

p.  1037.]  Spoken  magic,  spell,  is  in  MHG.  gahter,  Lanz. 
7011;  mit  galster-liste,  Fundgr.  2,  100;  galstern,  Staid.  1,417. 
Carminator,  carminatrix,  MB.  16,  242  (yr  1491).  Venneinen, 
bewitch,  Schm.  2,  587 ;  vermaynen  ad  oculos,  denies,  Moneys 
Anz.  7,  423;  verschiren,  fascinare,  Diut.  2,  214b;  versclneren, 
beswogen,  Miillenh.  p.  560  ;  verruocUen  u.  vermeinen,  Ges.  Abent. 
3,  78;  homines  magicis  artibus  dementare,  Lamb.  p.  214  (yr  1074). 
Kilian  has  ungheren,  work  magic,  unghers,  maleficus,  unglier-lwere, 
malefica,  unghers  eyeren  volva,  q.  d.  manium  sive  cacodaemonum 
ova.  Van  den  Bergh  p.  58  has  Fris.  tjoenders  en  tjoensters,  wizard 
and  witch.  Ougpente,  fascinatione,  Gl.  Sletst.  25,  149. 

ON.  seiff*-,  magic  :  Gunnhildr  let  sei&  efla,  Egilss.  403 ;  seiff- 
staffr  or  -stafr,  Laxd.  328 ;  conf.  Lapp,  seita,  CastreVs  Myt. 
207-8.  Boiling  of  herbs  (p.  1089),  of  stockings  (p.  1093). 

MHG.  die  buoze  versuochen,  try  remedies,  charms,  Morolf 
916;  siihte  biiezen,  heal  sickness,  Freid.  163,  16  ;  de  tene  boten, 
cure  toothache,  Hpt  3,  92;  boeten,  Gefken's  Beil.  151.  167; 
boterie  124.  175-7  ;  zanzeln,  work  magic,  Mielcke  36a. 

Lupperie,  Gefk.  Beil.  109.  112;  Idcltenie,  Troj.  kr.  27.  234; 
lachenaere  27240,  conf.  963  ;  stria  aut  herbaria,  Lex  Alam.  add. 
22. 

ON.  bolvisar  konor,  witches,  Seem.  197b  (p.  988)  ;  froeffi, 
scientia,  esp.  rnagia  nigra  (suppl.  to  1044). 

Nethl.  terms  for  sorceress,  witch  :  nackt-loopster  (-rover),  weer- 
makster,  weather- maker,  luister-vink,  mutterer  in  secret,  grote  kol, 
great  horse;  op  kol  rijden,  work  magic,  Weiland  sub  v.  kol;  in 
ma  anwot  sein,  be  bewitched,  Wolfs  Ztschr.  2,  54.  Necromau- 
ticus  habebat  cucullum  ac  tunicam  de  pilitt  cuprarum,  Greg.  Tur. 
9,  6  ;  conf.  indutus  pellibus  10,  25. 

The  AS.  dry,  magus,  comes  not  fr.  Spi)?,  oak  (p.  1215  end), 
but  fr.  Ir.  draoi,  with  a  pi.  draoithe,  of  which  the  Romans  made 
druidce,  Leo's  Malb.  gl.  1,  23.  Davies  in  Celt.  res.  had  derived 
it  fr.  Wei.  derwydd.  Spells  were  read  out  of  a  book  :  sin  zouber 
las,  Pass.  171,  25;  ein  pfaffe  der  wol  zouber  las,  Parz.  66,4; 
'  ich  han  von  allem  dem  gelesen  daz  ie  gefloz  u.  geflouc '  says  the 
soothsayer,  Troj.  kr.  19057;  in  den  swarzen  buochen  leseo, 
Ksrchr.  13234.  Finn,  lukia,  to  read,  but  in  the  Runes  always  to 

conjure,  Castr.  Pref.  p.  x. Ze  Dolet  ich   niht  lernen  wil  von 

der  nigromanzie,  MS.   2,   63b ;  zu   Toletum  die  ars  necromantica 


MAGIC.  1617 

lernen,  CSBS.  Heisterb.  5,  4,  conf.  Jubinal's  Mysteres  1,  396; 
noch  so  lernet  man  die  list  in  einer  stat  zuo  Tolet,  diu  in  His- 
panien  stet,  Herb.  562,  conf.  Fromm.  p.  225  and  ze  DoUt  (p.  1048 
beg.)  ;  ein  stafc  heizet  Persida,  da  erste  zouber  wart  erdaht,  Parz. 
657,  28.  The  travelling  scholars  roam  fr.  school  to  school,  and 
learn  black  art,  H.  Sachs  ii.  4,  19d;  conf.  devil's  pupils,  disciples 
(p.  1024).  Gain  lerte  siniu  chint  (taught  his  children)  dei  zouber 
dei  hiute  sint,  Diut.  3,  59. 

p.  1038.]  MHG.  fo'ezew=augurari:  stille  liezen,  Er.  8687;  ich 
kan  vliegen  u.  verliezen,  MS.  1,  89a ;  saks-luzzo,  magus,  Hattemer 
1,  259b.  Zouberse  too  is  sortilega,  Wolf's  Ztschr.  2,  72  ;  kanstu 
von  zouber  meisterschaft,  die  wirf  an  sie  (throw  it  on  her), 
Laurin  1675.  With  Swed.  tjusa  to  conjure,  conf.  Dan.  kyse, 
terrere.  I?Mr£  =  sortilegium,  burten,  conjure,  divine,  Gefken  99; 
conf.  Lith.  burtas  lot,  burli  prophesy,  burtininhas  lot-caster,  and 
Lett,  burt  witches,  burtneks  sorcerer.  The  lot  speaks  :  '  al  dar- 
nach  daz  loz  geseit ;  seit  ez  wol,  misse-seit  ez/  as  the  lot  shall  say, 

yea  or  nay,  MS.  1,  156a. Gongulares  list,  0.  iv.  16,  33;  caucu- 

lare,  magus,  Hpt  3,  382 ;  mit  goucgeles  liste,  Fundgr.  2,  99, 
goucgeldre  list  99.  100;  de  gouchelare,  MB.  8,482;  ein  goukel, 
Eracl.  1110;  goJcelt  onder  den  hoet,  Ferg.  2772;  under  'm  huot 
gaukeln,  Suchenw.  29,  45.  May  we  take  it  as  conn,  with  gouch, 
gowk,  cuckoo  ?  the  Dan.  for  gowk  and  conjure  are  gjog  and 
gojgle,  but  the  OHG-.  kouh  and  koukalon.  Frere  Barbarin  in 
Flores  practises  sleight-of-hand,  and  is  called  encanteor.  ON. 
sion-hverfingar  =  pYSLQstigi&e,  Sn.  79;  AS.  gedwimor,  gedwymor  = 
fantasma,  praestigium. 

There  is  an  old  word,  OHG.  hliodar,  AS.  lileo&or  =  sonus,  vati- 
cinium,  ON.  hlioff  merely  sonus ;  OHG.  hleodar-sdzo  hariolus, 
necromanticus,  hleodar-sizzeo,  hleodar-sezzo  ariolus,  hleodar-saza 
vaticiniuin,  Graff  6,  302-4;  lioder-sdza,  Hattemer  1,  261;  in 
cervulo  =  in  lioder-saza  ,  Gora,giu&  —  liodir~8dzo,  Gl.  Sletst.  23,  3.8; 
conf.  Superst.  A  ;  the  diviner  then  sits  in  a  chair  ?  The  sahs- 
Inzzo,  magus,  Graff  6,  91.  2,  322,  appar.  divines  with  a  knife  or 
sword. 

p.  1039.]  Magic  is  ascribed  chiefly  to  women.  Priestesses, 
prophetesses,  were  old,  grey-haired  (p.  96-7)  :  Sibylla  '  saz  antfas 
(unkempt)  an  irme  bete-hus/  En.  2694 ;  groz  n.  gra  was  ir  daz 
har,  u.  harte  verworren  (tangled)  als  eines  pferdes  mane  2698  ; 


1618  MAGIC. 

daz  mies  lokehte  hienc  ir  uz  den  oren  2708.  Neapol.  scirp'm, 
brutta  strega,  fr.  scirpus,  a  kind  of  rush.  A  wunder-altez  wip 
interprets  the  dream  upon  her  oath,  Walth.  95,  8 ;  vielle  sorciere, 
Meon  3,  159;  a  soothsaying-  foster-moder,  Arvidss.  2,  5;  kerlinga 
villa,  Sasm.  169;  alter  wibe  troume,  Tiirl.  Wh.  82a ;  'a  devil- 
ridden  root-delver,  spell-speaker,  and  wizzened  old  herb-hunter/ 
Garg.  189a.  Ir.  cailleach  means  a  veiled  woman,  old  woman, 
witch. Herdsmen  too  are  sorcerers  :  '  for,  you  see,  we  shep 
herds,  cut  off  from  the  world,  have  our  thoughts  about  many 
things  while  the  silly  sheep  are  grazing/  Voss's  Idyls  9,  49. 

p.  1041.]  Hegitisse  =  eumemd.es,  hdgtis  =  striga,,  Gl.  Jun.  378, 
381;  hazzisa  =  eumeuides,  Gl.  Sletst.  6,  273;  haghetisaen,  Br. 
Gheraerb  717,  conf.  fozoawn  =  palaestrifcae,  Graff  4,  1073.  Haye- 
disse  =  lizard  (OHG.  egidehsa),  Gemmula  Antwerp,  in  Hoffm. 
Horae  Belg.  7;  in  the  Ring  210-1  it  is  called  hdxe,  219  both  have 
and  unhold.  Is  the  Lith.  kekszv,  harlot,  formed  fr.  liexe,  as 
keksztas  fr.  heher,  a  jay  ?  In  the  Eing  p.  230  a  witch  is  called 
Hdchel,  sorceress;  conf.  ' hagili,  sta  ! '  stay,  little  witch,  57.  The 
Swiss  /m0.s'?ie  =  hexe  (Staid.  2,  10)  may  hark  back  to  OHG.  hah- 
sinon  subnervare  [hamstring,  cut  the  hdchse,  hough],  for  a  witch 
unnerves  (comedere  nervos,  p.  1081  last  1.)  ;  conf.  Fris.  hexna, 
hoxna,  hoxne  =  poples. 

p.  1042.]  OSinn  is  called  galdrsfoffr,  Seem.  94a.  The  Vilkina- 
saga  names  a  sorceress  Ostacia,  who  learnt  magic  of  her  step 
mother  (see  p.  1055).  Other  names  of  witches  in  Skaldskap. 
234.  A  sorceress  is  a  vala  or  volva  :  seift-staffr  mikill,  ]?6ttust 
menn  ]?a  vita,  at  )?ar  mundi  verit  hafa  volu  leiffi  nockud  (sagae 
tumulus),  Laxd.  p.  328.  She  is  also  called  flog  ft:  flogft  a  Hei$ar- 
skog,  Fornm.  3,  122;  Nethl.  nacht-loopster,  grote  ~kol  (Suppl.  to 
1037  mid.)  ;  conf.  rcerffi  sin  gand,/or  at  seifta,  Vilk.  saga  c.  328? 

p.  1044.]  Gera  seift-hiall  mildnn  ;  appar.  a  platform  to  hold  a 
good  many  :  ]?au  fcerdust  )?ar  a  upp  oil  (all),  ]>au  kva^u  far  free ffi 
sin,  en  ]?at  voru  galdrar,  Laxd.  142. 

p.  1045.]  For  masca,  the  Lomb.  Glosses  have  nasca,  Hpt's 
Ztschr.  1,  556;  conf.  talamasca  (p.  915).  With  striga  connect 
ffrpiryf  owl,  who  waylays  children,  and  is  kept  off  by  hawthorn, 
Jv.  Fast.  6,  130 — 168;  crTpiy\a  in  Leo  Allatius ;  arlyXos  (70175). 
DC.  Another  word  for  mask  is  schem-bart,  Schm.  3,  362. 
Oager's  Ulm  p.  526  :  nu  sitze  ich  als  ein  schempart  truric,  Renn 


MAGIC.  1619 

17998;  8cema  =  larva,  Graff  6,  495-6;  LG.  scheme  in  Yoss ; 
Nethl.  scheem,  scheme,  shadow;  conf.  scheine  in  Frauenl.  174. 

p.  1046.]  On  chervioburgus,  see  Malb.  gl.  2,  153-4,  Miillen- 
hoff  (in  Waitz  p.  287,  and  Hone's  Anz.  8,  452)  compares  it  with 
the  /cepvo(f>6pos  of  the  mysteries.  A  Tyrolese  legend  tells  of 
roving  night-wives  and  their  cauldron,  Germania  2,  438.  In  our 
nursery-tales  witch  and  old  cook  are  the  same  thing,  KM.  no.  51. 

Lisch's  Meckl.  jrb.  5,  82. On  a  hill  or  mountain  named  kipula, 

or  kipivuori,  kipumaki,  kipuharja  (sorrow's  mount,  hill,  peak), 
stands  Kivutar  before  a  cauldron  (kattila,  pata),  brewing  plagues. 
In  Kalev.  25,  181,  is  mentioned  a  parti- coloured  milking-pail 
(kippa),  182  a  copper  bushel  (vakka),  196  kattila.  Ace.  to 
Renvall  a  witch  is  panetar,  panutar.  A  butterfly  is  called  kettel- 
boter  (-heater),  and  whey-stealer,  milk-thief  (p.  1072). 

p.  1047.]  A  salt-work  is  a  sacred  gift  of  God,  and  protected 
by  the  law  of  nations,  Rommel  8,  722.  Salt  is  laid  on  tables 
and  altars  :  sacras  facite  inensas  salinorum  appositu,  Arnob.  2, 
67 ;  salinum  est  patella,  in  qua  diis  primitiae  cum  sale  offere- 
bantur.  Egyptians  hated  salt  and  the  sea;  their  priests  were 

forbidden  to   set  salt  on   the  table,  Plut.  De  Iside  32. The 

interchange  of  H  and  S  in  hal  and  sal  is,  ace.  to  Leo  (in  Hpt  5, 
511),  syntactic  in  the  Celtic  tongues,  and  Gael,  sh  is  pron.  h. 
Hallstadt  is  more  corr.  spelt  Hallstatt,  M.  Koch's  Eeise  407. 
Ssk.  sara  =  s&lt.  Lat.  halec,  herring,  is  akin  to  aX?,  salt,  GDS. 
300  [So  SI.  seldt,  ON.  sild,  herring,  means  salt-water  fish ;  but 
Teut.  haring  =  heer-fisGh,  bee.  it  goes  in  hosts,  shoals,  Hehn's 
Plants  and  Anim.  411]. 

p.  1050.]  Witches  eat  horseflesh,  Wolfs  Ztschr.  2,  67.  The 
pipe  at  the  dance  of  trolls  inside  the  hill  is  a  horse-bone,  Afzelius 
2,  159;  conf.  a  Pruss.  story  in  N.  Preuss.  prov.  bl.  1,  229. 

p.  1051.]  The  Witches'  Excursion  takes  place  on  the  first 
night  in  May,  Lisch's  Meckl.  jrb.  5,  83.  Wolf's  Zts.  2,  68. 
'  The  Esth.  witches  also  assemble  that  night,'  says  Possart  p. 
161 ;  others  say  the  night  of  June  23-4,  i.e.  Midsum.  Eve. 
'They  ride  up  Blocksberg  on  the  first  of  May,  and  in  12  days 
must  dance  the  snow  away  ;  then  Spring  begins,'  Kuhn  in  Hpt's 
Zts.  5,  483.  Here  they  appear  as  elflike,  godlike  maids. 

p.  1053.]  Witches'  Mountains  are:  the  Brilckelsperg ,  Wolf's 
Zts.  1,  6;  several  Blocksbergs  in  Holstein,  Miillenh.  p.  564; 


1620  MAGIC. 

Brockensburg,  Difctm.  Sassenrecht  159.  GDS.  532;  the  unhol- 
denperg  near  Passau  occurs  already  in  MB.  28b,  170.  465.  'At 
the  end  of  the  Hilss,  as  thou  nearest  the  Duier  (Duinger)  wood, 
is  a  mountain  very  high  and  bare,  named  uf  den  bloszen  zellen, 
whereon  it  is  given  out  that  witches  hold  their  dances  on  Wal- 
purgis  night,  even  as  on  Mt  Brocken  in  the  Harz,'  Zeiler's 
Topogr.  ducat.  Brunsv.  et  Luneb.  p.  97.  Betw.  Vorwalde  and 
Wickensen  (Brunswk)  stands  the  witches'  mount  Elias.  Near 
Briinighausen  is  Kukesburg,  already  named  in  the  Hildesh.  dioces. 
circumscr.,  conf.  Liinzel  p.  31-8,  which  Grupen  calls  Kokesburg, 
named  after  the  devil's  kitchen.  Witches'  hills  in  Holstein,  and 
their  trysts  in  N.  Friesland,  are  in  Mullenh.  no.  288-9.  A  witch- 
rntn  near  Jiilchendorff,  Mecklenbg,  Lisch  5,  83 ;  is  Koilberg 
another?  Gefk.  Catal.  111.  In  Sommer  pp.  56.  174  the 
Brocken  is  called  Glockersberg.  Similar  places  are  the  Franco- 
nian  Pfetersberg  near  Marktbiirgel,  and  the  Alsatian  Biichelberg, 
conf.  buhilesberc,  puckelsberg,  Graff  3,  135;  for  other  trysts  of 
witches  in  Elsass,  see  Alsatia  '56,  p.  283.  Dwarfs  as  well  as 
witches  haunt  the  Heuberg  or  Hoperg,  Ring  211  ;  witches'  horses 
flew  over  Hoperg  234.  In  Tirol  they  meet  on  the  Schlernkofel, 
Zingerle's  Hexenproc.  37;  seven  more  places  are  given  in  his 

Sitten  32  and   Alpenburg   255.  262. In  Bleking   the  Swed. 

trysting-place  is  called  Jungfru-kullen,  Wieselgr.  398;  in  fairy 
tales  Bld-kulla  or  Heckenfjell,  Cavallius  447-8.  The  vila  holds 
her  dance  on  the  mountain-top  (vr),  vrzino  kolo ;  there  also  she 
initiates  her  pupils,  Vuk  sub  v.  vrzino  kolo.  '  fcesogora  seu 
Bloksbarch,'  Ceynowa  13,  exactly  translates  Kalenberg,  fr.  lysy 
bald,  Linde  2,  1318-9.  Finn,  kipula  or  kippumdki,  see  Peterson 
p.  72-3  (Suppl.  to  1046).  In  Moravia  the  witches  meet  on  Mt 
Bddost,  a  Slavic  mont-joie,  Kulda.  In  Persia  another  name  for 
Mt  Demavend  is  Arezura,  where  daevas  and  wizards  assemble, 
Spiegel's  Avesta  2,  cxiv. 

p.  1054.]  In  Vilk.  cap.  328  '  rcerdi  sin  gand'  seems  to  mean 
'rode  into  the  air.'  There  is  a  dwarf  named  Gand-alfr,  Sasm.  2b, 
and  a  valkyrja  Gondul  (p.  421).  The  Hachel  rides  on  a  wolf, 
King  230-7;  witches  fly  on  goats,  210-1.  Matth.  v.  Kemnat 
names  unholde  and  naclitliusser  together ;  does  the  word  contain 
thusse,  durse  ?  In  Passion  4,  85  it  says  :  daz  ist  ein  naht-vole, 
den  guoter  werke  tages-lieht  lat  gesehen  wenec  iht.  The  Vatns- 


MAGIC.  1621 

doela  p.  106  cap.  26  thus  descr.  a  sorceress  and  her  extraordinary 
turn-out :  ]?ar  fer  J?a  Liot,  ok  hefir  breitiliga  urn  sik  bu.it,  hun 
hafcSi  rekit  fotinn  from  yfir  hofuffit,  ok  for  ofug,  ok  retti  hofaffit 
ut  a  miUum  fotanna  aptr ;  ofagurligt  var  henuar  aiignabragd, 
hversu  hun  gat  J>vi  trollsliga  skotit.  Verlauff's  note  p.  107  says, 
the  (old)  Gull]?oris  saga  cap.  17  descr.  the  similar  figure  cut  by  a 
sorceress,  to  dull  the  enemies'  weapons. 

p.  1061.]  Troll-dances  descr.  in  Afzelius  2,  158-9.  A  remark 
able  story  in  Lisch's  Meckl.  jrb.  5,  83  tells  of  a  giant  giving  a 
feast  on  a  mountain,  and  thumbUngs  dancing  on  the  table  before 
him;  the  rest  is  like  other  witch-stories.  H.  Sachs  v.  343OC 
says  witches  hold  their  dances  and  weddings  on  a  great  beech-tree. 
A  musician  comes  upon  a  witches'  dance,  and  has  to  play  to 

them,   Firmen.   2,  383-4. AS.  niht-genge,  witch  ;  conf.  naht- 

egese,  naht-eise  (note  on  Andr.  xxxii) ;  nacht-ridders,  Br.  Gher. 
715;  nacht-volk,  Vonbun  p.  34-5.  Wolf's  Zts.  2,  53;  glauben, 
die  Kite  des  nachtes  farn,  Gef  k.  Beil.  24 ;  ON.  Natt-fari,  a  man's 
name,  Landnam.  1,  1  ;  varende  vrauwen  =  witches,  Belg.  mus.  2, 
116.  Br.  Gher.  717;  ausfahrerin,  Judas  erzsch.  2,  107;  naht- 
-frawe  in  Mone  8,  408  means  midwife ;  nacht-frala  is  the  plant 
mirabilis  jalappa,  belle  de  nuit,  Castelli  205.  The  Thessalian 
witches  also  fly  by  night  :  $acrl  Be  avrrjv  KOI  TrerecrOai,  r?}?  VVKTOS, 
Lucian's  Asin.  1.  In  Servia  the  magicians  and  their  pupils 
travel  with  the  vila.  The  unhuld  fetches  bottles  of  wine  out  of 
cellars,  H.  Sachs  i.  5,  532b.  A  story  in  Pertz  2,  741  of  a  pilosus 
who  fills  bottles. 

p.  1061.]  Dase  looks  like  AS.  dwaes,  fatuus ;  but  in  Reinaert 
7329  dasen,  insanire,  rhymes  with  verdwasen,  so  it  can  hardly  be 
the  same  word  as  dwasen.  The  Gemm.  Antwerp,  (in  Hoffm. 
Hor.  Belg.  7)  has  dase  =  peerts-vlieghe,  hornet,  and  in  the  Mark 
they  still  speak  of  a  dasen-schwarm,  Schmidt  v.  Wern.  276-7. 
MHG.  '  daesic  hunt/  Frauenl.  368,  2.  Heimdall  is  called  Uornpyi- 
valdi,  Seem.  92b. 

p.  1064.]  Other  herb  and  flower  names  for  the  devil  and  for 
witches  in  Wolfs  Zts.  2,  64.  Schone  is  even  OHG.  :  Sconea,  a 
woman's  name.  Grasle,  Kreutle,  Rosenkrdnz,  Keller's  Brz.  195. 
The  elfvor  change  into  flowers  or  branches  by  day  (Suppl.  to  470 
beg.).  Is  not  the  devil  also  called  Hagedorn,  like  the  minstrel 
in  Berthold  56  ?  Is  Linden-tolde  (-top)  a  witch  ?  Ring  235.— 


1622  MAGIC. 

The  devil  often  makes  a  handsome  figure  :  daemon  adolescentis 
venusti  speciem  induens,  Gees.  Heisterb.  5,  36 ;  hence  the  names 
Frisch,  Spring -ins -f eld,  Fledcr-wisck,  Schlepp-hans  (yr  1597), 
Thiir.  mitth.  vi.  3,  68-9.  The  '  sieben  flederwische  (goosewing 
dusters)  ;  are  witches,  Panz.  Beitr.  1,  217;  aller  flederwische  u. 
inaikafer-flugel  gesundheit  (health)  !  Franz.  Simpl.  1,  57.  49  ; 
hinaus  mit  den  flederwischen !  Ung.  apotheker  762.  Other- 
names  :  Zucker,  Paperle.  Names  of  devils  in  the  Alsfeld  Passion- 
play  are  coll.  in  Hpt.  3,  484 — 493. 

p.  1069.]  Witches  take  an  oath  to  do  the  devil's  will ;  see  in 
Geschichtsfreund  6,  246  the  remarkable  confession  of  a  witch  of 
Ursernthal  (yr  1459).  The  devil's  bride  sits  up  in  the  tree  with 
her  '  kalt-samigen  stink-briiutgam,  Garg.  72b  ;  devil  and  witch 
hold  dance  and  wedding  on  trees  and  boughs,  H.  Sachs  v.  343bc. 
In  records  even  of  the  12th  cent,  occur  such  surnames  as  '  Oscu- 
lans  diabolum,  Basians  daemonem,  Demonem  osculans,  Bese 
diable/  Guerard's  Prolegom.  to  the  Cart,  de  Chartres  p.  xciv. 

What   does  '  osculans  acnionem'  there  mean  ? Tres  mulieres 

sortilegae  Silvanectis  captae,  et  per  majorem  et  juratos  justiciatae 
(yr  1282)  ;  the  bishop  claims  that  they  belonged  to  his  juris 
diction,  Guer.  Cart,  de  ND.  3,  341.  And  even  before  that: 
Judices  tanquam  malefimm  et  magum  miserunt  in  ignem,  Caes. 
Heist.  4,  99;  this  was  at  Soest,  beginn.  of  12th  cent.  In  Eng 
land  :  Proceedings  against  dame  Alice  Kyteler,  prosec.  for  sorcery 
1324  by  Eich.  de  Ledrede  bp.  of  Ossory,  ed.  by  Th.  Wright, 
Lond.  '43,  Camd.  Soc.  xlii.  and  61.  A  strega  of  1420,  who 
turned  into  a  cat,  Reber's  Hemmerlin  p.  248.  About  the  same 
time  Wolkenstein  p.  208  says  of  old  women  : 

zauberei  und  kupel-spiel, 

das  inachen  si  nit  teuer  (not  scarce)  ; 

es  wird  doch  ie  eine  versert 

mit  einem  heissen  feuer. 

'  Yilfewers  zu  !  ist  der  beste  rat  (plan)/  thinks  Matth.  v.  Kemnat 
p.  117;  while  on  the  contrary  H.  Sachs  1,  532e  saw  clearly  that 

des  teufels  eh'  und  reuterei  (weddings  and  ridings) 

ist  nur  gespenst  und  fantasei  (mere  dreams)  ; 

das  bock-faren  kumpt  aus  misglauben  (superstition). 


MAGIC.  1623 

An  Engl.  treatise  on  Witches  and  Witchcraft  by  G.  Gifford 

1603  has  been  reprinted  for  the  Percy  Soc.  '42. The  burning 

and  strewing  of  the  ashes  is  found  as  early  as  Rudl.  6,,  49  :  Rogo 
ine  comburatis,  in  aquam  cinerem  jaciatis.  Forum,  sog.  2,  163  : 
Klauf  hanri  j?a  por  i  skrSur  einar,  lag^i  i  eld,  ok  brendi  at  osku, 
srSan  fekk  hann  ser  log  nokkurn,  kastafti  ]?ar  a  oskunni,  ok  gerSi 
af  graut,  J?ann  grant  gaf  hann  blauffum  hundum  (al.  grey  hundum); 
conf.  supra  (p.  189). 

p.  1075.]  The  witch  holds  up  her  left  hand  in  taking  the  oath 
to  the  devil,,  Geschichtsfr.  6,  246.  On  the  nature  of  the  mark 
printed  on  her  by  the  devil,  see  Moneys  Anz.  8,  124-5.  The 
Greeks  too  believed  that  the  Thessalian  sorceresses  anointed 
themselves  with  a  salve,  Lucian's  Asin.  12-3.  Apuleius  p.  m. 
116-7;  vil  kunnen  salben  den  kubel  (tub),  das  si  obnan  ausfarn 
(fly  out  at  the  top),  Yintler  (Sup.  G,  1.  180).  A  witch  is  called 
fork-rider,  Garg.  47a;  she  rides  calves  and  cows  to  death  (p.  1048 
mid.)  ;  she  has  wings,  Miillenh.  p.  212.  The  witch's  or  sorcerer's 
flight  through  the  air  is  the  god's  ri&a  lopt  ok  log  (air  and  fire)  ; 
conf.  the  skipper  and  his  man  sailing  on  water,  air  and  land, 

Miillenh.  p.  222. In  the  midst  of  the  witches  the  Devil  sits 

on  SL  pillar  (  =  irmensul),  Moneys  Anz.  8,  130;  he  sits  with  them 
on  the  tree,  holds  dance  and  wedding  on  trees  and  boughs  (Suppl. 
to  1069  beg.).  There  are  banquets  of  witches,  as  there  are  of 
fays  :  their  viands  are  tasteless  as  rotten  timber,  or  they  suddenly 
change  to  muck;  so  all  the  food  the  Huldre  brings  turns  into 
cow's  dung,  Asb.  Huldr.  1,  49.  51.  Sometimes  the  devil  plays 
the  drone-pipe,  Thiir.  mitth.  vi.  3,  70.  With  the  young  witch 
set  to  mind  the  toads,  conf.  the  girl  and  three  toads  in  Lisch's 

Jrb.  5,  82. Witches  turn  the  milk,  skim  the  dew,  lame  the 

cattle,  and  brew  storms.  The  mischief  is  chiefly  aimed  at  the 
corn-fields  and  cattle  (p.  1106)  :  they  draw  milk  out  of  a  knife, 
Asb.  Huldr.  1,176.  Wolfs  Zts.  2,  72.  Miillenh.  p.  222;  they 
stretch  a  string,  and  milk  out  of  it,  Mone  8,  131,  or  cut  a  chip 
out  of  the  stable-door  for  the  same  purpose  5,  452-3 ;  they  milk 
out  of  an  awl  or  the  neck  (handle-hole)  of  an  axe,  Keisersb. 
Omeiss  54%  illustr.  by  a  woodcut ;  the  senni  milks  out  of  four 
taps  in  the  wall,  Fromm.  2,  565.  Witches  make  butter  by  churning 
water  with  a  stick,  Miillenh.  p.  224;  they  'filch  people's  milk  fr. 
them/  M.  Beham  in  Mone  4,  454  ;  they  are  called  molken-tover, 


162-1  MAGIC. 

Mone's  Schausp.  2,  74  (Upstandinge  1116)  ;  conf.  App.,  Spell 
xxxvii :  '  Up  thro5  the  clouds  and  away,  Fetch  me  lard  and  milk 
and  whey  ! '  Witches  gather  dew,  to  get  people's  butter  away, 
Miillenh.  p.  565;  conf.  AS.  dedw-drias,  Caedm.  3795  (Bout.), 
GreinlOl;  towe  daz  gelesen  wirt  (gathered  dew),  Notk.  Cap., 

conf.   thau-schlepper,  tau-dragil  (p.  786). They  darn  peace  or 

no  peace  into  the  bridal  bed ;  they  plait  discord  in,  by  plaiting 
the  pillow-feathers  into  wreaths  and  rings,  Miillenh.  p.  223. 
Hence  the  tales  about  the  old  wife  that's  worse  than  the  devil  : 
1  in  medio  consistit  virtus,  like  the  devil  between  two  old  wives/ 
Garg.  190b.  An  old  woman  having  caused  a  loving  couple  to  fall 
out,  the  devil  was  so  afraid  of  her  that  he  reached  her  the  pro 
mised  pair  of  shoes  at  the  end  of  a  stick.  Witches  '  nemen  den 
mannen  ir  gseln,'  M.  Beham  in  Moiie  4,  451.  Grasping,  beating, 
stroking,  blowing,  breathing,  eyeing  are  attrib.  to  witches  (p. 

1099),  as  they  are  to  healing  women. In  their  magic  they  use  the 

hands  of  unborn  babes,  Fastn.  sp.  p.  1349.  Thieves  cut  the  thumb 
off  an  unborn  child,  and  light  it :  as  long  as  it  burns,  every  one 
in  the  house  sleeps ;  spinam  humani  cadaveris  de  tecto  peudunt, 
and  nobody  wakes,  Cses.  Heist.  6,  10  ;  '  du  haddest  ok  ens  deves 
dumen  bavene  henghen  an  de  tunne '  is  said  to  the  cheating  inn 
keeper,  Moneys  Schausp.  2,  87  (a  thief  taken  at  Berlin  in  1846 
had  a  green  herb  sewed  into  her  petticoat,  her  herb  of  luck  she 
called  it)  ;  ungemeilit  kint  [unbetrothed  ?]  are  employed  in  sorcery, 
Ksrchr.  2102.  2590;  conf.  'lecta  ex  struct  is  ignibus  ossa/  Lacb- 
mann's  emend,  of  Prop.  iv.  5,  28.  It  is  '  thought  that  the  alb 
(nightmare)  cometh  of  untimely  births,'  M.  Beham  in  Mone  4, 
450.  These  are  divided  into  black,  white  and  red  (Hpt.  4,  389), 
which  seems  to  support  my  division  of  elves  into  black,  light  and 

brown. The  caterpillar  devil's  cat  (Staid.  1,  276)  reminds  one 

of  katze-spur,  a  hairy  caterp.  so  called  in  the  Palatinate ;  conf. 
Kuss.  gusenitza,  Pol.  wasienca,  Boh.  hausenka,  Langued.  diablotin; 
ON.  brondungr,  variegata,  Swed.  kalmask.  The  butterfly  is 
called  pfeif -mutter ,  Schm.  1,  30,  jifun-trager,  Alb.  Schott  291  ; 
conf.  pipolter,  fifolter.  The  witch  is  delivered  of  will  o'  wisps, 

Thiir.  rnitth.   vi.  3,  69. Witches   carry  magic  in  their    hair, 

therefore  we  cut  it  off:  this  already  in  M.  Beham's  Wien  p.  274; 
conf.  the  weichselzopfe  (plica  Pol.).  The  witch  chains  her  lover, 
the  devil,  with  yam,  spun  in  a  churchyard,  Thiir.  mitth,  vi.  3,  70. 


MAGIC.  1625 

Witches  float  on  water,  as  Go^run  says  of  herself:  'hofo  mik, 
ne  drekffo  havar  baror/  Seem.  267a  ;  fhon  matti  eigi  socqva'  she 
might  not  sink  265.  The  unsightly  German  witch  is  paralleled 
by  the  Finn.  Pohjan  akka  harvahammas  (thin-toothed),  Kalev. 
2,  187.  205.  5,  135. 

p.  1077.]  Heathen  features  are  the  witches'  consumption  of 
horseflesh  or  even  man's  flesh,  also  their  dislike  of  bells.  With 
the  witch's  blood-mark,  and  with  Death's  mark,  conf.  '  stakins 
(o-rij/uLara)  Fraujins  ana  leika  bairan,'  Gal.  6,  17.  It  is  remark 
able  that  a  witch  cannot  weep ;  she  has  watery  eyes,  but  sheds 
?io  tears.  In  the  Tirol.  Inquis.  (Pfaundler  p.  43)  :  sie  sprotzt 
mit  den  augen,  weint  ohne  thrdnen.  Exactly  the  same  is  said  of 
Thock  :  '  Thock  mun  grata  frurrum  tarum  (with  dry  tears)  Baldrs 
balfarar.'  Here  the  witch  answers  to  the  giantess. 

p.  1080.]  To  lie  under  a  harrow  defends  you  fr.  the  devil  : 
stories  in  Miillenh.  no.  290.  Firmen.  1,  206b.  He  that  puts  a 
piece  of  turf  on  his  head  will  not  be  seen  by  witches,  Panz.  Beitr. 
1,  240-1.  Wearing  Gundermann's  garland  makes  you  see 
witches,  Somm.  p.  58.  The  priest  can  tell  witches  by  their  round 
hats,  Ceynowa  p.  14. 

p.  1082.]  Pol.  iedzona  means  old  witch,  eater  of  men,  esp.  of 
children ;  conf.  iedza,  a  fury.  Wicked  women  with  white  livers 
are  also  known  in  France,  white-livered  men  in  Schambach  123a. 
Witches  poke  straw  into  the  heart's  place  :  per  i  briosti  liggr 
halmvisk,  j?ar  er  hiartat  skyldi  vera,  Fornm.  s.  2,  208 ;  Walther 
Strdwinherz,  Schreiber's  Frib.  urk.  2,  161.  In  Petron.  c.  63  : 
strigae  puerum  involaverant,  et  supposuerant  stramentitium  vava- 
tonem  ;  and  just  before  :  videt  manuciolum  de  stramentis  factum. 
At  a  witches'  feast,  boys  were  usually  killed,  boiled  or  roasted, 
and  eaten  up ;  which  reminds  us  of  heathen  practices,  and  those 
of  giants.  Such  killing,  cooking,  and  eating  of  children  is  an 
antique,  and  vital  feature,  KM.  nos.  15.  51-6,  conf.  supra  (pp. 
1045  end.  1058 — 60).  Kettle  and  cooking  are  a  part  of  magic. 

p.  1083.]  A  beast  crawls  into  the  sleeping  woman's  mouth 
Wolf's  Ndrl.  sag.  250,  and  note  p.  688 ;  or  a  snake  creeps  out  of 
it,  Walach.  march,  p.  103.  A  white  mouse  slips  into  the  dead 
man's  mouth,  Somm.  p.  46 ;  '  but  alas,  in  the  midst  of  her  song 
a  red  mousie  popt  out  of  her  mouth,'  Faust  p.  m.  165  ;  a  bee  flies 
out  of  one's  mouth,  Schreib.  Taschenb.  4,  308.  As  the  white 


1&26  MAGIC. 

mouse  runs  up  the  rampart  in  Fischart's  play,  so  witches  indoors 

run  up  the  wall  to  the  rafters,  Process  v.  Ursernthal. With 

the  iron  bridge  of  king  Gunthram's  dream,  conf.  the  sword-bridge 
in  the  Rcm.  de  la  charrette  pp.  23.  84  (Suppl.  to  835).  When 
the  witch  is  setting  out,  she  lays  a  broom  or  a  halm  of  straw  in 
the  bed  by  her  sleeping  husband,  Mone  8,  126.  With  OHG. 
irprottan,  tranced,  connect  ( inbrodin  lac/  Lachm.  Ndrrhein.  ged. 
p.  9,  and  '  in  htinnebruden  gelegen/  Reim  dich  p.  52.  Our 
entziickt  is  in  MELG.  '  gezucket  anuie  geiste/  Diut.  1,  466;  als  in 
zuckete  der  geist,  Uolr.  1331.  We  also  say  '  rapt,  caught  up, 
carried  away/ 

p.  1083.]  With  the  Servian  starting-spell  agree  the  Moravian, 
Kulda  in  D'Elvert  92-3.  German  formulas  in  Mone  8,  126. 
Panzer  1,  251.  Miillenh.  no.  291.  Lisch's  M.  jrb.  5,  85.  With 
them  compare  :  oben  hinaus,  nirgens  a.n  !  Callenb.  Wurmld  (?)  86  ; 
hui  oben  aus,  und  niergend  an,  Agricola's  Spr.  217.  Kl.  red. 
(?  1565)  113a;  hei  op  hei  an,  stott  nernich  an,  N.  Preuss.  prov.  bl. 
1,  229.  The  cry  of  pursuit  is  in  Schonw.  ],  139;  so  Aschen- 
piister  (Cinderella)  cries :  '  behind  me  dark,  before  me  bright ;  ' 
Scand.  lyst  foran,  og  morkt  bag,  Norske  event.  1,  121;  ljust  for 
mig,  morkt  efter  mig,  Sv.  afvent.  1,  410.  427;  hvidt  fremun,  og 
sort  bag,  Abs.  421.  But  '  her  op  og  herned  til  Monsaas}}  Asb. 
Huldr.  1,  179,  is  another  thing.  An  Engl.  spell  for  faring  to 
Elfland  is:  'horse  and  haUock !  with  my  top!3  Scot.  bord.  2, 
177-8.  Volund's  speech  :  '  vel  ek,  verSa  ek  a  fitjoni ! '  is  appar. 

a  flight-formula,  for  he  soars  up  iramed.  after,  Saem.  138a. 

When  a  sorceress  anoints  her  shoulders,  wings  sprout  out,  Stier's 
Ungr.  march,  p.  53.  Faust  uses  a  magic  mantle  to  fly  up ;  conf. 
the  remarkable  tale  of  a  dwarf  who  spreads  out  his  cloak,  and 
lets  a  man  stand  on  it  with  him,  H.  Sachs  i.  3,  280bc. 

p.  1085.]  The  good  people  (p.  456)  cut  themselves  horses  out 
of  switches,  Erin  1,  136.  The  magic  steed  must  be  bridled  with 
bast,  or  it  runs  away,  Reusch  p.  23-4.  In  Pacolet's  wooden  horse 
one  has  only  to  turn  the  tap  to  right  or  left,  Val.  et  Orson  c.  26 
(Nl.  c.  24).  A  hose-band  tied  round  the  shank  lifts  into  the  air, 
Eliz.  of  Orl.  505. 

p.  1086.]  The  German  witches  too  are  hindered  in  their  ex 
cursions  by  the  sound  of  bells.  If  they  are  late  in  coming  home, 
and  the  matin -peal  rings  out  from  a  church,  their  career  stops  as 


MAGIC.  1627 

if  paralysed,  till  the  last  tone  has  died  away.     The  witch  abuses 
the  bell,  Panz.  Beitr.  1,  20. 

p.  1089.]  '  Carmine  grandines  avertere,'  is  as  old  as  Pliny  17,, 
28.  Hail  being  in  grains,  it  is  strewn  out  by  bushelfuls :  TT}? 
Xa\d&s  ocrov  ^ifjLvoi^l\ioi  Siao-KeSaaOrjTcocrav,  Lucian's  Icarom. 
1  You  hail-boiler  !  '  is  a  term  of  abuse,  Mone's  Schausp.  2, 
274.  German  witches  scatter  a  powder  with  cries  of  alles  schauer, 
alles  sehauer  !  The  day  before  Walburgis  night,  a  merry  cobbler 
mocked  his  maid  :  e  Take  me  with  you  to  Peter's  mount ! '  When 
evening  fell,  there  came  a  storm,  nigh  shook  his  doors  and 
shutters  down;  well  knew  the  cobbler  what  it  meant.  The 
Esths  know  how  to  produce  cold  :  if  you  set  two  jugs  of  beer 
or  water  before  them,  one  will  freeze  and  not  the  other;  see 
Wulfstan's  journey.  The  weather  must  be  well  boiled  :  if  the  pot 
is  emptied  too  soon,  your  labour  is  lost,  Mone  8,  129.  130.  The 
Kalmuks  have  the  same  kind  of  weather-making,  Klemm  3,  204. 

Witches  boil  apple- blossoms,  to  spoil  the  fruit  crop,  Mone  8, 

129.  Dull  on  the  fir-tree  pours  out  hail,  Panzer  1,  20.  Says  an 
old  woman  dripping  wet,  '  I've  had  this  weather  in  my  back  this 
fortnight/  When  the  huntsman  heard  that,  he  struck  her  over 
the  hump  with  a  stick,  and  said,  'Why  couldn't  you  let  it  out 
sooner  then,  old  witch  as  you  are?'  Simplic.  1,  287.  Witches 
make  stones  roll  (ein  riibi  gan)  into  the  hay  and  corn  fields ;  also 
avalanches,  Proc.  v.  Ursernthal  245 — 8.  The  shower-maidens  feed 
on  beshowered  (lodged)  corn,  Panzer  1,  88.  Hence  Ph.  v.  Sittew. 
and  the  Fr.  Simpl.  1,  53.  68  call  the  witch  <  old  weather  ;  '  elsewh. 
she  is  hagel-anne,  donnerhagels-aas  (-carrion),  7  Ehen  p.  78; 
shower-breeder,  fork-greaser.  Witches  are  weather-makers,  Wolf's 
Ndrl.  s.  289.  A  witch  drops  out  of  the  cloud,  Bader  nos.  337. 
169.  The  Servian  vila  leads  clouds  (vode  oblake)  and  makes 
weather,  Vuk  sub  v.  vrzino  kolo ;  she  teaches  her  pupils  the  art. 
Our  Germ,  phrase,  '  the  old  wives  shake  out  their  petticoats  '  =  it 
snows,  suggests  the  Wallachian  witch  who  throws  off  her  petti 
coats.  The  Indians  of  Surinam  say  their  sorcerers  have  thunder 
storms,  violent  showers  and  hail  at  their  command,  Klemm  2, 

168. The  0.  Fr.  poets  name  heathen  kings  f  roi   Gaste-ble,} 

Guillaume  4,  179.  256  and  froi  Tempeste,'  4,  257.  26;  conf. 
Matzner  257  and  Tampaste  in  Wolfram's  Wh.  27,  8  (rhym.  with 
Faussabre  for  Fauche-pre,  or  ble  ?)  46,  20.  344,  7.  371,  3.  442, 


1628  MAGIC. 

39.  A  Thessalian  sorceress  fetches  the  moon  down  from  the 
sky,  and  shuts  her  up  in  a  box,  Aristoph.  Clouds  749.  At 
vos,  deductce  quibus  est  fallacia  lunce,  Propert.  i.  1,  19;  tune 
ego  crediderim  vobis  et  aider  a  et  amnes  posse  cytacseis  ducere 
carminibus  i.  1,  23;  illic  et  sidera  primum  praecipiti  deduct  a  polo, 
Phoebeque  serena  non  aliter  diris  verborum  obsessa  venenis 
palluit,  Lucan.  Phars.  6,  496;  cantus  et  e  curru  lunam  deducere 
tentat,  et  faceret  si  non  aera  repulsa  sonent,  Tib.  i.  8,  21  ;  hanc 
ego  de  coelo  ducentem  sidera  vidi,  i.  2,  45  ;  te  quoque,  Luna, 
tralio,  Ov.  Met.  7,  207;  in  hac  civitate,  in  qua  mulieres  et  lunam 
deducunt,  Petr.  c.  129. 

In  Esthonia  the  witches  knead  stalks  of  rye  together,  and  re 
peat  a  spell  over  them ;  unless  the  knots  are  soon  found  out  and 
burnt,  the  crop  is  sure  to  fail,  Possart  p.  164,  conf.  162. 

p.  1091.]  In  transforming,  the  sorcerer  touches  with  his  staff: 
pd{3Sq>  eTrindffa-evOcu,  Od.  13,  429,  conf.  16,  172.  Venus  touches 
the  mouth  of  Ascanius  with  her  feather,  En.  802  ;  and  Dido 
catches  it  (the  magic)  from  his  lips  815.  Mice  are  made  out  of 
fallen  pears,  but  without  tails,  Firmen.  1,  276b;  conf.  the  red 
mouse  (Suppl.  to  1083  beg.).  Young  puppies  made,  Simpl.  2, 
296-7  (ed.  Keller),  conf.  328.  Ace.  to  Renvall,  I  jar  a  is  the  Finn. 
para,  genius  rei  pecuariae  lac  subministrans ;  conf.  Lencquist 
De  superst.  1,  53.  Castren  167-8.  Ganander's  Myth.  Fenn.  67, 
even  Juslenius  sub  v.  para.  In  Angermanl.  it  is  called  bjara, 
Almqv.  p.  299  ;  in  Vesterbotten,  see  Unauder  sub  v.  bara  ;  the 
Gothl.  vocab.  in  Almqv.  p.  415  describes  it  as  smatroll  med  tre 
ben.  Esths  make  a  homesprite  out  of  an  old  broom,  Verh.  2,  89  ; 
did  Goethe  take  his  Apprentice  fr.  Lucian's  Philops.  35-6  (Bipont. 
7,  288)  ?  Even  a  man  is  made  out  of  wood,  and  a  heart  put  in 
side  him  ;  he  walks  about  and  kills,  Fornm.  s.  3,  100. 

p.  1093.]  Wax-figures  were  placed  on  doors,  at  cross-roads, 
and  on  the  graves  of  parents,  Plato  De  legg.  11,  933  ;  in  another 
passage  (of  Plato?)  Anacharsis  speaks  of  Thessal.  sorceresses 
and  their  wax-figures  ;  the  waxen  image  of  Nectanebus,  Callisth. 
p.  m.  6.  At  a  synod  of  1219  Archbp  Gerhard  of  Bremen  con 
demns  the  Stedingers  as  heretics,  charging  them  with  '  quaerero 
responsa  daemonum,  cereas  imagines  facere,  aphitonissis  requirere 
consilium,  et  alia  nefandissima  tenebrarum  exercere  opera/  Su- 
dendfs  Registr.  2,  158;  '  quaerunt  responsa  daemonum,  cerea 


MAGIC.  1629 

simulacra  faciunt,  et  in  suis  spurcitiis  erroneas  consulunt  phito- 
nissas/  Bull  of  Greg.  9  (1233),  ibid.  2,  168.  On  wax-figures,  see 

Osuabr.  verb.  3,  71. M.  Lat.  invultuor,  praestigiator  qui  ad 

artes  magicas  vultus  effingit ;  invultare,  fascinare,  Fr.  envoulter, 
Ducange  sub  vv.  invultare,  vultivoli.  They  tried  to  copy  the 
features  of  the  man  they  were  going  to  bewitch  in  the  wax  or 
clay  puppet ;  they  solemnly  baptized  it,  gave  it  sponsors,  and 
anointed  it.  When  they  pricked  it  with  a  needle,  the  man  felt 
a  sharp  pain  ;  if  they  pricked  the  head  or  heart,  he  died.  They 
tried  to  have  an  Easter  candle  out  of  the  church,  to  do  the  work 
by.  Sticking  needles  into  a  wax-figure  occurs  in  Kemble's 
Chartae,  Pref.  lix.  lx.,  and  the  story  in  Mullenh.  p.  233  ;  conf. 
imago  argentea  (Suppl.  to  1175  end).  Ferebatur  imaginem  quan- 
dam  ad  instar  digiti,  ex  Egipto  adlatam,  adorare  j  a  qua  quotiens 
responsa  quaerebat,  necesse  erat  homicidium  aut  in  summo  festo 
adulterium  procurare ;  conf.  Pertz  10,  460  and  the  thief  s  thumb 

(Suppl.  to  1075  end). Cutting  out  the  f oof  print  answers  to 

Trjpelv  TO  t^vo?  Kal  a/juavpovVj  vestigium  observare  et  delere  (blur), 
by  planting  one's  right  foot  on  the  other's  left  print,  and 
one's  left  on  his  right,  and  saying  :  eTrifieprjfcd  croi,  /cat,  virepdvw 
el/jii,  conscendi  te,  et  superior  sum  !  Lucian's  Dial,  meretr.  4. 
GDS.  137. 

Things  that  make  invisible  are  :  the  tarn-helm  (p.  463),  the 
bird's  nest  (Suppl.  to  974),  the  right-hand  tail-feather  of  a  cock 
(to  671  mid.),  fern-seed  (p.  1210),  the  ring,  rather  the  stone  in 
the  ring  (p.  911),  Troj.  9203.  9919,  and  the  sonnenwedel  (helio 
trope)  laid  under  a  stone,  Mone  8,  614. 

p.  1097.]  Pliny  8,  34  :  Homines  in  lupos  verti  rursumque 
restitui  sibi,  falsum  esse  existimare  debemus.  Unde  tamen  ista 
vulgo  infixa  sit  fama,  in  tantum  ut  in  maledictis  versipelles  habeat, 
indicabitur.  An  OHG.  name  W&riwolf  occurs  already  in  the  9th 
cent.,  Hpt  12,  252,  and  in  Samland  the  name  War  wolf.  A  wer- 
ivolfin  H.  Sachs  ii.  4,  16C,  meerwolf,  beer  wolf  in  Ettn.  Unw.  doct. 
671.  Werwatz  (watz  =  brood- hog)  is  a  family  name  at  Drei- 
eichenhain;  is  it  formed  like  werwolf?  Loups  garous,  Bosquet 

p.  223  seq. To  change  yourself  into  a  fox,  wolf  or  cat,  you 

use  an  ointment,  Proc.  v.  Ursernth. ;  or  shift  the  buckle  of  a 
certain  strap  to  the  ninth  Iwle,  Eeusch  in  Preuss.  prov.  bl.  36, 
436  and  23,  127.  GDS.  152  ;  conf.  the  old  leather  strap, 

VOL.    IV.  A   A 


1630  MAGIC. 

Firmen.  1,  213.  People  with  a  wolf-girdle  are  ulf-hefftiar :  is 
that  conn,  with  our  lieiden,  lieiden-wolf  for  unbaptized  child,  in 

Waldeck  heid-oHelten  ?     Papollere  '60,  p.  8. By  putting  a  slip 

of  wood  (spruoccolo)  in  one's  mouth,  one  becomes  a  she-bear, 
and  man  again  on  taking  it  out,  Pentam.  2,  6.  If  you  dash 
grass  against  the  stem  of  a  tree,  wolves  spring  out  of  it, 
Remigii  Daernonol.  (1598)  pp.  152.  162.  Sigefridus  dictus  wolf- 
vel,  MB.  1,  280,  but  woluel  (Wolfel  ?)  8,  458.  The  gods  send 
Idun  a  wolfskin  :  vargs-belg  seldo,  let  ifaraz,  lyndi  breitti,  Saem. 

89a. Were-wolf  stories  in  Miillenh.  nos.  317 — 320.     Firmen. 

1,  363.  332.  212-3.  Lekensp.  2,  91-2.  ON.  i  varg-skinns  olpu, 
Fornm.  s.  10,  201  (olpa,  ulpa  =  toga,  vestis).  A  were-wolf  may 
be  known  by  a  wolfs-zagelchen  (-tail)  betw.  the  shoulder-blades, 
Keusch  no.  75  and  note;  by  a  little  '  ran  gen  wolfs-zagel'  grow 
ing  out  of  the  back  betw.  the  shoulders,  Preuss.  prov.  bl.  26,  435. 
117.  172. 

p.  1098.]  The  witch  appears  as  a  fox,  Schreib.  Taschenb.  4, 
309  ;  as  a  three-legged  hare,  Somm.  Sag.  62  ;  as  a  kol-svort  ketta, 
Fornm.  s.  3,  216.  220.  Sv.  forns.  1,  90  seq.  Men  protest :  '  by 
catten,  die  te  dansen  pleghen  tswoendaghs ! '  Belg.  mus.  2,  116. 
If  a  girl  has  fed  the  cat  well,  the  sun  shines  on  her  wedding-day, 
1ST.  Preuss.  prov.  bl.  3,  470.  Good  stories  of  witches  in  Miillenh. 
pp.  212 — 6;  also  that  of  the  cat's  paw  being  chopt  off,  its  turning 
into  a  pretty  female  hand,  and  the  miller  next  morning  missing 
it  on  his  wife,  227;  and  that  of  the  witch  who  is  ridden  as  a 
horse,  who  is  taken  to  the  farrier's  to  be  shod,  and  lies  in  bed 
in  the  morning  with  horse-shoes  on  her  hands  and  feet  226.  600. 
Mone  8,  182.  So  in  Petron.  c.  62  a  were-wolfhas  been  wounded 
in  the  neck  ;  presently  a  ( miles  '  is  found  in  bed,  having  his 
neck  doctored  :  intellexi  ilium  versipellem  esse,  nee  postea  cum 
illo  panem  gustare  potui.  The  ofreskr  in  the  evening  sees  a  bull 
and  a  bear  fighting ;  the  next  day  two  men  lie  wounded  in  bed, 

L  indn.   5,   5. Transformation  into  a  bear  or  fox,  a  swan  or 

raven,  is  frequent.  In  Walewein  5598  :  tenen  vos  verbreJcen ; 
and  785  :  versciep  hem.  '  Er  entwarf  sich  zu,'  he  changed  into, 
Myst.  1,  214,  etc.  A  bride  turns  into  a  swan,  Miillenh.  p.  212  ; 
a  man  becomes  a  hawk  or  falcon,  and  comes  flying  to  the  tower, 
Marie  1,  280,  conf.  292.  Women  often  change  into  toads :  wesen 
ene  padde,  en  sitten  onder  die  sille,  Walew.  5639 ;  gienge  ich  als 


MAGIC.  1631 

ein  krete  gat,  u.  solde  bi  eime  zune  gan,  Herb.  8364. 1  must 

here  remark,  that  verffa  at  goltiim  in  ON.  tales  does  not  mean 
turning  into  a  swine,  but  running  about  wild  like  a  boar,  Yer- 
lauff  on  Vatnsd.  p.  106-7.  The  magicians  and  enchantresses  in 
our  fairytales  often  change  men  into  wolves,  bears,  cats,  dogs  or 
swine  ;  the  witches  of  a  later  time  have  no  longer  the  power. 
Circe's  formula,  when  turning  men  into  swine  by  a  stroke  of 
her  rod,  was  :  epyeo  vvv  crvfaovSe,  Od.  10,  320.  The  Lapland 
sorcerers  send  bears,  wolves,  foxes,  ravens,  to  do  mischief  to 
men  :  such  beast  is  then  called  tille,  Lindahl  474a. 

It  is  a  different  thing  when  two  persons  exchange  figures.  This  ON. 
skipta  litum  or  homum,  skipta  litom  ok  latom,  vixla  litum  is  appar. 
effected  by  mere  will,  without  spell  or  clothing,  e.g.  betw.  Sigurd 
and  Gunnar,  Saem.  177-8.  202-3.  Vols.  sag.  c.  27,  betw.  Signy 
and  the  sorceress,  Vols.  7.  It  happens  esp.  among  born  brothers, 
who  are  so  like  as  to  be  taken  for  one  another ;  but  in  the 
Nib.  337,  3.  429,  3.  602,  2  by  the  tarnhut  which  makes  in 
visible.  In  the  same  way  the  wrong  wife  or  lover  is  smuggled 
into  bed  at  night,  as  Brangaene  for  Isot,  conf.  Berthe  au  grand 
pied  and  the  Fabliau  of  the  hair-cutting.  A  later  and  coarser 
version  of  this  is  the  mere  exchange  of  clothes. 

p.  1099.]  Magic  lies  in  the  nails  :  des  zoubers  ort-habe  (seat) 
ligt  an  den  nagelen,  Geo.  57b.  Magic  is  fixed  in  the  hair :  con 
sider  the  elf-lock,  elf-knot  (p.  464)  ;  witches  have  all  the  hair 
shaved  off  them,  see  story  in  Klemm  2,  168.  M.  Beheim  273, 
26.  274,  7.  Magic  is  taken  out  of  the  hair,  Wolfdietr.  548; 

conf.    wolfs    hair  above. Magic    can    make  us  proof  against 

sword  and  bullet,  shot  and  stroke ;  e.g.  by  a  thread  of  silk,  EA. 
183.  One  so  made  proof  is  called  &  frozen  man,  Ettn.  Unw.  doct. 
641.  653.  683,  iron  man,  ON.  harcF-giorr,  poison-proof,  Ssero.  170; 
Kyrtil  bitu  eigi  iarn,  Landn.  2,  7.  3,  4.  The  wound-spelt  makes 
invulnerable  ;  but  it  can  be  neutralized  by  first  hiding  a  knife 
in  the  ground  and  then  wounding  with  it :  this  is  called  unloosing 
the  spell,  H.  Sachs  v.  34 7C  (conf.  '  digging  something  in  for  a 
man/  iii.  3,  7d),  and  the  exorcist  banntuch-macher,  hart-macher, 
GutslaPs  Wohh.  207.  337.  Othello  3,  4  has  a  magic  kerchief 
wrought  by  a  sibyl :  '  the  worms  were  hallowed  that  did  breed 
the  silk/  A  St.  George's  shirt  is  made  of  yarn  that  was  spun  on 
a  Saturday,  Superst.  G,  v.  182. 


1632  MAGIC. 

p.  1100.]  Witches  are  accused  of  grasping,  stroking,  dazzling: 
'  she  made  a  dutch  at  me  that  will  last  as  long  as  I  live/  Bod- 
mann's  Rheingau  p.  425,  yr  1511  ;  or  'ein  boser  angriff,  boser 
schlag,  herz-griff.'  They  tread  the  cattle ;  they  '  bringen  einen 
wehthum  zu  halse,'  they  learn  you  what  dazing  (hoodwinking) 
means,  Bodm.  Eh.  908,  yr  1505.  Magic  is  wrought  by  rubbing  : 
the  rubbing  of  wood  brings  forth  a  squirrel,  of  chips  a  marten, 
of  leaves  a  bee,  of  feathers  a  flight  of  grouse,  of  wool  a  flock  of 
sheep,  Kalev.  13,  160.  220.  280.  17,  328.  467  ;  conf.  the  marchen 
of  the  three  brothers,  who  rub  feathers,  hair  and  scales,  and 

immed.  eagles,  bears  and  fish  come  to  their  aid. Widely 

spread  is  the  belief  in  the  magic  of  the  eye,  Grenzboten  '60,  no. 
26.  B\€/j,fjia}  avaTrvor)  and  0(/>#aXyii09  jBda-tcavos  are  already  in 
Plutarch's  Sympos.  v.  7;  nescio  quis  teneros  oculus  mihi  fascinat 
agnos,  Virg.  Eel.  3,  108.  Engl.  evil  eye,  Ir.  the  balar,  Conan 
p.  32  ;  the  blink  o'  an  ill  ee,  Hone's  Dayb.  2,  688.  His  diebus 
ei  (Chilperico)  filius  natus  est,  quern  in  villa  Victoriacensi  nutrire 
praecepit,  dicens  '  ne  forte,  dum  publice  uidetur,  aliquid  mali  in- 
currat  et  moriatur,'  Greg.  Tur.  6,  41.  MHG.  twerhe  ougen.  On 
the  evil  eye,  see  N.  Pr.  prov.  bl.  1,  391 — 3  ;  der  blick  slangen 
toetet,  wolve  schrecket,  struz-eiger  (ostrich-eggs)  bruetet,  uzsatz 
(leprosy)  erwecket,  u.  ander  krefte  hat  gar  vil,  Renn.  18016; 
men  spit  in  a  pretty  girl's  face  for  fear  of  the  evil  eye,  Ir.  march. 
2,  64. 

p.  1101.]  Sa  ze  hant  ir  roter  munt  einen  tusent  stunt  (times) 
so  schoenen  (rosen,  underst.)  lachet,  MS.  1,  lla.  The  name 
Rosenlacher  is  in  Michelsen's  Lub.  oberh.  271.  Baur's  Arnsb. 
158;  conf.  fad  Euozinlachan/  Notizbl.  6,  68.  '  To  laugh  roses," 
Athen.  5,  498.  It  is  derived  fr.  heathen  beings  of  light,  Mann- 
hdt's  Germ,  mythen  149.  439;  camillen-bluomen  strouwen,  swen 
so  lieplich  lachen  wil  ir  munt,  MSH.  3,  212h. 

p.  1102.]  A  kiss  makes  you  forget  everything,  Miillenh.  p. 
400.  Peutam.  Liebr.  1,  231  ;  so  does  a  bite  of  the  apple,  Norske 
folke-ev.  2,  47.  Helen,  like  Grimhild,  makes  a  magic  potion, 
mingling  spices  with  the  wine,  Od.  4,  220 — 230  ;  so  does  Circe 
10,  235.  The  Faroese  still  call  the  draught  of  oblivion  ouminni, 
Qvad.  p..  178.  180.  The  Servians  make  their  voda  zaboravna  of 
mountain-herbs,  Vuk  2,  612-3.  Conf.  <j)i\Tpov,  love-potion; 
mein-blandinn  mioftr,  Vols.  saga  c.  25  ;  scheidel-tranc  gebruwen, 


SUPERSTITION.  1633 

Amgb.  15a.  Incendia  inter  epulas  nominata  aquis  sub  mensis 
profusis  ab-ominamur,  Pliny  28,  2. 

p.  1103.]  Silence  is  a  safeguard  against  magic:  Saxo's  'ne 
incauto  e/amine  maleficiis  locum  instruerent '  (p.  659).  Incanta 
tions  are  in  Serv.  urotzi,  gen.  uroka,  Boh.  aurok,  conf.  Jungm. 
sub  v.  ne-urocny,  ne-uroka  [reku,  I  speak].  The  Slav,  formula 
against  bewitching  is  'kamen-mira'  [stone  of  peace?];  conf. 
seines  zeichens,  ihres  zeichens,  Schmidt's  Westerw.  id.  335,  and 
the  phrases :  salva  venia !  God  forefend  (save  the  mark)  ! 
When  a  man  looks  startled,  the  Serv.  formula  is  :  '  zatchudio-se 
prebiyenoi  golieni/  he's  amazed  at  his  broken  leg,  Vuk  sub  v. 
zatchuditi-se,  and  Sprichw.  p.  87.  When  something  painful  or 
mischievous  is  said,  the  answer  is  :  '  u  nashega  tchabra  gvozdene 

ushi/  our  tub  has  iron  ears   (handles),   Sprichw.  p.  334. On 

spitting  as  a  protection  from  magic,  see  Schwenk's  Rom.  myth. 
399.  The  cyclop,  when  admiring  his  own  beauty,  spits  in  his  lap 
three  times,  to  avoid  baskania :  o>?  ^  ftaa-KavQco  Se,  T/H?  et? 
€fibv  eirrvaa  Ko\7rov'  ravra  jap  apyald  /Me  Korvrrapi?  e'feS/- 
Safev,  Theocr.  6,  39.  The  cock-pigeon  spits  on  its  young  to  keep 
off  sorcery,  Athen.  3,  456-8 ;  et  eum  morburn  mini  esse,  ut  qui 

me  opus  sit  insputarier  ?     Plaut.  Capt.  iii.  4,  21. An  ear  of 

corn  protects  from  magic  :  ays  vi$  fiolkyngi,  Seem.  27b.  In  the 
threshold  of  the  house-door  you  bore  a  hole,  put  in  hallowed  hevbs, 
and  peg  them  in  with  a  harrow's  tooth,  Mone  6,  460  (p.  1078). 
Throw  &  fire- steel  over  anything  ghostly,  and  you  are  master  of  it, 
Dybeck  '44,  104—6;  conf.  the  power  of  the  eld-sttil  over  the 
giant,  Cavall.  1,  39;  ild-s-taalet,  Folke-ev.  2,  82;  a,  flint-eld  is 
struck  over  the  cow,  Dyb.  4,  27  and  over  enchantresses  4,  29  ;  OF 
a  knife  is  flung  '44,  63.  4,  33.  A  magic  circle  is  drawn  :  gladio 
circa  illos  circulum  fecit,  monens  sub  internal natione  mortis,  ut 
infra  circulum  se  cohiberent,  Caes.  Heist.  5, 4.  0>n  Indian,  sorcery,, 
conf.  Ceutral-blatt  '53,  255. 


CHAPTER    XXXV. 
SUPERSTITION. 


p.  1105.]  Gr.  SeiaiBaifjiayv  superstitious,  fiGMMSan/jiovia  super 
stition.  Tac.  Germ.  45  speaks  of  the  superstitio  of  the  Aestyans. 
Pott  1,  157  derives  the  word  fr.  stare  super,,  to  sfcmd  by,  or  before 


1634  SUPEESTITION. 

the  god  or  altar.  Wend,  viera  faith,  priviera,  psiviera  super 
stition  [Russ.  suye-verie].  With  the  Swed.  vidske-pelse  agrees 
in  part  the  OHG.  unscaf  superstitio,  unscaflihho  superstitiose, 
Graff  6,  453  ;  there  are  also  unpiderpi  5,  219  and  ulirfenkida,  Gl. 
Sletst.  25,  327  both  =  superstitio ;  ubarwintelingun  superstitiose, 
Moneys  Anz.  '35,  89.  AS.  ofertaele  superstitiosus,  Lye.  Later 
words:  geloubeUn,  Krolewitz  3753;  swacher  gloube,  ungeloube, 
Er.  8122-39.  We  have  also  Iwhler-glaube,  collier's  faith,  and  in 
the  Quickborn  h  oner-globe.  Superstitiones  religionis  rubigines, 
Garg.  187a.  On  superstition,  see  Nilsson  6,  3.  Hes.  Opp.  705 — 
826. 

p.  1105  n.]  Klemrn  3,  201-3  divides  magic  into  explorative 
and  active.  A  foretoken,  presage,  is  in  Lat.  portentum  from 
portendo,  ostentum  from  ostendo,  monstrum  from  monstro 
[rnoneo?],  Cic.  Div.  1,  42  and  Forcellini ;  prodigia  coelestia, 
prope  quotidianas  in  urbe  agrisque  ostentantia  minas,  Livy  2,  42. 
QILG.fora-pouchan,  fore-beacon,  fora-zeichan,  foretoken;  btzeichen, 
Windb.  Ps.  323.  367.  Signs  appear  before  the  Judgment-day, 
bef.  a  death,  a  dearth,  a  war.  To  curse  all  signs,  Hebel  332. 

p.  1107.]  OHG.  drewa  oraculum,  droa  fulmen,  Graff  5,  246. 
AS.  hwdt  omen,  divinatio,  also  hwdtung,  OHG.  hvdz  (p.  951), 
conf.  hwdtend  iris  (p.  1216  n.)  ;  fagel-hwdte  divinatio  per  aves. 
AS.  hwetton  hige,  hael  scedwedon  (on  the  voyage),  Beow.  407  ; 
OHG.  heil- scowung e  augurium,  Graff  6,  556 ;  hel-scouwinge,  Par- 
tonop.  20,  13 ;  heilge  scowede  augurium,  Sumerl.  2,  41  ;  hel- 
scowinge,  Bilderdyk's  "Verscheidenh.  3,  143.  Frauenl.  p.  142 
uses  Imnden  for  prognosticate.  Again  Tfiesen,  choose  =  look  out 
for  (in  ref.  to  weather,  Gramm.  4,  848),  conf.  Swed.  tjusa  (p. 
1037).  Children  esp.  are  used  in  divination  and  casting  lots; 
conf.  pure  children,  Superst.  H,  cap.  55-6-7.  83. 

p.  1 107.]  A  remarkable  method  of  acquiring  the  gift  of  divi 
nation  occurs  in  the  Swed.  ars-g&ng,  Hpt's  Ztschr.  4,  508  seq. 
Both  that  and  the  power  of  healing  are  passed  on  from  women  to 
men,  from  men  to  women,  conf.  Firrnen.  1,  318.  Sommer's  Sagen 
p.  171.  As  in  Superst.  I,  996,  so  in  Miillenh.  399  the  gift  of 
spirit-seeing  is  transferred  by  treading  on  the  left  foot  and 
looking  over  the  right  shoulder.  Prevision  is  the  faculty  of 
presentiment  intensified  to  actual  seeing  and  hearing  :  a  foreseer, 
forepeeper  beholds  funerals,  armies  in  march,  battles,  also  unim- 


SUPERSTITION.  1635 

portant  tilings,  such  as  a  harvest- wagon  that  will  upset  in  the 
yard  in  ten  years'  time,  the  figures  and  clothing  of  servants  yet 
unborn  who  are  lifting  him  off  the  ground,  the  marks  on  a  foal 
or  calf  that  shies  to  one  side ;  he  hears  the  tap  of  the  hammer  on 
coffin  lids,  or  the  tramp  of  horse.  These  vorkiekers  always 
perceive  with  only  one  sense,  either  sight  or  hearing :  they  cannot 
hear  what  they  see,  nor  see  what  they  hear.  They  are  -witch- 
seers,  god-seers,  devil-seers. In  ON.  a  ghost-seer  is  ofreskr, 

Landn.  3,  14.  4,  12.  5,  5  (p.  344);  or  does  {  ofreskir  menn  sii 
)?at'  in  these  passages  mean  that  even  o-fresk  men  could  see 
it  ?  for  Biorn  Haldorson  (sub  vv.  freskr,  ofreskr)  maintains  that 
freskr  is  the  seer,  and  ofreskr  the  non-seer;  which  seems  right 
enough,  provided  that  freskr  means  cat-sighted,  from  fres  (felis). 
Our  nursery-tales  tell  of  these  cat-eyed  men  with  an  eye  for 
mice,  KM.3  3,  198;  then  there  is  the  giant  who  gets  cat's  eyes 
put  into  his  head.  Another  term  is  fronsk,  som  natten  til  en 
hoitids  dag,  isar  Jule-natt,  kan  forud-sige  det  til-kommende, 
Molb.  Dial.  lex.  138.  Frem-syn  is  to  be  acquired  by  smearing 
with  rilsormsod,  or  by  looking  at  a  funeral  procession  through 
a  skagle-oiet,  Moe's  note. 

p.  1109.]  On  sieve-running,  see  Miillenh.  no.  272.  Tett.  and 
Tern.  Preuss.  sag.  p.  284.  Erbe-sib  crispula,  a  plant's  name, 
Sumerl.  56,  37.  To  detect  the  thief,  a  hoop  is  driven,  Panzer's 
Beitr.  1,  210  ;  three  plates  are  laid  for  him,  containing  bread,  salt 
and  lard,  Hpt  7,  538  ;  dishes  shaken,  and  froth  observed,  Tett. 
and  Temm.  p.  260.  Bait.  stud.  xii.  1,  37-8;  '  when  in  a  sword 
he  sees  the  stolen  thing/  Troj.  kr.  27412  (the  sword  holds  in  it  a 
spirit,  Frauenl.  p.  142-3  :  ich  hate  in  eime  swerte  von  aventiure 
einen  geist,  daz  er  mir  solde  Mnden).  Prophesying  from  icicles, 
Panzer  2,  549;  by  throwing  a  Bible  open  (an  early  practice), 
Greg.  Tur.  4,  16. 

p.  1110.]  The  lot  is  cast  :  leton  tan  wisian  ]?a  se  tan  gehwearf 
Andr.  1099.  The  '  temere  ac  fortuito  spargere3  of  Tacitus  is 
like  ON.  (  hrista  teina,'  to  shake  the  twigs,  as  in  Saem.  52a : 
hristo  teina,  ok  a  hlaut  sa.  M.Neth.  si  ivorpen  cauelen,  Jesus  c. 
229,  conf.  'jacere  talos  in  f  on  tern/  Sueton.  Tib.  14.  Rudorff  15, 
218.  G-oth.  hlauts  imma  urrann,  e'Xa%e,  Luke  1,  9.  GDS.  159; 
ez  was  in  so  gevallen,  Livl.  chr.  5724,  ez  was  im  wol  gevallen 
1694,  in  was  der  span  gevallen  wol  2483,  in  viel  dicke  wol  ir  span 


1636  SUPERSTITION. 

7239;  dat    lot  viel,  Maerl.  2,  169,  die   cavele  viel  2,  60.     We  say 
'  to  whom  the  happy  lot  has  fallen.' 

The  Scythians  too  divined  by  sticks,  Herod.  4,  67  and  Nicander 
(Ur.  Sk.  p.  659);  the  Alani,  Amm.  Marcel.  31,  2;  the  early 
Saxons,  Beda  5,  1  1  (mittunt  sortes,  hluton  mid  tdnum]  •  the 
Frisians,  whose  Lex  Fris.  tit.  14  says  :  teni  lana  munda  obvolufi. 
So  the  Greek  suppliants  bear  in  their  hands  \evtco  aTefais 
tc\dSovs,  Aesch.  Suppl.  333,  crvv  TolvS  tfcercov 
epioo-reTrroKn,  /c\dSoicri,  22,  Xeu/cocrTe(/>et?  ifcrnpias 
191,  K\dSoicri  veoSpoTTOt?  354  (tc\d&-os  is  hlaut-s,  hloz)  ;  €plq> 
a-Tefaw,  Plato  Rep.  3,  p.  398.  Hermann's  Gottesd.  alt.  p.  105-8 
(raw  wool  is  laid  on  the  stone,  Paus.  x.  24,  5).  The  Slavs  cast 
lots  with  Hack  and  white  sticks,  Saxo  (Mull.  827),  and  divined  by 
the  odd  or  even  lines  in  ashes,  ibid. Drawing  lots  with  willow- 
leaves,  Ettn.  Maulaffe  703  ;  with  stalks  of  corn,  Vuk  no.  254. 
RA.  p.  126;  sortiri  ex  sitella  (bucket),  Plaut.  Casina,  see  Forcell. 
sub  v.  sitella ;  '  sors  Scotorum/  Dronke's  Gl.  Fuld.  12.  There 
were  lot-looks  to  divine  by  :  diz  loss-buoeh  ist  unrehte  gelesen 
(wrongly  read),  Wiener  mer-vart  556  ;  a  loz-buoch  in  Cod.  Vind. 
2976  (Hoffrn.  209).  2953  (H.  360)  ;  loss-Mchlrin,  Ph.  v.  Sittew.; 
losseln  and  lossel-buch,  Schm.  2,  504;  lossel-naclde,  Frisch  1, 
623  ;  losslerei,  losslerin. 

p.  1111.]  On  this  motion  of  boughs,  from  which  the  Armenians 
divined,  see  N.  Cap.  20.  Machen  viur  uz  den  spaclien  (p.  1121 
mid.) ;  conf.  Superst.  H,  c.  80,  in  dem  fewre  sehen ;  D,  38r.  and 
140r.,  /wr-sehen.  With  fder  tisch  in  der  hant'  conf.  e  mensa 
volae/  Finn,  onnenpoytd,  luck^s  table,  fr.  onni  =  fortuna. 

p.  1112.]  The  Romans  also  spoke  of  drawing  water  in  a  sieve: 
cribro  aquam,  Plaut.  Ps.  i.  1,  100 ;  imbrem  in  cribro,  Pliny  28,  2. 
Our  'emptying  the  pond  with  a  sieve/  Sommer's  Sag.  pp.  13, 
94. 

The  Gauls  prophesied  from  the  o-^aSacr/xo?  (convulsions)  of  one 
devoted  to  death,  when  his  back  was  pierced  with  a  sword,  Strabo 
4,  p.  198;  the  Cimbrians  from  the  blood  and  entrails  of  their 
sacrificed  prisoners  7,  p.  294,  Lat.  exti-spicium.  The  Malays 
also  divine  from  the  entrails  of  slaughtered  beasts,  Ausland 
'57,  p.  603b. 

p.  11 13.]     An  ein  schulder-bein  er  sach  (looked), 

des  quam  sin  herze  in  ungemach  (became  uneasy). 


SUPERSTITION.  1637 

Er  spracli :   '  die  Littouwen  liden  not, 

min  bruoder  1st  geslagen  tot, 

em  her  (army)  in  minem  hove  lac  (has  lain) 

sit  gester  bis  an  disen  tac  ! ' 

Daz  bein  hat  manigem  sit  gelogen  (lied). 

Livl.  chr.  3019.  Ocellos  habens  in  spatulis  =  humeris}  Pertz  8, 
385 ;  expositione  ossium  spatuJae  ala  in  suis  spatulis,  Fridericus 
imp.  De  arte  ven.  1,  26.  Inspection  of  shoulderblades  is  known 
to  Kalmuks  (Klemm  3,  199),  Tunguses  and  Bedouins  (3,  109). 

p.  1115.]  The  Romans  also  divided  pisces  into  squamosi  and 
non  squamosi,  Festus  p.  253.  W.  Goethe's  Diss.  p.  19.  In 
Levit.  11,  9  and  Deut.  14,  9  fish  that  have  fins  and  scales  are 
pron.  eatable;  conf.  Griesh.  146. 

p.  1117.]  The  rat  wishes  the  cat  joy  when  she  sneezes,  Avada- 
nas  2,  149,  150;  Trrap^o^  IK  TWV  Seftcov,  Herm.  Gottesd.  alt. 
p.  186;  "EpooTes  eTreirrapov,  Theocr.  7,  96;  haec  ut  dixit,  Amor, 
sinistra  ut  antea,  dextra  sternuit  approbationem,  Catull.  44,  17; 
atque,  ut  primum  e  regione  mulieris,  pone  tergum  eius  maritus 
acceperat  sonum  sternutationis  .  .  .  solito  sermone  salutem  ei 
fuerat  imprecatus,  et  iterate  rursum,  Apul.  Met.  lib.  2,  p.m.  211. 
The  *  Got  helfe  dir  ! '  is  also  in  Myst.  i.  103,  10  ;  swer  ze  vremden 
niesen  sich  rimpfet  (crumples  up),  daz  ist  ouch  verlorn,  Ettn. 
Frauenl.  p.  70. 

p.  1117.]  Ringing  in  the  ears:  effofiftei,  Ta  wra  V/MV,  Luc. 
Dial.  mer.  9 ;  aures  tinmunt,  Pertz  9,  265  ;  sine  oren  sough  en, 

Walew.  9911. Supercilium  sal-it ,  a  good  omen,  Forcell.  sub  v. 

superc.  On  prophetic  jerks  in  the  limbs  among  Orientals,  see 
Fleischer  in  Rep.  of  Leipz.  acad.  d.  w.  '49,  p.  244. 

p.  1119.]  The  spells  in  Burns's  Halloween  are  for  discovering 
one's  future  lover.  On  Christmas  Eve  the  sleeping  fowls  begin 
crowing,  if  a  girl  is  to  be  married  soon,  Firmen.  2,  377.  Wax 
may  be  poured  instead  of  lead,  Mone's  Anz.  7,  423  :  ceram  in 
aquam  fundere,  Lasicz  56. 

p.  1119.]  Angang,  what  meets  you  on  setting  out,  ewOev, 
mane,  ev  ap^f],  ev  Ovpais,  eVi.  rfj  Trpcorrj  efoSw,  is  significant. 
M.  Neth.  en  goet  ghemoet,  Rose  2715;  gude  u.  bose  motte,  Gefk. 
Beil.  100.  Swed.  mot,  mote;  lyks-mot,  evil  meeting.  Gr.  8i>?- 
[ill-met  by  moonlight,  proud  Titania]  =  boding  ill;  so 


1638  SUPEKSTITION. 


[fr.  K\r)Sa)v,  omen].  A  titulus  in  the  Salic  Law 
treats  '  de  siqierventis  vel  exspoliationibus/ 

p.  1124.]  On  angang  among  the  Thugs,  see  Convers.  lex.  d. 
geg.  iv.  2,  55;  on  the  Greek  belief  in  it,  Lucian's  Pseudol.  17  (ed. 
Bip.  8,  72)  and  Eunuch.  6  (Bip.  5,  208).  Theophr.  Cbaract.  c. 
16  (conf.  Kopp  De  amuletis  p.  42).  '  Consider  too,  that  the  flight 
and  sony  of  all  the  birds  look  favourable  ;  if  these  be  not  joyful 
signs,  I  have  clean  forgot  the  art;  no  bird  of  black  feather,  no 
raven,  starling,  crow  nor  ouzel  have  I  seen.  Three  merry  men 
have  met  me,  three  men  named  John.  Not  once  have  I  stumbled, 
and  wellnigh  do  I  believe  the  stones  move  out  of  my  way  or 
flatten  them  before  me.  The  folds  of  my  garment  hinder  me 
not,  neither  ani  I  weary,  every  mother's  son  greeteth  me,  no  dog 
hath  larked  against  me,  Wirsung's  Cal.  J  2b.  To  run  across  one's 
path  is  always  bad,  Blittner's  Lett,  lieder  p.  255. 

p.  1126.]  Meeting  an  old  woman  is  called  kariny-mote,  Afzel. 
2,  148.  '  Unlucky  to  meet  a  red-haired  woman  bef.  any  one 
else  in  the  morning/  O'Kearney  132.  '  The  first  thing  that 
meets  me,  were  it  even  a  parson,  a  beggar  or  an  old  woman,' 
Goethe  in  Weimar  jrb.  5,  458;  wizzet,  wern  der  (unsaelige  lip) 
anegenget  an  dern  morgen  fruo,  deme  git  ungeliicke  zuo,  Walth. 
118,  16  (coiif.  'also  wol  ir  g'aneyenyet  was/  Diemer  206,23). 
Uoch  han  ich  ie  gehoeret  wol,  daz  man  die  priester  schiuhen  sol 
(should  shun)  ze  so-getanen  sachen,  Heinz  v.  Kost.  Hitter  u.  pf. 
303  ;  on  the  other  hand  :  swer  in  zuo  einem  male  gesach,  der 
waride  sin  viirwar  (hoped  verily  to  be)  deste  saeliger  ein  jar,  Gute 
frau  970.  Who  looks  at  early  morn  under  the  fair  one's  eyes  is 
safe  from  sorrow  all  that  day,  Hatzl.  148b.  -  For  hunters  the 
shoys-rd,  for  fishers  the  hafs-fru  is  unlucky  meeting,  Afzel.  2,  148. 
150.  No  woman  with  spindle  or  distaff  may  tarry  in  my  lord's 
mill  (bann-miile),  Weisth.  2,  25.  To  meet  one  that  is  lame  of  the 
right  foot,  or  gelded,  or  effeminate,  is  unlucky,  Lucian  5,  208  ; 
conf.  Brodaai  Misc.  in  Grsevii  Thes.  2,  509  ;  (eunuchus)  pro- 
cedentibus  omen,  Claudian  in  Eutrop.  1,  125.  Parsons'  journeys 
are  a  sign  of  rain,  Praetor.  Alectr.  163.  About  meeting  a  black 
or  a  white  monk,  see  Spirmr.  evang.  Friday  10;  about  a  sword 
being  handed  by  a  woman,  ibid.  Wednesd.  20. 

p.  1128.]  The  Lapps  carefully  observe  what  beasts  they  meet, 
Klemm  3,  90.  There  are  beasts  which  are  not  to  be  named  in 


SUPERSTITION.  1639 


the  morning  :  al&%i(o  d^piwv  rwv  Trpwtas  wpas 
K\7)Sovio-TO)v,  Luc.  Amores  39.  Meeting  with  a  hare  bodes  no 
good,  Wolfs  Deut.  sag.  no.  370;  turn  thee  home  if  a  hare  run 
across  thy  path,  Keisersb.  Yom  lewen  63b.  On  the  hare  and  the 
wolf,  Lappenberg's  Eulensp.  p.  144.  -  The  encounter  of  a  wolf 
estimated  variously  :  '  Sed  gravius  mentes  caesorum  ostenta  hi- 
porum  horrificant;  duo  quippe  lupi  sub  principis  ora,  dum 
campis  exercet  equos,  violenter  adorti  agmen,  et  excepti  telis, 
immane  relatu,  prodigium  miramque  notam  duxere  faturi/  Claud. 
B.  Get.  249.  -  '  Sei  weren  einen  wulf  op  dem  wege  vangen 
(caught),  dei  quam  utem  holte  gegangen,  des  freueden  sei  sik  all 
int  gemein/  all  rejoiced,  Soester  fehde  p.  667;  '  the  colonel  held 
this  brush  with  the  wolves  to  be  a  good  omen  that  they  should 
yet  further  come  upon  unlocked  for  booty/  Simpl.  2,  74.  Men 
wish  the  wandering  fox  luck  on  his  journey,  Ettn.  Unw.  doct. 
240.  Do  wart  en  catte  lopende  vor  dern  here  (army),  Detm.  1, 
154. 

The  weasel  is  changed  into  a  fair  lady,  Babr.  32  ;  it  is  called 
vv/jiffriT^a,  Lobeck's  Path.  360  ;  other  names  in  Nemnich  sub.  v. 
mustela.  Does  froie  in  Reinh.  clxxii.  answer  to  It.  donnola,  or 
is  it  conn.  w.  M.  Neth.  vraeie  =  pulcra,  venusta  ?  conf.  damoiselle 
belette,  Lafont.  3,  17.  In  the  Renart  it  is  called  petit  porchaz,  in 
the  Reinaert  dene  bejacli.  ON.  hreisikottr  is  ermine.  Auspicio 
hodie  optumo  exivi  foras,  mustela  murem  abstulit  praster  pedes, 
PJaut.  Stich.  iii.  2,  6.  A  legend  of  the  mustela  in  Marie  1,  474. 

p.  1129.]  "Opvis  came  to  mean  any  auspicium,  whether  of 
birds  or  not,  Aristoph.  Birds  719  —  721.  A  bird-gazer  oltovurrrj?, 
II.  2,  858;  opviOas  yvwvcu,  Od.  1,  159;  bia'yvwvai  Trr^crei?  bpviOwv, 
Paus.  i.  34,  3  ;  oiwvwv  o-dtya  elSais,  Od.  1,  202  ;  opvt,6a<$  Kpivcov, 
Hes.  Op.  826.  l  Telemus  Eurymides,  quern  nulla  fefellerat  ales/ 
Ov.  Met.  13,  770;  nunc  ave  deceptus  falsa  5,  147;  SVS-OLMVIO-TOS, 
Luc.  Eunuch.  6.  -  OHG.  foyalrarta  augurium,  fogalrarton 
augariari,  Graff  2,  536  ;  fogilrartod  auspicium,  Gl.  Sletst.  22,  3. 
AS.  fugel-hwdte  augurium  (Suppl.  to  1107).  Boh.  kob,  koba, 
divination  by  flight  of  birds  ;  koba,  kuba,  falcon.  Not  every  bird 
is  adapted  for  divination  :  opviOes  £e  re  vroXXot  VTT  au^a?  rjeXiouo 
^otraio-',  ovSe  re  Travre?  evaiaifjioi,  Od.  2,  181  ;  fuglfroff-hugadr, 
Ssdm.  141a;  parra,  cornix,  picus,  pica  are  augurales,  Aufrecht  in 
D.  Zeitschr.  1,  280.  -  Men  watched  the  flight  as  well  as  the 


1640  SUPERSTITION. 

song,  Holtzm.  Ind.  sag.  2,  44;  quae  voces  avium?  quanti  per 
inane  volatus  ?  Claud.  4  cons.  Hon.  142  ;  die  ferte  dero  fogelo, 
unde  dero  singenton  rarta,  unde  die  heilesoda  dero  in  rihte,  fure 
sih  fliegenton,  N.  Cap.  17;  ir  vogel  in  vil  wol  sane,  Livl.  7240. 
The  Malays  prophesy  from  they%/^and  cry  of  birds,  Ausl.  '57,  p. 
603-4,  and  war  and  husbandry  are  determined  by  them.  -  Uf 
einem  tach  (roof)  stuont  ein  lira,  si  schrei  vast  '  ha  ha  ha  ha,  narre 
bistu  da  !  '  fool  that  you  are,  V.  d.  Hagen's  G.  Abent.  2,  449  ;  ez 
hab  ein  swerziu  krd  gelogen  (lied),  MS.  2,  80a;  chant  sinistre  et 
criard  du  corbeau,  Villemarq.  Bard.  bret.  167.  On  the  language 
of  ravens  and  crows,  and  on  birds  divided  into  castes  like  men, 
see  Monats-ber.  d.  acad.  '59,  p.  158-9.  Bulletin  de  Petersb.  '59, 
p.  438.  -  Auspicio,  avi  sinistra,  Plaut.  Epid.  ii.  2,  2;  qua  ego 
hunc  amorem  mihi  esse  avi  dicam  datum  ?  Plaut.  Cas,  iii.  4,  26  ; 
dira  avis,  Sueton.  Claud.  22.  Pulcherrimum  augurium,  octo 
aquilae  petere  silvas  et  intrare  visae  (signif.  8  legions),  Tac.  Ann. 
2,  17;  a  Servian  song  addresses  the  high-soaring  far-seeing 
eagles,  Yuk  1,  43  no.  70  (Wesely  p.  64).  Fata  notant,  stellaeque 
vocant  aviumque  volatus,  totius  et  subito  malleus  orbis  ero, 
Richerius  4,  9.  Bohmer's  Font.  3,  51.  Luther  says  somewhere: 
If  thou  see  a  little  bird,  pull  off  thy  hat,  and  wish  him  joy, 
Schuppius  1121  ;  ichn*  weiz  waz  vogels  kegn  in  vlog,  Jeroschin 
132C. 

p.  1  131.]  A  flight  to  your  right  is  lucky,  to  your  left  unlucky, 
GDS.  982  seq.  Parra  dexter  a,  comix  dextra,picus  sinister,  Grotef. 
Inscr.  Umbr.  6,  5.  7. 


rvvrj       owvoari  ravvTrrepvyecrari, 

TreiOecrdai,  r&v  ovn  fjLeTarpeirofjb  ov&  a 

CIT  eTrl  Be^C  Iwori  irpos  'JHw  T  '.HeXtoV  re, 

eir  eV  dpidrepa  rolje  TTOTL  f60ov  rjepoevra.     II.  12,  237. 

The  Greeks  often  mention  the  eagle: 


Se^to?  (right  hand) 

atero?  (eagle)  apyrjv  'X7lva  $>£pu>v  ovv^ecrcn 
r]iJLepov  e'f  av\r)s.     Od.  15,  160. 

avrap  6  TQICIV  apicrrepo^  (left  hand)  r]\v6ev  opv 
atero?  vtyiire-rri<s,  e%e  Be  rpijpcova  ireXeiav.     Od.  20,  242. 

rc3  8'  atero)  (two  eagles)  evpvoTra  Zevs 


SUPERSTITION.  1641 


€/c  /copv(f)rj(;  opeo?  Trpoeijrce  Trereadai.     Od.  2,  J46; 
and  then  :   Se£<o>  (right  hand)  rjl^av  Bid  r   olicia,  K.T.\.  154. 
Again,  the  liawk  : 


(hawk),  ^ATTO\\WVO<$  ra^u?  #776X09,  eV  £e 
rl\\e  nreKeiav  e%wv,  Kara  Se  Trrepd  %evev  epa^e 

1/7769  re  /cat  avrov  Tr)\efjLa^oLo.     Od.  15,  528. 


The  flight  of  the  mouse-hawk  is  carefully  scanned  by  the  Kal- 
muks,  Klemm  3,  202.  We  read  of  Sefto9  epcoSios  (heron)  in 
Hipponax,  Fragm.  50,  of  Sef  irj  alrrrj  (woodpecker),  Fragm.  62  ; 
ardeolae  (herons),  altero  oculo  carentes,  optimi  augurii,  Pliny  11 
37.  52.  ILrafn  fl^gr  a-ustan  af  ha  mei'Si  (tree),  ok  eptir  honora 
dm  i  sinni  ;  fieim  gef  ek  erni  (to  that  eagle)  efstum  bra'Sir,  sa 
mun  a  blofti  bergja  rninu,  Hervar.  cap.  5  ;  hrafn  qva^  at  hrafni, 
sat  a  ham  mei'Si,  Seem.  149b.  Similarly  :  )?a  qva'S  f>at  krdka 
(crow),  sat  qvisti  a  (on  bough),  Saem.  106b  ;  cornis  avis  divina 
imbrium  imminentium,  Hor.  Od.  iii.  27,  10.  Herm.  Gottesd.  alt. 
§  38  ;  rostro  recurvo  turpis,  et  infernis  tenebris  obscurior  alas, 
auspicium  veteri  sedit  ferale  sepulcro,  Claud,  in  Eutrop.  2,  230; 
nuper  Tarpeio  quae  sedit  culmine  cornix,  '  est  bene  '  non  potuit 
dicere,  dixit  '  erit/  Suet.  Domit.  23.  -  Martens  vogelken,  Fir- 
menich  I,  139.  140;  Sunte  Maartens  veugelfje  zat  al  op  een 
heuveltje  met  zijn  rood  rood  rokje,  Halbertsma's  Tongvallen  p. 
45  ;  Engl.  martin,  hirundo  minor,  Nenm.  p.  1  64  ;  Fr.  martinet, 
le  petit  martinet.  There  was  a  society  of  Martins-vogel  in  Swabia 
in  1367,  Landau's  Ritter-ges.  p.  15.*  Dos  vogerl  aum  tannabam 
(fir)  steht  auf  oanm  fuss,  hat  a  zetterl  im  schnaberl,  von  meinm 
dearndel  (girl)  ann  gruss,  Seidl  Aimer  1,  24.  The  chdtaJca  drinks 
nothing  but  rain,  catching  the  drops  as  he  flies  ;  he  brings  luck 
when  he  flies  on  your  left,  whereas  most  birds  signify  good  on  the 
right,  Max  Mull.  Meghaduta,  p.  59. 

p.  1132.]  'H  crirTr}  (a  pecker)  /cal  et  n  TOLOVTOV  opveov  Sefta 
7T/309  epcora9  fyaiverai.  'Eyo*  pev,  w  AevKiTTTre,  Segirj  crirrr)  ! 
Didymus  apud  schol.  Aristoph.  Av.  704  ;  Trero^ea-Od  re  yap  KOI 
Toldiv  epaxTi  crvvecruev,  Av.  704,  conf.  Meineke's  Choliambi  p. 
122-3.  Pies  en  nombre  impair,  signe  de  malheur,  Bosquet  219. 

*  neue  hant,  Vindler  in  Hpt  9,  79  ;  uf  die  alien  hant  zierlich  gemacht,  Gotz  v. 
Berlich.  ed.  Zopfl  p.  14  ;  kunigin  bin  ich  der  neiven  hand,  J.  v.  Morsheim,  beginn. 


1642  SUPERSTITION. 

On  the  starling's  flight,  Ettn.  Maulaffe  704.  Alban,  espece 
d'oiseau  de  proie,  prob.  de  vautour,  Fauriel's  Albig.  p.  664. 

The  heathen  Arabs  bef.  Mahomet :  one  who  has  gone  out  turns 
back  immed.  on  seeing  a  raven.  Yet  it  is  a  good  sign  if  a  pair 
of  ravens,  messaud  and  messauda  (m.  and  f.  for  lucky)  cross  one's 
path  in  equal  flight ;  else  a  croaking  raven  is  called  the  bird  of 
parting,  bee.  he  foretells  a  separation.  There  is  a  bird  whose  cry, 
heard  from  the  right,  brings  blessing  to  a  house :  it  is  called 
sakuni,  kakanta,  afcerw.  kapnyala,  Kuhn  on  Vrihaddevata  p.  117. 

p.  1133.]      The  over-flight  of  some  birds  is  significant  : 

Zwoa  schnee-weissi  tduberli  (dovelings) 

sant  ubawdrts  g'flogn, 

und  hiaz  hat  mich  mem  dearndl  (girl) 

schon  wieda  bitrogn  (fooled  me  again).    Seidl  Aimer  34. 

Pigeons  also  fan  the  king  while  he  dines,  Athen.  2,  487. 
Again  : 

Ob  im  vant  er  einen  am  (eagle), 

des  schoene  was  seltsaene ; 

er  was  im,  in  waene  (I  ween), 

gesant  von  Gote  ze  gemache  (comfort)  : 

mit  einem  vetache  (wing) 

treip  er  im  den  lufl  dar  (fanned  the  air), 

mit  dem  andern  er  im  scliate  bar.  Servat.  1330. 

Albert.  Magn.  De  falcon,  c.  4  :  '  Ego  enim  jam  vidi  qui  sine 
ligaturis  intrabant  et  exibant,  et  nobis  comedentibus  super 
mensam  veniebant,  in  radio  solis  se  extendentes  coram  nobis,  quasi 
blandirentur  nobis/  While  Marcian  sleeps,  an  eagle  flies  above 
him,  giving  shade,  Procop.  1,  326.  A  shading  peacock's  tail  is 
worn  by  ladies,  Vilk.  saga  c.  213  and  Yuk  4,  10;  a  peacock  fan, 
Claud,  in  Eutr.  1,  109  ;  pfaewine  huote,  Kolocz.  184  [on  'peacock 
hats  from  England/  see  Helm's  Plants  and  Anim.,  Lond.  '85]. 
With  ominnis  hegri  connect  'iwer  iegeslichen  hat  diu  heher 
(OHG-.  hehara)  an  geschriet  ime  walde/  the  jay  has  cried  a  spell 
over  you  all,  Wh.  407,  11. 

p.  1134.]  A  sihle  singing  on  your  right  brings  luck,  Biittn. 
Lett.  lied.  pp.  248.  266.  The  sight  of  the  first  wagtail  is  signifi 
cant,  Klemm  2,  329,  and  to  Kalmuks  that  of  the  snake  3,  202-3. 


SUPERSTITION.  1643 

The  neighing  of  horses,  sneezing  of  cats,  howling  of  dogs,  each 
is  an  omen  :  dir  het  diu  katze  niht  genorn,  Helbl.  1,  1392  (Suppl. 
to  11 15) ;  on  the  howling  of  dogs,  see  Capitolinus  in  Maxim,  jun. 
c.  5.  Pausan.  iv.  13,  1. 

p.  1136.]  Leo  in  Thiir.  mitth.  iv.  2,  98  connects  the  Goth. 
hrdiva-dubo  with  divan  and  daubs,  deaf  [Hehn's  Plants  and 
Anim.  258].  'Bubo  habet  nomen  a  voce  sua,  et  moratur  in 
cavernis  petrosis  vel  muris  antiquis,  et  differt  a  noctua  solum  in 
magnitudine,  quia  est  major  ea,  et  bubo  dicitur  letalis  vel  mor- 
talis,  quia  mortem  annuntiat,  unde  dicunt  quidam  naturales,  quod 
sit  animal  habens  dilectionem  naturalem  ad  hominem,  et  prop- 
terea  ponit  se  supra  vestigium  hominis,  et  post  mortem  festinat 
ad  amandum  cadaver,  et  dicunt  aliqui  quod  generetur  ex  medulla 
spinae  in  dorso  hominis/  Stephan's  Stofl.  118. 

Ter  omen 
funereus  bubo  letali  carmine  fecit.      Ov.  Met.  10,  453. 

Tectoque  profanus 
incubuit  bubo,  thalamique  in  culmine  sedit.        6,  431. 

Infausto  bubone,  Claud,  in  Eutr.  2,  407;  a  bubo  prophesies  to 
Agrippa,  Joseph.  18,  6.  19,  8  (Horkel  p.  494) ;  bubo,  cartae  funebris 
lator,  Marbod's  Carm.  1577.  Hipponax  in  Meineke's  Choliambi 
p.  112  calls  its  /cpiyr)  (screeching)  veKpwv  ayyeXo?  re  KOI  /cfjpvj;. 
As  the  Lett,  uhpis,  hoopoo,  is  a  bird  of  ill-omen,  our  huwe  (bubo) 
heralds  a  speedy  death  in  the  Herod  story,  Pass.  157,  51 — 72. 
159,  76 — 83;  der  leidic  huwaere,  der  naht-huwer,  Albrecht's 
Ovid  177b.  345a;  truric  als  ein  unflaetec  huwe,  Renn.  17993. 
The  screech-owl,  kauz  or  kauzlein,  cries  :  '  Come  along,  come 
along  ! '  that's  twice  the  death-bird  has  called  to  me,  Kehrein's 
Nassau  41  [To  Russian  children  the  owl  cries  shubu,  (I'll  have 
your)  fur-coat].  The  same  kind  of  thing  is  the  scuwut  on  the 
tree,  Maerl.  2,  323.  348  and  the  voglein  kreide-weiss  (chalk- 
white),  Musaeus  5,  28. The  word  klag-mutter  reminds  of 

Berhta,  of  the  white  lady,  the  fylgja  and  the  banshee,  bansighe 
(pp.  279.  280).  On  the  Wendish  wailer,  God's  little  chair,  see 
Wend,  volksl.  2,  269b.  Somm.  p.  169.  A  death  is  foretold  by 
'  la  poule  qui  chante  en  coq/  Bosq.  219.  Other  omens  of  death 
are  :  When  the  dead  in  churches  are  seen  or  heard  at  night 
by  the  living,  it  bodes  a  new  event  to  these,  esp.  death  :  quando- 


1644  SUPEBSTITION. 

cunque  a  viventibus  haec  audiuntur  vel  videntur,  novum  aliquid 
signat,  Pertz  5,  738.  The  same  if  you  hear  a  grunting  or  sawing 
at  night  5,  738-9 ;  conf.  deathwatch,  next  paragr. 

p.  1136.]  The  wood-worm  we  call  todten-uhr  is  termes  pulsa- 
torius,  the  Engl.  deathwatch  scarabasus  galeatus  pulsator,  Hone's 
Yrbk823;  ich  hor  ein  wiirmlin  klopfen,  Garg.  278b;  the  death- 
smith  who  thumps  in  window  frames  and  walls,  Gellert  3,  148. 
Finn,  yumi  and  seinarautio,  wall-smith;  conf.  the  tapping  home- 
sprites. 

p.  1136.]  Swarms  of  bees  betoken  a  fire  :  molitasque  examen 
apes  passim  que  crematas,  perbacchata  domos  nullis  incendia 
causis,  Claud.  B.  Get.  241.  Bees  that  fasten  on  you,  Aelian's 
Var.  12,  40.  Pliny  8,  42;  bee-swarms  and  spiders,  Botticher's 
Hell.  temp.  127  ;  ea  hora  tantae  aranearum  telae  in  medio  populi 
ceciderunt,  ut  omnes  mirarentur  ;  ac  per  hoc  significatum  est,  quod 
sordes  hereticae  pravitatis  depulsae  sint,  Paul.  diac.  6,  4.  A 
flight  of  small  birds,  a  shoal  of  salmon,  are  a  sign  of  guest*, 
Justinger  271.  379.  The  alder-beetle  flying  south  is  lucky,  north 
unlucky,  Kalewipoeg,  note  on  2,  218. 

p.  1137.]  Other  omens  of  death  are  bloody  weapons,  a  rusting 
knife,  KM.  no.  60;  but  also  flowers,  Altd.  w.  2,  187.  Hpt  3, 
364.  Corpse-candles,  mists  in  churchyards,  prefigure  a  dead 
body,  Hone's  Daybk  2,  1019  ;  an  expiring  lamp  is  a  sign  of 
death,  Altd.  w.  2,  186  (weather  also  was  foretold  by  divinatio  e<c 
lucernis,  Apuleius  ed.  Ruhnk.  lib.  2,  p.  116).  Elmo's  fire,  Sant- 
elmo,  blawe  Uechter,  Staden's  Reise  p.  102  ;  uf  dern  maste  dar 
enboben  [enhoben?]  ein  vackeln-licht  so  scheme  quarn,  Marienleg. 
p.  87.  A  crackling  flame  may  denote  a  blessing  : 

Et  succensa  sacris  crepilet  bene  laurea  flammis, 
omine  quo  felix  et  sacer  annus  erit.     Tibull.  ii.  5,  82. 

So  to  Kalmuks  the  fizzing  of  meat  when  roasting,  and  the  self- 
lighting  of  an  extinguished  fire,  Klemm  3,  203 ;  retulerunt  qui- 
dam  de  ipso  (abbate  Sangallensi)  agonizante,  quod  audierant 
voces  plangentium  et  bullitionem  caldarlorum  (yr  1220). 

The  room-door  opens  of  itself  when  there  is  a  death,  Lucae 
260-9.  When  a  board  or  shelf  tips  over,  it  is  called  death-fall, 
Bair.  kinderlehre  23.  ON.  fall  er  farar  heill;  in  lapsa  faustum 
ominatns  eventum,  Saxo  Gr.  73.  On  the  other  hand,  stumbling, 


SUPERSTITION.  1G45 

the  foot  catching,  is  of  ill-omen  in  Burip.  Heracl.  726  seq. ;  ter 
pedis  ofensi  signo  est  revocata,  Ov.  Met.  10,  452  ;  sed,  ut  fieri 
assolet,  sinistro  pede  profectum  me  spes  compendii  frustrata  est, 
Apuleius  p.  m.  80.  Getting  up  too  early,  wrongly,  is  fatal :  si 
waren  ze  vruo  des  morgens  uf-gestcin,  die  muosten  da  daz  leben 
Ian  (lose),  Livl.  1255;  sumelich  ze  vruo  hate  des  morgens  nf- 
gestdn,  der  muoste  da  ze  pfande  Ian  den  lip  3859. 

p.  1137.]  The  notion  that  several  ears  on  one  stalk  signify 
peace,  is  apparently  derived  fr.  the  Bible,  Gen.  41,  22;  a  stalk 
with  15  ears,  Weller's  Anm.  ],  221.  A  double  ear  is  Lett. 
yummis,  dim.  yummite,  Biittner  2818.  Good  hap  or  ill  is  fore 
seen  by  tying  together  two  ears  of  standing  corn,  and  seeing 
which  will  shoot  up  higher,  Dybeck  '45,  p.  52.  Pilgrimages  to 
Our  Lady  of  the  Three  Ears,  Keisersb.  Brosaml.  56d. 

p.  1138.]  Things  found  are  esp.  operative  for  good  or  harm, 
e.g.  four-cornered,  four-leaved  clover,  Sirnplic.  1,  334.  L.  Sax! 
sagen  no.  190;  a  whole  grain  in  the  loaf,  Serenus  samon.  935. 
Things  inherited,  Mullenh.  no.  315;  begged,  Wolf's  NdrL  sag. 
p.  414;  worn  (pp.  602-3.  1093) ;  rings  made  of  gibbet  irons,  Luc. 
Philops.  17.  24;  fingers  of  a  babe  unborn  (p.  1073n.). 

p.  1139.]  Goth,  dag  am  vitdifi  =  dies  observate,  Gal.  4,  10. 
fH/j,epa  pe\aiva,  /jur]  /caOapd,  ajro^pd^  (fr.  (fipdfa),  see  Lucian's 
Pseudologista  (rj  -rrepl  rfjs  diro^pd^) ,  conf.  ed.  Bip.  8,  434;  so 
tt7ro(£pa£e?  TruXcu,  Porta  Scelerata  8,  58.  Dies  fastus,  nefastus, 
nefandus,  nefarius,  infandus,  per  quern  nefas  fari  praetorem ; 
dies  inauspicatus,  ater.  Henry  IV.  died  on  a  Tuesday,  die 
Martis,  qua  etiam  cuncta  sua  praelia,  paganico  nimirum  auspicio, 
perpetrare  consuevit,  Pertz  8,  240.  Napoleon  avoided  Fridays, 
Wieselgr.  473.  AS.  nella'S  heora  ]?ing  wanian  on  Monandceg  for 
anginne  )?a3re  wucan,  AS.  horn.  100. 

p.  1 140  n.]  With  Wisantgang  conf.  Wisantes-steiga,  Wisantes 
wane  (Neugart).  Should  we  read  Wolf-bizo  (-bit),  or  Wolf-bizo 
(-biter),  like  baren-beisser,  bullen-beisser  (-dog)  ?  Cattle  killed 
or  bitten  by  ivolves,  are  wholesome  fare,  Spinnr.  evang.,  Friday  9. 
Gr.  \v/co/3pa)Tos,  and  Plutarch  discusses  'why  wolf -eaten  mutton  is 
sweeter/  Symp.  2,  9.  Wolfleip  Graff  1,  850  ;  Wolfleibsch,  Kopp's 
Gesch.  d.  Eidgen.  2,  557;  Wulflevinge,  Gosl.  berggesetze  p.  339  ; 
Ulricus  dictus  Wolfleipsch,  der  Wolfleipscho,  Oh.  yrs  1260 — 65. 
Neugart  nos.  972.  981.  990-5  ;  Itipi  praeda,  Marcellus  no.  53. 
VOL.  iv.  B  B 


1646  SUPERSTITION. 

p.  1141.]  Juvenes  .  .  .  missurum  se  esse,  in  quas  dii  de- 
dissent  auguriis  sedes,  ostendit,  Livy  5,  34.  The  Hirpini  were 
led  by  the  wolf,  hirpus,  the  Picentini  by  the  pecker,  picus,  the 
Opici  by  the  lull,  ops  ?  Wackern.  in  Hpt  2,  559.  Mommsen's 
Rom.  gesch.  1,  76.  Bull  and  sow  as  guides,  Klausen's  Aen. 
1107  ;  cows  indicate  where  a  church  is  to  be  built,  Wieselgr.  408  ; 
milch-cows  show  the  site  of  the  future  church,  a  black  ball  that 
of  the  castle,  Miillenh.  p.  112-3;  a  heifer  leads  Cadmus  to  the 
spot  where  he  is  to  settle  [two  rnilch-kine  bring  the  ark,  1  Sam. 

6,  7]. The  Franks  are  shown  their  way  by  the  Rune,  Guitecl. 

2,  35  ;  a  white  hart  walks  before  them  as  God's  messenger,  Ogier 
1,  12;  and  a  Westphal.  family-name  Reasford  (Deeds  in  Moser) 
points  to  a  similar  event.  A  Delaware  climbed  through  the 
mouth  of  an  underground  lake  into  daylight,  killed  a  stag  and 
took  it  home,  then  the  whole  tribe  moved  to  the  sunny  land, 
Klemm  2, 159.  A  horse  points  out  the  place  for  a  church,  Miillenh. 
p.  111-2.  Mules  show  where  the  convent  of  Maulbronn  in  the 
Black  Forest  is  to  be  founded.  A  hare  guides,  Paus.  iii.  22,  9. 

—Havens  are  indicators,  Miillenh.  p.  113;  the  three  in  the 
Icelandic  narrative,  flying  off  one  after  another,  strongly  remind 
us  of  Noah.  The  dove  guides,  Hrosvitha  Gandesh.  253.  261 — 6. 
A  vision  reveals  that  a  bird  sitting  on  the  top  of  the  hill  will  fly 
up,  and  must  be  followed  :  it  flies  on  before,  then  alights,  and 
pecks  the  ground  on  the  spot  where  stones  may  be  quarried  to 
build  the  church  with,  Pertz  6,  310;  doves  guide  Aeneas  to  the 
golden  bough,  Aen.  6,  191—211.  The  lark,  Paus.  iv.  34,  5;  the 
clucking  hen  at  Bremen,  Brem.  sag.  no.  1 ;  the  Jteathcock  rising, 
Schuren's  Chrou.  p.  3 ;  fribolum  de  ausere  quasi  dominam  suam 
deducente,  Pertz  8,  215  yr  1096,  conf.  Piaurner's  First  Cms.  1,  69. 

p.  1144.]  In  a  dike  threatened  by  the  sea  a  child  is  buried 
alive,  Miillenh.  no.  331.  Tliiele  in  Danmarks  folkes.  2,  63. 
Honsdarn  in  Flanders,  V.  d.  Bergh  261  (Kl.  schr.  2,  73).  Fair 
weather  was  obtained  by  walling  up  a  peck  of  barley  and  a  bowl 
of  water,  Bocken-philos.  6,  88.  A  Konigsberg  story  tells  how 
they  took  a  fallen  woman's  child,  a  year  and  a  half  old,  set  it 
down  in  a  hollow  stone,  with  a  slice  of  bread-and-butter  in  each 
hand,  and  then  walled  it  in,  leaving  only  an  opening  at  the  top ; 
in  the  morning  the  child  was  gone,  but  after  that  the  building 
of  the  wall  went  on  unhindered,  N.  Preuss.  prov.  bl.  465.  At  a 


SUPERSTITION.  1647 

place  called  the  Nine-ways,  as  many  boys  and  girls  were  buried 
alive  by  the  Persians,  Herod.  7,  114.  Vortigern's  tower  keeps 
falling  down  :  ye  shall  wet  the  foundation-stone  with  the  blood  of 
a  boy  born  of  woman  without  man,  Merlin  1,  67.  72-5;  under  it 
lie  two  dragons,  1,  91  ;  conf.  Thib.  de  Navarre  2,  160.  Like  the 
girl  inclosed  in  Copenhagen  wall  is  the  child  who  is  set  before  a 
table  with  apples,  and  kept  shut  up  in  the  cave  for  a  year, 

Miillenh.  p.  354. It  is  an  oft-recurring  feature,  that  what  is 

built  in  the  day  is  pulled  down  in  the  night,  as  in  the  Bamberg 
legend  of  the  cathedral  toads,  Bait.  stud.  10,  32-4.  Hanusch  186. 
Miillenh.  pp.  112-3.  128.  177.  542;  troll  ned-refvo  om  natterne 
hvad  som  byggdes  om  dagen,  Wieselgr.  p.  408  ;  a  wall  is  torn 
down  15  times,  Somm.  p.  9  ;  much  the  same  is  told  of  the  tower 
at  Bnger,  Eedeker's  Sagen  p.  41.  'Tradition  says,  that  as  fast 
as  the  workmen  built  it  up  by  day,  it  would  at  night  be  carried 
off  by  invisible  hands,  and  placed  on  the  spot  where  it  now 
stands'  (a  Devonshire  leg.),  Chambers^  Pop.  rhymes  14a.  Con 
versely,  a  wall  broken  down  by  day  grows  again  overnight, 
Miillenh.  p.  349 ;  conf.  the  tree  that  is  cut  down,  and  sprouts 
again  (p.  960). 

p.  1145.]  0.  SI.  s"n",  Serv.  san,  Euss.  son,  Pol.  Boh.  sen, 
Lith.  sapnas,  dream.  Lith.  megas,  Lett,  meegs,  Pruss.  maiggus, 
somnus,  Euss.  migdti,  wink.  ON.  dur  levis  somnus,  nubes 
somni;  hofugr  blundr,  sopor,  Ssern.  93a;  er  )>er  svefn  hofugt  ? 
Laxd.  120.  '  Troume  sint  triige'  says  the  proverb  in  the  Hatz- 

lerin  126-7;  traum  trug,  Frankl.  21.  46. OHG.  troum-sceido, 

-sceidari,  -interpreter,  lit.  divider,  Graff  6,  439  ;  conf.  viroKpi- 
vaaQai,,  Od.  19,  535.  555;  iafnan  dreyrnir  fyrir  ve^rum,  Vols. 
saga  c.  25,  and  dreams  are  still  made  to  refer  to  rain.  AS. 
swefen-racu,  -interpretation,  swefen-raccere,  -expounder.  Slav. 
gaddti,  guess,  somnia  conjicere;  Swed.  gissa  drommen;  '  elvens 
aldste  datter '  is  to  guess  the  dream,  DV.  3,  4 ;  nu  hefi  ek  pyddan 
draum  ]?inn,  Gunnl.  s.  ormst.  c.  2  ;  den  troum  betiuten  =  deuten, 
MS.  2,  115a.  Griesh.  1,  98;  ontbinden,  untie,  Eose  6134;  con- 
jectura,  Plant.  Eud.  iii.  1,  20.  Cure.  ii.  1,  31. 

p.  1146.]  A  dream  comes  out,  appears;  rann  up  en  somn, 
Sv.  vis.  1,  299;  wie  der  troum  wolte  uzgen,  Griesh.  2,  133; 
der  traum  ist  aus,  Ayrer  177d.  Fichard's  Frankf.  arch.  1,  130. 
There  is  a  gate  of  dreams,  Hpt  2,  535  ;  Iv  oveipeirjcn 


1648 


SUPEBSTITION. 


Od.  4,  809  ;  eV  TruXai?  oveipeiais,  Babr.  30,  8 ;  conf.  the  myth  in 
Od.  19,  562 — 9.  A  dream-vision,  otyus,  comes  repeatedly  and 
flies  away,  Herod.  7,  12.  14-5.  17-8-9.  A  dream  appears, 
Griesh.  1,  98.  Flore  1102;  erscheine  mir'z  ze  guote,  Reinh.  73; 
hence  '  einen  troum  er  gesach,'  Ksrchr.  5473,  troum  irsehen  2921. 
AS.  hine  gemette,  there  met  him,  he  dreamt,  Csedm.  223,  20  ; 
gemeted  wearS  225,  21  ;  assistit  capiti,  Claud.  De  b.  Gildon.329u. 

'Der  troum  ergienc,3  came  about,  Ksrchr.  611  ;  '  din  troum 

irge  dir  ze  heile  !  '  turn  out  well,  1373;  we  say  '  comes  true/ 
OUK  ovap,  dXX'  VTrap,  not  dream,  but  truth,  Od.  19,  547.  20,  90  ; 
v-n-ap  eg  ovelpov,  Pindar;  iwer  troum  wil  sich  enden,  Flore  1117. 
A  dream  is  a  messenger  of  God  :  sagde  im  an  svefne,  slapandium 
an  naht,  bodo  Drohtines,  Heliand  21,  12.  Dreams  are  heavy  and 
light  :  starke  dromme,  DV.  3,  3  ;  '  ob  iu  nu  ringer  getroumet/ 
milder,  better,  Ben.  438.  A  beautiful  dream  is  weidenliche,  feast 
ing  the  eye,  Ls.  1,  131 ;  muowent  uns  troume  ?  Ksrchr.  2948. 

Dreams  of  bird*  are  esp.  frequent  :  mir  (Uote)  ist  getroumet 
hinte  (last  night),  wie  allez  daz  gefiigele  in  disme  lande  waere  tot, 
Nib.  1449,  3.  Vilk.  c.  336;  mir  troumte  hinte  in  dirre  naht, 
zwen  falken  vlugen  mir  uf  die  hant,  Morolt  2876  ;  a  dream  of  a 
raven  and  an  eagle,  Orendel  Bttm.  p.  92,  and  the  like  in  Gunnl. 
s.  ormst.  c.  2.  Fornald.  sog.  1,  420.  Penelope  dreams  of  an 
eagle  killing  her  pet  geese,  Od.  19,  536;  conf.  Aesch.  Persse  205. 
Darzuo  miieze  im  von  eiern  (of  eggs)  sin  getroumet,  i.e.  bad 
dreams,  MS.  2,  152b;  swer  sich  zuo  lange  wolde  sumen,  deme 

muoste  von  eiern  troumen,  Tiirl.  Wh.   87a. Dreams  of   bear 

and  boar  hunting,  Tit.  2877-8  ;  of  a  boar,  Krone  12157,  a  dragon, 
Kab.  123-4.  Dreaming  of  beasts  may  be  traced  to  Guardian- 
spirits  and  Transmigration,  says  F.  Magn.,  Edda-1.  4,  146. 
Dreams  of  a  tree  growing  up,  Ruodl.  16,  90,  of  a  shipwreck,  Krone 
12225,  a  burning  house,  Lachm.  Ndrrhein.  ged.  18-9,  a  bridge, 
Kl.  schr.  3,  414,  a  tooth  falling  out,  Keisersb.  Bros.  48a:  mir'st 
getroumet  ab  der  guoten,  MS.  2,  115a. 

p.  1147.]  'Der  lor-boum  habet  tia  natura,  ube  sin  ast  (if  a 
branch  of  it)  uf  en  slafenten  man  geleget  wirt,  taz  imo  war 
troume t/  he  dreameth  true,  N.  Cap.  13.  The  dream  '  under  a 
tree '  in  Mar.  155,  21  may  be  for  rhyme's  sake  alone  :  fals  einem 
man  der  da  gelit,  begrifen  mit  swarem  troume,  slafend  unter 
einem  bourne/  conf.  troum,  bourn,  Wigal.  5808.  A  dream  in  a 


SICKNESSES.  1649 

pigstye  comes  true,  Fornm.  s.  10,  169.     The  first  dream  in  a  new 

house  is  important,   Giinther  640. Night  is  descr.  as  svefn- 

gaman,  draum-niorun,  Sa3m.  51a.  Dreams  before  the  dawn  are 
true  :  Lenore  starts  up  at  dawn  fr.  heavy  dreams ;  ( ir  getroumde ' 
at  'tage-rdt,'  after  <  han-krat/  En.  5234;  'troumen  gein  dem 
tage,'  towards  day,  Bit.  9630 ;  <  in  the  morning  hour,  that  is  called 
the  time  of  golden  sleep/  Fastn.  sp.  1302;  mir  troumde  ndch 
mitternacht,  wie  mir  der  diime  swaere  (that  my  thumb  festered), 
und  der  nagel  abe  waere,  Eracl.  3712;  conf.  evapye?  oveipov 
vvKTos  apoXyf,  Od.  4,  841.  Lilia  dreams  on  her  wedding-night, 
Gesta  reg.  Francor.  in  Hone's  Anz.  4,  15;  der  erste  traum  treugt 
nit,  er  pflegt  wol  wahr  zu  werden,  C.  Brehmen's  Gedichte  J  lb. 

p.  1147.]  On  dreaming  of  a  treasure  on  the  bridge,  see  Kl. 
schr.  3,  414  seq.  One  is  waked  out  of  a  dream  by  cry  of  dismal 
crow,  Walth.  95,  1,  by  the  crowing  cock,  the  calling  servant,  Ls. 
1,  149.  Do  taget  ez,  und  muos  ich  wachen,  Walth.  75,  24:  ende 
ic  ontspranc,  ende  doe  wart  dach,  Rose  14224;  and  with  that  I 
woke,  Agricola  624,  and  after  that  it  dawned  625  ;  do  krate  der 
han,  ez  was  tac,  Altsw.  67,  3.  To  speak  out  of  a  dream  :  ich  en- 
sprich  ez  niht  uz  eime  troume,  Parz.  782,  13  ;  ir  redet  uz  eime 
troume,  Keinh.  p.  202.  He  fought  (in  a  dream),  Lachrn.  Ndrrh. 
ged.  p.  18-9. 


CHAPTER    XXXVI. 

SICKNESSES. 


p.  1150.]  Apollo  is  called  larpo-pavTis,  Aesch.  Eurnen.  62  ; 
Apollo  Grannus  was  invoked  by  the  sick,  Stalin  1,  67.  112. 
Wise  leeches  were  Kasiapa,  Holtzm.  3,  164-5;  lapis  lasides, 
Aen.  12,  391  ;  Meges,  M  67179,  Forcell.  sub  v.;  Dianoecht,  Keller  on 
Irish  MSS.  p.  93.  The  Greeks  venerated  the  Scythian  Toxaris 
after  his  death  as  %evos  Zarpos,  Lucian's  Scytha  2  ;  Za/zoX^tSo? 
larpoi,  Plato's  Charmides  p.  156.  The  grey  smith  appears  to  the 
sick  man  in  his  sleep,  and  with  his  pincers  pulls  the  nails  and 
spear  out  of  his  hand,  foot  and  side,  Hpt's  Ztschr.  1,  103.  An 
angel  reveals  the  remedy  in  a  dream,  Engelh.  5979.  5436  ;  an 
angel  visits  the  sleeper,  and  gives  a  willow-bough  to  stop  the 
murrain,  Mullenh.  238.  Saints  heal  (p.  1163  end  ;  Pref.  xxxviii.) 


1650  SICKNESSES. 

GDS.   149. Women  are  often  skilled  in  leechcraft :  Angitia 

instructs  in  herbs  and  healing,  Klausen  1039.  As  Wate  became 
a  leech  through  a  wildes  wip,  a  herbalist  traces  his  art  up  to 
1  madame  Trote  de  8alerne,  qui  fait  cuevre-chief  de  ses  oreilles, 
et  li  sorciz  li  penden  a  chaaines  dargent  par  desus  les  epaules  '• 
she  sends  her  men  to  all  countries  in  search  of  herbs,  'en  la 
forest  d'Ardanne  por  ocirre  les  bestes  sauvages,  et  por  traire  les 
oignemenz/  Rutebeuf  1,  256  (Another  herbman  calls  himself 
hunter  of  Arden-wood  1,  470) .  '  Unde  coinrnuniter  Trotula 
vocata  est,  quasi  magistra  operis ;  cum  enim  quaedam  puella 
debens  incidi  propter  hujusmodi  ventositatem,  quasi  ex  ruptura 
laborasset,  cum  earn  vidisset  Trotula,  admirata  fuit,  etc/  Medici 
antiqui  (Venet.  1547)  75a;  she  is  named  in  Chaucer's  C.T.  6259. 
Ace.  to  Jocher  she  was  a  physician  of  Salerno,  but  the  book  De 
morbis  mulierum  was  written  by  a  doctor  who  used  her  name. 

Othinus  puts  on   female   disguise,  calls   himself  Veclia,  and 

passes  for  a  she-doctor,  Saxo  Gram.  ed.  M.  128;  conf.  AS.  wicce, 
saga  (p.  1033).  Three  nymphs  prepare  a  healing  strengthening 
food  for  Balder,  Saxo  Gr.  ed.  M.  123  (vigoris  epulum  194). 
Queen  Erka  is  a  leech,  Vilk.  saga  c.  277  ;  and  Crescentia  is  en 
dowed  with  healing  power  (p.  1152).  The  meer-frau  in  the  Abor, 
like  the  Scotch  mermaid,  gathers  the  healing  herb  on  a  mountain, 
Hpt.  5,  8.  Fdmurgdn  knows  herbs,  makes  plasters  and  salves, 
Er.  5212.  7226.  Iw.  3424.  There  was  a  leech  named  Morgan 
tud,  says  L.  Guest  3,  163;  but  that  is  the  name  of  a  healing  plant 
3,  164 ;  conf.  Ben.  note  to  Iw.  3424.  Isot,  diu  kiinegin  von 
Irlande,  diu  erkennet  maneger  hande  wurze  u.  aller  fcriute  kraft 
u.  arzatliche  meisterchaft,  Trist.  175,  32.  The  wasser-jungfer 
knows  healing  herbs,  Firmenich  1,  23 ;  a  meer-weib  gives  help  in 
childbed,  Miillenh.  p.  340.  En  gumma  sade,  hon  kande  viil  de 
gamles  slcr&nk,  men  trodde  dem  ej  ;  hon  viste  huru  man  kunde  fa 
hjelp  af  dem,  men  att  det  var  syndigt,  Fries's  Udfl.  1,  108.  The 
wilde  fraulein  knows  the  root  that  will  heal  a  wound,  Ecke  1  73 — 
5.  At  Staffelbach  the  wood-maidens  came  out  of  the  wood,  and 
cried  to  the  people :  '  esst  bimellen  und  baldrian,  so  geht  euch 
die  pest  nicht  an ';  therefore  at  harvest  a  bunch  is  left  standing 
for  the  wood-mannikin.  The  vila  of  the  woods  is  a  liekaritza, 
and  demands  a  heavy  fee,  she  is  angry  if  you  refuse,  and  poisons 
you,  Vuk  no.  321  ;  conf.  2,  50  and  the  pere-jungfer  with  her 


SICKNESSES.  1651 

healing  fountain,  Alsatia  '55,  p.  216  (a  place  in  Thuringia  was 
called  'in  siiezer  lieilinge?  Graff  4,  867).  The  name  of  the 
Norse  Eir  reminds  one  of  ?I/?o?,  tTpo?  lA'ipos  [so  called  because 
he  carried  messages],  Od.  18,  6.  7.  73,  and  of  *I/>i?  the  divine 
messenger.  To  Hyfja-berg  corresponds  the  Finn.  E%w-maki, 

Kipu-vuori,  Kipu-ha,ri&,  mount  of  pain. Women  heal,   they 

bind  up  wounds,  Roquefort  on  Marie  2,  198 — 202;  frowen  die 
die  tiefen  wunden  ir  lieben  vriunden  bunden,  Servat.  1779; 
do  senten  (segenten,  blessed)  im  die  wunden  die  fronwen  al  ze 
hant,  Rosen-g.  1997  ;  dede  si  sine  wonden  wel  besien  ere  jong- 
frouwen,  diere  vroet  ane  was,  Lane.  22651  ;  a  virgin  knows  '  der 
crude  cracht/  power  of  herbs  11999;  a  woman  gives  a  magic 
salve,  Ecke  155-6.  Herdsmen,  shepherds  can  heal  men,  for  they 
are  expert  in  treating  cattle,  Varro  RR.  2,  1.  When  a  patient 
dies,  his  doctors  are  killed,  Greg.  Tur.  5,  35. 

p.  1152.]  A  physician  was  in  Fris.  called  letze ;  ON.  likna  ok 
laekna=lenire  et  mederi,  Ssem.  236a ;  Gael,  liagh,  whence  Leo 
in  Malb.  Gl.  1,  viii.  derives  all  the  others ;  Scot,  ligliiche,  physi 
cian;  OHG.  lachituom,  medicine.  AS./rom,  medicus,  Matth.  9, 
12;  conf.  OHGr.Jrumi  thaz  wib,  heal  the  woman,  0.  iii.  10,  19, 
thia  fruma  neman  14,  50,  fruma  firstelan  14,  39.  OHG.  gravo, 
chirurgus,  Graff  4,  313;  Fris.  greva,  Richth.  786.  MHG.  wise 
man,  V.  d.  Hagen's  Ges.  Abent.  2,  121.  On  our  arzt,  arznei, 
see  Graff  1,  477;  arzenare,  N.  Boeth.  217;  arsatere,  medicos, 
Lane.  42631,  ersatre  von  wonden  1988;  arzatinne,  Trist.  33,  38 
(what  is  diet-arzt,  Garg.  72a?);  arza-die,  Ksrchr.  7483-93; 

erz&nie,  Wh.  60,  23. Leo  in   Malb.  Gl.   2,   38  derives  OHG. 

liippiirom  Gael,  luibh,  herba;  si  machent  uz  krut  ein  gestuppe 
(pulverem),  daz  ist'guot  ze  der  liippe,  Hatzl.  21 7a:  Swed.  lofja, 
laka;  lofjor,  medicamenta ;  lofjerska,  vis  qvinna,  Almqv.  390; 
liiblerin,  venefica,  Mone  7,  424.  Diu  zouuerlicha  hant,  herbi- 
potens  manus,  N.  Boeth.  197  ;  diu  chriuter  unde  diu  gift-hant  der 
Circe  198;  Kant-gift,  Mone  7,  423-4.  Tit,  4518;  so  gloubent 
eteliche  an  boese  Kantgift,  Berth.  58;  der  Saelden  h.,  Silv.  534; 
edel  h.  geben,  Troj.  11188  ;  sure  h.  25043  ;  dats  goede  Kantgifte, 
Rein.  6906;  elsewhere  Kantgift  is  strena,  etrenne;  leidiu  K.,  Troj. 
12334.  The  Lex  Salica  19  says:  si  quis  alteri  herbas  dederit 
bibere,  ut  moriatur.  The  sense  of  '  poison '  is  evolved  out  of 
each  of  these  three  words,  from  Kerb  a  (lubi?),  from  dare  (gift), 


1652 


SICKNESSES. 


from   bibere    (potio)  ;    for   potio,   liter,   a  drink,   has   become    the 
Fr.  poison;    conf.    '&    enherber    (to    poison)   m'aprist   jadis    une 

Juise/  Berte  p.  103.     Ducange  sub  v.  inherbare. A  herbman 

ur  quack  was  called  in  Bavaria  wald-hansl,  wald-mann,  Schm.  4, 
63-4;wrsfer  uuib  Bingen,  Garg.  172b,  krautnirer  188b,  teufels- 
gerittene  wurzel-telberin,  abgeribene  kraut-graserin  189%  alraun- 
delberin  104a.  'Swiss  women  get  their  100  herbs  on  Donnersberg 
in  the  Palatinate,  said  they  were  stronger  there  than  in  Swiss- 
land/  Eliz.  of  Orleans  p.  283  ;  ich  waiz  ain  mairin,  diu  vil  mit 
dern  kraut  wiirkt,  Megenb.  386,  32.  Old  wives  pick  herbs  on 
John's  day  betw.  12  and  1,  for  then  only  have  they  power;  with 
the  stroke  of  1  it  is  gone;  they  grow  on  Pilgerberg  alone, 
Mullenh.  p.  222.  Knit  tempern,  Hartm.  biichl.  1,  1307.  Troj. 
10635;  ein  temperie  als  wir  gemischet  nemen,  Wh.  420,  2 ;  hi  ft 
tempern  u.  mischen,  MS.  1,  87a.  Another  verb  is  OHG.  lochoii, 
prop,  mulcere,  fovere :  ir  eigut  siuchi  gilokot,  0.  v.  20,  76;  couf. 
tdo^ai,  iaivut,  fovere,  orig.  said  of  wounds. 

p.  1152.]  Our  kropf  (goitre?)  is  called  king's  evil,  because  it 
was  cured  by  the  king's  touch  ;  <  those  who  have  it,  on  drinking 
from  the  Count  of  Habsburg's  hand,  are  made  whole/  Reber's 
Hemmerlin  p.  240.  Schimpf  u.  E.  1,  27.  It  seems  a  godfather 
could  cure  his  godchild  of  some  diseases:  <  godfather  aud  foal's 
tooth  in  urgent  cases  are  too  weak'  (p.  658  n.).  Among 
American  Indians  the  knowledge  of  healing  herbs  descends  from 
father  to  son,  Kiemni  2,  169;  the  family  of  Diokles  can  cure 
disease  and  disablement,  Paus.  iv.  30,  2.  Health  is  regained  by 
touching  the  hem,  also  by  magir.  song:  Serv.  bayati,  incantare 
morbum,  dolorem.  To  feel  the  pulse  is  in  MHG.  die  ddern  begri- 
fen,  MS.  2,  23b;  conf.  ein  dderit  grifen,  Reinh.  2018;  si  marhte 
mit  dem  vinger  sin  dder-sldn  (throbbing),  Eracl.  3033;  der  kraft- 
ddern  slac,  Barl.  188,  22. 

^  p.  1153.]  'Nomina  morborum  veruacula '  in  J.  Fr.  Low  ab 
Erlesfeld's  Univ.  medicina  pract.,  Norimb.  1724.  Sickness  is 
*iucUe,  Uolr.  1038.  1109.  En.  10833;  MLG.  suke ;  MHG. 
siechtuom,  diu  suht,  Fundgr.  2,  46;  gesiihte,  Warn.  2192;  siech 
vonungesuhte,  Walth.  20,  4.  Fragm.  46b;  ersochte,  Hpt  8,  167  ; 
werlt-siech,  En.  12908;  die  siechen  u.  die  weichen,  G.  schm.  494, 
conf.  ON.  veikr,  infirmus.  veiki  infirmitas,  AS.  wdc,  Engl.  weak. 
Siec  ende  ongedaen,  Lane.  15338.  Unmahti,  invaletudines,  0.  iii. 


SICKNESSES.  1653 

5,2,  unmahti,  infirmi  9,  5;  OHG.  n'i  mac  ni  tone,  non  valet; 
MHG.  niht  en-mac,  aegrotel,  Hagen's  Ges.  Ab.  3,  63 ;  daz  ich 
nie  ne  mac,  Ksrchr.  821  ;  ungewalt,  invaletudo,  En.  10230-551; 
Slav,  ne-dug,  morbus ;  Boh.  ne-mosh,  Russ.  ne-motcli,  infirmitas. 

Unvarnde,   aeger,   Tiirl.    Wh.  60b. The   contrary :  wolvarnde 

u.  gesunt,  Iw.  3430.  OHG.  kisunt,  MHG.  gesunt,  M.  Neth. 
gesont  (sound,  well),  hence  ungesunt,  Poor  Heinr.  375.  Unganzi, 
infirinitas,  0.  iii.  4,  34,  ganz,  integer,  2,  22.  32  ;  M.  Neth.  gans, 
whole,  gansen,  to  heal,  Maerl.  1,  313.  2,  359.  Jesus  p.  136; 
genesen,  and  gansen  side  by  side,  Maerl.  1,  313.  The  grand  word 
for  sanus  is  Goth,  hails,  OHG.  heil,  ON.  he-ill,  OS.  hel,  AS.  Ml, 
Engl.  whole  ;  sanari  is  Goth,  hails  visan,  gahdilnan,  while  salvari 

is  Goth.  OHG.  ganisan,  AS.  genesan  with  Ace.  (p.  1244  n.). 

'  Ghenesen  ende  becomen,'  Maerl.  3,  97  ;  OHG.  chumig,  infirmus, 
chumida,  morbus.  M.  Neth.  evel,  our  ubel  [so,  king's  evil}.  AS. 
ddl  ne  yldo,  Beow.  3469,  from  dd}  fire,  heat?  (Suppl.  to  1166 
end)  ;  ddl  oftSe  iren  3692  ;  ddl  o$$e  ecg  3523 ;  ddlig,  aeger. 
Dan.  uminden,  umanen,  an  indefinite  disease,  Molb.  Dial.  lex. 
p.  630,  conf.  ON.  omynd,  monstrum,  forma  laesa.  What  means 
Magi  dawalonti/  0.  iii.  2,  7,  moriens  ?  (Graff  5,  346).  Dole  ich 
diz  gebende,  Ksrchr.  12704;  conf.  ON.  afbendi,  tenesmus,  Dan. 

bindsel,  constipation. More  general  are  OHG.  suerido  =  saero; 

ouc-suero,  maga-suero,  Graff  6,  888.  OHG.  ivewo,  woe,  pain; 
manegen  wen  vertreip,  Servat.  1077.  AS.  ece}  ache,  toff-ece. 
AS.  coff,  co&e,  morbus,  pestis  ;  bdn-coda,  m.,  Cod.  Exon.  163,  23. 
MHG.  fer  lent'  he  is  laid  up,  Parz.  251,  16;  die  geligrigen, 
infirmi,  Mohr's  Reg.  Prauenb.  nos.  328.  235 ;  die  suht  ligen, 
Hpt4,  296.  Gramm.  4,  620;  mi  legar  bifeng,  Hel.  135,  12; 
legar-fast  121,  16;  bette-rise,  ligerlinc,  Griesh.  116.  124;  bet-rise, 
Urstende  123,  69.  Servat.  3180  (is  pet-ritto  in  the  Strasb.  spell 
the  same  thing  ?) ;  an  rese-bette  Hgen,  St.  Louis  90,  13 ;  le  gisant, 
jacens,  Lafont.  5,  12;  conf.  '  so  stiiende  ich  uf  von  dirre  not,  u, 
waere  iemer  me  gesunt,  Walth.  54,  9.  Peculiar  is  OHG.  winnen, 
furere,  laborare  morbo,  gewinnen  (the  fever),  conf.  ON.  vinna. 
In  Cassel  they  say  aufstiitzig  for  ill  :  ein  pferd  aufstutzig  worden, 
Cav.  im  irgarten  53. 

p.  1154.]  Sickness  appears  as  a  divine  dispensation  in  vouao? 
^to'?,  Od.  9,  411 ;  ir  ware  diu  suht  gescehen,  Fundgr.  2,  46.  Sick 
ness  seizes:  appwa-To?  is  infirmus;  our  an-gegriffen ;  niich  hat 


1654  SICKNESSES. 

ein  siech-tage  begriffen,  Diocl.  6016  ;  in  ergreif  diu  misel-suht, 
Poor  Heinr.  119;  angriffen  von  einem  boesen  wind,  von  einem 
teufels  kind,  Mone  6,  470;  gesuhte  bestet  uns  (tackles  us),  Hpt 
1,  272;  do  begunde  ein  suche  rdmen  der  vrowen,  Pass.  K.  425, 
20;  wcerc  ingewod,  morbus  invasit,  Cod.  Exon.  163,  29;  him 
fa3ringa  adl  ingewod  158,  21.  Our  an/all  (attack),  morbus; 
anvellig,  infectious,  Mone  8,  499.  Goth.  '  vas  ana-habaida  brinncm 
mikilai/  Luke  4,  38  ;  da  wolt'  mich  han  ergrummen,  ich  weiz  niht 
waz,  Hugdietr.  Fromm.  146  ;  in  stiez  an  einiu  kelte,  Fragm.  19b; 
in  Mecklenbg,  if  a  man  is  taken  ill  at  harvest  time,  they  say 
1  the  harvest-goat  has  gestoszen  (butted  at)  him ' ;  den  hete  der 

siechtuom   so   begint   (rhy.  kint),  Uolr.   1523. The  contrary: 

den  siechtuom  iiberwinden  (win  over),  Wigal.  5991  ;  unz  der 
siechtuom  vom  im  fl6cli,  Hpt  5,  278;  diu  suht  entweich  (ran 
away)  8,  188.  Iw.  3446;  so  muozen  dir  intwichen  dine  suhte, 
Ksrchr.  838  ;  daz  gesiiht  begund  in  fliehen,  Ecke  176;  diu  suht 

von  \mQ  floz,  Diemer  325,  7. The  vovaou  approach  men  avro- 

/jbaroi,,  and  a-iyfj,  evret  fywvrjv  efe/Xero  p,rjriera  Zevs,  Hes.  Opp. 
102.  Mulierculae  plures  ....  a  daemoniis  vexantur  (yr  1075), 
Pertz  5,  128.  The  witch  cooks,  brews  diseases  ;  so  does  the 
Finn.  Kivutar  (Suppl.  to  1046);  she  is  called  '  kipiii  neito/ 
Schroter  34,  '  kipu  tylto,  kipulan  nato/  Peterson  75,  '  kipunen 
eukko/  Kalev.  25,  96.  179;  worrying  grey  dogs  howl  around  her, 
Pet.  74;  she  wears  gloves  and  shoes  of  pain,  Kal.  25,  183-4.  In 
Lith.  they  say  '  ligga  ne  sessu,'  the  sickness  is  no  sister,  does  not 
spare. 

p.  1155.]  Febris  for  fervebris,  ferbris;  Gael,  fiabhar ;  MHG. 
biever,  Freid.  74,  9.  Dea  Febris,  Aug.  Civ.  D.  2,  14.  3,  12.  25, 
AS.  adl  J?earl,  hat  and  heorogrim,  Cod.  Exon.  160,  30;  ban- 
cofa  ddle  on-celed  159,  15  ;  adl  me  innan  cele  166,  5  ;  conf.  Gael. 
teasach,  febris,  fr.  teas,  calor,  fervor.  Dei  heizen  fieber  lascht  er 
do  (he  leashes  them  ?),  Diem.  325,  5;  sottar  brimi,  morbi  aestus, 
Egilss.  637.  Hippocrates  often  has  irvp  for  Trvpero^  :  irapOevov 

Trvp  €\a/3e  3,  6  (yvvaLKa  plyo?  e\afie  1,  5). The  OHG.  rito  is 

Norw.  rid,  Aasen  379b;  are  we  to  conn,  it  with  ON.  hriff,  pro- 
cella?  Lye  too,  by  the  side  of  rideroff,  febris,  gives  hriff-ddl, 
hri&ing,  febris,  hri&ian,  febricitare ;  conf.  ( in  bestuont  der  minne 
schur,'  Parz.  587,  13,  and  Herbort  12836  calls  the  minne  an 
elbisch  viure  :  Riten  winnanti,  febre  laborans,  Graff  1,  876;  rite 


SICKNESSES.  1655 

jouhfieber,  Diut.  3,  45;  der  rittige,  febricitans,  Griesh.  115;  so 
liat  ir  ere  den  riden,  Hpt  1,  437.  M.  Neth.  rede  and  redine, 
Moneys  Ndrl.  lit.  335.  Belg.  mus.  10,  52;  bevaen  met  enen  rede, 
Maerl.  3,  188.  168.  237-8 ;  viel  in  den  r.  3,  269  ;  quam  mi  an  de 
r.  3,  78;  hadde  en  en  groten  r.  2,  79;  genasen  van  den  r.,  Hpt. 
1,  104  :  den  vierden  r.  (febr.  quartan.),  Franc.  2882.  Nu  muze 
der  leide  ride  Fukarde  vellen  !  Karlm.  Lachm.  110;  schiitte  in 
der  rite  I  Pass.  45,  32  ;  habe  den  riden  u.  die  sulit  umb  dinen 
hals  !  Morolf715;  das  sie  der  jar -r  it  schiit !  Garg.  242a;  die 
corts  ridene  !  Walew.  6164;  conf.  Gl.  to  Lekensp.  p.  573;  das 
dich  ge  der  schiitler  an  !  H.  Sachs  iii.  3,  8d ;  kam  sie  an  der 
frorer,  Altd.  bl.  1,  56  ;  '  break  the  neck  of  the  fever/  Ettn.  Unw. 
d.  792.  Fever  rides  a  man,  as  poverty  does,  H.  Sachs  i.  3,  245C. 
In  Boner's  fable  the  rite  is  made  a  butterfly  (  =  alp,  night 
mare),  no  doubt,  that  he  may  the  better  converse  with  the  flea ; 
conf.  Fastn.  36,  55.  Keller's  Erz.  330.  Like  Petrarch,  H.  Sachs 
i.  483  has  a  dialogue  betw.  the  zipperlein  (gout)  and  the  spider 
(Kl.  schr.  5,  400  seq.).  The  spell  in  Bodm.  Rheing.  alt.  p.  710 
speaks  of  '  72  riten  ' ;  that  in  Mone  7,  421  of  '  77  ritten' ;  Kulda 

132  of  '  99  fevers/ Other  names   for  fever:  M.  Neth.  Icoorts, 

febris,  saghe,  Rein.  391.  AS.  gedrif;  drif.  MHG.  der  begir  ? 
Flore  1005;  to  die  of  a  schlirige  fever,  Garg.  241a,  conf.  scldir, 
ulcer  259%  schlir-gescliwur  236b.  At  Louvain  fever  is  called  quade 
mester.  OHG.  it-slac,  febr.  recidiva,  Graff  6,  773,  it-slaht  777; 
avar-sturz,  relapse;  conf.  '  modica  pulsatus  febre/  Greg.  Tur.  2, 
5.  '  Winter  und  sumer '  are  a  disease  (cold  and  hot  fits  of  ague 
alternating?),  St.  Louis  (Riickert)  59,28.  80,  21.  Lat.  quer- 
quera,  shivering  fit.  MHG.  quartanie,  febr.  quart.,  MSH.  3, 
I78b;  kartanie,  Wartb.  kr.  str.  51.  Gr.  rjiriaXo?,  Luc.  Philops. 
19.  In  0.  Fr.  they  said  '  trembler  la  fievre/  Meon  3,  88.  Rute- 
beuf  1,  290.  Renart  10150.  Lith.  paszta-kiele,  fever-bird  (kiele, 
siskin).  Lett,  drudsis  vinnu  yahi,  fever  rides  him,  Bergm.  68. 
Der  rote  suche,  Myst.  1,  104.  Flores  beatae  Mariae,  erysipelas, 
Ducange  sub  v.  flores ;  Ital.  rosalia. 

p.  1156.]  Gout,  OHG.  giht,  fargikt,  Graff  4,  142;  vor  zorne 
si  daz  giht  brach,  Mai  69,  2  ;  daz  rnich  diu  giht  zubrochin  hat, 
Ksrchr.  2776.  4293,  conf.  '  die  alten  do  der  huoste  (cough)  brach, 
V.  d.  Hag.  Ges.  Ab.  2,  290  ;  swen  negt  (whom  gnaws)  daz  giht, 
Renn.  9897;  swie  daz  giht  in  stunge,  Helb.  1,  70;  da  ist  si 


1G56 


SICKNESSES. 


rniiende  daz  gegihte,  Ulr.  Trist.  1512;  in  die  gichter  fallen,  EHz. 
of  Orl.  41  ;  vergiht,  Todes  geh.  548.  Servat.  728.  786.  1573.  Hpt 
6,  493.  Austr.  <kalt  vergicht,'  arthritis  vaga ;  icht,  Hpt  1,  104. 
Netlal.  jicht ;  die  j ode,  Maerl.  2,  79;  juchtech,  paralyticus  2,  112. 
317.  338;  do  vil  em  d&tjodute  in  de  been,  Detm.  2,  482;  is  this 
gout  or  terror  ?  (the  hub,  angina  uvularis,  is  allayed  by  the  spell : 
'  Hode-joduth  !  I  cannot  gulp  the  pot-hook  down/  Lisch's  Meckl. 
jrb.  6,  191  ;  the  hetsch,  or  the  keller-gschoss  bumps  against  me, 
H.  Sachs  iv.  3,  76C ;  den  heschen  gewinnen,  Suchenw.  18,  238; 
hesclie  schlucken)  ;  unz  in  do  sluoc  daz  podagra,  Ksrchr.  5854. 
ON".  oUa-eldr,  Fornm.  s.  3,  200;  AS.  ecilma,  cecelma,  podagra, 
deaggede,  deag-wyrmede,  podagricus,  deaw-wyrm,  podagra.  Ko- 
synties,  petits  cousins,  Belg.  mus.  8,  183.  Boh.  dna,  gout;  Pol. 
dma,  prop,  blast,  breathing  upon. 

p.  1157,  line  6,  a  short  paragr.  was  omitted  from  the  text,  viz.  : 
"  A  burning  tumour  at  the  finger-nail  (irapwyv^)  is  called  the 
worm,  the  runabout  worm,  the  unnamed  (bee.  one  was  shy  of 
uttering  the  creature's  name),  the  evil  thing  •  Engl.  ringworm 
[mistake  for  whitlow  ?],  Scot,  ringwood,  for  which  R.  Chambers 
quotes  two  spells  (see  Suppl.)."]  The  flying  gout  travels:  fon 
farendum  and  fon  fretma,  Richth.  246,  14.  Daz  wilde  viure,  ignis 
sacer,  is  called  Antonien  feuer,  Antoni  feuer,  Ettn.  Unw.  d.  136-7, 
Tonges-feuer  (Tony's  f.),  Fischart,  Antonien  rack,  plag,  erysipelas, 
skin-inflammation;  bee.  the  Saint  and  his  monks  received  such 
patients  into  their  hospital?  conf.  Keisersb.  Omeiss  52.  AS. 
bdn-coffe,  ossium  morbus,  ignis  sacer.  Grotbl.flaug-ild,  erysip.  on 
the  face,  Almqv.  423a,  conf.  ON.  flog.  M.  Neth.  de  rode  guchte, 
Maerl.  2,  290,  gutta  rosea ;  now  roze  drup,  our  roth-lauf,  St. 

A.'s  fire. Typhus  carbuncularis  acutissimus  is  called  landslip, 

devil's  shot.  '  Of  sacred  fire  are  several  kinds  :  one  about  a 
man's  waist  is  called  zoster  (girdle),  and  kills  if  it  begirdle  him/ 
Pliny  25,  11  (26,  74).  For  this  gout  we  find  the  names  mane- 
wurm,  hdr-wurm,  Fundgr.  2,  238.  The  name  of  gichter  (gouts) 
is  also  given  to  cramps  and  spasms,  Staid.  1,  443.  A  tumour 
at  the  finger-nail  is  in  Plattd.  fit  [whit-low,  white  fire?],  der 
ungenannt  wurm,  Mone  6,  462;  AS.  wyrm,  see  Grarnm.  1,  416 
ang-nagle,  ongneil ;  die  ungenannten,  Staid.  2,  423;  bos  thier  1, 
207.  Elves  suck  at  children's  fingers  and  toes  by  night,  Dyb. 
Buna  '48,  p.  33. 


SICKNESSES.  1657 

p.  1157.]  Apoplexy  is  in  Grk  TrXrjyr]  0eov.  Lath,  stabas.  Got 
gebe  den  heiden  sinen  slac  !  Livl.  chr.  5220;  het  sloghene  Gods 
plaghe,  Maerl.  2,  348  ;  plag  di  de  roving  !  Miillenh.  p.  191 ;  daz 
berlin  (fr.  bern,  to  strike  ?)  ;  der  tropf,  Karaj.  Kl.  denkm.  46,  14. 
51,  4;  das  dick  die  driis  (glanders)  riir  !  H.  Sachs  v.  364C ;  hab 
dir  driis  u.  das  herzeleid  !  v.  367;  hab  dir  die  driis  in's  herz 
hinein!  v.  344a  :  conf.  dros  (p.  1003  mid.). 

p.  1158.]  Epilepsy:  dm  vallunde  suht,  Servat.  1572.  Uolr. 
1092.  Ksrchr.  6491;  diu  vallende  suht  brach,  Hpt  8,  185;  fanra 
lerha  fallanda  ewele,  Richth.  246;  dat  grote  evel,  Hpt  1,  104; 
das  hochste,  Ettn.  Maul.  307.  On  the  Rhon  Mts,  das  arm.  werk, 
Schni.  4,  139.  Sloven,  svetiga  Bdlanta  bole'zen,  St.  Valentine's 
evil.  Lith.  numirrulis,  falling  sickness.  In  the  Wetterau,  das 
thun.  Austr.  die  frais,  whence  Serv.  vras.  OHG.  vnnnanti, 
epilepticus,  Graff  1,  876.  Das  dich  der  tropf  schlag !  Fischart, 
Nethl.  drop,  drup,  marks-tropf,  Mone  6,  470.  Icel.  flog  (Suppl. 

to  1234). Goute  ne  avertinz,  Rutebeufl,  257;  avertin  de  chief 

1,  471  ;  male  goute  les  eulz  li  crieve  (put  out  his  eyes)  !  Trist. 
1919.  Ren.  1702;  male  gote  te  crieve  loil !  Ren.  21198.  25268; 
la  male  gote  aiez  as  dens  !  14322.  Ducange  sub  v.  gutta  quotes 
many  kinds  ;  avertin,  esvertin,  Meon  1,  391.  OHG.  mdnothuiltno, 
moon-sick,  lunaticus,  Graff  1,  443  (out  of  its  place).  Concidere 
ad  lunae  incrementa,  KaraTriirreiv  vrpo?  rrjv  (reXijwrjv,  Lucian's 
Toxar.  24.  Nasci  =  lentigo,  Graff  2,  1105.  As  there  are  77 
noschen,  so  '  77  sorts  of  zahn-rosen/  Hpt  4,  390 ;  '  77  shot  and 
77  plagues/  Superst.  spell  xxxix. ;  '  77  worms/  Mone  6,  462  ; 
siben  suhte  darzuo  nemen,  Kschr.  6076,  wielde  6095.  What  is 
the  unnamed  disease?  Moneys  Schausp.  2,  373. 

Our  ohn-macht,  fainting  fit,  is  called  un-malit,  Er.  8825.  Roth. 
3015;  si  kam  in  unm  ah  t,  Flore  1055,  vor  unm.  si  nider-seic 
(sank)  1223  ;  in  unm.  vallen,  Reinh.  593  ;  OHG.  mir  unmahtet, 
N.  Boeth.  131  ;  si  vielen  in  unkraft,  Kl.  1562  ;  haer  begaven  al 
die  lede,  so  dat  si  in  onmacht  sech,  Karel  1,  128  ;  therte  begaf  haer 
alte  male,  so  dat  si  sech  in  ommacht  1,  241  ;  viel  in  onmaht,  Lane. 
17215;  viel  in  ommacht,  Maerl.  2,  222;  von  dmaht  si  niderseic, 
Flore  1224;  si  kam  in  dm.  1230;  diu  dm.  vaste  mit  im  ranc 
(wrestled  hard),  Hpt  5,  277;  am.,  Engelh.  6303;  zwo  dmehte  si 

enpfienc,  Gute  frau  1650;  abkraft,  H.  Sachs  v.  349b. Viel  in 

marmels,  Troj.  10742;  marmels  hingeleit,  Oberl.  de  Conr.  herbip. 


1658  SICKNESSES. 

52.  Si  lagen  in  unsinne,  Kl.  1978.  1566-71  ;  vergaz  der  sinne 
1563;  do  verlos  ich  alle  mine  sinne,  MSH.  3,  207b;  unversunnen 
lac,  Kl.  2092.  Wh.  46,  27.  61,  19;  si  viel  hin  unversunnen, 
Parz.  105,  8.  Se  pamer,  pasmer,  Ferabr.  2801,  se  plasmet  3640, 
plasmage  2962.  We  say,  my  senses  forsook  me  ;  animus  hanc 
reliquerat,  Plaut.  Mil.  gl.  iv.  8,  37.  Si  lac  in  einem  twalme,  Er. 
6593  ;  daz  im  vor  den  ougen  sinen  veryie  (passed  away)  sunne 
unde  tac,  Laurin  Ettm.  829 ;  er  viel  vor  leide  in  unmaht,  er-n' 
weste  ob  ez  waere  tac  oder  nac^^Reinh.  595.  Sendschreiben  p.  53; 

er  was  uz  siner  gewalt,  Herb.   10500,  conf.  10604. Mir  ge- 

swindet,  Gramm.  4,  231  ;  daz  ir  geswand,  Schreiber  2,  64 ;  ir  was 
geswunden,  Fragm.  42b  ;  im  yeswant,  Flore  2178.  2241 ;  swinden, 
Jiingl.  656.  Beschweimen  :  AS.  swima,  deliquium,  Engl.  swoon  ; 
hedfod-swima,  my  head  swims.  Wan  in  daz  houbet  diuzet  voa 
gesiihte,  Warn.  2192;  ime  entsiveich,  Reinh.  564;  beswalt, 
Partonop.  18,  13.  34,  14;  ontmaect,  Lane.  12042. The  con 
trary:  er  learn  zuo  sih,  Flore  1066,  zuo  ir  selber  kam  1232. 
Schreiber  2,  64;  zuo  im  selben  quam,  Gr.  Rud.  Hb  13;  zuo  im& 
selvin  bequam,  Roth.  3035,  conf.  Lanz.  1747;  biz  er  bequam, 
Wigal.  5796  ;  doe  hi  bequam,  Maerl.  2,  222.  Lane.  17216  ;  was 
vercomen  weder,  Karel  1,  158;  sin  herze  im  widertrat,  Pass.  192, 
65;  herze  gewinnen,  Servat.  3431;  sich  versinnen,  Parz.  109,  18. 
Wh.  61,  29 ;  sich  widere  versan,  Er.  8836  ;  er  wart  verriht, 
Flore  2230,  learn  ze  gerechen  2231 ;  do  si  wart  ze  witzen,  Kschr, 
11925.  Our  '  bei  sich  sein^;  sumne  ego  apud  me?  Plaut.  M.G4 
iv.  8,  36. 

p.  1159.]  ON.  qveisa,  colica,  conf.  Goth,  qaisv,  0)8/9  (Suppl.  to 
1212  end;  grimme  muoter,  Mone  8,  495;  bar  muter,  Garg.  182b, 
barvatter  69b;  warwund,  Staid.  2,  435.  Dysentery,  der  rote  suche, 
Myst.  1,  105 ;  er  gewan  den  durchgang,  Diocl.  4645  ;  NethL 
roode-loop,  dysent.  (not  our  roth-lauf).  On  uzsuht,  see  Gramm. 
2,  794;  der  rothe  schaden,  Staid.  2,  306.  Gotthelf's  Sag.  5, 
160-1;  M.  Neth.  menisoene,  melisoene,  Maerl.  3,  177;  0.  Fr, 
menoison.  Lung  disease  :  daz  swinde?  Myst.  1,  104.  Schm.  3, 
539;  OHG.  serwen,  tabescere,  Graff  6,  271.  281  ;  Swiss  serbet, 
Staid.  2,  371;  schwienig,  Vonbuu  in  Wolffs  Zts.  2,  54;  swin-t 
segen,  Mone  6,  461;  schwin,  schwcin ;  verzehrendes  wesen,  con 
sumption,  Leipz.  avant.  1,  142. 

Stitch  in  the  side,   pleurisy :   ON.  tac,  OS.  stechetho,  Hpt.  5, 


SICKNESSES.  1659 

200.  Oar  darm-winde  (twisting  of  bowels),  conf.  Lith.  klynas, 
iliaca  passio ;  miserere. 

Dropsy  :  Swed.  manads-kaJf,  man-kalf,  conf.  the  story  of  the 
'  frater  Salernitanus/  Aegid.  de  medic,  p.  167. 

p.  1159.]  Abortus:  ON.  konnuni  leystiz  hofn,  foetus  solve- 
batur,  abortum  fecit;  Bavar.  hinschlingen  is  said  of  a  cow,  Schru. 
3,  452  ;  die  frau  hat  mit  dern  fiinfteri  kinde  umgeworfen,  Claudius 
in  Herders  Remains  1,  423.  Goth,  fitan,  our  kreissen,  to  have 
throes:  zimbem,  parturire,  Hag.  Ges.  Ab.  1,  12.  Throes  are 
called  coSfcKe?  or  j3o\al,  throws  of  Artemis,  Procop.  2,  576  (Suppl. 
to  1177  mid.).  'To  give  birth  to'  we  express  by  'come  down 
with,  bring  into  the  world/  or  simply  bring,  Schweinichen  1,  38; 
Swiss  trohlen,  trollen,  zerfallen,  fall  in  pieces  (come  in  two), 
Staid.  1,  307;  MHG.  ze  kemenaten  gun,  Hugd.'l07.  Mar.  163, 
22  ;  ON.  at  hvila,  Vilk.  sag.  c.  31  ;  die  frau  soil  zu  stuhl  [Exod. 
1,  16].  Es  fieng  an  zu  krachen,  Garg.  102b;  die  balken  knackten 
schon,  da  fiel  das  ganze  liaus,  C.  Brehmen's  Ged.  (Lpz.  1637) 
H  3a.  J  3b ;  conf.  0.  Fris.  benene  burch,  bone  castle  (womb), 
Richth.  623b;  fallen  und  in  zwei  stuck  brechen,  Diet,  sub  v. 
frauenbauch  ;  se  is  dalbraken,  broken  down,  Schiitze's  Hoist,  id. 
1,  196 ;  gliickliche  niederbrechung,  safe  delivery,  Claudius  in 
Herd.  Bern.  1,  383  ;  si  ist  entbunden  von  ir  not,  Mai  129,  2. 
S  chut  ten,  werfen,  used  of  animals. 

p.  1160.]  If  the  newborn  infant  cries,  it  has  the  heart-disease, 
and  is  passed  three  times  between  the  rungs  of  a  ladder,  Temme's 
Altmark  p.  82 ;  blatt  nnd  gesper,  blatt  u.  herzen-gesper,  Mone  6, 
468-9;  ir  tuo  daz  lierze  vil  we,  Hag.  Ges.  Ab.  2,  178;  der  klum, 
Kolocz.  185,  angina  ?  fr.  klemrnen,  to  pinch.  '  Der  herz-wnrtn 
hat  sich  beseicht ;  of  cardialgy  and  nausea ;  stories  of  the  heart- 
worm  in  Frisch  447b.  Ettn.  Hebamme  890.  O'Kearney  180. 
A  Stockholm  MS.  informs  us  :  '  Wannen  ein  vrowe  entfangen 
lie  vet,  so  pleget  gemeinliken  bi  der  vrucht  to  wassene  (grow)  ein 
worm,  dei  hevet  vlogele  alse  ein  vledermues  (bat)  unde  einen  snavel 
as  ein  vogel,  unde  dei  worme  wesset  op  mit  (der)  vruht ;  unde 
wan  dei  vrowe  geberet  hevet,  al-to-hant  over  cleine  dagen  stiget 
(climbs)  lid  op  to  deme  herten  der  vrowen,  unde  dan  to  lesten  so 
hellet  (holds)  hei  der  vrowen  herte,  also  wan  men  menit  dat  dei 
vrowe  genesen  si,  so  stervet  dei  vrowe  rokelose,  dat  men  nicht 
en-weit  wat  er  schellet  (ails  her)/  If  expelled  with  the  fostus  : 


1660  SICKNESSES. 

'  dei  oppe  dcme  assche  wesset,  del  vrucht  heit  gemeinliken  kutfen- 

xlotel.' Si  viennent  ]i  ver  es  cors,  qui  montent  jusquau  cuer, 

et  font  morir  d'une  maladie  c'on  apele  mort-sobitainne,  Ruteb.  1, 
257.  '  Grew  in  his  heart  the  zage-wurm,'  shrink-worm,  Burc. 
Waldis  174a;  die  wurme  ezzent  uns  daz  herze>  Diemer  290,  10; 

the  miser's  heart-worm,  Festiv.  of  Conan  180. Bulimus,  vermis 

lacertae  in  stomacho  hominis  habitans,  Oehler's  AS.  gl.  p.  276; 
bulimus,  werna,  Diut.  1 68.  Wurme  wuohsen  in  ime  houbet  (in 
their  heads),  Kschr.  715.  852;  fthe  worm  in  man  or  beast,  that 
we  callfaztun  (?)/  Mone  8,  406. 

Toothache,  MHG.  zan-swer,  Freid.  74,  10  (Kl.  schr.  2,  115). 
Headache  caused  by  cross  black  elves,  Hpt  4,  389.  Spasms  in 
head  and  breast  with  cough  are  called  tane-weczel,  J.  Lindenbl. 
p.  167  (yr  1404),  conf.  bauer-ivetzel,  Gr.  fttft;.  Tana-weschel  is 
personified  in  Fastn.  sp.  468.  ON.  (jvef,  cough,  cold  in  head.  In 
the  Wetterau:  krammel  im  hals,  rasping  in  throat ;  ivoul,  violent 
catarrh,  conf.  OHG.  wuol  (1181-2). 

p.  1 160.]  Gelesuht  u.  fich,  Diut.  3,  45.  Marcellus  no.  100;  fik 
in  the  chest,  Mone  8,  493  ;  bleeding,  running  vig  8,  409.  ON. 
yula,  rnorbus  regius,  jaundice;  morbo  regio  croceus  effectus,  Greg. 

Tur.  5,  4. MHG.   misel-suht,  Servat.   728.   1570;  musihuht, 

Ksrchr.  4293  ;  hiez  (bade)  die  rnisels.  abe-gdn  726.  4067  ;  misel- 
xiech,  Urst.  123,  69.  ON.  lik-fira,  lepra,  Fornald.  s.  3,  642. 
Biorgyn  p.  107;  Ukfirdr,  leprosus.  M.  Neth.  packers,  leprosus, 
Maerl.  2,  227;  lasers,  lazers,  Kausler's  Altn.  denkm.  1,482-3; 
OHG.  horngibruoder,  leprosi,  Graff  3,  301  ;  MHG.  made  villic, 
made-wellic,  aissel-villic,  Myst.  1,  418  ;  0.  Slav,  prokaza,  lepra, 
Miklos.  34;  Gael,  lobharach,  muireach,  leprosus.  The  Lex  Roth. 
180  has  '  leprosus  aut  daemoniacus,'  and  233  '  mancipium  lepr. 

aut   daem/ The   SI.  trud  is  in  Jungm.  tetter,  ringworm,  in 

Miklos.  94  dysenteria,  hydropisis.  OHG.  hrub,  scabies,  conf. 
Graff  4,  1155;  AS.  hruf,  ON.  hrufa.  Citir-lus  vel  rudige,  Gl. 
Sletst.  25,  169;  citaroh,  Graff  4,  1155;  tetra-fic,  Hattemer  1, 
262b;  zetern,  flechte,  Hpt  4,  390;  AS.  teier,  Engl.  tetter, 
impetigo ;  Austr.  zitterich.  Gr.  Xet^jv  impetigo,  SI.  lishdi, 
Serv.  litai.  A  kind  of  itch  is  in  Austr.  bam-hakl,  woodpecker. 

— ON.  skyrbiugr,  Dan.  skjorbug  ;  schorbock,  Garg.  149a;  schar- 
bock,  scorbut,  scorbutus.  AS.  peor  on  fet,  in  eagum.  The  burzel 
is  a  contagious  disease,  Augsb.  chr.,  yr  1387.  Mone  6,  257; 


SICKNESSES.  1661 

biirzel,  gunburzel,  Frisch  I,  157.  383.  SI.  kratel,  an  ailment 
that  makes  one  leg  shorter,  Vuk  sub  v.  ;  MHG.  ir  bein  (legs) 
din  habent  die  muchen,  Frauenl.  p.  192,  our  mauke,  malanders, 
Frisch.  A  bleeding  boil  is  called  hund  schiittler,  Panzer  2,  305  ;. 
daz  yn  daz  knallen-ubel  angee !  Fries's  Pfeiferger.  p.  118  (yr 
1388). 

p.  1160.]      Entre  sui  en  mal  an,  Aspr.  15a. 

p.  1163.]      Smallpox:  Serv.  kraste.    Die  blattern  (pocks)  fahren 
auf,  Lpz.  avant.  1,  271.      Urschlechten,  urschlichten  blattern,  conf. 

urslaht,   Gramm.  2,  790. The  story   of  a  daemonium  meridi- 

amim  is  told  by  Caes.  Heisterb.  5,  2.  The  '  destruction  that 
wasteth  at  noonday'  is  trans,  in  AS.  psalms  ed.  Thorpe  p.  253 
on  midne  dcege  mcere  deoful ;  in  Wiggert's  Fragm.  p.  3  von  theme 
diuuele  mittentageliclien ;  in  Windberg  ps.  p.  431  voue  aneloufe 
unde  tiuvele  deme  mittertagelichen ;  in  Trier  ps.  von  aneloufe 
unde  deme  divele  mitdendegelicheme  ;  conf.  the  midday  mannikin,. 
evening  mannikin,  Borner  249.  Psliipolnitza,  Wend,  volksl.  2, 
268;  conf.  metil  and  kuga  (p.  1188).  At  noon  the  gods  take 
their  siesta,  the  ghosts  can  range  freely  then,  and  hurt  mankind  : 
a  shepherd  in  Theocritus  will  not  blow  his  reed  while  Pan  takes 
his  noonday  nap.  With  the  spell  of  '  the  hunsche  and  the  dragon/ 
conf.  '  rotlaufund  drach/  Hpt  7,  534.  '  God  send  thee  the  fever, 
or  the  boils,  or  the  hunsch  ! '  so  prays  the  peasant  against  his 
fellow  man,  Keisersb.  Sins  of  the  lips  38a. 

p.  1163.]  There  are  healing  drinks,  magic  drinks:  drinc  of 
main,  potus  corroborans,  Erceldun's  Tristram  2,  40-2  ;  drinc  of 
might,  philtrum  2,  48.  51;  conf.  ominnis  dryckr  (p.  1101);  // 
louendris,  Trist.  ed.  Michel  2106  (for  3  years) ;  Engl.  love-drink, 
Fr.  boivre  damour  2185.  A  sick  man  is  fiddled  back  to  health, 
supra  (p.  331)  ;  into  his  trifling  wound  she  blew,  Gellert  3,  426. 
A  blind  king  is  cured  by  washing  in  the  water  of  a  chaste  wife, 
Herod.  2,  111.  H.  Estierme's  Apol.  pour  Herodote.  Keisersb. 
Omeiss  52d.  (Pref.  xxxviii). 

p.  1165.]  Ich  kan  die  leute  messen,  Gryphius's  Dornr.  90 ; 
meten,  Gefk.  Beil.  167  :  '  the  third  woman  declared  he  had  lost 
the  measure,  and  she  must  measure  him  again,'  Drei  erzn.  p.  361  ; 
berouchen  u.  mezzen,  Hag.  Ges.  Ab.  3,  70.  Is  this  alluded  to  in 
'  ich  mizze  ebener  dan  Getz,  diu  nie  dehein  man  iibermaz '  ? 
Helbl.  3,  327  ;  messerinnen,  Ettn.  Maul.  657.  Carrying  a  jewelled 

VOL.  iv.  c  c 


1662  SICKNESSES. 

chain  about  one  is  a  remedy,  Bit.  7050 — 55  (Suppl.  to  1218 
mid.). 

p.  1166.]  Whether  a  man  is  troubled  with  the  white  folk,  is 
•determined  thus:  Take  3  cherry  twigs,  and  cut  them  into  small 
pieces,  saying,  '  one  not  one,  two  not  two,  etc/  up  to  nine,  till  you 
have  81  pieces ;  throw  these  into  a  bowl  of  water,  and  if  they 
float,  the  patient  is  free  of  the  white  folk ;  but  if  some  sink,  he 
is  still  afflicted  with  them  in  the  proportion  of  the  sunken  sticks 
to  the  swimming  ones.  In  Masuria,  N.  Preuss.  prov.  bl.  4, 
473-4. 

p.  1166.]  We  pour  water  on  one  who  has  fainted:  daz  man 
mit  brunnen  si  vergoz,  unde  natzte-se  under' n  ougen,  Kl.  1566  ; 
si  lac  in  unsinne  unz  (senseless  till)  man  mit  wazzer  si  vergoz 
1978.  Wet  grass  is  laid  on  those  that  swoon,  Ls.  2,  283.  To 
strike  afire,  or  to  puff  it,  is  good  for  a  burn  in  the  foot,  erysipelas 
and  sore  eyes,  Miillenh.  p.  210. 

p.  1168.]  Poenit.  Ecgb.  (Thorpe  p.  380)  :  (]?a  cilJ)  aet  vvega 
gelasturn  ]?urh  fia  eorffan  tiltcC.  Creeping  through  hollow  stones, 
Antiqv.  ann.  3,  27;  conf.  Kuhn  on  Vrihaddevata  in  Weber's  Ind. 
stud.  1,  118-9.  Hollow  round  stones  are  fairy  cups  and  dishes, 
Scott's  Minstr.  2,  163.  These  are  often  ment.  in  old  records  : 
ad  durechelen  stein  (yr  1059)  MB.  29a,  143;  petra  pertusa,  Procop. 
2,  609  ;  pierre  percee,  Schreib.  Taschenb.  4,  262-3  (Kl.  schr.  2,  42). 

At  Lauenstein  a  ruptured  child  is  pulled  through  a  split  oak 

by  its  godfathers  bef.  sunrise ;  the  more  carefully  the  tree  is  then 
tied  up,  the  better  will  the  rupture  heal ;  but  no  one  will  have 
that  oak,  for  fear  of  getting  the  rupture.  The  same  thing  is  done 
with  a  young  maiden  ash,  Barnes  p.  326.  Sometimes  the  hair 
merely  is  cut  off  and  passed  through,  Meier's  Schwab,  sag.  528. 
A  horse  is  cured  by  putting  a  silver  penny  inside  the  split  of 

an  aspen  or  hazel,  Mone  6,  476. In  England  they  often  pull 

a  sick  child  through  an  ash,  Athnm  '46,  Sept.  5,  no.  984.  They 
tie  the  tree  up  with  thick  string,  or  drive  nails  into  it.-  Trees  so 
nailed  together  are  often  met  with  in  the  woods  :  one  was  found 
full  of  nails,  Hone's  Tablebk  2,  466  ;  conf.  the  Vienna  '  stock  am 
eisen/  Ziska's  March,  p.  105.  If  you  have  the  toothache,  walk 
silently  into  a  wood  on  a  Thursday  morning,  take  a  nail  with  you, 
pick  your  teeth  with  it,  then  drive  it  into  a  tree,  Nilss.  4,  45. 
There  is  a  tree  near  Mansfeld  studded  all  over  with  nails,  DS. 


SICKNESSES.  1663 

no.  487.  In  England  a  child  that  has  the  hooping  cough  is 
drawn  three  times  through  an  opening  in  a  hawthorn  hedge. 
Apala,  afflicted  with  a  skin-disease,  offers  a  So  ma- sacrifice  to 
Indra,  who  in  token  of  gratitude  heals  her  by  drawing  her 
through  three  openings  in  his  car,  Weber's  Ind.  stud.  1, 118.  4,  8. 
p.  1172.]  When  a  headache  will  not  go,  they  ivind  a  string 
three  times  round  the  man's  head,  and  hang  it  up  in.  a  tree  as  a 
noose ;  if  a  bird  flies  through  it,  he  takes  the  headache  along 
with  him,  Temme's  Altmk  p.  83.  If  you  lay  a  child's  chemise, 
in  which  it  has  suffered  the  schwere  noth  (fit  of  epilepsy),  on  the 
cross-ways,  the  disease  will  pass  over  to  him  who  walks,  rides  or 
drives  that  way,  Medic,  maulaffe  167.  A  hatchet- wound  is  healed 
by  tying  up  the  tool  that  dealt  the  dint. 

Herre,  mit  Gotes  helfe 
wil  ich,  daz  reine  welfe 
iuwer  kint  wol  generen  (keep  alive).  Diocl.  4504. 

Jaundice  can  be  transferred  to  the  lizard,  Mone  7,  609.  Sick 
men  are  wrapt  in  the  hide  of  a  newly  killed  stag,  Landulph.  in 
Muratori  4,  81.  Wilman's  Otto  3,  244.  A  sickly  child  is  swathed 
in  the  skin  of  a  newly  slaughtered  sheep  (in  Shamyl's  camp), 
Allgem.  Ztg  '56,  p.  3323b.  The  superimposition  of  warm  flesh 
occurs  in  a  witch- trial,  Schreib.  Taschenb.  5,  213. 

p.  1172.]  The  deer-strap  must  be  cut  off  the  live  animal, 
Agric.  Vom  hirsche  p.m.  238-9  ;  conf.  '  man  sol  den  erhel-riem&n 
(lorum  nauseae)  sniden  dem  der  smacke  (sapor)  wil  verderben, 
Tit.  2621.  The  tooth  of  a  weasel  killed  in  a  particular  way  is 
picked  up  from  the  ground  with  the  left  hand,  wrapt  in  the  hide 
of  a  newly  killed  lion  (or  maiden  hind),  and  laid  on  the  gouty 
feet,  Luc.  Philops.  7.  On  the  healing  virtue  of  a  chamois -bullet, 
doronicon,  see  Ettn.  Unw.  d.  180.  A  skin-inflammation  is  called 
wolf: 

Der  siechtuom  ist  des  ersten  klein, 
und  kuint  den  herren  in  diu  bein, 
und  ist  geheizen  der  wolf.     Ottok.  91b. 

p.  1173.]  Kl.  schr.  2,  146.  Certain  worms  or  beetles  are 
recomm.  for  dog-madness.  '  Maz-leide  buoz  '  in  the  note  =  cure 
for  queasiness  (meat-loathing).  There  is  a  health-giving  dish, 


1664  SICKNESSES. 

into  which  the  slaver  of  black  and  white  snakes  has  trickled,  Saxo 
Gr.  ed.  M.  p.  193-4.  Bin  iglich  tier  (every  beast)  daz  wurde 
gesunt,  der  itn  gaebe  (if  one  gave  it)  hundes-blnot,  Renn.  19406  ; 
blood  heals  wounds,  Lane.  25397-428.  In  the  Engelhart  and 
Poor  Henry,  leprosy  is  cured  by  the  blood  of  innocent  babes  ; 
'  man  swendet  druosen  mit  niiechterner  speirheln,'  fasting  men's 
spittle,  Renn.  5884. 

p.  1173.]  A  yellow  bird  by  his  look  removes  jaundice;  it  is 
also  cured  by  drinking  out  of  a  waxen  goblet  with  a  raven-ducat 
lying  at  the  bottom,  Unw.  doct.  147.  Biting  is  good  for  a  bite  : 
beiti  (rnordax  aliquid)  vrS  bitsuttum,  Seem.  27b.  The  huk  is 
healed  by  pot-hooks,  Lisch's  Meckl.  jrb.  6,  191,  hip-gout  (?)  by 
gelding,  Greg.  Tur.  10,  15. 

p.  1175.]  To  the  M.  Latin  ligament  urn  answers  the  Gr. 
Trapdprtj/jLa,  appendage,  Luc.  Philops.  8 ;  breviis  ac  ligaturis, 
MB.  16,  241  (yr  1491);  obligatores,  Ducange  sub  v.  Pertz  3, 
100.  Were  wolfs  teeth  hung  on  people  like  the  foal's  tooth 
p.  658  n.  ? 

Ob  ieman  wolle  tumbeu  spot 
und  einen  boesen  ivolves  zan 
mit  ergerunge  henken  drau.     Pass.  3,  70. 
Ir  truogt  (wore)  den  eiter-wolves  zan.     Parz.  255,  14. 

Daz  ich  minne,  ist  mir  uiht  an- geb linden t  ez  ist  mir  an-geborn, 
MSH.  3,  233b.  Parentes  vero  ejus,  intelligentes  eum  diaboli 
immissione  turbari,  ut  mos  rusticorum  habet,  a  sortilegis  et  ariolis 
ligamenta  ei  et  potiones  deferebant,  Greg.  Tur.  Mirac.  S.  Mart.  1 , 
26.  Accidentibus  ariolis  et  dicentibus,  earn  meridiani  daemonii 
incursum  pati,  liganiina  herbarum  atque  incantationum  verba 
proferebant  4,  36.  Ilia  de  sinu  licium  protulit  varii  colons  filis 
intortum,  cervicemque  vinxit  meum,  Petron.  c.  131.  Finn,  tyrd, 
prop,  testiculus,  then  '  globulus  magicus  nocivus,  instar  testicu- 
lorum,  hominibus  et  peciidibus  immitti  solitus.'  Fromm.  on  Herb, 
p.  230  quotes  :  imago  argentea,  per  incantationum  modos  multique 
artificii  virtute  constructa,  quae  adversus  incantationes  jam  factas 
est  valde  potissima. 

p.  1177.]  In  Arabic  a  conjurer  is  called  breather  on  the  knots, 
who  ties  the  nestel,  and  breathes  or  spits  on  it,  to  complete 
the  charm,  Riickert's  Hariri  ],  451.  Sura  113  of  Koran.  Fluocli 


SICKNESSES.  1665 

(a  curse),  der  mine  wambe  besperret  (bars  up),  Mar.  153,  38.  The 
witch  throws  the  padlock  over  a  loving  pair  at  their  wedding,  to 
breed  hatred  betw.  them,  Bechst.  Thiir.  sag.  3,  219.  People  choose 
the  same  day  for  being  bled,  Trist.  380,  3  [this  appar.  belongs 
to  1139  ?].  A  lighted  wick  dipt  in  one's  drink,  and  so  quenched, 
lessens  the  drinker's  enjoyment  of  love,  Marcell.  no.  94.  Kl. 

schr.  2,  142. Labour  is  obstructed  by  nine  witch-knots  in  the 

hair,  '  the  kaims  (combs)  of  care/  Minstrelsy  2,  400.  A  shaggy 
cap  is  good  for  women  in  child-bands  (-birth),  Herold  in  Oechsle's 
Bauernkr.  p.  35.  A  difficult  labour  is  lightened  by  making  two 
babies  of  wax ;  or  are  they  merely  to  deceive  the  sorceress  ? 
DV.  1,  274-9.  A  man  clasps  his  hands  over  his  knees,  and  the 
labour  is  stopt ;  they  make  believe  it  is  over,  he  lets  go,  and  it 
goes  on  again,  Asb.  Huldr.  1,  20.  Belts  relieve  the  labour, 
Ossian,  Ahlw.  3,  436.  450 ;  ]?a  tok  Hrani  belt-it,  ok  lag&i  um  hana, 
ok  litlu  srSar  (soon  after)  varS  hun  lettari,  Fornm.  s.  4,  32. 

The  Lettish  Laima  spreads  the  sheet  under  those  in  labour ;  the 
zlota  baba  watches  over  births,  Hanusch  337.  356. 
/3o\oalr],  Procop.  2,  576;  ai  /cvfotcouaai,  e7riK,a\elcr6e  T^ 
o^iovaQai  crvyyv(i)jjLijs  ort,  SieKopTJdrjre,  Sch.  on  Theocr.  2,  66. 
Juno  Lucina,  fer  opera,  serva  me  obsecro,  Ter.  Adelphi  iii.  4,  41. 

Swelh  wib  diu  driii  liet  (3  canticles)  li&t, 

so  sie  ze  keminaten  gat  (takes  to  her  chamber), 

in  ir  zeswen  bevangen  (clasped  in  her  right), 

sie  lidet  (will  suffer)  unlangen 

kumber  von  dem  sere, 

wand  in  unser  Frowen  ere 

g'nist  sie  (she'll  recover)  des  kindes  gnaedeclichen  .  .  . 

Swa  diu  buochel  driu  sint  behalten, 

diu  Maget  wil  der  walten  (Virgin  will  manage), 

daz  da  nehein  kint 

werde  krumb  noch  blint.     Wernher's  Maria  128-9. 

p.  1177.]  The  cure  for  poisoning  is  descr.  in  Megenberg  275, 
27.  To  the  foot  of  one  bitten  by  an  adder  is  tied  a  stone  from  a 
virgin's  grave,  Luc.  Philops.  11. 

p.  1179.]  (  Man  sol  genaedige  heilige  verre  in  vremden  landen 
suochen,'  MSH.  3,  45b  [Chaucer's  ( seeken  straunge  strondes,  to 
feme  halwe's  '] .  The  sick  are  healed  on  the  grave  of  the  pious 


1666  SICKNESSES. 

priest,  Pertz  2,  82.  The  myth  of  the  herb  that  grows  up  to  the 
skirt  of  the  statue's  garment  is  also  in  Walth.  v.  Rh.  138,  21-58 
(p.  1191  mid.).  Relics  bring  luck,  Al.  Kaufmann's  Csesarius 
p.  28,  and  the  M.  Neth.  poem  of  Charles,  Hpt.  1,  104.  Miracles 
are  also  wrought  on  Pinte's  grave,  Renart  29481. 

p.  1180.]  Coins  were  laid  at  the  feet  of  a  statue  which  had 
cured,  or  was  to  cure,  fever ;  silver  coins  were  stuck  on  its  loins 
with  wax,  Luc.  Philops.  20. 

Stabat  in  his  iugens  annoso  robore  quercus, 

una  nemus  ;  vittae  mediam  memoresque  tabellae 

sertaque  cingebant,  voti  arguments, potentis.    Ov.  Met.  8,  743, 

A  woman  cured  of  toothache  thankfully  hangs  waxen  gums  on 
the  grave,  Pertz  10,  522  ;  a  man  whom  the  saint  has  delivered 
from  chains  hangs  up  a  chain,  ibid. ;  so  in  Caes.  Heisterb.  7,  29. 
Liberated  prisoners  hang  their  chains  on  the  trees  in  the 
goddess's  grove,  Pausan.  ii.  13,  3 ;  those  in  Ma.  on  the  saint's 
tomb,  St.  Louis  96,  2 ;  conf.  Scheible  6,  988-9.  997  and  RA.  674. 
'  My  mother  made  a  vow  that  she  would  hang  a  votive  tablet  in 
the  chapel  if  I  recovered  my  hearing/  Bronner's  Life  1,  40. 
Hooks  to  which  diseased  cattle  had  been  tied,  also  crutches  after 
a  cure  were  left  lying  in  the  chapel,  Mullenh.  p.  105,  and  at 
healing  springs,  Ir.  march.  2,  78.  In  some  places  the  inscription 
may  still  be  read  :  '  hat  geholfen,'  hath  holpen,  M.  Koch's  Reise 
203.  A  waxen  house  is  vowed,  that  the  dwelling  house  may  not 
be  burnt  down,  St.  Louis  84,  19. 

p.  1182.]  To  OHG.  sterpoy  pestis,  lues,  corresp.  the  AS. 
steorfa.  The  schelm  I  explain  fr.  schwert,  GDS.  p.  235-6  :  der 
schelme  gesluoc,  Hpt  5,  552;  der  schalm  sliieg  liberal,  LS.  2, 
314;  eh  dich  der  schelm  schlecht,  Garg.  102b;  der  sell,  schlagt, 
Mone's  Bad.  gesch.  1,  219;  schelmen-grube,  -gasse,  -acker  1,  215 
seq.  Leopr.  75-6;  Jceib  und  schehn,  Mone's  Anz.  6,  467-8,  schelmig 

u.  kebig  8,  407. OHG.  sulitluomi,  pestilens,  corruptus,  Graff 

2,  212;  staramilo,  stramilo  6,  712.  Diut.  1,  279;  der  brechen, 
plague,  Panz.  Beitr.  1,  23 ;  dying  of  the  brechen,  H.  Sachs  3,  64C 
(cholera?);  pisleht,  pestis,  Graff  6,  778  (  =  sleht,  clades,  Diut.  1, 
183)  ;  der  gehe  tot  in  Pass.  316,  90  is  apoplexy  ;  der  scliwarze  tod 
Mullenh.  no.  329  ;  '  how  a  pestilence  could  thus  fall  fr.  the  stars, 
and  overrun  the  world,'  Ph.  v.  Sittew.  Zauber-becher  p.  238; 


SICKNESSES.  16G7 

die  pestelenz  stdszt    an,   Platter's   Life  66.  71-2. The    Serv. 

kratel  is  a  fabulous  disease  that  kills  in  one  night,  worse  than  the 
plague  ;  the  dead  man  has  one  foot  shorter  than  the  other,  hence 
the  name  (kratak,  curt,  Suppl.  to  1160  end).  Ilotvr)  is  a  personif. 
plague  that  robs  mothers  of  their  children,  Paus.  i.  44,  7.  With 
Apollo  conf.  OSinn  in  Saom.  5a  :  fleyg&i  OSinn,  ok  i  folk  um 
skaut  (shot).  The  Lettons  think  it  an  omen  of  pestilence,  if  the 
auskuts  shears  the  backs  of  the  sheep  in  the  night,  Bergm.  142. 

p.  1183.]  The  angel  that  smites  all  in  Ezek.  9  is  called  der 
slahende  engel,  Diemer  327-8.  2  Sam.  24,  16-7.  Deliverance 
from  the  plague  is  effected  by  a  snow-white  angel,  Greg.  Tur.  4,  5. 
Angels  and  devils  go  about  during  the  plague,  Sommer  p.  55  ; 
der  sterbe  erblzet  (bites  to  death,  an  angel  with  drawn  sword), 
Griesh.  2,  28 ;  raging  death  rides  through  the  city  on  a  pale 
horse,  Judas  \,  327  ;  in  times  of  pestilence,  Hel  (m.)  rides  about 
on  a  three-legged  horse,  butchering  men,  Miilleuh.  p.  244 ;  ich 
hor  auch  das  menlin  kum,  pestilenz,  es  fahet  an  (begins),  Keisersb. 
Om.  24.1 

p.  1184.]  The  black  death  rises  as  a  black  fog,  Miillenh.  no. 
329  ;  the  plague  comes  in  sight  as  a  blue  mist,  Somm.  p.  73,  as 
a  cloud,  a  viper,  Villemarq.  Bard.  bret.  120.  The  plague,  in  the 
shape  of  a  fog,  winds  into  a  wasps'  hole,  and  gets  plugged  in, 
Kulpa  in  D'Elv.  110 ;  she  comes  in  at  the  window,  a  black  shape, 
passes  into  a  bored  hole,  and  is  pegged  in,  Kehrein's  Nassau  54. 
<£cu/3o?  aKepcreKofjirjs  \OL/ULOV  ve^eKrjV  aTrepvfcet,  Luc.  Alex.  36. 

N.  Marc.  Cap.  30. The  plague  proceeds  from  the  throats  of 

pursued  wolves,  Forcell.  sub  v.  Hirpi.  Et  nata  fertur  pestilentia 
in  Babylonia,  ubi  de  templo  Apollinis,  ex  arcula  aurea,  qaam 
miles  forte  inciderat,  spiritus  pestilens  evasit,  atque  iude  Parthos 
orbemque  implesse,  Capitolinus  in  Vero  8.  With  the  plague  that 
is  conjured  into  a  lime-tree,  agrees  the  spider  that  is  bunged  in 
and  let  out  again,  which  also  runs  about  the  country  as  a  sterbet, 
Gotthelfs  Erziihl.  \,  84. 

p.  1189.]  The  Great  Plague  is  called  pestisflava,  Welsh  y  fad 
felen,  San  Marte's  Arthur-s.  29.  323.  With  the  leg.  of  Elliant 
conf.  Volksmarch.  aus  Bret.  p.  185 — 8.  Souvestre  206-7.  On 

1  Domus  Thiederici,  Thietm.  Merseb.  4,  21 ;  ' A.dpiavov  Trvpyos,  rd0oy,  Procop.  B. 
Goth.  2,  22 ;  turris  Crescentii  or  Dietrichs-haus  in  the  leg.  of  Crescentia  and  the 
Two  Dietrichs.  In  Wackern.  Lb.  990,  Ditterich  builds  the  Entjel-borg ;  it  is  called 
Sorsen-lurg  in  Myst.  1,  103. 


1668  HEEBS   AND    STONES. 

the  Lith.  Giltine,  see  N.  Preuss.  prov.  bl.  8,  471-2.  German 
plague-stories  may  be  seen  in  Woeste's  Volks-iiberl.  44,  Panz. 
Beitr.  1,  29  and  Wolfs  Ztschr.  2,  83.  The  pest-frau  is  dressed  in 
white,  Bader  no.  431.  The  plague  creeps,  crawls  in  the  dark, 
Schmidt's  Westervv.  id.  89.  The  Swed.  Plague-boy  reminds  of 
the  girl  who  in  Denmark  indicates  deaths  to  the  kindred  with 
a  twig,  Molb.  Hist,  tidskr.  4,  121  ;  three  plague- women  walk 
through  the  town  with  scythes.  The  plague-maiden  appears  in 

wet  garments  and  with  a  little  red  dog,  Bunge's  Arch.  6,  88. 

When  pestilence  rises  out  of  Mit-othin's  grave,  the  body  is  dug 
up  and  hedged  in  with  stakes,  Saxo  Gr.  ed.  Mull.  4o  (Suppl.  to 
609).  The  abating  of  plagues  by  burying  in  a  hill  occurs  in 
Sagebibl.  3,  288.  The  cow's-dcath,  an  enormous  bull,  approaches 
like  the  plague,  Miillenh.  no.  328.  In  time  of  plague,  the  first 
head  of  cattle  that  falls  is  buried  with  a  young  shoot  or  a  willow 
planted  in  its  mouth,  Superst.  1,838.  Mullenh.  no.  327;  or  a 
bull  is  buried  alive,  Panzer  2,  180,  a  calf  or  cow  sacrificed  (pp. 
608.  1142).  At  Beutelsbach  near  Stuttgart,  an  old  woman 
during  a  cattle  plague  advised  that  the  hummel  (parish-bull) 
should  be  buried  alive  :  wreathed  in  flowers  they  led  him  in  state 
to  a  deep  pit;  three  times  the  mighty  beast  broke  his  way  out, 
but  the  third  time  he  choked.  Hence  the  Beutelsbacher  are 

named  Hummelbacher. The  plague  flies  at  people's  necks  as  a 

butterfly,  Ji'lerte,  Woeste's  Volks-iiberl.  44-5.  The  Kuga,  like 
Berhta,  can't  bear  to  see  the  dishes  not  washed  up.  A  strange 
bird  sings  from  the  tree  :  '  Eat  pimpernel,  and  you'll  all  be  well ! ' 
Herrlein's  Spessart  2 1 7.  Rochholz  2,  390-1  ;  somewhat  differently 
in  Schoppner  no.  962.  Leoprechtiug  101.  Bader  no.  270. 
Panzer  2,  161.  Schonwerth  2,  380.  3,  21. 


CHAPTER   XXXV1L 
HERBS   AND    STONES. 


p.  1190.]  Ace.  to  Galen  (De  fac.  simpl.  6,  792-3)  a  Greek, 
Pamphilus,  about  the  time  of  Claudius,  wrote  of  herbs  in  alpha 
betic  order,  collecting  their  names  and  the  superstitions  about 
their  virtues  in  sacrifices  and  incantations.  Were  the  book 
extant,  it  would  be  valuable  for  mythology  and  language. 


HERBS   AND   STONES.  1669 

Possibly  the  names  of  plants  interpolated  in  MSS.  of  Dioscorides 
are  out  of  Pamphilus. 

1.  HERBS. 

p.  1191.]  Kein  dine  hat  uf  der  erden  an  kreften  also  richen 
hort  (of  powers  so  rich  a  store)  so  steine,  kriuter  unde  wort,  Troj. 
10860;  st&me,  kriit  sint  an  tugenden  riche,  wort  wil  ich  darobe 
(above  them)  an  kreften  prisen,  MS.  1,  12b;  quae  carmine  sanet 
et  herb  is,  Ov.  Met.  10,  397.  Wurzen  kraft  u.  aller  steine  meister- 
schaft,  MS.  1,  195b;  wurze  des  waldes  u.  erze  (ores)  des  goldes  u. 
elliu  abgriinde,  diu  sint  dir  Herre  kiinde,  MS.  2,  230;  der  steine 
kraft,  der  wiirze  waz,  Wh.  2,  14.  What  is  the  distinction  betw. 
krut  and  wu-rz  ?  Ein  lcrut,  des  wurze  (whose  aroma)  er  wunden 
helfen  jach  (asserted),  Parz.  516,  24,  conf.  516,  27  :  er  gruobse, 
i.e.  the  wurz  (  =  wurzel,  root).  Kraut  is  picked,  wurzel  dug  out ; 
flowers  too  are  picked  (Walth.  39,  16.  Hpt  7,  320)  or  gathered 

(Walth.  39,  1).  Also:  crat  ksen,  Lane.  29301. Ein  edelknU, 

Hpt  4,  521;  unedelbluot  (ignoble  blood)  7,321  (p.  1195);  (lurch 
sine  edel  ez  (daz  krut)  tragen,  Warn.  1944;  tugent-fruhtic  kriutel, 
MS.  1,  88a ;  ich  brich  euch  cdle  kreuter,  Mone  6,  460  ;  (frap^a/cov 
ea0\6v,  Od.  10,  287.  292;  ein  edles  kraut  patientia  samt  dem 
kreutlein  benevolentia,  die  gaben  also  siiszen  ruch,  das  es  mein 
herz  u.  sel  durchkruch.  Healing  herbs  are  '  herbes  demanieres,' 
Ren.  19257-69;  surdae,  hoc  est  ignobiles  herbae,  Pliny  22,  2,  not 

showy,  e.g.  grass. Heil-wurz  is  fetched  from  an  inaccessible 

mountain  by  the  wild  merwoman,  Hpt  5,  8  (Suppl.  to  1192  mid.), 
as  dictamnus  is  by  Venus  from  Ida,  Aen.  12,  412.  The  Idee  an  bed 
of  flowers  is  also  in  Petron.  127;  the  Homeric  veodrjKeas  Trot*?? 
is  in  Hesiod  too,  Theog.  576;  a  woodland  bed  [of  flowers?]  is 
Erek's  and  Enid's  bette-wdt  (-curtain),  Er.  p.  216.  Vuk  1,  no. 
224;  rnit  rosen  was  ich  umbestact,  Tragemund.  Where  the 
maiden  stood  in  the  garden,  bloom  the  fairest  flowers,  Rhesa 
dainos  296  ;  die  bourne  begunden  krachen,  die  rosen  sere  laclien, 
Ges.  Abent.  1,  464.  Another  plant  a  e  capite  statuae  nascens 
is  in  Athenaeus  5,  497.  Liebrecht's  Gervas.  124.  Gesta  Rom. 
K.  138.  Moss  growing  in  a  death's  head  is  supposed  to  have 
magic  power.  There  is  a  superstition  about  peas  sown  inside  a 
skull. 

p.  1192.]      Plants  are   dear   to    God;     He    called  them  forth. 


1670  HERBS   AND    STONES. 

Whether  to  pick  beautiful  flowers,  or  dur  Got  stdn  Idn  (for  God's 
love  let  them  stand)  ?  Hpt  4,  500.  The  inarrubium  indeed  is 
gotes-vergeten,  gotis-v.,  gotz-vergessen,  Mone  4,  240-8.  8,  493. 
407;  gotis-vergeszene,  Summerl.  57,  51.  Sewv  aypaycms,  ?V 
Kpovos  Karecnreipe'  Glaucus,  having  found  and  eaten  it,  becomes 

immortal,  Athen.  3,  83-4. Alfjia  "Apews  (blood  of  Ares),  nardus 

montana,  Dioscor.  1,8,  lilium  3,  106;  alpa  (Ep fjuo v,  verbena  4, 
60;  alfjid  'AQrjvds  chamaepitys  3,  165;  al/ia  'Hpa/cXeou?,  crocus 
1,  25,  centaurium  minus  3,  7;  alpa  rndvov,  rubus  4,  37.  So: 
76^09  eHpaK\eovs,  myrtus  silv.  4,  144,  elleborum  alb.  4,  148; 
761/09  'Epfjiov,  anethum  3,  60,  buphthalmus  3,  146  ;  761/05  ffpeoo?, 
polygonum  4,  4  (is  761/09  here  semen,  or  as  the  Lat.  version  has  it, 
genitura?).  The  flower  Aia$  first  springs  up  after  the  hero's 
death,  Paus.  i.  35,  3.  Plants  often  originate  from  drops  of  blood 
(p.  827),  as  the  flower  on  Sempach  field  shoots  up  where  Leopold 
has  fallen,  Reber's  Henimerlin  p.  240.  The  poison-plant  dtcovirov 
grows  out  of  Cerberus's  drivel  (Ov.  Met.  7,  415.  Serv.  ad  Virg. 
Geo.  2,  152),  as  the  herb  trachonte  does  from  dragon's  blood,  Parz. 

483,  6. ApLcrro\o^La  (corrup.  into  osterluzei)  has  reference  to 

!/4/3Teyu,t9  Xo^eta,  and  is  given  to  women  in  childbed.  Herba 
Chironis  alsing,  Mone's  Quellen  289a;  herba  S.  Petri,  ibid.  The 
Pol.  Dziewanna  is  both  Diana  and  verbascum  thapsus ;  Boh. 
divizna  (wonder-flower)  is  our  himmelbrand  (Suppl.  to  1196). 
Baldrs  bra  stands  on  a  par  with  supercilium  Veneris,  Diosc.  4, 
113  and  jungfrauen  aug-braune  (virgin's  eyebrow),  achillea  mille- 
folium,  Nemnich ;  conf.  wild-frdulein-kraut,  achillea  moschata, 
Staid.  2,  451.  AS.  Sdtor-ldffe  (p.  247).  Woens-~kruid,  angelica  ? 
Coremans  53.  Visumarus,  son  of  summer,  of  the  sun  ?  (Suppl. 

to  1212  end). The   ceutaury  was   first   pointed    out    by    the 

centaur  Chiron ;  a  herb  is  named  achillea,  bee.  discovered  by 
Chiron's  pupil  Achilles.  Venus  culls  dictamnus  on  Ida  for  her 
wounded  Aeneas,  Aen.  12,  412.  The  fjuwXu  plucked  out  by 
Hermes  is,  ace.  to  Dioscor.  3,  46-7,  ruta  silvestris  and  leucoiuin 
silvestre.  An  angel  in  a  dream  reveals  the  sowthistle  (p.  1208) ; 
the  wounded  Albert  is  shown  the  remedial  herb  in  a  dream, 
Felsenb.  1,  232-4;  an  angel  tells  of  a  remedy  in  a  dream,  Engelh. 
5437  seq.  One  herb  the  Mother  of  God  has  covered  with  her 
cloak,  Klose's  Breslau  p.  102;  the  empereriz  having  fallen  asleep 
on  a  rock  in  the  sea,  Mary  appears  and  bids  her  pull  up  the  herb 


HERBS   AND   STONES.  1671 

that  grows  under  her  head,  Meon  N.  rec.  2,  71-3.  Maerl.  2,  226. 
Wackern.  Lb.  995,  29.  Frau  Babehilt  digs  up  and  grates  herbs 
for  wounds,  Ecken-1.  173 — 6.  The  mermaid  urges  the  use  of 
mugwort,  the  vila  of  odolian  (pp.  1208.  1212).  The  vila  gathers 
herbs  (here  bilye)  for  Marko,  Vuk  2,  218  (ed.  '45). 

p.  1194.]  In  the  leg.  of  Glaucus  and  Polyidus  a  snake  brings 
the  herb  that  reanimates  the  dead,  Apollod.  Bibl.  3,  3  ;  conf. 
KM.3  3,  26.  A  weasel  in  the  wood  culls  the  red  flower  that 
quickens,  Marie  1,  474.  Birds  pick  herbs,  and  teach  their  uses 
to  man,  e.g.  the  spring- wurzel  (p.  973).  A  raven  comes  flying 
with  the  wound-healing  leaf,  Vols.  saga  c.  8.  If  a  swallow's  chick 
grows  blind,  she  fetches  a  herb,  lays  it  on,  and  restores  the  sight; 
hence  the  herb's  name  of  clielidonium,  celandine,  Dioscor.  2,  211. 
GDS.  204 ;  and  Megenberg  tells  the  same  tale  of  schell-wurz 
(celandine).1  Harts  shew  the  hart- wort  (hirsch-wurz,  -heil), 
Megenb.  398,  22—25.  With  Norweg.  Tyri-hialm  (Tiwes-helm) 
coincides  !/4peo?  /cvvfj,  Babr.  68,  4.  Does  OHG.  ivat-wurz,  Graff 
1,  768  stand  for  Watin-wurz  ? 

p.  1195.]  Mary  has  the  most  herbs  named  after  her,  see 
Fries' s  Udfl.  1,  87.  Similar  to  the  wine  Liebfrauen -milch  is 
H^poSm;?  7aXa,  Aristoph.  in  a  lost  play  p.  m.  154a;  ?JSi;<?  76 
iriveiv  olvos  *A<f)po§.  <yd\a,  Athen.  10,  444d.  Marien-milch  how 
ever  is  polypodium  vulg.,  said  to  have  grown  out  of  the  drops  of 
milk  that  Mary  scattered  over  the  land,  F.  Magnus.  361  note ; 
conf.  the  Span.  lecJte  de  los  viejos,  leche  de  Maria  =  wine.  Marian 
bett-stroh  is  Engl.  lady's  bedstraw,  lady  in  the  straw,  Hone's 

Yrbk  814. Frua-mdnteli,  malva  rotundifolia,  Wolf's  Zts.  2,  54. 

Vrowen-har,  Minnen-hdr,  capillus  Veneris,  Mone  4,  241  ;  conf. 
Venus' s  eyebrow  (Suppl.  to  1192  mid.).  Nemnich  sub  vv. 
cypripedium,  adiantum.  Marien-thrane,  -tear,  resembles  "Hpa? 
&d/cpvov,  verbena,  Diosc.  4,  60.  Labrum,  lavacrum,  concha  Vene- 
ris  =  dipsacus  sitibundus,  bee.  it  gathers  dewdrops.  Margarethen- 
schoclda,  -shoe,  put  in  a  box,  becomes  a  black  worm. 

1  A  field-flower,  euphrasia  or  myosotis,  is  called  augen-trost  (eye's  comfort), 
Nethl.  oghen-troost ;  also  augen-dienst  (Blumentrost,  a  family  name  at  Miilhausen)  ; 
conf.  '  den  ich  in  minen  ougen  gerne  burge,'  Wolfr.  8,  4  ;  ze  sumere  die  ougen 
trosten  schoene  wise  (fair  meads  enchant  the  eye) ;  lovely  ladies  were  6<f>6a\fj.uv 
d\yrjd6v€s,  eye-smarts.  Dseges  eage,  primula  veris  [?J ,  M.  Engl.  daies  eyghe, 
daisy,  Alex.  7511.  Clovec  too  is  called  ougen  brehende,  but  Engl.  eye-bright  is 
euphrasia.  Ich  tuon  dir  in  den  ougen  wol,  Winsbekin  4,  4;  er  ist  mir  in  deu 
ougen  niht  ein  dorn,  MS.  1,  16b.  2,  98a ;  ob  ez  ir  etelichen  taete  in  den  ougen  we, 
MS.  1,  68a.  GDS.  209  ;  coni.  frie deles  ouga,  Mone  8,  405.  Hpt.  6,  332. 


1672  HERBS   AND    STONES. 

p.  1195.]  Flowers  are  picked  and  presented  to  ladies,  Hpt  7, 
320.  Some  herbs  engender  strife,  esp.  among  women  :  ononis 
spinosa,  weiber-krieg ,  women's  war,  Lat.  altercum ;  Serv.  bilye  od 
omraze,  herbs  of  hate,  that  makes  friends  fall  out,  Vuk  1,  305  (ed. 
'24).  Boh.  l>ily  is  one  particular  plant,  tussilago.  Herbs  were 
broken  off  with  the  pommel  of  a  sword,  Lane.  12013,  picked  with 
the  left  hand,  bare-footed  (see  selago).  They  are  gathered  ace. 
to  days  of  the  week:  on  Sunday  solsequium,  Monday  lunaria, 
Tuesd.  verbena,  Wednesd.  mercurialis,  Thursd.  barba  Jovis,  Frid. 
capillus  Veneris,  Saturd.  crowfoot  (?  p.  247).  Superst,  H,  cap. 
31-2. 

p.  1196.]  Pliny  26.  5,  14  calls  condurdum  herba  solstitialis, 
flore  rubro,  quae  e  collo  suspensa  strumas  comprimit ;  conf.  Plaut. 
Pseudol.  i.  1,  4:  quasi  solstitialis  herba  paulisper  fui,  repente 

exortus  sum,  repentino  occidi. Herba  Britannicci  is  called  in 

Diosc.  1,  120  aXt/^09,  ol  &e  ftperavvitcr'],  in  4,  2  (BpeTavviicr)  r) 
fteTTovi/crj,  couf.  Diefenb.  Celt.  3,  112.  Cannegieter  de  Briten- 
burgo,  Hag.  Com.  1734.  Abr.  Hunting  •  de  vera  herba  Brit. 
Arnst.  1698.  C.  Sprengel's  Diosc.  2,  571.  GDS.  679.  An 
OHG-.  gl.  of  the  12th  cent,  has  'herba  Brit.,  himel-brant,'  Mone 
8,  95;  perh.  '  hilmibranda  =  m&urella,'  in  Graff  3,  309  stands  for 
himilbranda.  Himmel-brand,  -&erze  =  verbascuin  thapsus,  white 
mullein,  Schm.  2,  196;  and  hil  de-brand,  verb,  nigrum,  2,  178. 
Himmelbrand,  brenn-kraut,  feld-kerze,  unholden-kerze  =  verb, 
thapsus,  says  Ho'fer  2,  52  ;  unholden-Jcraut,  Boh.  divizna,  Jungm. 
1,  371a  (Suppl.  to  1192  mid.).  Instead  of  '  hcewen-hyffele,  bri- 
tannica/  Mone's  Quellen  320ahas  the  forms  hcewen-hyldele,  Jueiven- 
ijdele ;  may  hylde,  hilde  be  akin  to  helde,  heolode  (hiding, 

hidden)  ? Tonnoire,  fleur  du  tonnerre,  coquelicot,  poppy, 

Grandgagnage's  Voc.  26;  donner-bart  (-beard)  is  sedum  tele- 
phium.  A  fungus  ITOV  in  Thrace  grew  during  thunder,  Athen. 
1,  238;  subdued  thunder  generates  mushrooms,  Meghaduta,  p.  4. 

On  lotus  see  Klemm  1,  112-3;  lotus  caerulea,  Bopp's  Gl.  39b. 
46.  Sprengel's  Diosc.  2,  622 ;  white  and  blue  lotus,  Fries's 
Udfl.  1,  107. 

p.  1199.].  Mir  wart  ein  krut  in  min  hant,  Ls.  1,  211;  does 
that  mean  '  stole  in  imperceived '  ?  conf.  (f)v  ev  %et/n,  Passow  2, 
1042.  Si  sluoc  daz  krut  mir  uz  der  hant,  Ls.  1,  218.  Of  the 
aster  atticus,  Dioscorides  5,  118  says:  grjpov  3e  avcupeOzv  rfj 


HERBS    AND    STONES.  1673 

dpio-repa  xeipl  rov  aA/yoOj/ro<?,  in  the  patient's  left  hand.  Of  the 
bark  of  the  wild  figtree,  Pliny  23.  7,  64  :  caprifico  quoque  medi- 
cinae  unius  miraculum  additur,  corticem  ejus  impubescent em  puer 
impubis  si  defracto  ramo  detrahat  dentibus,  medullam  ipsara 
adalligatam  ante  soils  ortum  prohibere  strumas.  Three  roses  are 
picked  off  in  five  picks,  Amgb.  48b  (conf.  wishing  for  3  roses 
on  one  stalk,  two  roses  on  one  branch,  Uhl.  Volksl.  pp.  23.  116. 
Keusch  no.  12.  Meinert's  Kuhl.  95  ;  offering  3  roses,  Uhl.  p. 

257-8). A  Swecl.  account  of  digging  up  the  rbnn  (rowan)  in 

Dyb.  '45,  63.  Am  abend  soltu  sie  (the  vervain)  umkreissen  mit 
silber  u.  mit  golde  u.  mit  siden  (silk),  Mone  6,  474.  When  the 
root  is  pulled  out,  the  hole  is  filled  up  with  corn,  to  propitiate 
the  earth  (Suppl.  to  1241).  The  plant  is  plucked  suddenly,  and 
covered  with  the  hand  (Suppl.  to  1214)  :  du  solt  ez  (the  shoot) 
uz  der  erden  geziehen  vil  Uhte,  En.  2806  and  2820 — 5,  where 
Virgil  has  no  shoot  to  be  pulled  up,  but  a  branch  to  be  torn  off. 
La  sainte  herbe  qu'a  son  chief  trueve  .  .  .  tot  en  orant  I'erbe  a 
coillie,  Meon  N.  rec.  2,  73. 

p.  1202.]  The  grasses  growing  through  a  sieve  remind  one  of 
the  words  ' purh  aern  in-wyxft'  (p.  1244).  It  is  curious  too, 
that  an  elder  should  be  considered  curative  when  it  grows  in  a 
hollow  willow-tree  out  of  seeds  that  thrushes  had  swallowed, 
Ettn.  Unw.  d.  161-2.  There  are  herbs,  the  sight  of  which  allays 
hunger :  esuriesque  sitis  visis  reparabitur  herbis,  Ecbas.  592. 

p.  1204.]  The  mightiest  of  magic  roots  is  mandrake  :  abollena 
alrun,  Sumerl.  54,  37.  How  to  pull  it  out  is  also  descr.  in 
Oeuvres  de  Rutebeuf  1,  474:  Ceste  dame  herbe  (conf.  la  mere 
des  herbes,  artemisia,  Suppl.  to  1212  beg.),  il  ne  la  trest  ne  giex 
(Jew)  ne  paiens  ne  sarrazins  ne  crestiens,  ains  la  trest  une  beste 
mue,  et  tantost  cotne  ele  est  traite,  si  covient  morir  cele  heste.  In 
like  manner  the  root  Baaras  is  pulled  up  by  means  of  a  dog, 
Joseph.  7,  25.  Armenian  '  manrakor  or  loshtak,  a  man-like  root, 
is  pulled  out  by  a  [dog  ?]  to  which  it  is  tied ;  in  coming  out  it 
moans  in  a  human  voice/  Artemius  of  Yagarshapat,  transl.  by 

Busse  (Halle  '21)  p.  106. Mandragora  grows  in  Paradise, 

where  the  elefant  goes  to  look  for  it,  Karajan.  MavSpayopas. 
UvOayopas  dv0pa)7r6/j,op(j)ov,  'Pw/jbciLOi  fjudXa  icaviva,  Diosc.  4,  76. 
The  alraun  is  carved  out  of  a  root  (p.  513n.).  Panz.  Beitr.  1,  250. 
Un  vergier  a  li  peres  Floire,  u  plantes  est  li  mandegloire,  Flore 


1674  HERBS   AND    STONES. 

244.  Mandragora  tvalm,  Mone  8,  95  ;  von  senfte  der  alrunen 
wart  mich  sltifen,  Frauenl.  6,  26  ;  VTTO  jjiavbpayopq  /caQevSeiv, 
Luc.  Timon  2  (ed.  Bip.  1,  331 — 3)  ;  e/c  pavSpayopov  KaOev&ew, 

Luc.  Demosth.  enc.  36. On  the  alriine  in  Frauenlob's  Minne- 

leich  15,  2,  Ettmiiller  says  p.  286:  'they  seem  to  have  believed 
that  mandrakes  facilitated  birth/  This  is  confirmed  by  Adam 
Lonicerus  in  his  Kreuterbuch  (1582)  bl.  106a.  '  Alraun  rinden 
dienet  zu  augen-arzneyen.  Dieser  rinden  drey  heller  gewicht 
schwer,  fur  der  fraweii  gemacht  (women's  chamber)  gehalten, 
bringet  ihnen  ihre  zeit,  treibet  auss  die  todte  geburt.'  Alrunen 
heizit  er  virbern  (he  is  said  to  have  about  him)  :  swenne  er  wil, 
so  ist  er  ein  kindelin,  swenne  er  wil,  so  mac  er  alt  sin,  Cod.  Pal. 
361,  12b.  'He  must  keep  an  araunl  by  him,  that  tells  him  all 
he  wants  to  know/  H.  Jorgel  20,  3.  The  mandragora  is  put  into 
a  white  dress,  and  served  twice  a  day  with  food  and  drink,  Spinnr. 
evangel.  Tuesday  2  ;  conf.  the  tale  of  the  gallows  mannikin, 
Simpl.  3,  811. 

p.  1204.]  OSinn  sticks  the  thorn  into  Brynhild's  garment 
only,  and  throws  her  into  a  sleep  (Kl.  schr.  2,  276).  In  Tirol 
the  schlaf-kunz  is  called  schlaf-putze,  Zingerle  552.  'Hermannus 
dictus  Slepe-rose,'  Hamb.  lib.  actor.  127,  6  (circ.  1270).  The 
hawthorn  is  sentis  canina,  lignea  canis,  Athen.  1,  271.  Breton 
gars  spenij  thorn-bush,  in  the  story  of  a  fair  maiden.  Nilsson  6, 
4.5  maintains  that  on  barrows  of  the  bronze  age  a  hawthorn  was 
planted  and  held  sacred;  and  the  same  among  Celts  (Kl.  schr.  2, 
254.  279). 

p.  1207.]  Mistletoe  grows  on  the  hazel,  lime,  birch,  fir,  willow, 
and  esp.  oak,  Dyb.  Runa  2,  16.  AS.  dc-mistel,  viscum  quer- 
neum.  Mist'da,  a  woman's  name,  Mone  5,  492.  Trad.  Fuld.  1, 
130.  Schannat  445.  Many  places  named  after  it:  Mistlegau 
near  Baireuth ;  Mistelouwa,  Mistlau,  near  Crailsheirn,  Stalin  1, 
599;  Mistelbach,  Frauend.  272,  18.  Kaltenb.  Pantaid.  184b; 
ad  Misteleberge,  Lacornblet  (yr.  1054)  no.  189;  Mistelveld, 
Lang's  Eeg.  2,  397  (yr  1248).  3,  55  (yr  1255).  Bamb.  calend. 
p.  142;  Mispilswalde,  Lindenbl.  p.  24;  Misterhult  i  Smaland, 
Dybeck  '45,  80.  A  sword  belonging  to  Semingr  is  called 

Mistilteinn  in  Hervarars.  (Fornald.  sog.  1,  416). Mistil  = 

tuscus  (1.  viscus),  Hpt  5,  326.  364.  In  some  parts  of  Germany 
they  call  mistletoe  kenster,  kinster.  Walloon  hamustai,  hamu- 


HEEBS   AND   STONES.  1675 

staine,  Grandgagnage  1,  270  and  henistai,  ldnistrai  =  kinster, 
canister,  Grandg.  Voc.  23-4.  Engl.  misseltoe,  misletoe,  Hone's 
Daybk  1,  1637-8.  And  maren-tacke  is  misletoe,  bristly  plant 

(p.  1247,  1.  11). Nilsson  would  trace  all  the  Scand.  mistletoe 

cultus  to  the  Druidic,  Dybeck  '45,  79.  80.  Ein  mistlein  pater 
noster,  MB.  18,  547  (yr.  1469);  mischtlin  paternoster,  mispel  and 
aich-mistlin  paternoster,  Ruland's  Handlungs-b.  yrs  1445-6-7. 
(Pref.  viii.)  Mistletoe  must  be  cut  on  a  Midsummer-night's  eve, 
when  sun  and  moon  are  in  the  sign  of  their  power  (conjunction?), 
Dyb.  '44,  p.  22.  For  the  oak  mistletoe  to  have  any  power,  it 
must  be  shot  off  the  tree,  or  knocked  down  with  stones,  Dyb.  '45, 
p.  80.  In  Virgil's  descr.  of  the  sacred  bough,  Aen.  vi., 

137.  aureus  et  foliis  et  lento  vimine  ramus, 

141.  auricomos  quam  quis  decerpserit  arbore/ete, 

144.  aureus,  et  simili  frondescit  virga  metallo, 

187.  et  nunc  se  nobis  ille  aureus  arbore  ramus, 

this  aureus  fetus  is  merely  compared  to  (not  ident.  with)  the 
croceus  fetus  of  the  mistletoe;  conf.  Athen.  3, 455-7.  An  oak  with 
a  golden  bough  occurs  in  a  Lett,  song,  Biittner  no.  2723.  Armor 
liuelvar,  aft.  heller ;  Wei.  uchelawg,  uchelfa,  uclielfar,  uchelfel, 
Jiolliach,  Jones  p.  39 lb.  Lett,  ohsa  welija  stlohta,  oak-mistletoe, 
from  ohsols,  oak,  and  flohta,  broom,  plume;  welija  /lolita  is  a  plant 
of  which  brooms  are  made.  Does  wehja  mean  holy  ?  conf. 
welija  wannags  (Suppl.  to  675).  Serv.  lepalt,  viscum  album, 
also  mela,  of  which  Vuk  p.  394  says  :  If  a  mistletoe  be  found  on 
a  hazel,  there  lies  under  that  hazel  a  snake  with  a  gem  on  his 
head,  or  another  treasure  by  the  side  of  it. 

p.  1208.]  Welsh  gwlydd  usu.  means  mild,  tender,  gwiolydd 
is  violet.  Valerian  is  in  Finn,  ruttoyuuri,  plague-wort  ;  another 
Boh.  name  is  kozljk.  A  rare  word  for  valerian  is  tennemarch, 
Nemnich.  Mone  8,  140a.  Hpt  6,  331.  Worthy  of  note  is  the 
Swed.  tale  about  the  mooring  of  Tivebarh  and  Vendelsrot,  Dyb. 
'45,  p.  50.  The  Serv.  name  odolidn  resembles  a  Polish  name  of 
a  plant,  dol^ga,  for  dolejka  means  upper  hand ;  conf.  Vuk's  Gloss. 
sub.  v.  odumiljen.  Odilienus  is  a  man's  name,  Thietmar  4,  37  ; 
so  is  Boh.  Odolen  (Kl.  schr.  2,  393).  Nardus  is  fragrant,  esp. 
the  Indica ;  nardus  Celtica  is  saliunco.  Ndp&os 
John  12,  3  is  in  Goth,  nardus  pistikeins  filu-galaubs. 


1676  HERBS   AND   STONES. 

p.  1208.]  Ace.  to  Martin's  Relig.  d.  Gaules,  Belinuntia  comes 
fr.  Belenus  (Diefenb.  Celt.  1,  203.  Zeuss  p.  34),  and  is  a  herba 
Apollinaris ;  Apollo  is  said  to  have  found  it,  Forcell.  sub  v. 
Russ.  belena,  Pol.  bielun,  Boh.  blen,  bljn,  Hung,  belendfu.  EngL 
henbane,  gallinae  mors. 

p.  1208.]  On  eberwurz,  see  Reuss's  Walafr.  Strab.  Hortulus 
p.  66.  Great  power  is  attrib.  to  the  carlina,  Dyb.  '45,  p.  72. 
Another  thistle  is  in  Sweden  called  jull-borste,  ibid.,  reminding 
us  of  the  boar  Gullin-bursti  and  of  eberwurz.  As  Charles's 
arrow  falls  on  the  sow-thistle,  so  does  Cupid's  on  a  flower  to 
which  it  imparts  miraculous  power,  love-in-idleness,  Mids.  N. 
Dr.  2,  2  ;  and  other  healing  herbs  are  revealed  in  dreams.  In 
another  dream  a  grey  smith  appears  to  the  same  king  Karel, 
and  with  his  pincers  pulls  nails  out  of  his  hands  and  feet,  Hpt 
1,  103. 

p.  1209.]  An  AS.  Herbal  says  of  Betonica  :  ]?eos  wyrt,  J?e 
man  betonicam  nemneiS,  heo  biiS  cenned  on  maedum  and  on 
claenum  dunlandum  and  on  gefrrSedum  slowum.  seo  deah 
gehwaeiSer  ge  J>aes  mannes  sawle  ge  his  lichoman  (benefits  soul 
and  body),  hio  hyne  scyldeft  wr3  (shields  him  against)  unhyrum 
niht-gengum  and  wr$  egeslicum  gesihdum  and  swefnum.  seo 
wyrt  b;y$  swyfte  haligu,  and  ]?us  ]m  hi  scealt  niman  on  Agustes 
mon^e  butan  iserne  (without  iron),  etc.  MHG.  batonie  (rhy. 
Saxonie),  Tit.  1947:  betoene  (rhy.  schoene),  Hatzl.  163,  86, 
K.€<TTpov  ' PwfJLoioi  overroviKrjv  KaKovcri,  Diosc.  4,  1. 

Verbena  is  akin  to  veru  and  Virbius,  says  Schwenck  pp.  489. 
491 ;  it  stands  for  herbena,  says  Bergk.  It  is  sacred,  and  there 
fore  called  iepoftordvrj  and  herba  pura,  qua  coronabantur  bella 
indicturi,  Pliny  22.  2,  3.  25.  9,  59.  Wolfg.  Goethe's  Dissert, 
p.  30-1.  ft  is  called  Trepto-repetov,  bee.  pigeons  like  to  sit  by  it  ; 
also  ferraria,  Diosc.  4,  60  :  77  criSrjplTis  4,  33-4-5.  OHG.  isarna, 
isenma,  Graff  3,  864.  1,  491  ;  faincletta  4,  555.  Sumerl.  24,  9  ; 
isenarre,  Sumerl.  40,  54;  iserenbart  66,  40.  MHG.  isenliart,. 
Mone's  Anz.  4,  250  and  Quellen  309b.  Eisen-kraut,  as  we  still 
call  it,  is  thrown  into  St.  John's  fire  (p.  618);  conf.  'Lay  aside 
the  Johnswort  and  the  vervain/  Whitelaw  p.  112.  Nethl.  izer- 
lirud,  Swed.  jern-ort,  Dan.  jern-urt.  There  was  a  spell  for  dig 
ging  up  vervain,  Mone  6,  474.  AS.  cesc-wyrt,  Hpt.  5,  204;. 
cesc-prote,  Lye  sub  v.  GDS.  124. 


HEEBS  AND   STONES.  1677 

p.  1209.]  Madelger  1st  ain  gut  crut  wurtz.  swer  si  grabn  wil, 
der  grab  si  an  Sant  Johans  tag  ze  sun-benden  (solstice)  an  dem 
abent,  und  beswer  si  also  dri-stund  (adjure  it  3  times  thus) :  '  Ich 
beswer  dich,  Madelger,  Ain  wurtz  so  her,  Ich  manen  dich  des 
gehaiz  den  dir  Sant  Pettrus  gehiez,  Do  er  sinen  stab  dri-stund 
durcli  dich  stiez,  Der  dich  usgrub  Und  dich  haim  trug  :  Wen  er  mit 
dir  umb-fauht  (whom  he  with  thee  begirds),  ez  sy  fraw  oder  man, 
Der  mug  ez  in  lieb  oder  in  minn  nimer  gelaun.  In  Gotz  namen, 
Amen/  wihe  si  mit  andern  crutern.  Kriiuter-heilkunde  (yr 
1400)  in  the  Giessen  Papierhs.  no.  992,  bl.  143. 

p.  1211.]  Fern,  bracken.  Gr.  Trre/n?  fr.  its  feathery  foliage.* 
Ij&t.filix,  It.felce,  Sp.  helecho,  Fr.  fougere.  Filix  herba,  palmes 
Mercurii  (Suppl.  to  159)  ;  filicina,  filix  minuta,  AS.  eofor-fearn. 
Celt,  ratis,  Wei.  rliedyn,  Bret,  raden,  Ir.  raith,  raithneach,  Gael. 
raineach  (conf.  reinefano),  Pott  2,  102.  Adelung's  Mithr.  2,  68 
from  Marcell.  c.  25  (Kl.  schr.  2,  123).  Finn,  sana-yalka  (word- 
foot),  Beth,  sona-yalg,  Bocler's  Abergl.  gebr.  d.  Esten  144. 
Lith.  bit-kresle  (bee's  chair)  =  tanacetum  vulg.,  Nesselm.  226. 
331.  Serv.  pouratish,  tansy,  tanacetum  crispum  (fr.  po- 
vratiti,  to  turn  back  ?  ON.  burkni,  filix,  polypodium,  Swed, 
broken,  Vesterb.  froken,  Dan.  bregne.  Again,  ON.  einstapi, 
Jonsson's  Oldn.  ordboc,  Norw.  einstabbe,  einstape,  Aasen  79b. 

Nemnich  sub  v.  pteris.  Swed.  ormbunke. -Den  wilden  varm 

treten,  Parz.  444,  7.  458,  17  ;  latentis  odii^/i'aj  excrevit,  Dietmar 
in  Pertz  5,  736 ;  filex  iniquitatis  exaruit  5,  742.  Fernseed  makes 
invisible^  Wolfs  Ztschr.  2,  30  :  we  have  the  receipt  of  fernseed, 
we  walk  invisible,  1  Henry  IV.  2,  1  ;  Swed.  osynlighets  grds. 
As  fernseed  in  Conrad  is  thrown  to  the  shad  (schaid-visch, 
Beheim  281,  28),  so  bugloss,  which  is  said  to  blind  all  animals 
born  blind,  is  scattered  to  fishes,  Rudl.  12,  13.  lb,  28.  32 — 48. 
After  walking  naked  to  the  cross-roads  and  spreading  out  a 

pockethandkerchief,  one  expects  fernseed,  Zehn  ehen  235. On 

Christmas  night,  high  and  low  used  to  walk  in  the  fernseed ; 
there  you  might  wish  for  anything  in  the  world,  the  devil  had  to 
bring  it.  The  Wend,  volksl.  2,  271a  makes  it  blossom  at  Mid 
summer  noon  :  get  hold  of  the  blossom,  and  all  the  treasures  of 

*  So,  from  the  Slav,  par-iti,  to  fly,  pcro,  wing,  feather,  Hehn  derives  not  only  the 
redupl.  Slav,  and  Lith.  pa-part,  pa-prat,  but  the  Teut.  farn  and  even  the  Celt,  ratis 
which  stands  (more  Celtico)  for  pratis.  Hehn's  Plants  and  Anim.  p.  484. — TRANSL, 

VOL.    IV.  D    D 


1678  HEEBS   AND    STONES. 

earth  lie  open  before  you.  Conf.  the  Sloven,  riddle  :  '  kay  tsvete 
brez  tsveta  ?  '  what  blossoms  without  blossom  ?  Answ.  praprot. 
In  Tirol,  if  you  step  on  an  irr-wurz,  you  immed.  find  yourself 
plunged  in  a  bog  or  a  carrion-pit.  A  story  of  the  irr-kraut  in 
-Stober's  Neujahrstollen  32-3;  conf.  Lett,  songs  in  Biittner  nos. 
1593.  1912. 

p.  1212.]  Artemisia,  Fr.  arrnoise,  0.  Fr.  ermoize,is  called  in 
•Champagne  marrebore  or  marreborc  (marrubium?),  which  is  supp. 
to  mean  la  mere  des  herbes  (Rutebeuf  1,  257),  as  in  fact  arte- 
misia  is  called  herbarum  mater  in  Macer.  Rutebeuf's  Dit 
•de  1'erberie  1,  257  makes  ermoize  the  first  of  healing  herbs  :  Les 
fames  sen  ceignent  le  soir  de  la  S.  Jehan,  et  en  font  chapiaux 
seur  lor  chiez,  et  dient  que  goute  ne  avertinz  ne  les  puet  panre 
n' en  chiez,  n'en  braz,  n'en  pie,  n'en  main  ;  mais  je  me  merveil 
quant  les  testes  ne  lor  brisent,  et  que  li  cors  ne  rompent  parmi, 

tant  a  1'erbe  de  vertu  en  soi. The  Germ,  word  for  it  occurs  as 

a  man's  name  Pei/bos  (yr  1330),  Bamberger  verein  10,  107,  and 
Bei/poz  (yrs  1346-57)  10,  129.  136-8.  145.  Even  Schannat  no. 
348  has  the  name  Beboz  (see  Kl.  schr.  2,  399.  Dronke's  Trad. 
Fuld.  420);  and  *  bcyposs  =  &rkemesi'a, '  in  Vocab.  Theuton. 
(Nuremb.  1482)  d.  7a.  At  last,  in  Vocab.  ex  quo  Eltuil  1469, 
*  attamesia  =  byfuyss,'  and  also  '  incus  =  eyn  anf  usse,'  the  f  in  both 
being  appar.  Mid.  Rhenish.*  '  Bismolten,  artemisia,  est  nomen 
herbe,  volgariter  byfus  in  ander  sprach  bock/'  Voc.  incip.  Teuton. 
'Bibes  ist  ain  crut :  wer  fer  welle  gaun,  der  soil  es  tragen,  so  wirt 
er  nit  mud  sere  uf  dem  weg,  der  tiifel  mag  im  och  nit  geschaden ; 
und  wo  es  in  dem  hus  lit,  es  vertribt  den  zober/  Heilmittelbuch 
of  1400  in  the  Giess.  hs.  no.  992,  bl.  128b.  'Artemisia,  ley  fuss, 
•sonnenwendel,'  J.  Serranus's  Diet.  Latino-Germ.  (Niirnb.  1539) 
66b;  'in  dem  bifiis,'  Moneys  Anz.  '34,  337.  Superstitions  about 
it,  Panz.  Beitr.  1,  249.  '  St  John's  coals  (touchstones)  are  found 
fr.  noon  to  vespers  of  John's  day  under  the  beyfuss ;  alias  non 

inveniuntur  per   annum/   Mone   7,  425. Artemisia  is  zimber, 

zimbira  in  Hattemer  3,  597a ;  hergott-holzel  in  Nemnich  p.  466. 
AS.  tagantes  helde  =  artemisia  (tragantes,  for  rpaydfcavda1?), 
Mone's  Quell.  320a  (conf.  p.  1216  n.).  OHG.  stapa-wurz,  stdbe-w., 
abrotonum,  Graff  1, 1052.  Sumerl.  60,  2;  our  stabwurz,  southern- 

*  The  corruption  of  biboz  into  «  our  meaningless  beifuss  '  is  a  fair  example  of 
Folk-etymology :  the  herb  is  good  for  the  pedestrian's  feet. — TRANSL. 


HERBS  AND   STONES.  1679 

wood.  OS.  staf-wurt,  dictamnum,  dittany,  Dint.  2,  192.  Arte 
misia  is  buggila  in  Hattemer  1,  314ab  and  Mone  8,  400;  bug  el 
6,  220 ;  bugge  8,  405 ;  buggul,  Voc.  opt.  p.  51a ;  fail  8e  ev  rals 
oooiTTopt'aw  pr)  7rapaTpi/3eo-0ai,  TOU?  /Bov/Swvas,  ayvov  pdftSov  rj 
•HJ9  aprefjiMrlas  Kparovfj,ev7)s  (groin  not  galled  if  one  carry  a 
switch  of  agnus  castus  or  artemisia),  Diosc.  2,  212.  Gallic  Trovep, 
Dacian  fouoo-n;  (conf.  fwo-nfc,  girdle),  GDS.  208.  Diefenb.  Celt. 
1,  172.  Ir.  mugard,  AS.  mucg-wyrt,  GDS.  708.  Boh.  cerno-byl, 
Pol.  czarno-byl,  Sloven,  zhernob  (black  herb)  ;  Serv.  bozhye  drutze, 
God's  little  tree. 

To  Gothic  names  of  plants,  add  vigadeind,  Tpifio\os  (Suppl. 
to  1215).  On  equisetum,  see  Pott's  Comm.  2,  27.  OHG.  gren- 
sinc,  nympha3a,  potentilla,  clavus  Veneris,  Graff  4,  333 ;  MHG. 
grensinc,  Moneys  Anz.  4,  244-6.  In  a  Stockholm  MS.  we  find  the 
spell  :  Unse  leve  vrowe  gink  sik  to  damme,  se  sochte  grensink 
den  langen.  do  se  en  vant,  do  stunt  he  un  bevede.  se  sprak  : 
'  summe  den  soten  Jesurn  Crist,  wat  crudes  du  bist  ?  '  '  Junk- 
frowe,  ik  hete  grensink,  ik  bin  das  weldigeste  hint,  ik  kan  den 
kettel  kolen,  ik  kan  alle  dink  vorsonen,  ik  kan  den  unschuldigen 
man  van  den  galgen  laten  gan  ;  de  mi  bespreke  un  ineges  dages 
up  breke,  dem  were  God  holt  und  alle  mannen  kunne  un  golt 
sulven.'  in  den  namen  des  Vaders  un  des  Sons,  etc.  Is  grensinc 
fr.  grans,  prora,  bee.  it  grows  in  front  of  your  boat  ? 

Glover,  trifolium,  Dan.  Mever,  Germ,  klee :  niibblattlets  klee 
(p.  1079  mid.).  Esp.  significant  is  the  four-leaved  (p.  1137  end): 
klewer  veer,  Mullenh.  pp.  410.  557  ;  clover  cinquefoil,  Bret,  march. 
89.  93  ;  to  send  trefoil  and  wine,  Arch.  v.  Unterfranken  iv.  3, 
169.  Clover  is  called  himmel-kraut  in  Bavaria  :  schon  bluet's 
Jdmel-kraut,  Schm.  2,  196,  conf.  Mm  el-  b  lile,  rainbow,  himel-brand, 
mullein  (Suppl.  to  1196)  ;  hergotts-brot  (-bread),  head  of  clover 
blossom,  Schm.  2,  231,  conf.  brosam-kmiit,  Superst.  I,  369; 

Gotis-ampher  (-sorrel),  alleluja,  Surnerl.  54,  35. Icel.  smdri, 

trifol.  album ;  Jutl.  smdre.  ON.  qveisu-gras,  trifol.  fibrinum, 
good  for  colic  and  hysterica  passio  (Suppl.  to  1159  beg.).  Swed. 
cdpling :  superstit.  of  the  fyr-vdpl.,  fem-vapl.,  Dybeck  ^48, 
p.  22.  Gall,  visumarus,  Diefenb.  1,  46  (Suppl.  to  1192  mid. 
Kl.  schr.  2,  156.  171).  Ir.  shamrock,  in  O'Brien  seamrog  (Kl. 
schr.  2,  156),  GDS.  302.  Welsh  meillionen,  Armor,  melchen, 
melchon.  Clover  used  in  Persian  sacrifices,  Herod.  1,  132. 


1680  HERBS   AND    STONES. 

p.  1213.]  Our  g  under -mannlein,  gundel-rebe,  is  a  tiny  blue 
flower,  whereas  OHG.  gunde-reba  =  acer,  maple ;  guilder  ebe,  acer, 
balsamita,  Mone  7,  600.  In  a  charm :  '  guntreben  ger  (maple 
shoot  ?),  I  toss  thee  up  to  the  clouds/  Mone  6,  468. 

p.  1213.]  Morsus  diaboli,  devilsbit,  see  Dybeck  '45,  52.  AS. 
ragu  (ragwort)  is  glossed  by  'mosicum,  mossiclum/  perh. 
mosylicum ;  otherw.  ragu  is  robigo.  Lye  has  also  ( Cristes 
maeles  ragu,  Christi  crucis  mosicum,  herba  contra  ephialten 
valens/  Schubert  p.  197  :  ragwurz,  orchis. 

Serv.  stidak  (shamefaced),  caucalis  grandiflora  :  it  has  a  white 
blossom,  with  a  little  red  in  the  middle.  This  red,  they  say,  was 
greater  once,  but  grew  less  every  day,  as  modesty  died  out  among 
men,  Vuk  sub  v. 

Holder  (wolfs-claw  ?),  when  eaten,  causes  vomiting  or  purging, 
ace.  as  it  was  shelled  over  or  under  one,  Judas  1,  169.  Lycopo- 
dium  complanatum,  ON.  jaftii,  Dan.  javne,  Swed.  jemna,  Vesterb. 
jamm. 

p.  1214.]  A  plant  of  universal  healing  power  is  h&il-aller-weU, 
agrimonia,  Mone  8,  103;  oiler  frowen  lieil,  MS.  2,  48a ;  guotes 
matures  lieil,  Hpt.  2,  179.  Lisch's  Meckl.  jrb.  7,  230;  conf.  the 
ointment  mannes  heil,  Iw.  3452.  Er.  7230. 

p.  1214.]  Dorant  seems  a  corrup.  of  andor,  andorn  (hore- 
hound) :  trail  your  shirt  in  blue  tharand,  N.Pr.  prov.  bl.  8,  229. 
Gothl.  tarald,  aggliug,  ett  gras  for  hvilket  trollen  tros  sky,  Almqv. 
464a.  Hold  up  thy  skirt,  that  thou  graze  not  the  white  orand  ! 
M.  Neth.  orant,  Mone  6,  448.  Hoist,  gdler  orant,  Miillenh.  no. 

425. 'A.  herb  that    says,  Be  wol-gemut,    (of   good    cheer)  !' 

Hofifm.  Gesellschaftsl.  136;  die  brauiie  wolgemnt,  Ambras.  lied, 
p.  212.  Pol.  dobry  mysli,  good  thoughts.  The  plant  must  be 
plucked  hastily,  and  hidden  :  eyu-yu-aTreo)?  rov  opiyavov  ev  %6/ot 
K6V061,  Athen.  1,  262  ;  opiyavov  /SXeVew,  look  sour,  as  though 
you  had  bitten  marjoram. 

Porst,  porse  is  strewn  under  the  table,  to  sharpen  a  guest's 
appetite,  Fries's  Udfl.  pp.  109.  110;  conf.  borsa,  myrtus,  Graff 
3,215. 

p.  1214.]  OHG.  hart-houivi  (-hay)  must,  I  think,  be  the 
liarten-aue  which  the  girl  '  murkles '  to  find  out  if  her  lover  loves 
her,  Firmen.  2,  234.  Fiedler's  Dessauer  volksr.  98.  In  Sweden 
this  hypericum  perforatum  has  to  be  one  of  the  nine  sorts  of 


HEEBS  AND   STONES.  1681 

flowers  that  make  the  Midsum.  nosegay  ;  the  picking  of  it  is 
descr.  in  Runa  '44,  p.  22-3  :  you  lay  it  under  your  pillow,  and 
notice  what  you  dream.  Again,  that  plant  with  St-John's- 
blood  sap  (Miillenh.  p.  222)  is  the  hart-heu,  Schub.  p.m.  184. 
Schiitze's  Hoist,  id.  1,  117-8. 

OHG.  reinfano,  Graff  3,  521,  Swed.  renfane,  tansy,  seems  to 
be  sacred  to  elves,  Fries's  Udfl.  1,  109  ;  it  helps  in  difficult 
childbirth.  Does  the  name  denote  a  plant  that  grows  on  boun 
daries  [rain  =  strip  of  grass  left  betw.  hedgeless  cornfields]  ? 
conf.  rein-farn,  Kl.  schr.  2,  44. 

p.  1214.]  Was  ivid&rtan  orig.  widar-dono,  formed  like  aslf- 
J?ona  ?  yet  it  is  wedertam  in  Sumerl.  55,  49.  The  country-mouse 
in  Rollenhagen,  when  visited  by  the  town-mouse,  lays  down  a 
bundle  of  widderthan,  that  gleams  like  a  red  poppy.  Widerthon- 
moos  (-moss)  is  polytrichum  commune,  Schub.  p.m.  210,  other 
wise  called  golden  frauen-haar  (conf.  the  holy  wood-moss  of  the 
Samogitians,  and  the  special  gods  for  it,  Lasicz  47).  Frisch 
calls  widerthon  a  lunaria  ;  the  osmunda  lunaria  is  named  anltelir- 
Jcraut  (sweep  to-),  and  is  supp.  to  give  cows  good  milk  : 

Griisz  dich  Gott,  ankehr-Jcraut  ! 
ich  brock  dich  ab,  u.  trag  dich  nach  haus  ; 
wirf  bei  meinem   kuhel  (lay  flesh  on  my  cow)    finger- 
dick  auf.  Hofer  1,  36. 


p.  1215.]  Weg~wise  =  solaequ.ium  in  Albr.  v.  Halb.  129b; 
wege-weis  =  cichorium  intybus,  Nemnich  ;  conf.  AS.  for-tredde, 
our  wege-tritt.  Da  wenic  wege-riches  stuont,  Parz.  180,  7; 
other  names  are  weg-luge  (Staid.  2,  439)  from  fluogen/  and 
'  Hdnslein  bei'm  iveg  '  (or  is  it  '  hduslein  bei  dem  weg/  as  in 
Fischart's  Onomast.  221?).  Serv.  bokvitza,  plantago,  fr.  bok  = 
side;  Boh.  cekarika,  fr.  cekati  =  wait  [Russ.  poputnik,  podorozhnik, 
fr.  puti,  doroga=way].  -  Dicitur  quod  tres  rami  corrigiolae 
(wegetritt)  collectae  in  nomine  Trinitatis  et  cum  oratione  domi- 
nica,  suspensi  in  panno  lineo,  maculam  oculi  sine  dubio  tollunt, 
Mono  7,  424.  Das  edle  kraut  iveg-warte  macht  guten  augen- 
schein,  Ambras.  lied.  p.  18  ;  item  es  spricht  alwartus,  die  wegwart- 
wurtzeln  soltu  niecht  essen,  so  magstu  nit  wund  werden  von 
hauen  noch  von  stechen,  Giess.  papier-hs.  no.  1029  (conf.  p.  1244). 
'Advocati  consueverunt  se  munire  sambuco  et  plantagine  ut 


1682  HEEBS   AND    STONES. 

vincant  in  causis  '  is  Bohemian,  like  that  about  the  child's  caul 
(p.  874n.).  The  above  names  remind  us  of  Goth.  vigadeino  = 
tribulus  (Suppl.  to  1212  mid.),  as  the  Gr.  /3aro9  is  perhaps  from 
ftaivw,  and  the  Lat.  sentis  akin  to  Goth.  sinj?s,  via ;  yet  conf.  Kl. 
schr.  5,451  seq.  GDS.  211. 

p.  1215.]  Of  the  leek  an  ON.  riddle  says  :  '  hoffti  sinu  visar  a 
helvegu,  en  foturn  til  solar  sn$r/  his  head  points  to  hell,  his  feet 
to  heaven ;  to  which  HerSrekr  answers  '  h6fu$  veit  i  Hlo^Synjar 
skaut,  en  bloS  i  lopt/  Fornald.  s.  1,  469  (conf.  the  /3o\/3ot  in 
Aristoph.  Clouds  187 — 193).  Sara-lank  siofta,  boiling  wound- 
leeks,  means  forging  swords  1,  468.  With  the  leek  men  divine, 
Dyb.  ;45,  p.  61  ;  it  drives  evil  spirits  away,  Fries's  Udfl.  1,  109. 
House-leek,  sempervivum  tectorum,  Swed.  tak-lok,  wards  off 
misfortune  1,  110.  'Radix  allii  victorialis '  is  neun-hommlere  in 
Staid.  2,  236 ;  in  Nemnich  neun-hemmerlein,  sieben-hemmerlein. 
OHG.  surio,  surro,  m.,  cepa,  porrum,  Graff  6,  273. 

p.  1215.]  The  rowan  or  ronn  (Dyb.  J45,  62-3)  is  called  wild 
ash,  mountain  ash,  vogelbeer-baum,  sperber-baum,  AS.  wice, 
Plattd.  hivieke,  Wolfs  Ztschr.  2,  85.  Men  like  a  staff  made  of 
pilber-baujii,  sorbus  aucuparia,  Possart's  Bstl.  163.  Finn,  pihlava, 
sorbus,  is  planted  in  holy  places  :  pihlayat  pyhille  maille,  Kalev. 
24,  71.  94.  Renvall  sub  v. 

p.  1216.]  Hab-mich-lieb  and  wol-gemut  (Suppl.  to  1214)  are 
herbs  of  which  wreaths  were  twined,  Hiitzl.  151};  fein  krenzlin 
von  wolgemuot  ist  fiir  sendez  truren  guot,5  good  for  love-sick 
ness  162-3. 

p.  1216.]  A  wort,  that  the  mermaid  dug  on  the  mount  that 
might  not  be  touched,  makes  whoever  eats  it  understand  the 
wild  beast,  fowl  and  fish,  Hpt.  5,  8.  9.  A  herb  accidentally  picked 
opens  to  him  that  carries  it  the  thought  and  speech  of  others,  Ls. 
1,  211-8.  Herb  chervil  blinds  or  gives  double  sight,  Garg.  148a. 
Ges.  Abent.  2,  267.  Whoever  carries  herb  assidiose  in  his  hand, 
commands  spirits,  Tit.  6047.  When  the  dew  falls  in  May  on 
the  herb  parbodibisele}  one  may  harden  gold  in  it,  Tit.  3698-9. 
Cattle  are  made  to  eat  three  blooming  flowers,  the  blue  among 
them,  so  as  not  to  be  led  astray  into  the  mountains.  Hpt  4,  505. 

p.  1216  n.]  AS.  celf-frona  is  expl.  by  fiona  or  pone,  palmes, 
pampinus,  conf.  OHG.  upar-dono,  sudarium ;  is  alb-dono  then  a 
cloth  spread  by  the  elves?  If  aslf-JKme  be  fern,  and  =OHG. 


HEEBS   AND    STONES.  1683 

alb-dona,  dona  must  be  pampinus  (our  dohne,  springe  or  noose), 
coil,  tendril,  and  so  alfranke  (p.  448),  Hpt  5,  182.  AS.  lielde 
is  sometimes  ambrosia.  Is  hwdtend  (iris  Illyrica)  equivalent  to- 
soothsaying  flower  ?  for  Iris  is  at  once  messenger  of  the  gods, 
and  rainbow,  and  a  plant  which  the  Slavs  call  Perunica,  thunder- 
flower.  Finn,  wuohen  miekkd,  caprae  ensis,  is  also  iris,  sword- 
lily. Other  notable  herb-names  in  AS.  are :  Oxan-slippa, 

primula  veris,  E.  oxlip,  cowslip,  Dan.  oxe-driv,  ko-driv,  Swed, 
oxe-ldgg.  Hundesfred,  centauria.  Eofor-prote,  apri  guttur,  scilla. 
Lust-moce,  ros  soils,  Nemnich  drosera,  Staid.  1,  336  egelkraut.. 

Mddere,  venerea,  Moneys  Quell.  320b;  Lye  has  mdddere, 

rubia,  E.  madder;  Barnes  sub  v.  madders,  mothers,  anthemis, 
cotula.  Metere,  febrifuga,  Sumerl.  56,  58;  and  melissa,  metere 
57,  59  (Suppl.  to  1244).  Muttere,  mutter ne,  caltha,  Staid.  2,, 
226;  Finn,  matara,  mattara ;  '  lus  gun  mhathair  gun  athair,' 
flower  without  mother  or  father  :  '  a  plant  resembling  flax,  which 
grows  in  springs/  Armstr.  368b. Weo&o-bend,  cyclamen  con 
volvulus,  E.  woodbind,  withe-bind,  M.  Neth.  ivede-winde,  Maerl.  3, 
205  ;  conf.  weendungel :  '  ik  kenne  dat  kruud,  sede  de  diivel,  da 
hadde  he  weendungel  freten/  Brem.  wtb.  5,  218  (AS.  fiung,  pL 

pungas,  aconitum,  helloborus). Mageffe,  magoffe,  buphthalmus; 

conf.  '  hay -maiden,  a  wild  flower  of  the  mint  tribe/  Barnes. 
Biacon-weed,  cheiiopodium,  goose-foot,  Barnes.  Gloden,  caltha  > 
also  gladene,  glwdene.  Boffen,  lolium  ;  conf.  beres-boto,  zizania, 
meres-poto,  Graff  3,  81.  Leloffre,  lapathum.  Gearewe,  mille- 
folium,  yarrow,  OHG.  garewa.  2Ethel-ferding ,  -fyrding,  a 
wound-healing  plant,  from  ferd,  fyrd  =  army,  war  ?  Bro&er-wyrt, 
herba  quaedam  strictum  pectus  et  tussim  sanans,  Lye.  Hals-wyrt, 
narcissus,  from  hdlsian  to  make  whole  ? 

Peculiar  OHG.  names :  olsenich,  Moneys  Quell.  285b ;  olsnic, 
baldimonia,  herba  thuris,  Sumerl.  55,  11.  57,  26.  Ducange  sub 
v.  ramesdra.  Graff  2,  512.  Striph,  stripha,  Graff  6,  751.  Ert- 
galld,  AS.  eorff-gealle,  centaurea  major,  cornflower.  Hrosse-huf, 
Graff  4,  1180.  Add  the  plant-names  in  the  Wiesbaden  glosses, 
Hpt  6,  323. 

Names  still  in  use:  brandli,  satyrium  nigrum,  Staid.  1,  216, 
small,  but  scented;  it  is  the  Romance  ivaldser,  valser,  Moneys 
Anz.  '39,  391  (gerbrandli  ?),  conf.  ivald-meisterlein,  asperula 
odorata,  M.  Neth.  wal-mester,  Mone  6,  448.  Herba  matrix  silvae, 


1684  HERBS   AND    STONES. 

Wallach.  mama  padura,  wood-mother,  wood- wife,  Schott  297. 
Manns-kraft,  geum  urbanum,  Hess.  Ztschr.  4,  81.  Tag  und 
nacht  4,  94.  Sained.  58,  29;  Ssk.  df.es  et  nox  in  one  word, 
Bopp's  Gl.  27b;  Pol.  dzien  i  noc,  melampyrum  nemorosum,  Linde 
1,  595a.  Partunni-kraut,  stachys  alpina,  Hess.  Zts.  4,  84.  Braid- 
ireue,  erica,  acquires  a  red  tinge,  Wachter  p.  13;  brant  im 

liaar,  Sommer's  Sag.  p.  61. Berufs-kmut,  anthyllis  vulneraria, 

Somm.  p.  61 ;  vermdn-kraut,  maidenhair,  Schm.  2,  587 ;  conf. 
beschrei-kr.  (p.  1195).  Eisen-breche,  sferra-cavallo  (p.  974),  E. 
moonwort,  lunaria,  Hone's  Yrbk  1551.  Maus-ohrlein,  mouse-ear, 
herba  clavorum,  nailwort,  makes  horses  willing  to  be  shod 
1550.  Rang  =  teufels-zwirn,  clematis,  Yilmar  in  Hess.  Zts.  4,  94. 
Druten-mehl,  hexen-mehl,  semen  lycopodii,  is  sprinkled  over  sore 
babies.  Wind-hexe,  rolling  flax,  a  steppe  weed,  Russ.  perekati- 
pole  (roll  over  field),  whose  balls  drift  like  thistledown,  Kohl's 
8.  Russia  2,  113-4. 

2.  STONES. 

p.  1218.]  Rare  stones  are  called  '  steine,  die  kein  gebirge  nie 
getruoc,  noch  diu  erde  briihte  fur/  Troj.  kr.  2954.  They  are 
known  to  Jews  :  it  is  a  Jew  that  can  tell  Alexander  what  stone 
it  is,  Alex.  7075  ;  that  master  of  stone-lore,  Evax  of  Arabia,  Lanz. 
8531.  Boundary -stones j  drei-h  err  n- steine  are  pounded  to  powder, 
and  drunk  as  medicine,  Ph.  Dieffenb.  Wander.  2,  73.  Other 
healing  stones  are  ment.  in  Lohengr.  str.  652,  defensive  helmet- 
stones  in  Aspremont  20.  40-1.  A  stone  that  tells  you  everything, 
Norske  folke-ev.  1,  188;  a  stone  taken  in  the  mouth  gives  a 
knowledge  of  foreign  tongues,  Otnit  Ettm.  3,  32 — 25.  Rhon  126; 
another,  put  in  the  mouth,  enables  you  to  travel  over  water,  H. 
Sachs  i.  3,  291C.  Simplic.  5,  12  p.  548-9;  and  there  was  a  stone 
that  made  you  fly,  Ges.  Abent.  3,  212-7.  The  stone  of  fear  keeps 
you  from  being  frightened  :  '  he  hung  a  schreck-stein  on  him, 
Pol.  maulaffe  298. 

Quattuor  in  cunctis  sunt  insita  mythica  gemmis, 
durities,  virtus,  splendorque,  colorque  perennis 

Gotfr.  Viterb.  p.m.  367b. 

Rings,  finger-rings   derive  all  their  virtue  from  the  stones  set  in 
them.     A  vingerlin  that  repels  magic,  and  makes  you  aware  of 


HEEBS  AND   STONES.  1685 

it,  Lane.  21451  seq. ;  one  that  makes  invisible  (p.  871).  So  a 
girdle  with  a  precious  stone  in  it  makes  whole,  Bit.  7050 — 55. 

The  orplianus,  wanting  in  Megenberg,  is  ment.  by  Lessing  8, 
175-6.  Similar  to  the  orphan  is  the  stone  claugestian  on  the 
helmet,  Eoth.  4947  seq.  paer  se  beorhta  bedg  brogden  wundrum 
eorcnanstdnum  eadigra  gehwam  lilifad'  ofer  hedfde;  heafelan  lixaft 
J?rymme  btyeahte,  Cod.  Exon.  238  ;  his  cdgan  ont^nde,  halge 
hedfdes  gimmas  180,  7;  is  seo,  eaggebyrd  (oculus  Phoenicis) 
sttine  gelicast,  gladum  gimme  219,  3.  Hyaena  bestia  cujus  pu- 
pillae  lapideae  sunt,  Gl.  ker.  146.  Diut.  1,  239 ;  and  Reinhart's 
eyes  are  supp.  to  be  carbuncles,  Reinh.  916  seq.  One  stone  is 

oculus  felis,  oculus  mundi,  bellocchio,  Nemnich  2,  747-8. 

Precious  stones  take  the  place  of  eyes,  Martene's  Thes.  anecd. 
4,  6  (Wachsrnuth's  Sitten-gesch.  2,  258)  :  in  the  sculptured  skull 
of  St  Servatius,  stones  blaze  instead  of  eyes.  Swed.  dgna-sten, 
ogon  sten}  eye-stone,  means  the  pupil ;  Dan.  die-steen,  ON.  auga- 
steinn ;  and  Alexanders  stone,  which  outweighs  pure  gold,  but 
rises  in  the  scale  when  covered  with  a  feather  and  a  little  earthy 
is  an  eye-stone,  Lampr.  Alex.  p.  140 — 3  ;  see  Schlegel's  Mus. 
4,  131-2-3.  Gervinus  1,  549  (ed.  3).  Pupus,  rcapy  6(j)0a\fjLov, 
Ducange  sab  v.  It  is  Oriental  too  to  say  (  girl  of  the  eye  '  ;  yet 
also  'mannikin  of  the  eye/  Gesenius,  Pref.  xliv.  (ed.  2).  GDS. 
127. 

p.  1218n.]  Scythis  succinum  (amber)  sacrium  (not  satrium), 
Pliny  37.  2,  40;  ubicunque  quinta  argenti  portio  inest  (auro), 
electrum  vocatur  33.  4.  23.  Prunt-golt,  electrum,  Gl.  Sletst.  39, 
391.  Amber  is  in  Russ.  yantdri,  Lith.  gentdras,  gintdras,  Lett. 
dzinters,  zihters,  conf.  OHG.  sintar  =  scoria,  GDS.  233;  Esth. 
merre-kiwi,  sea-stone,  Finn,  meri-ldvi.  On  the  confusion  of 
amber  with  pearl,  see  both  Schott  in  Berl.  acad.  Abh.  '42,  p. 
361  and  H.  Miiller's  Griechenth.  43.  Pol.  lursztyn,  Boh. 
agsteyn,  altsten.  M.  Neth.  lammertynsten,  succinus. 

p.  1219.]  The  pearl:  ON.  gimr,  m.,  gemma,  Seem.  134b,  also 
gim-steinn ;  AS.  gim,  gim-ntan.  With  MHG.  mer-griez,  conf. 
'  daz  griezende  mer/  Fragm.  45C.  The  diamond  was  taken  to  be 
crystallized  water  :  '  a  little  frozen  wasserli/  Anshelm  2,  21  ;  fon 
diu  wirt  daz  is  da  zi  (thereby  turns  the  ice  into)  christallan  so 
herta,  so  man  daz  fiur  dar-uber  machot,  unzi  diu  christalla  irgluot, 
Merigarto  5,  25;  conf.  isine  steina,  ice-stones,  0.  i.  1,  70  and 


1686  HEKBS   AND    STONES. 

'  crystal  made  of  ice/  Diez's  Leb.  d.  troub.  159.  165.  On  the 
Ssk.  marakata,  seeBopp's  Gl.  255-9.  266;  chandra-kdrta,  gemma 
fabulosa,  quae  radiis  lunae  congelatis  nasci  creditur  118a. 

p.  1221.]  The  \wyyovpiov  is  also  named  by  Dioscor.  2,  100. 
Of  a  stag's  tears  or  eyes  comes  a  stone.  The  dragon's  head  con 
tains  a  diamond,  Bosquet  205-6.  The  toad-stone,  which  occurs 
e.g.  in  Wolfs  Deut.  sag.  p.  496,  is  likewise  in  Neth.  padde- 
sten,  Boh.  zliabye  kamen,  0.  Fr.  crapaudine,  Roquef.  sub  v. ;  the 

French  still  say  of  diamonds,  '  il  y  a  crapaud.' There  is  a 

serpent's  egg,  which  fad  victorias  litium  et  regum  aditus  mire 
laudatur,' Pliny  29.  3,  12.  One  Segerus  has  a  'gemma  diversi 
coloris,  victoriosos  efficiens  qui  ea  utuntur/  Cses.  Heisterb.  4,  10. 
Sige-stein,  Eracl.  p.  214.  Halm's  Strieker  p.  49 ;  seglie-sten, 
Kein.  5420  ;  sige-ring,  Hpt  3,  42  ;  hiiet  dich  vor  (beware  of)  alter 
wibe  gemein,  die  kiinnen  blasen  den  sigel-stein,  Hatzl.  93b,  34  ; 
sigelstein  smden,  Wolkenst.  40,,  conf.  '  eiu  bickel  giezen,'  Fragm. 
38C.  Eenn.  13424,  bickel-stein,  Fragm.  21C.  Can  sigelstein, 
segelstein  have  been  the  magnet  ?  ON.  segel-steinn,  sailing  stone. 

The  swallow- stone,  which  grows  in  the  crop  of  a  firstborn 

swallow,  is  known  to  Diosc.  2,  60 ;  conf.  Schm.  3,  399  :  schiirf 
(rip)  schwalben  auf,  so  vindestu  darinne  ein  roten  (red)  stain. 

p.  1222.]  Georg  Agricola  (1546)  De  re  metallica  libri  XII 
(Basil.  1657)  calls  belemnites  alp-schos,  p.  703b  ;  brontia  donner- 
stein,  wetterstein,  gros  krottenstein,  ceraunia  der  glatte  donn., 
der  glat  wett.,  der  glatte  gros  krott.  704a;  ombria  donderst., 
wett.,  grosz  krott.  706a.  The  thunder-bolt  has  healing  power, 
Ph.  Dieffenb.  Wander,  p.  33;  the  ON.  for  it  is  s'kruggu-steinn ; 
and  we  often  find  Iporsteinn  as  a  man's  name,  e.g.  Egilss.  476. 
Another  Finnic  name  for  the  bolt  is  Ukkoisen  nalkki,  U/s  wedge ; 
Lith.  Laumes papas,  L/s  pap,  Nesselm.  277b.  353b,  and  LG.  mare- 
tett,  the  (night-) mare's  teat,  N.Pr.  prov.  bl.  2,  380.  Silex  is  in 
ON.  hiegetill,  quasi  rorem  generans. 

p.  1222.]  The  diamond  can  only  be  softened  by  goafs-blood, 
Pliny  37,  4.  August.  De  civ.  D.  21,  4;  conf.  N.  Cap.  69.  Er. 
8428.  Ms.  1,  180a.  Parz.  105,  18. 

The  carbuncle  is  taken  from  the  unicorn's  forehead,  Parz.  482, 
29  ;  hebt  den  moed  van  een  Espetln,  want  hi  draegt  karbonkelen 
in  sin  hoorn,  Ndrl.  Heemskindp.  m.  12.  The  carbuncle  shines  in 
the  darkest  night,  and  puts  out  other  stones,  Hartm.  biichl.  1500. 


SPELLS  AND   CHARMS.  1687 

Reinh.  920.  Morolt  45.  Gr.  Rud.  8,  10  (Va-tte-lys  are  in  Dan. 
superstition  small  stones,  which  the  spirits  had  for  lamps,  Molb. 
Dial.  663).  The  carbuncle  pales  its  lustre  when  the  hero  dies, 
Rol.  196,  19  ;  it  lies  '  ze  Loche  in  dem  Rine/  Ms.  1, 15a.  Sommer 
on  Flore  p.  xxvii.  1667. 

The  magnet  :  ON.  leiffar-steinn,  Landn.  1,  2  ;  E.  loadstone 
[i.e.  leading,  as  in  loadstar].  Prov.  aziman,  ariman,  ay  man,  Fr. 
aimant,  Sp.  iman.  MHG.  age-stein,  Diut.  1,  60-1.  Trist.  204, 
14.  36.  M.  Neth.  toch-sten  diese  up-toch,  Maerl.  3,  124.  It 
has  been  used  in  navigation  since  the  13th  cent.,  Bible  Guiot 
633—653  ;  legend  of  the  loadstone,  Altd.  w.  2,  89. 

Stone-coal  is  called  Tiirken-blut-stein,  stein-6l  Turken-blut, 
Staid.  1,  329. 


CHAPTER   XXXVIII. 
SPELLS   AND   CHARMS. 

p.  1224.]  On  the  power  of  the  three  words,  Kalev.  9,  34.  161 ; 
conf.  Arnim's  March.  1,  47.  [Tibetian  and  Mongolian  writers 
dilate  on  the  force  of  each  syllable  in  the  Buddhist  formula  fom 
mani  padmi  horn/] .  Singing  and  saying  turn  to  magic  :  eirwSrj 
iarpwv,  Plato's  Charmides  p.  156-8  ;  6e\KTripiov,  charm,  incan 
tation;  verba  puerpera  dixit  (Lucina),  Ov.  Met.  10,  511.  OHG. 
pi-galan  (be-sing)  in  the  Mersebg  spell ;  galdr  gala,  Saem.  97-8-9  ; 
rikt  gol  Oddr,  ramt  gol  Oddrun,  bitra  galdr  a  240a.  Fr.  charme 
is  fr.  carmen  :  un  bon  charme  vos  aprendre,  Ren.  7650 ;  car- 
minare  plagam,  to  charm  a  wound  (away),  Altd.  bl.  2,  323;  conf. 
fer  sprach  zer  wunden  wunden-segen/  Parz.  507,  23.  The 
sorceress  is  anspreclierin,  Moneys  Anz.  7,  424;  conf.  berufen, 
beschreien,  becall,  beery,  Ettn.  Maulaffe  546-7.  ON.  orff-heill, 
Sasm.  120b.  Finn,  sanoa,  to  say  =  conjure;  sanat,  conjuration, 
Castren. 

Blessings  are  pronounced  more  esp.  at  morning  and  eveniag : 
swer  bi  Hebe  hat  gelegen  (had  a  good  night),  der  sol  dar  senden 
sinen  morgen-secjen,  MS.  2,  169a;  gesegenen  unde  tiefe  beswern, 
Mar.  188,  30  (conf.  ' tiefe  fluochen/  p.  1227)  ;  besworn  sis  du  vil 
tiure  !  Ges.  Abent.  3,  53  ;  einem  die  krankheit  absegnen  (bless 


1688  SPELLS   AND    CHARMS. 

one's  illness  away),  Thurneyser  2,  92. Cursing  is  MHG. 

verwdzen :  var  hin  verwdzen,  MS.  2,  1 72b  ;  nu  var  von  mir  v. 
Ls.  3,  77 ;  nein  pfui  sie  heut  v.  !  Tit.  600,  2  ;  verfluochet  u. 
verwdzen  wart  vil  ofte  der  tac,  da  sin  geburt  ane  lac  (the  day 
that  his  birth  was  on),  Arm.  Heinr.  160  ;  and  the  contrary  : 
gehoehet  (extolled)  si  der  siieze  tac,  da  din  geburt  von  erste  an 
lac,  Winsbekin  1.  To  verwazen  answers  the  O.  Fr.  dalie,  dahez, 
deliait,  daJiet,  dehez,  delie,  daz  ait,  often  preceded  by  mal  or  cent, 
Garin  1,  10.  209.  2,  46.  Ren.  404.  1512.  9730.  11022.  Heon's 
N.  rec.  1,  202.  232.  4,  12.  Orange  1,  202.  2,  151,  etc.  Trist. 
3072.  Aspr.  l\  46b.  23b.  Ferabr.  lixa.  As  Walloon  latti 
=  sain,  and  mdhaiti  =  ma\SB,iu  (Grandgagn.  1,  265),  we  may 

suppose  a  Celtic  origin  (Suppl.  to  952). Einen  mit  fluoclie 

bern  (smite),  Mart.  163C,  mit  dem  fluoche  seilen  226a  (fliieche 
liden,  Waltb.  73,  5;  fluoch  bejagen,  MS.  2,  137;  in  sih  selbon 
luadun  (they  loaded)  rnihilan  fluah,  0.  iv.  24,  30)  ;  list  unde 
ftok,  Up  stand.  1837  (the  Goth,  beist  ? )  ;  dig  en  -einen,  precari, 
imprecari,  Gramm.  4,  655.  AS.  wyrigean,  maledicere,  Homil.  2, 
30.  ON.  bolua,  diris  devovere,  Sa3m.  186;  roggva,  a  diis  mala 
imprecari  (lit.  to  fold  ?  akin  to  roggr,  roggvar,  pallium  plicatum?). 
0.  Slav.  kJidti,  pres.  kl'uu,  Serv.  Ideti,  pres.  kunem  [Russ. 
kliasti,  klinati],  to  curse. 

p.  1224.]  The  AS.,  beside  liwistlian,  has  hwisprian,  to  ivhis- 
per.  MHG.  slangen  (snake's)  wispel,  Diut.  1,  58  ;  wispier,  who 
sweetly  wispelt  to  the  fishes,  Gesta  Rom.  ed.  Keller  p.  65.  OHG. 
winison,  to  mutter.  Apuleius  p.  m.  79  speaks  of  magicum  susur- 
ramen.  Piping  too  has  a  magical  effect :  il  dit  un  charme 
que  il  avoit  aprins,  trois  fois  siffla,  Garin  2,  104.  A  shirt  laid 
lengthwise  on  the  table  is  bemurmured  till  it  stands  upright, 
jumps  about,  and  lies  down  again;  you  judge  by  this  of  the 
owner's  illness,  Ettn.  Medic,  maulaffe  269,  270.  Neth.  luisteren 
is  both  to  listen  and  to  speak  low ;  the  witch  is  a  luister-mnk, 
luister-zuster. 

p.  1226.]  MHG.  runen  is  to  whisper  :  'daz  ir  mit  ir  runet, 
you  whisper  to  her';  fdaz  si  mit  iu  niht  runen  kan/  MS.  2,  83b. 

Runes  were  also  cut  on  the  roots  of  trees :  risti  a  rotina  runir, 
rioSrafti  i  blo^i,  qva$  siiSan  yfir  galdra,  geek  ofug  ok  andscelis 
(against  the  sun)  um  tret,  me^S  morg  romm  um-maeli ;  he  then 
throws  the  wood  into  the  sea,  and  lets  it  drift  to  one's  de- 


SPELLS   AND    CHARMS.  1689 

struction,  Grettissaga  c.  85 ;  scera  a  rotum  ras  vi$ar,  Sgem.  29a. 
Rune-sticks  had  things  wrapt  and  woven  round  them,  Ssem. 
195b,  like  the  Fris.  tenar;  lagSi  d  stafi  94a;  liete-rune  bond,  Cod. 
Exon.  416,  6;  inunt-rune  279,  7;  helli-runa,  like  M.  Neth.  hel- 
scouwinglie  ?  Parton.  20,  13  ;  hell-raune,  Mathesius  1562,  154''  ; 
liosta  hel-stofum,  Saem.  145b,  conf.  faesta  feikn-stafa  41h.  For- 
nald.  s.  1,  436.  AS.fdcn-stcef;  bregfla  blund-stofum,  Ssem.  193b, 
at  gaman-runom  25-6,  i  val-runom  ]  60b,  mal-runar  214b,  runar 
viltar  252%  vilt  rista  252b. 

p.  1227.]     The  might  of  the  Word  is  extolled  by  Freidank  67, 1 : 

Durcli  wort  ein  wilder  slange  gat  (snake  goes) 
zem  manne,  da  'r  sich  toeren  lat  (lets  be  fooled)  ; 
durch  wort  ein  swert  vermidet  (forbears) 
daz  ez  niernan  versnidet  (cuts  no  one)  ; 
durch  wort  ein  isen  nieman  mac 
verbrennen,  gluot  ez  alien  tac. 

Er  sprach  ein  wort  mit  grim,  da«  sich  der  here  uf-sloz  (opened), 
Altsw.  80;  ja  moht  ich  sit  einen  bourn  mit  miner  bete  (prayer), 
sunder  wapen,  nider  geneigen,  MS.  1,  51a.  A  runar-bdti  opens 
any  lock,  drives  all  disease  away,  Faroiske  qvader  pp.  228.  286; 
two  dwarfs  cut  vafrlogi  with  runes  138.  140.  Song  can  burst 
fetters,  Somadeva  ],  134.  ON.  polm-visur  call  up  mist  and 
darkness,  Fornm.  s.  3,  97-8.  A  letter  was  tied  round  the  sword, 
Wigal.  4427.  7335,  as  runes  had  formerly  been  carved  on  it. 
Men  used  to  bind  certain  things  by  oath,  e.g.  swords,  Altd.  bl. 
1,  43.  Ligamenta  aut  etiam  scripta  in  contrarietatem  alterius 
excogitare,  Lex.  Yisig.  vi.  2,  4. 

p.  1228.]      Let  one  or  two  good  ivislies  precede  the  curses  : 

Got  miieze  im  ere  meren  (add  honour)  ! 

zuo  flieze  im  aller  sselden  fluz, 

niht  wildes  mide  sinen  schuz  (shun  his  shot)  ; 

sins  hundes  louf,  sins  homes  duz  (tooting) 

erhelle  im  u.  erschelle  im  wol  nach  eren  !     Walth.  18,  25. 

conf.  the  curse,  Ls.  2,  425.     Here  is  a  beautiful  blessing  : 

Der  sumer  si  so  guot  (bo  so  kind), 

daz  er  die  schoene  in  siner  wunne  (bliss) 

laze  wiinnecliche  leben  (let  blissful  live)  I 


1690  SPELLS   AND    CHAEMS. 

Swaz  wol  den  ougen  tuot  (whatever  delights  the  eye), 
und  sich  deu  liuten  lieben  kunne  (can  please), 
daz  miieze  ir  diu  Sselde  geben, 
swaz  griienez  uf  von  erden  ge, 

oder  touwes  obenan  nider  risen  muoz  (may  trickle  down), 
loup  (foliage) ,  gras,  bluomen  und  kle  (clover)  ! 
Der  vogel  doenen  (melody)  geb  der  schoenen 
wiinneclichen  gruoz  (blissful  greeting)  !       MS.  2,  183a. 
Again :    ze    heile    erschine  im  tages    sunne,    nahtes    mane,   und 
iegslich  stern  !     MS.  2,  174a ;   din  zunge  griiene  iemer,  din  herze 
ersterbe    niemer !     Trist.    7797;     Got   laze  im    wol  geschelien ! 
MS.  1,  74b ;   Got  des  geve  en  jummer  hel,   dat  kraket   (so  that 
it  roars),  Wizlau  9,  28. 

Curses  are  far  more  frequent  and  varied :  mine  vliieche  sint 
niht  smalj  Beneke  377.  They  operate  quickly  :  ein  swinder  fluoch, 
MS.  2,  71° ;  mit  snellem  fluoche,  Tit.  2588 ;  ein  wilder  fliioch, 
Wolkenst.  42.  They  hold  men  like  a  vice  :  uns  twinget  noch  des 
fluoches  zange,  MS.  2, 166a.  They  alight,  settle,  cling  :  solten  alle 
vliieche  kleben,  ez  miiezte  liitzel  liutes  leben,  Freid.  130,  12  ;  der 
fluoch  bekleip,  Hpt  5,  516;  dem  muoz  der  fl.  beJdiben  5,  550  ;  der 
fl.  klebet  8,  187.  They  burn  you  up,  Nalus  p.  177.  They  take 
flight,  they  turn  home  as  birds  to  their  nest,  Berth.  63  ;  die  fliiche 

flolien   um    die  wette,  Giinther   163. Strong  above  all  is  the 

curse  of  the  dying  :  pat  var  trua  ]?eirra  i  forneskju,  at  orfffeigs 
manns  ma3tti  mikit,  ef  han  bolvaiSi  6-vin  sinum  meffnafni  (cursed 
his  unfriend  by  name),  hence  names  were  suppressed,  Saem.  186a. 
Sigfrit,  wounded  to  death,  scolds,  Nib.  929,  3.  933,  4  (see  schelten 
below).  A  faither's  blessin'  bigs  the  toun,  A  mitJier's  curse  can 
ding  it  doun.  A  mother's  curse  is  not  to  be  turned  aside, 
Holtzm.  3,  144.  Effectual  too  is  the  pilgrim's  curse,  Gudr.  933, 
and  the  priest's,  Holtzm.  Nib.  117.  The  curse  of  aged  men  that 
fear  God  works  fearful  woe,  Insel  Felsbg  1,  22.  Carters  have 
curses  on  the  tip  of  their  tongue,  Philander  2,  345 ;  so  have 
officers,  Gellert  4,  145. 

Oaths  and  curses  coll.  by  Agricola  nos.  472 — 502  ;  spell-bindings 
in  Ls.  1,  410-1.  2,  424—8.  Ssem.  85.  Fornald.  s.  3,  203-4;  a 
song  of  curses  on  Otto  III.  in  Pertz  2,  153.  De  Vries  of  Hoofts 
Warenar  97—100;  Servian  curses  in  Talvj  2,  385.  Vuk  nos. 
152-4-7.  162.  219.  393. 


SPELLS   AND    CHARMS.  1691 

The  savage  heartiness  of  the  cursing  is  set  forth  in  a  number 
of  strong  phrases  :  '  his  cursing  was  cruel  to  hear/  Ettn.  Unw.  d. 
743  ;  '  he  set  up  a  cursing  and  scolding,  no  wonder  if  the  castle 
had  sunk  into  the  ground,  Schweinichen  2,  70  (daz  se  d&fluochten 
niemen,  unde  daz  Hagenen  kiut  bleip  unbescholten,  Gudr.  933,  4)  ; 
er  fahet  an  (begins)  ze  fluchen  u.  ze  schweren,  dass  das  erdtreich 
mocht  undergon  (?)  ;  '  cursing,  enough  to  send  stones  flying 
into  the  sky/  Kaserei  126;  fhe  swore  fit  to  make  the  shy  bow 
down/  Wickram's  Rollw.  9 ;  '  cursing,  so  that  it  might  have 
thundered/  Garg.  149a ;  '  cursing,  till  the  rafters  crack/  Diet,  sub 
v.  balke;  'he  curses  all  signs  (omens),  till  the  floor  cracks/ 
Hebel  44;  to  curse  all  signs,  Staid.  2,  468  (p.  1105  end); 
'  swearing  till  the  toads  jump,3  Firmenich  2,  262  (conf.  the 
krotten-segen,  Garg.  230a)  ;  fhe  curses  one  leg  off  the  devil's 
haunch,  and  the  left  horn  off  his  head/  Garg.  232a ;  '  he  cursed 

the  nose  off  his  face/  Schuldban  27  (?). Ejaculations  that  call 

upon  God  to  curse  and  crush,  are  the  most  solemn :  daz  ez  Got 
verwdze  !  Er.  7900 ;  so  si  ich  verwazen  vor  Gotes  ougen  !  Herb. 
1068;  daz  in  Got  von  himele  immer  gehoene  !  Gudr.  1221,  4; 
'God's  power  confound  thee  !  '  Melander  2,  no.  198;  Hercules 
dique  istam  perdant,  Plaut.  Cas.  ii.  3,  57;  qui  ilium  di  omnem 
deaeque  perdant  61  :  Got  du  sende  an  minen  leiden  man  den  tot, 
daz  ich  von  den  iilven  werde  enbunden,  MS.  1,  81a  (p.  1161)  ; 
swer  des  schuldig  si,  den  velle  Got  u.  uem  im  al  sin  ere  81b ;  Serv. 

ubio   gha  Bogh,  Yuk  (ed.  nov.)  no.  254. M.  Neth.  curses  use 

the  word  'over''  in  consigning  to  the  devil:  nu  over  in  duvels 
ere,  Limb.  4,  62  ;  over  in's  duvels  name  4,  1088  ;  nu  over  in  der 
duvele  hant  7,  638  ;  nu  over  in's  duvels  geleide,  Karel  2,  4447. 
MHG.  der  tievel  var  ime  in  den  munt  (get  in  his  mouth),  Reinh. 
1642  ;  dass  dir  der  henker  in  den  rachen  filhre  (in  your  throat), 
Felsenb.  3,  443 ;  dass  dich  !  (devil  take,  underst.)  ;  dass  dich  das 
wetter  verborne,  Meland.  2,  no.  362 ;  ir  letz'  die  slach  der  schauer 

u.   kratz  der  ivilde  ber,  Wolkenst.  30. ON.  eigi  hann  iotnar, 

gdlgi  gorvallan,  Seem.  255a ;  troll  hafi  ]?ik  allan,  ok  sva  gull  ]?it, 
Kormakss.  p.  188;  far  ]?u  nu  ]?ar  er  smyl  hafi  J>ik  (to  one's  ship 
on  landing),  conf.  the  formula  of  benediction  in  Kg  Home,  143. * 

*  With  the  curse  '  daz  die  vor  kilclien  laegen  ! '  conf.  also  '  Joh.  vor  Ckilkun,' 
Oestr.  arch.  6,  173 ;  ein  jar  vor  kilchen  stan,  MS.  2,  121a ;  muoter  diu  ir  kint  lat 
vor  spital  oder  kircJien  ligen,  Kenn.  18376  ;  an  ein  velt  legen  (in  unconsecr.  ground), 
Berth.  230.  330  ;  begrebnisse  {if  dem  velde,  Gefk.  Beil.  10. 


1692  SPELLS   AND    CHARMS. 

Da  scholt  varen  in  dat  wilde  brok,  Moneys  Schausp.  2,  100-1  ;  an 
den  wilden  ivolt  2,  101  ;  conf.  'ze  liolze  varn/  Kolocz  262  ;  Klinsor 
und  waerest  iiber  sc,  MS.  2,  6a ;  versigelen  miiez  er  uf  daz  mer 
von  wibe  u.  von  kinde  1,  6a.  Lett,  eiy  mlkam,  go  to  the  wolves  ; 
vilkeem  apendams,  wolves  eat  thee,  Stender  360 ;  so  ezzen  si  die 
wilden  krdn,  Keller's  Erz.  196 ;  jntt  skyli  liiarta  lirafnar  slita, 
Saem.  232a;  dat  uch  de  raven  schinnen,  Karlm.  140,  23;  des 
miiezen  si  die  wolve  nageo,  Altd.  w.  2,  56  ;  ir  herzen  miiezen 
"krdnvuoz  rfagen,  MS.  2,  119b;  den  verrniden  (shun  him)  rosen, 
u.  alle  zttelosen  (daisies),  u.  aller  vogelliue  sane  2,  63a;  ich  schaffe 
daz  ir  aller  froiden  struzen  ie  widerspenic  miiezen  wesen  1,  4a; 
Marke  du  versirik  2,  79b ;  ut  te  paries  inclinans  obruat,  ut  te 

afflicta  senio  arbor  caeduave  obruat,  Meland.  2,  no.  198. Death, 

disease  and  sorrow  are  often  imprecated  :  nu  iz  dir  (eat  to  thyself) 
den  grimmen  tot,  Ges.  Abent.  2,  667;  wolde  Got,  waere  din  houpt 
ful  (rotting  in  the  ground),  Reun.  12192  ;  daz  dich  aezen  die 
maden  (maggots),  Helbl.  1,  1212;  daz  diu  ougen  im  erglasen  2, 
512  (a  Gaelic  curse  :  marbhphaisg,  the  shroud  over  thee  !)  ;  so 
er  miieze  erknuren  (?)  8,  227;  hin  ze  alien  siihten  2,  745  (conf. 
alles,  aller,  Diet.  1,  213)  ;  so  dich  diu  sulit  benasche  1,  1202  ;  Got 
geb  dir  die  driis  u.  den  ritten,  Pasq.  1,  157;  diu  suld  an  iuwern 
losen  kragen  (neck),  Reinh.p.  302.  Daliaz  aie  parmi  le  col,  Meon 
N.  rec.  1,  202.  232;  mau-dahet  ait  et  el  col  et  el  nes,  Orange  5, 
2650;  cent  dehez  ait  parmi  la  cane,  Trist.  3072  ;  tu  ut  oculos  emun- 
gare  ex  capite  per  nasum  tuos,  Plaut.  Gas.  ii.  6,  39 ;  dass  du  die 
nase  in's  gesicht  behiiltst,  Renter  olle  kam.  3,  25-6.  48.  301  ;  da 
var  diu  suht  in  iuwer  or  en,  MSH.  3,  438a ;  we  dir  in  die  zende 
(teeth),  Ben,  324;  la  male  gote  aiez  as  dens,  Ren.  14322;  daz  iu 
der  munt  werde  wan  (without)  der  zungen,  Parz.  316,  4;  daz  si 
(the  tongue)  verswellen  miieze,  u.  ouch  diu  kel  (gullet),  MS.  2,  5a ;. 
din  zunge  miieze  dir  werden  lam,  Horolf  1150;  in  miiezen  erlamen 
die  kniibel  (their  nibblers,  teeth  ?),  Hpt  6,  492.  Mod.  '  may  you 
turn  sour.3  Lith.  kad  tu  suruktum  (shrivel  up).  Wafen  iiber 
diu  ougen,  etc.,  woe  to  the  eyes  wherewith  I  saw  thee,  woe  to  the 
arms  wherein  I  held  thee,  Ettm.  Ortn.  7,  2  ;  daz  er  immir  ubiljdr 

muoze  haben,  Ksrchr.  6958,  conf.  malannus  (p.  1160  end). 

There  is  a  curse  beginning  ( Als  leit  si  dir  (so  woe  be  to  thee), 
Karajan,  Teichn.  41  ;  conf.  '  Als  ungliick  dich  (  =  auf  dich  ?)  fliege, 
Kell.  Erz.  244,  31  :  min  sele  si  ungeheilet,  Rab.  79  ;  daz  si  sin 


SPELLS   AND   CHAEMS.  1693 

g'uneret  (they  be  dishonoured),  MS.  1,  194a.  ON.  von  se  su 
vasttr  vers  ok  barna,  Saem.  214b  ;  wan,  waere  erswerzer  dan  ein  kol, 
MS.  2,  100b;  der  werde  z'einem  steine  1,  6a;  on  the  contrary  '  Be 
born  a  man/  Somadeva  1,  7.  1,  81.  Vervluochet  si  der  tac,  diu 
wile  (day,  hour),  Mai  137,  38.  138,  1 ;  conf.  vloecte  die  wile, 
Lane.  12224-755.  16250;  so  hazz  mich  allez  daz  si,  Helbl.  15, 
677. 

p.  1228.]  (Rutam  serentes)  prosequuntur  etiam  cum  maledictis, 
Pallad.  Rutil.  4,  9.  Women  boiling  yarn  must  keep  telling  lies, 

or  it  will  not  turn  white. A  solemn  adjuration  is  in  Swed. 

mana  neder  (to  charm  down  ?),  E/una  '44,  60  ;  M.  Neth.  manen, 
bemanen,  Belg.  mus.  2,  116-7.  Finn,  manaan,  monere,  adjurare ; 
manaus  exsecratio. 

p.  1229.]  With  helliruna  take  the  prop,  name  Walardna, 
Karajan  67,  16,  and  the  sepulcrorum  violatrix  mentioned  after 
'adultera'  and  'malefica'in  Lex  Burgund.  34,3.  Groa  sings 
nine  galdra  to  her  son,  and  the  galdr  is  called  fiolnytr,  Saem.  97h. 
Conversely  the  child  talks  with  the  mother  at  her  grave,  Rhesa 
dainos  22,  and  Svegder  wakes  his  dead  mother  in  the  hill,  DV. 
1,  264.  Eulogies  sung  at  the  grave-mound  are  also  ment.  in  Hall- 
biorn  p.  859.  Raising  the  dead  comes  easy  to  Christian  saints, 
but  it  was  more  than  Zeus  could  do  :  TOVTCOV  eVa>Stt<?  OVK  eVo^cre, 
Aesch.  Eum.  649.  (Linguae  defuncti  dira  carmina  ligno  insculpta 
supponere'  forces  him  to  speak,  Saxo  Gr.  ed.  M.  38.  The  tongue 
sings  aloud  after  the  head  is  cut  off,  Ecke  239. 

p.  1230.]     Wolvesdriizzel's  and  other  magic  is  ascr.  to  Simon: 

Bindet  man  ime  die  vuoze  unde  die  hende, 

schiere  losit  er  die  gebende ; 

diu  sloz  heizit  er  ufgan  (bids  the  locks  open), 

nihein  isen  mac  vor  im  bestan. 

in  hulzinen  siulen  (wooden  posts) 

machet  er  die  sele, 

daz  die  liute  waenent  daz  sie  leben. 

aide  ronen  heizit  er  bern,  etc.  Kaiserchr.  2118. 

Much  the  same  is  told  of  Oftinn,  Yngl.  saga  c.  7. 

p.  1230.]  Es  regnet  u.  schneiet  alles  von  sacramenten  u. 
fluchen,  Albrecht's  Fluch.  ABC.  45.  Men  spoke  contemptuously 

VOL.    IV.  E    E 


1694  SPELLS   AND   CHARMS. 

of  aniles  veteranarum  fabulae,   Pertz  6,  452b,   and   altes   wibes 
fluochen,  Ges.  Abent.  3,  78. 

p.  1231.]  Kl.  schr.  2,  1  seq.  Hera  duoder  =  A.S.  hider  and 
)?ider,  Hpt  9,  503a.  Wright  289b.  Suma  dubodun  umbi  cunio- 
widi ;  so  three  white  maidens  pick  and  pull  at  flowers  and 
wreaths,  Miillenh.  p.  350.  Freyr  also  sets  free  fr.  bonds  (Suppl. 
to  215).  Groa  sings: 

pann  gel  ek  inn  fimta 

ef  )?er  fioturr  verSr 

borinn  at  bog-limum  ; 

Leifnis  elda  last  ek  )?er 

fyr  legg  af  kveftna, 

ok  stokkr  J>a  lass  af  limum 

en  af  fotum  fiotur.  Saem.  98s. 

Minne  so  bint  die  minnecliche,  oder  aber  mich  en-bint  (love  bind 
her  too,  or  unbind  me),  Keller's  Rom-vart  651;  conf.  beado- 
runan  onbindan,  Beow.  996 ;  '  to  burst  bolts  and  fetters/  St 
Louis  86,  7.  96,  2.  Dietm.  of  Mersebg  says:  legimus,  quod 
unius  captivi  vincula,  quern  uxor  sua  putans  mortuum  assiduis 
procuravit  exequiis,  toties  solverentur,  quoties  pro  eo  acceptabiles 
Deo  Patri  hostiae  ab  ea  offerrentur,  ut  ipse  ei  post  retulit,  cum 

domum  suam  liber  revisit,  Pertz  5,  740. Side  by  side  with 

bond-spells  stand  the  ivound- blessings  :  den  wnnt-segen  man  im 
sprach,  St  Louis  1531 ;  conf.  the  houpt-segen,  ougen-s.,  pferit-s. 
and  wunden-segen  in  Hpt.  4,  577.  By  magic  spell  a  wound  is 
quickly  healed,  Holtzm.  Ind.  sag.  2,  176.  The  sword  also  re 
ceives  blessing :  swertes  segen,  Frauenlob  p.  77  ;  segent  er  im  daz 
swert,  Mai  83,  39 ;  segen  din  swert,  Altsw.  64. 

p.  1234.]  Kl.  schr.  2,  1  seq. ;  to  the  passages  there  quoted 
p.  12,  add  :  ze  holz  varn,  Hpt  2,  539  ;  ze  holze,  ze  walde  varn, 
Hahn's  Strieker  9,  13.  10,  33.  11,  78;  vuor  zi  walde,  Diem. 
110,  1 ;  din  setzen  ist  noch  niht  ze  holz  (thy  stake  is  not  yet 
lost),  Fragm.  23b.  With  the  first  line  of  the  Spell,  conf.  Petrus 
u.  Paulus  gingen  to  holt  un  to  brok,  Lisch  9,  226.  Balder's  foal 

must  be  the   horse   that  was   burnt  with  him,  Sn.   18. One 

more  spell  for  a  lamed  horse  runs  thus  : 

Jeg  red  mig  (I  rode)  engang  igjennem  et  led, 

saa  fik  min  sorte  fole  vred  (my  black  foal  got  hurt)  ; 


SPELLS   AND   CHAEMS.  1695 

saa  satte  jeg  kjod  mod  kjod,  og  blod  mod  blod, 
saa  blev  min  sorte  fole  god. 

Floget  (ON.  flog,  dolor  acer)  botas  genom  denna  losning  :  '  floget 
och  flomdet  skall  fly  ur  brusk  ocli  ben  i  stock  och  sten,  i  namn 
Fader/  etc.  Da  att  upropas  trenne  ganger  :  ( trollet  satt  i  berget, 
hasten  (horse)  feck  floget,  spott  i  hand,  sla  i  mun,  bot  i  samma 
stund/  Eaiif.  Esthonian  spells  in  Kreutzwald  and  Neuss  p. 
97-8-9.  122-3.  On  the  cure  for  dislocation  in  Lapland,  see 
CastreVs  Keise  153.  Ernst  Meier  p.  516.  We  still  say  of  a 
platitude,  it  wouldn't  cure  a  lame  jade.  To  the  spell  in  Cato,  add 
the  formula  '  mota  et  soluta/  Grotefend's  Bud.  Umbr.  4,  13.  A 
similar  spell  in  Atharva-veda,  4,  12  :  '  Setting  up  art  thou, 
setting  up,  setting  the  broken  bone ;  set  this  one  up,  Arundhati  f 
What  in  thee  is  injured,  what  is  broken,  thy  Maker  set  it  right 
again,  joint  to  joint.  Come  marrow  by  marrow,  and  joint  by  joint; 
what  is  gone  of  thy  flesh,  and  eke  thy  bone,  shall  grow ;  marrow 
to  marroiv  be  joined,  skin  with  skin  arise,  blood  arise  on  thy 
bone ;  whatever  was  broken,  set  right,  0  Herb  !  Arise,  walk,, 
haste  thee  away,  fair  as  a  chariot  runs  on  wheel,  felloe  and  nave. 
Stand  firmly  upright  !  If  it  broke  by  falling  in  pit,  or  a  stone 
being  thrown  have  hit,  together,  as  parts  of  a  chariot,  fit  limb  to 
limb  the  Elf  (ribhu)  ! ' 

p.  1235.]  Cod.  Monac.  lat.  536  sec.  xii.  has  the  spell  altogether 
in  narrative  form :  Nesia  nociva  perrexit  vagando  per  diversas 
plateas,  quaerens  quern  laedere  posset;  cui  occurrit  Dominus  et 
dixit :  f  Nesia,  quo  vadis  ? '  '  Vado  ad  famulum  Dei  N.,  ossa 
fricare,  nervos  meduHare,  carnes  exsiccare/  Cui  dixit  Dominus  : 
'  praecipio  tibi  in  nomine  Patris,  etc.,  ut  deseras  famulum  Dei,  et 
pergas  in  desertum  locum.'  So  in  colic  of  the  head  or  belly,  the 
spell-speaking  old  woman  grasps  the  painful  part,  presses  it 
tightly  together,  and  says  9  times  :  'in  the  name  of  God,  etc., 
lady  mother,  I  seize  thee,  I  squeeze  thee,  do  go  to  rest  in  thy 
chamber  where  the  Lord  created  thee/  N.  Pr.  prov.  bl.  3,  472. 
In  Masuria  they  say:  'Depart,  ye  white  folk  (biale  ludzie,  p.  1157) 
fr.  this  christened  Gottlieb,  out  of  his  skin,  his  body,  his  blood, 
his  veins,  his  joints  and  all  his  limbs.  Far  in  the  sea  is  a  great 
stone,  thither  go,  thither  sail,  there  drink  and  there  devour,  by 
the  might  of  God,  etc./  ibid.  3,  474.  And  for  the  evil  eye  : 


1696  SPELLS   AND   CHAEMS. 

'  Dropped  the  dew  from  the  sky,  from  the  stone,  on  the  earth.  As 
that  dew  vanishes,  has  vanished,  is  blown  away  in  air,  so  may 
thrice  nine  enchantments  vanish,  perish  in  air  and  be  blown  aiuay,' 
ibid.  3,  475. 

p.  1241.]  Walts,  wax,  is  fr.  wahsan,  to  grow,  as  cera  fr. 
crescere;  conf.  fDes  genuhtsam  nam  zuo,  als  ein  teic  wol  erhaben,' 
grew  as  a  dough  well  risen,  Ges.  Abent.  2,  446.  To  fbere  J?a 
turf  to  cyrcean'  in  the  AS.  bot  (p.  1237  beg.)  corresp.  the  ' cespi- 
tern  terrae  super  altare  ponere/  Kemble  no.  177.  The  spells  in 
it,  and  the  laying  of  a  broad  loaf  in  the  first  furrow,  are  illustr. 
by  Pliny  25.  4,  10  :  '  hac  (radice  panaces)  evulsa,  scrobem  repleri 
vario  genere  frugum  religio  est  ad  terrae  piamentum.'  Bebelii 
Facetiae  p.  72:  supplicationes  circum  agros  frugiferos  fieri  solitae, 
As  cakes  were  baked  for  Bealtine,  so  were  (  Siblett  cakes  after 
wheat-sowing/  Hone's  Yrbk  1596. Old  spells  spoken  at  flax- 
sowing  in  Schaumburg,  Lynker  nos.  319,  320,  in  Bavaria,  Panzer 
2,  549 — 551,  in  Thuringia,  Meland.  Jocoser.  torn.  2  no.  503. 
The  Wallachians  dance  to  the  hemp  (pentru  cinnib),  the  dancer 
lifting  her  arms  as  high  as  she  can,  that  the  hemp  may  grow 
high,  Schott  p.  302.  At  Newyear's  midnight  the  Esthonian 
farmer  throws  a  handful  of  each  sort  of  grain  on  to  the  shelf, 
crying  '  God  grant  the  grain  this  year  may  grow  that  high/ 
Possart's  Estl.  171. 

p.  1242.]  In  Strieker's  farce  of  the  Thieves,  Sant  Martin 
professes  to  guard  the  oxen  in  the  stall,  Hahn  pp.  22—27;  and 
a  blessing  for  swine  says  '  Johannes  videat  illos,  Martinus  expas- 
cat,'  Hattemer  1,  41  Oa.  The  'Abraham's  garden'  in  the  herds 
man's  spell  occurs  elsewh.  too:  durch  den  Abrahemschen  garten, 
Orendel  1 240 ;  ez  leit  uns  in  Abrahames  garten,  MSH.  3,  223b. 
A  Finn,  song  in  Kantel.  1,  no.  176  says,  Jesus  guards  the  flock. 
Suvetar  and  Etela  (mother  nature)  watch  the  cattle,  Kalevala 
(Castren2,  50). 

p.  1242.]  Haltrich  found  a  Germ,  bee-spell  in  the  pasteboard 
cover  of  a  book  (no.  245  of  Schassburg  school  library)  entitled 
Disput.  de  Deo,  etc.  Claudiopoli  1570 :  Maria  stund  auf  eim  sehr 
hohen  berg,  sie  sach  einen  suarm  bienen  kommen  phliegen.  sie 
hub  auf  ihre  gebenedeyte  hand,  sie  verbot  in  da  zu  hant,  ver- 
sprach  im  alle  hilen  u.  die  beim  versloszen,  sie  sazt  im  clar  ein 
fos,  das  Zent  Joseph  hat  gemacht :  '  in  das  solt  ehr  phh'ipren  (into 


SPELLS   AND    CHARMS.  1697 

this  shall  ye  fly),  u.  sich  seines  lebens  da  geniigen/  In  nomine, 
etc.  Amen. 

p.  1243.]  "They  made  willow-flutes  and  elder-pipes'  Garg. 
193a;  han  spelade  barken  af  all  slags  trad  (could  play  the  bark 
off  any  kind  of  tree),  Arvidss.  2,  311  ;  han  sp.  b.  af  hardaste 
trad  2,  314;  han  lekte  barken  af  bjorke,  af  boke-tra  (birch, 
beech)  2,  317;  gerath  wol  (turn  out  well),  pfeifen-holz,  icli  pfeif 
dir  ja  wol  darzu,  oder  du  wirst  zum  bolz,  Garg.  21 3a;  will  das 
holz  nit  zu'n  pfeifen  geraten,  ich  pfeif  im  dan  wol,  so  will  ich 
singen,  so  gerat's  zum  bolz,  ibid.  Other  rhymes  for  loosening 
bark  in  Woeste  p.  20.  Firmenich  1,  294.  352.  426.  442.  2,  102. 
Panzer  1,  269.  Fiedler  97. 

p.  1244.]  What  herb  is  febrifuga  ?  for  which  Sumerl.  56,  58 
gives  metere  (Suppl.  to  1216  n.,  mid.);  Gl.  Sletst.  39,  405  febre- 
f  ugia  matirna ;  Dioscor.  3,  7  centaurium  minus,  multiradix,  3, 
126  conyza,  intybus ;  '  feather/owl,  the  plant  feverfew/  Barnes. 

A  spell  like  the  AS.  one,  in  which  the  disease  is  bidden 

withdraw,  is  in  Serv.  called  ustuk,  fr.  ustuknuti,  to  retire ;  and 
the  herb  employed  is  likewise  ustuk.  Not  only  witches,  but  rats 
and  mice  are  sung  away,  as  by  the  famed  rat-catcher  of  Hameln. 
In  Ireland  it  is  a  gift  of  hereditary  poets,  Proc.  of  Ir.  Acad.  5, 
355—366. 

p.  1245.]  With  the  AS.  idiom  agrees  the  MLG.  :  ic  en-can 
den  honger  niet  genesen,  Ver  Ave  in  Belg.  mus.  6,  414 ;  conf.  M. 
Neth.  ghenesen,  ghenas  =  sanare,  Lane.  1996.  8458.  Maerl.  3, 
190.  2,  111  ;  but  also  =  sanari,  Maerl.  2,  156,  was  genesen  = 
sanatus  erat  2,  135. 

p.  1247.]  M aren,  nightmares,  Gefk.  Beil.  151.  Bocks-mahrte, 
spectre,  Kuhn  in  Hpt  5,  490  ;  kletter-m.,  druck-m.,  Sommer 
p.  46.  Sloven,  mora,  both  mare  and  nightm.,  fr.  morim  (I 
throttle)  ?  kiki-mora,  nightm.,  Hanusch  333.  In  the  eastern 
parts  of  Mittelmark,  murraue  means  oppressive  as  nightmare, 
but  also  a  being  like  the  Harke  or  Holle  of  other  places,  that 
has  tangled  eyebrows,  that  mats  the  hair  and  knits  up  branches 
of  fir  trees,  Hpt  4, 386.  5,  488.  A  drom  of  the  mere  =  maar-zopf  ? 
Diut.  1,  439.  Mare-zitz,  -teat  (Suppl.  to  1222).  Ir.  tromluidhe, 

nightm.,    fr.   trom=heavy. Of    7    boys    or    7   girls   born   in 

succession,  one  becomes  a  nightmare.  Nightmares  slip  through 
a  buckle-hole  in  your  belt,  and  press  you,  Mullenh.  p.  242-3-4 ; 


1698  SPELLS  AND   CHAEMS. 

dich  hat  geriten  der  mar,  Ges.  Abent.  3,  60.  Where  the  maar 
has  aliglited  on  the  corn,  it  turns  black  or  full  of  cockles ;  the 
hop  on  which  she  has  sat  spoils,  Wolf  p.  689.  On  maar-spells, 
see  Hpt  7,  537-8.  Altogether  like  the  Hennebg  spell  is  one 
fr.  Kuhland  : 

Olle  wasser  wote  (wade), 

olle  baemer  blote  (un-blade,  disleaf), 

olle  baege  staige  (mountains  climb), 

olle  kieche-speitze  maide  (spires  avoid)  !     Meinert  p.  44. 

And  they  are  found  in  other  parts  too,  Leopr.  26.  Panzer  1,  269. 
Kuhn  p.  461. 

p.  1248.]  With  the  spell  '  Sprach  jungfrau  Hille :  Hut  stand 
stiller  conf.  the  adjuring  of  blood  in  Hpt  4,  391,  and  the 
frequent  formula  :  stant  pluot  fasto !  '  Kl.  schr.  2,  29 ;  stand 
still,  du  wildes  blut !  Mone  6,  469  ;  daz  du  verstandest,  u.  nit 
me  gangest  7,  420 ;  do  verstuont  daz  bluot  vil  gar,  Walth.  v.  Rh. 
138,  11;  verstellen,  to  stanch,  Mone  6,  460.  7,  420.  In  a  spell 
for  stanching  blood,  the  history  of  iron  is  related,  Kalev.  rune  3 
(nov.  ed.  9).  There  is  a  plant  named  lluot-stant,  Sumerl.  56,  66 ; 
a  Thracian  herb  IV^-a^o?,  Welcker's  Kl.  schr.  3,  29.  Fris. 

'  blud  sketta,'  protect,  Richth.  236,  13. In   the  names  Blut- 

stiilpe,  Blut-giilpe,  stillpen  is  to  stanch,  M.  Neth.  stelpen,  Lane. 
3593.  Part.  90,  15  ;  stelpte  mans  bloet,  Lane.  42658,  wonden 
gestelpt  44470;  thaz  bluot  iru  first ulti  =  se  sisteret,  0.  iii.  14,  22  ; 
and  giilpe  resembles  the  Norse  Gylfi.  MHG.  daz  bluot  ver~ 
straeten,  Pantal.  228. 

Sine  wunden  si  besach  (she  examined), 

ir  segen  si  dariiber  sprach.  Wigam.  5267. 

'Holy  Tumbo  lless  this  wound  away'   (p.  528-9.  Suppl.  to  1231 

end). Fingerworm-spells,   see  Happel  in  Mannhdt's  Ztschr. 

3,  2.  B.  Meier's  Sag.  no.  464-5.  A  red,  a  white,  and  a  black 
worm  in  Hone's  Ndrl.  lit.  337;  white,  black,  grey  and  green  in 
a  Cod.  Dresd.  M.  21a.  '  Christus  in  petra  sedebat '  sounds  like 
'  Tumbo  saz  in  berke/  Kl.  schr.  2,  29 ;  Rother  uf  eime  steine 
saz,  Roth.  442.  [Pillicock  sat  on  Pillicock's  hill,  K.  Lear]. 

'  God  the  Lord  went  over  the  land,  there  met  him  70  sorts  of 
gouts  and  goutesses.  Then  spake  the  Lord  :  Ye  70  gouts  and 


PEEFACE.  1699 

goutesses,  whither  would  ye  ?  Then  spake  the  70  g.  and  g.  : 
We  go  over  land,  and  take  from  men  their  health  and  limbs. 
Then  spake  the  Lord :  Ye  shall  go  to  an  elder-bush,  and  break 
off  all  his  boughs,  and  leave  unto  (naming  the  patient)  his 

straight  limbs.  In  the  name,  etc/ Conf.  '  flaugk  blatter  u. 

nicht  zubrist,  das  gebeut  dir  herr  Jesu  Christ/  fly,  pustule,  and 
burst  not,  so  bids  thee,  etc.  (1597),  Wolfs  Ztschr.  1,  280. 

p.  1248.]  Zeter  und  weide  liegen  in  streite,  Hpt  4,  390;  conf. 
'  die  hiinsche  und  der  drache  '  (p.  1163) . 

p.  1249.]  Animals  are  appealed  to  :  fl  pray  thee,  swallow,' 
Schm.  3,  362;  adjuro  te,  mater  aviorum  (p.  1242).  One's  own 
powers  are  summoned  up  :  Finn,  nouse  luontoni,  surge  vis  mea ! 
Renvall  1,  294b.  Again,  there  are  particular  words  of  great 
magic  power  :  berlicke,  berlocJke  !  policke,  polucTce,  podrei  I  Fr. 
Arnim's  March,  no.  8 ;  Fr.  brelique  breloque !  berlik  berloc, 
Biondelli's  Dial.  133  ;  conf.  Boh.  perljk  tudes. 


PREFACE. 

p.  xxiv.]  The  difference  between  the  Norse  and  the  German 
system  of  gods  appears  the  more  considerable,  when  we  reflect 
that  our  Eru,  Phol,  Saxnot,  Beowulf,  Isis,  Zisa  and  Sindgund 
were  unknown  to  the  North;  that  in  Germany  thus  far  not  a 
vestige  is  discoverable  of  Heimdall,  Loki  or  Hoenir  (Faro.  Honer, 
not  Keener) ;  and  that  of  Meili,  the  son  of  OSinn  and  Fiorgyn, 

hardly  anything  is  known  but  the  bare  name. Thorr  was 

preeminently  worshipped  in  Norway,  Freyr  in  Sweden,  OSinn  in 
Denmark  (p.  160-1).  Halogi,  ThorgerSr  and  Irpa  seem  to  be 
local  deities  of  Haloga-land  (F.  Magnusen  p.  981). 

p.  xxiv.]  The  result  of  a  new  religion  coming  in  is  mixture 
with  the  old,  which  never  dies  out  entirely.  The  old  faith  then 
becomes  a  superstition,  as  Nilsson  6,  3  very  clearly  shews. 

p.  xxvi.]  When  the  rage  for  the  outlandish  and  satiety  with 
the  home-grown  had  passed  away  (tanta  mortalibus  suarum 
rerum  satietas,  alienarumque  aviditas,  Pliny  12.  17,  38),  there 
set-in  the  equally  unwarranted  historical  and  geographical  explan 
ation  of  Myths,  the  study  of  whose  inner  sense  is  yet  to  seek. 


1700  PBEFACE. 

Deified  heroes  and   saints,  genealogies  beginning  with  a  god  for 
ancestor,  mark  the  point  where  myth  and  history  touch. 

p.  xxix.]  Wolfdietrich  has  this  other  point  of  likeness  to 
Odysseus,  that  he  wears  St  George's  shirt,  as  O.  does  the  scarf 
of  Leucothea.  A  further  resemblance  betw.  the  German  mytho 
logy  and  the  Greek  comes  to  light  in  Artemis  and  Hecate,  who 
remind  us  of  Berhta ;  see  the  Copenhagen  Edda,  pref.  xxvii.  seq. 
The  ideas  of  Meleager  and  Norna-gestr  (p.  853  end),  of  /jbea-oyala 
and  middil-gard  (p.  794),  of  o//,<£aAo<?  and  the  dille-stein  (p.  806), 
of  Cerberus  and  the  hell-hound  (p.  997),  of  Krjpviceiov  and  the 
wishing-rod  (976-7),  and  of  sieve-turning  (p.  1108)  are  closely 
allied;  and  r)\io<s,  ON.  sol,  Goth,  sauil,  coincide  even  verbally 
(p.  701  end).  With  Roman  usage  agree  our  dislocation- spells 
(p.  224-5)  and  lustration  of  highways,  RA.  p.  73.  On  the  other 
hand,  the  Zeus-Jupiter  is  in  other  nations  split  up  into  Wuotan, 
Donar  and  Zio,  or  Radegast,  Perun  and  Svetovit,  or  Brahma  and 
Vishnu,  or  Gwydion  and  Taranis. 

p.  xxx.]  Celtic  influence  on  Germ,  mythology  is  pointed  out 
by  Leo  in  Malb.  Gl.  1,  39;  from  it  Nilsson  6,  13-4  derives  the 
mistil-teinn  and  Baldrs-brand,  believing  as  he  does  that  many 
parts  of  Scandinavia  were  once  peopled  by  Celts.  Their  gods 
Taranis,  Hesus  and  Teutates  answer  to  Jupiter,  Mars  and  Mer 
cury,  see  Stalin  1,  111-2.  109.  GDS.  p.  120. 

p.  xxx.]  To  the  old  words  common  to  the  Slavic  and  Teutonic, 
add  Goth,  gulj?,  OHG.  kold,  SI.  zoloto,  zlato;  Goth.  J^aurnus, 
OHG.  dornu,  SI.  trn,  teorn.  The  SI.  Siva  =  Ceres  corresp.  to 
ON.  Sif,  Sitivrat  to  Saturn,  Priya  to  Frowa  (p.  303),  and  Prove 
to  Fro. 

p.  xxxiv.]  The  harmonies  of  Indian  mythol.  with  ours  may 
be  largely  added  to.  Thus  the  Liliputian  floating  on  a  leaf  is 
similar  to  Brahma  and  Vishnu  (p.  451),  bald-headed  OSinn  and 
his  day  of  the  week  to  Buddha  (p.  129  n.  Iduna  10,  231), 
Vishnu's  wheel  to  Krodo's  (p.  249),  Prithivi  to  Fria  (p.  303), 
Yama  the  death-god  and  his  rope,  the  cow  of  creation,  etc.,  to 
the  corresp.  German  notions,  Garuda's  wings  to  our  wind  (p. 
633),  madyamaloka  to  middilgard.  Bopp  in  Gl.  71b  says  Kali  is 
akin  (not  indeed  to  Halja,  but)  to  hveila,  a  while. 

p.  xxxviii.]  Points  of  contact  betw.  Paganism  and  Christian- 
ism.  On  what  is  Christian  in  the  Edda,  see  Copenh.  Edda, 


PREFACE.  1701 

pref.  xxvi.  seq.,  and  consider  the  Last  Judgment,  the  angel's 
trumpet  like  Heimdall's  horn  (p.  234),  Surtr  like  '  death  the  last 
enemy,3  1  Cor.  15,  26.  While  the  heathen  often  admitted  foreign 
gods  into  the  ranks  of  their  own,  and  assimilated  them,  as  the 
Greeks  did  sometimes  to  conciliate  other  nations;  Christianity 
was  exclusive,  and  hostile  to  all  heathen  gods.  Yet  even  the 
Christian  church,  involuntarily  or  designedly,  has  adopted  some 
heathen  gods  and  practices.  That  saints  of  the  Catholic  church 
often  receive  divine  homage,  is  acknowl.  by  Seb.  Frank,  Zeitb. 

2,  243a;  conf.   A.  W.   Schlegel's  Oeuvres   1,  219.     Kingston's 
Lusit.  sketches,  Lond.  '45.     The  saints  heal   (p.  1163  end)  :  the 
Servians   call    Kosman    and   Damian    vratchi,  soothsayers,    phy 
sicians,  Vuk's  Wtb.  82 ;  John  the  Baptist  foretells  to  Aeda  the 
splendour  of  the  race  that  shall  spring  from  her  daughter  Oda, 
Pertz  6,  307.     The  saints  make  rain  (p.  174-5)  ;  as  water-saints 
they  bring  succour  in  a  storm   (Suppl.  to  637)  :  nay,   nuns  in 
German  legends  often  take  the  place  of  white  ladies,  and  munkar 
in  Sweden  turn  up  as  j attar,  Runa  '44,  13.     The  saints   pacify 
God's  anger : 

Des  mugen  si  in  stillen, 

swa  er  zornic  uf  uns  wirt.  Pass.  312,  56. 

Miieze  sin  unser  vorspreche  (advocate), 

daz  Got  mit  zorne  iht  reche  (not  wreak  in  wrath), 

swa  wir  haben  gesiindet.  Servat.  1705. 

God's  anger  and  that  of  the  saints  are  estimated  about  equally 
in  curses  :  '  habbe  he  Godes  unmiltse  and  Sancti  Martines  ! ' 
Kemble  2,  4 ; 

Des  haben  in  Sant  Georgen  haz 

und  Gotes  vluoch  umbe  daz  !  Helbling  8,  915. 

'  Hilf  Sanct  Anna  selb-dritt !  '     A.  and  the  other  two,  Anshelm 

3,  252. 

Mary  above  all  other  saints  received  a  heartfelt  adoration, 
which,  if  not  in  the  first  centuries,  yet  very  early,  was  promoted 
esp.  by  women,  Zappert  16.  Epiphan.  adv.  haeres.  p.  1058  (ed. 
Paris,  1622).  Like  Hulda,  she  is  called  '  gudmoder/  Asbjorns. 
no.  8,  and  is  a  '  spinster/  Zapp.  13.  If  in  the  legend  of  Cres- 
centia  Peter,  like  a  second  Woden,  appears  as  an  old  man,  con- 


1702  PEEFACE. 

ducts  the  heroine  back  from  the  rock  in  the  sea,  and  endows  her 
with  the  gift  of  healing,  or  himself  heals  (KM.  no.  81)  ;  in  other 
legends  Mary  takes  the  place  of  Peter,  and  shows  the  empress  a 
medicinal  herb.  Both  Christ  and  Mary  leave  the  print  of  their 
fingers  and  toes  on  the  rock,  like  the  giants  (p.  546),  or  devils 
(p.  1022);  conf.  '  ons  Heren  spronc/  our  Lord's  leap,  Maerl.  2, 
116.  The  O.Norw.  Gulaf>ings-laug  p.  6  speaks  of  '  signa  til  Krist 
}?acca  (thanks)  oc  SanctaMariu  til  firs  oc  tilfriffar,'  exactly  as  was 
done  to  Freyr  (p.  212).  Mary  helps  in  childbirth,  bestows  rain, 
appears  among  harvesters,  kisses  and  dries  them,  Maerl.  2,  248. 
285-6.  She  instead  of  the  Dioscuri  makes  light  shine  on  the 
masts  (p.  1137  beg.) ;  she  or  her  mother  St  Anne  carries  people 
from  distant  lands  through  the  air  (Hist,  de  la  Bastille  4,  315),  as 
OSinn  did  (p.  146,  Hading),  or  the  devil  (p.  1028).  They  make 
two  Virgin  Marys  visit  each  other,  carrying  the  inferior  one  to 
the  grander.  Childless  couples  cry  to  St  Yerena,  and  she  gives 
them  heirs,  Pertz  6,  458 — 460,  like  OSinn  and  Frigg,  Vols.  saga 
c.  2  ;  conf.  the  beginnings  of  many  KM. 

p.  xliii.]  The  Christian  God  merely  sends  his  messengers  upon 
earth,  as  in  Gregor  2678  :  swenn  dich  unser  Herre  diner  saslden 
ermante,  u.  dir  sinen  boten  sante,  den  soldest  du  enphahen  baz. 
But  the  heathen  gods  came  down  themselves  :  foru  at  kanna  heim 
allan,  Sn.  135.  (KM.3  3,  146).  Zeus,  Hermes  and  Plutus  appear 
in  Lucian's  Timon;  conf.  Aristoph.  Lysistrata  808,  Birds  1549  ; 
whenever  3  gods  seek  a  lodging,  Hermes  is  sure  to  be  one,  GDS. 
123.  Zeus  coming  as  an  unknown  guest,  a  child  is  served  up 
for  him  to  eat,  Fragm.  hist.  Gr.  1,  31.  The  Dioscuri  also  travel 
unrecognised  among  men,  Preller  2,  72. What  the  Lithua 
nians  tell  of  Perkunos's  (or  the  Saviour's)  encounter  with  the 
horse  and  ox,  the  Esthonian  legend  relates  of  Jesus,  Neus  435. 
Perkunos  and  Pikullos  travel,  and  give  gifts  to  men,  Tettau  and 
Temme's  Ostpr.  u.  Litth.  sagen  p.  28.  Also  the  horse,  OK  and 
dog  put  up  at  men's  houses,  and  reward  hospitality  by  giving 
their  years,  Babr.  74. 

In  such  wanderings  there  keeps  recurring  the  antique  incident 
of  the  divine  visitor  granting  three  wishes.  e  Theseus  Hippo- 
lytum,  cum  ter  optandi  a  Neptuno  patre  habuisset  potestatem,' 
Cic.  de  Nat.  D.  3,  31  ;  het  ich  drier  wunsche  gewalt,  MS.  2,  145; 
conf.  KM.  no.  87.  Of  this  kind  is  the  Breton  fairytale  of  the 


PREFACE.  .1703 

artful  moustache,  to  whom  Christ  and  Peter  allow  3  wishes :  he 
asks  for  a  pretty  wife,  the  winning  card,  and  a  sack  in  whibh  to 
shut  the  devil  up.  When  Peter  denies  him  entrance  into  heaven, 
he  flings  his  cap  in,  and  so  takes  possession.  Echoes  of  the 
player  who  wants  to  get  into  heaven,  and  is  refused  (p.  818  n.), 
are  found  in  the  Warnung  2710 — 2806;  so  brother  Lustig  and 
Jack  the  gamester  wish  to  get  into  heaven,  KM.  no.  81-2.  Lat. 
poem  of  Ma.  p.  343,  conf.  the  farce  of  the  miller  who  sits  on  his 
sack  behind  the  gate  of  heaven,  Altd.  bl.  1,  381.  Gamester 
Jack's  request  for  the  tree  from  which  no  one  can  get  down 
resembles  a  story  in  Hone's  Daybk  1,  447.  Panzer  1,  94;  the 
casting  of  dice  for  the  soul  is  also  in  Cges.  Heisterb.  5,  34. 
Somm.  sag.  175-6.  The  incident  of  the  thieving  cook  meets  us 
in  Aviani  Fab.  30 :  sed  cum  consumti  dominus  cor  quaereret 
apri,  impatiens  fertur  cor  rapuisse  coquus. 

Christ,  being  on  a  journey  with  Peter,  pulls  one  ear  out  of  a 
sheaf,  and  burns  it  at  the  candle ;  the  grains  keep  spirting  out 
till  they  form  quite  a  heap.  This  happens  in  a  barn,  where  lazy 
Peter  has  been  cudgelled  by  a  peasant;  and  he  gets  another 
backful  of  blows  in  the  inn,  because  he  will  not  play.  Then  the 
Lord  made  for  these  peasants  boughs  on  their  trees,  whose  hard 
ness  blunted  their  axes,  as  the  request  of  a  rude  set  of  people  for 
vines  is  also  granted,  but  the  wine  is  as  good  as  their  manners. 
In  a  farrier's  shop  Christ  cuts  a  horse's  foot  off,  shoes  it,  and  puts 
it  on  the  beast  again.  Peter  will  not  stop  to  pick  up  half  a 
horseshoe,  but  Christ  does,  and  buys  cherries  with  it,  which  Peter 
is  glad  to  pick  up  one  by  one  to  quench  his  thirst.  In  the 
merry  gest  of  the  blind  man  whose  wife  sits  up  in  the  appletree, 
or  the  LG.  poem  in  Dasent  xxvi.,  Peter  and  the  Lord  act  the  part 
of  Pluto  and  Proserpine  in  Chaucer's  Marchantes  tale,  and  of 
Oberon  and  Titania  in  Wieland's  Ges.  6,  87.  Again,  Christ 
walks  with  two  apostles  and  three  disciples,  and  comes  upon  the 
girl  carrying  water,  Wend,  volksl.  2,  314.  Peter  catches  the 
haddock,  as  the  Ases  do  Loki,  and  he  Andvari;  conf.  Wolf's 
Ndrl.  sag.  p.  706,  and  his  Pref.  to  Zingerle  2,  xx.  Peter  comes 
from  heaven  to  earth  on  leave,  H.  Sachs  iii.  1,  240,  also  i.  94b.  St 
Peter  sits  on  the  roof,  throwing  pears  down,  and  St  Claus  throws 
rotten  apples  up,  Garg.  75b.  Of  a  like  stamp  are  the  folktales  of 
St  Jost  and  the  Bavarian,  Renner  24583,  of  St  Nicolas  and  the 


1704  PREFACE. 

Bavarian,  Bebelii  Facet,  p.  m.   1136.     The  return  of  saints  to 
heaven  is  thus  descr.  in  the  Warnung  1767  : 

Die  heilegen  habent  sich  ufgezogen  (hoisted  up), 
von  der  kuppel  (dome)  sint  si  geflogen 
uf  zuo  ir  Schepfaere. 

Here  also  I  must  call  attention  to  Peter  and  Paul  coming  to  aid 
the  Christians  in  battle,  Lohengr.  pp.  116—9.  158—160.  Pref. 
Ixxxi.  Youths  (or  knights)  clothed  in  white  appear  on  the  walls 
of  Rhodes,  to  repel  the  Turks,  Detmar  2,  417  (yr  1480).  Angels 
too  are  called  wiges  wise  in  Helj.  149,  10;  they  appear  two  at  a 
time,  and  armed,  p.  989.  This  shining  pair  of  champions  reminds 
us  of  the  Alci  (p.  366),  and  of  the  Dioscuri  who  on  their  white 
steeds  help  the  fighters,  Cic.  Nat.  D.  2,  2 ;  conf.  ed.  Creuzeri  p. 
213-4.  Justin  20,  3.  Florus  ed.  Jahn  14,  14.  Suet.  Nero  c.  1. 
Klausen's  Aeneas  664-5.  707.  Maerl.  3,  148.  174.  The  Gala- 
tians  quail  before  the  rider  on  the  white  horse,  Luc.  Dial.  mer. 
13 ;  already  in  Herod.  8,  38  two  armed  and  superhuman  beings 
pursue  and  slay  the  foe. 

p.  xlvi.]  The  sky  darkens  when  a  villain  is  begotten  or  born, 
Pertz  2,  154 ;  but  nature  rejoiced  when  Georis  was  begot,  261 ; 
conf.  the  Alexander-legend  in  Maerl.  1,  264.  With  Frofti's  blissful 
age  conf.  O'Kearney's  Gabhra  p.  104  :  'They  say  the  times  were 
so  prosperous  and  the  produce  of  the  earth  so  abundant,  that 
when  the  kine  lay  down  the  grass  reached  above  the  top  of  the 
horns.  Hence  it  is  said  that  cows,  whenever  they  lie,  give 
utterance  to  three  moans  in  remembrance  of  the  good  old  times 
that  once  had  been,  and  lamenting  the  hard  days  in  which  they 
live/  So  we  hear  of  a  Truce  of  God  under  Numa,  Klaus.  Aen. 
953,  and  under  Solomon,  Diem.  p.  113-4.  The  lines  fr.  Godfrey 
of  Viterbo  are  based  on  Isai.  2,  4  :  et  conflabant  gladios  suos  in 
vomeres,  et  lances  suas  in  falces,  conf.  Passional  p.  17.  Jorn.  de 
regn.  succ.  p.  45.  Ksrchr.  630. 

p.  xlviii.]  The  Germ,  reverence  for  woman  is  also  expr.  in  : 
ere  wol  die  muoter  din,  Pass.  224,  25.  In  a  Serv.  song  a 
daughter  calls  her  mother  f  bela  tzrkvitze/  white  little  church, 
Vuk  1,  17.  no.  27. 

p.  xlix.]  The  good  and  evil  of  the  New  are  hinted  by  Paus.  i. 
24,  4  in  the  words  :  ocrrt?  Be  ra  crvv 


PEEFACE.  1705 

Qev  riderac  rwv  e?  dp^aioTrjra  TJKOVTWV  (become  old-fashioned), 
conf.  Lessing  8,  246. 

p.  li.]  Even  God,  Christ  and  the  Holy  Ghost  came  to  be 
imagined  as  sitting  in  the  wood,  as  the  old  gods  had  been, 
Prohle's  March,  f.  d.  jugend  p.  17. 

p.  lii.]  The  descent  of  all  gods  from  a  God  of  gods  is  assumed 
even  by  Helmold  1,  83.  In  India  Brahma,  Vishnu,  Siva  are  the 
three  supreme  gods ;  all  the  rest  are  under  these ;  their  trinity 
is  designated  by  the  sacred  word  6m  =  aum,  Brahma  being  a, 
Vishnu  u,  Siva  m,  Bopp's  Gl.  61  \  GDS.  122.  Beside  this 
trinitarian  view,  we  find  a  dual  conception  of  deity  according  to 
sex,  as  father  and  mother,  or  as  brother  and  sister  :  thus  arose 
NiorSr  and  Nerthus,  Freyr  (Fro)  and  Freyja  (Frouwa),  Berhtolt 
and  Berhta,  Fairguneis  and  Fiorgyn,  Geban  and  Gefjon,  Hruodo 
and  Hreda.  With  the  Germ,  sunne,  masc.  and  fern.,  conf.  Lunus 

and  Luna,  Liber  and  Libera,  GDS.  122. Twelve  gods  are 

reckoned  by  Athen.  5,  330  (conf.  Plato's  Phaedr.  246-7),  and  by 
Apuleius  p.m.  59 ;  rwv  So6Se/ea  ovo^,a£b/zei>o>v  6ewv  dyd\fiara, 
Paus.  i.  40,  2 ;  si  undecim  deos  praeter  sese  secum  adducat 
Jupiter,  Plaut.  Epid.  v.  1,  4;  duodecim  deis,  v.  2,  3;  twelve 
adityas,  Bopp  30a ;  tredecim  dii  exceptis  Brahma,  Vishnu  et  Siva, 
Bopp's  Gl.  160;  varo  ellifo  aesir  taldir,  Seem.  117b;  12  ases,  8 
asins,  Sn.  79.  In  like  manner,  Hrolf's  12  heroes,  Sn.  152. 
Fornald.  s.  1,  100,  Kaleva's  12  sons,  the  deviFs  12  disciples 
(Suppl.  to  986  end). 

p.  lii.]  The  arguments  with  which  the  Fathers  and  authors 
like  Arnobius  combat  the  folly  of  heathenism  in  respect  of  gods, 
temples,  images  and  sacrifices,  would  equally  condemn  a  good 
deal  in  the  Catholic  doctrine.  Even  a  worldly  delight  in  spring, 
flowers  and  the  song  of  birds  is  attacked  almost  as  fiercely  as 
polytheism;  thus  in  the  Warnung  2243  : 

Einer  anbetet  daz  vogel-sanc  One  man  worships  the  bird's  song 

unt  die  liehten  tage  lane,  and  the  days  so  light  and  long, 

darzuo  bluomen  unde  gras,  flowers  also  and  the  grass, 

daz  ie  des  vihes  spise  was  :  aye  the  food  of  ox  and  ass  : 

diu  rinder  vrezzent  den  got.  bullocks  munch  your  god  ! 

conf.  2077  seq.  2382   seq.      From  the    Dualism    that  pits  Evil 


1706  PREFACE. 

against  Good  as  a  power,,  our  paganism  is  free ;  for  our  ancestors, 
like  the  Greeks,  throw  Evil  on  the  shoulders  of  a  few  inferior 
deities,  or  let  it  come  out  in  mere  attributes  of  the  gods. 


APPENDIX 


L— ANGLO-SAXON  GENEALOGIES. 
II.— SUPERSTITIONS. 
III.— SPELLS. 


1707 


ANGLO-SAXON  GENEALOGIES. 


AUTHORITIES  :  J3eda,  Hist.  eccl.  1,  15.  2,  5.  Nennius  (Nyniaw), 
Hist.  Britonum,  comp.  in  7th  or  9th  cent.  ?  the  MSS.  are  of  the 
10th;  ed.  Gunn,  Lond.  1819,  p.  61.  Saxon  Chron.,  begun  at 
latest  in  9th  cent.,  continued  and  extended  ;  ed.  Ingram,  Lond. 
1823,  pp.  15.  23-4.  33-4.  72.  95.  Asserius  Menevensis  (d.  906 
or  910),  beginn.  of  his  De  rebus  gestis  ^Elfredi,  Lond.  1722, 
pp.  3.  4.  Ethelwerdus  (d.  1090),  in  Savile,  pp.  833-4.  842. 
Florentine  Wigornensis  (d.  1118),  ed.  Lond.  1592,  pp.  218-9. 
221.  232.  274.  294,  and  a  collective  prosapia  p.  566.  Simeon 
Dunelmensis  (circ.  1129),  in  Twysden  p.  119.  Alfredus  Bever- 
lacensis  (d.  1138),  ed.  Hearne,  Oxon.  1716.  Ordericus  Yitalis 
(b.  1075,  d.  after  1140),  in  Duchesne's  Scr.  Norm.  p.  639. 
Wilelmus  Malmesburiensis  (d.  1143),  in  Savile  p.  17.  Ethelredus. 
or  Ailredus  Eievallensis  (circ.  1150),  in  Twysden  p.  350-1. 
Henricus  Huntindonensis  (ends  1154),  in  Savile  pp.  310,  313 — 6. 
Galfredus  Monemutensis  (circ.  1160),  in  Scr.  Angl.,  Heidelb. 
1587.  Radulfus  de  Diceto  (ends  1196),  in  Twysden  p.  530. 
Joannes  Wallingford  (d.  1214),  in  Gale  p.  535.  Albericus  trium 
fontium  (ends  1241),  in  Leibn.  Ace.  hist.  1,  186.  Matthceus 
Westmonasteriensis  (14th  cent.),  Francof.  1601,  pp.  99.  142. 
Thomas  Otterbourne  (ends  1420),  in  Hearne's  Scr.  rer.  Angl., 
Oxon.  1732;  most  of  the  names  dreadfully  corrupt.  A  con 
fused  and  corrupt  Geneal.  from  a  MS.  of  Nennius,  in  Gale's 
Appendix  p.  116.  The  collections  in  D.  Langhorn's  Chron.  reg.' 
Angl.  1679,  8  are  not  to  be  despised  :  some  of  the  sources  he 
drew  from  are  now  lost.  2 

The  Anglo-Saxons,  who  left  Germany  for  Britain  in  the 
5-6th  centuries,  carried  with  them  data  of  the  descent  of  their 
noblest  families.  These  all  go  back  to  Woden,  and  some  of 
them  a  great  deal  higher,  naming  a  whole  series  of  gods  or 

[ J  Conf.  3.  Grirnm  '  On  Kemble's  Geneal.  of  Wessex,'  Munich  '36  (Kl.  schr.  5, 
240  seq.)— EHM.,  i.e.  Prof.  E.  H.  Meyer,  Editor  of  Grimm's  D.M.  ed.  4.] 
[2  Conf.  the  Geneal.  tables  coll.  in  Pertz  10,  314.— EHM.] 

VOL.    IV.  1709  I   F 


1710  APPENDIX. 

deified  heroes  as  Woden's  ancestors.  After  the  conversion  to 
Christianity,  they  tried  to  connect  this  line  of  kings  and  gods 
with  the  O.T.  tradition  of  the  earliest  race  of  man.  Such  an 
attempt  to  bring  their  still  cherished  heathen  forefathers  into 
harmony  with  the  Noah  and  Adam  of  Holy  Writ  can  only  have 
been  made  very  early,  immediately  after  their  adhesion  to  the  new 
doctrine,  at  a  time  when  the  mind,  convinced  of  the  truth  of  the 
Bible  story,  was  yet  loth  to  part  with  its  native  tradition.  As 
a  church  was  often  reared  on  the  site  of  the  heathen  temple,  as 
Christian  and  heathen  ceremonies  were  fused  together  somehow, 
and  to  fortify  the  new  faith  the  debris  of  the  old  soil  was  thrown 
in ;  so  a  simple-minded  people  might  be  allowed  to  retain  genea 
logies  interwoven  with  its  past  glory,  and  give  them  as  it  were 
a  new  groundwork.  Later  on,  such  a  combination  of  irreconcil 
able  facts  would  neither  have  been  attempted  nor  thought 
necessary. 

Beyond  all  doubt  these  pedigrees  were  pre-christian,  were 
known  to  Angles  and  Saxons  in  their  old  home,  and  therefore 
must  have  been  equally  diffused  among  other  German  nations 
on  the  Continent  :  every  part  of  them  shows  connexion  with 
national  names  and  old  heathen  poetry.  I  am  inclined  to  credit 
the  Frisians,  Westphals,  and  also  Franks  with  possessing  similar 
genealogies,  though  the  emigrant  Anglo-Saxons  alone  have 
preserved  them  for  us. 

Our  earliest  authority  for  these  pedigrees  is  Beda  [d.  735], 
and  he  only  mentions  that  of  Kent,  yet  in  such  a  way  that  we 
may  safely  suppose  he  knew  them  all.  Succeeding  centuries 
furnish  fuller  accounts. 

These  lists  of  names  can  have  no  chronological  value  as  regards 
the  oldest  times ;  it  is  only  in  giving  the  lines  of  AS.  kings  that 
they  become  historical.  But  that  detracts  nothing  from  the  im 
portance  of  the  legend. 

We  know  that  the  Anglo-Saxons  formed  7  or  8  distinct 
kingdoms,  founded  on  a  pre-existing  diversity  in  the  immigrant 
tribes,  and  thus  answering  exactly  to  the  difference  of  their 
genealogies.  The  Saxon  Chronicle  says  the  Jutes  occupied 
Kent  and  Wight,  the  Saxons  Essex,  Sussex  and  Wessex,  the 
Angles  Eastangle,  Mercia  and  Northumberland.  Of  Wessex, 
the  state  that  soon  overtopped  and  finally  swallowed  up  the  rest, 


ANGLO-SAXON    GENEALOGIES. 


1711 


the  genealogy  is  the  most  fully  preserved.  Those  of  Kent, 
Mercia,  Deira  (Brit.  Deifyr)  and  Bernicia  (Brit.  Bryneich, 
Northumbria)  are  also  handed  down  in  old  documents.  Less 
genuine,  or  not  so  well  accredited  in  certain  names,  appear  the 
lines  of  Eastangle,  Essex  and  Lindesfarn-ey. 

It  is  convenient  to  divide  these  genealogies  in  two  halves,  a 
Descending  series  and  an  Ascending.  At  Woden's  sons  they 
begin  to  split,  in  him  they  all  unite.  I  will  take  first  the  several 
lines  that  descend  from  Woden,  and  then  deal  with  the  older 
stock,  which  is  the  same  for  all.  Here  I  bring  under  one  view — 

WODEN'S  POSTERITY. 
KENT. 
Woden 
Wecta 
Witta 
Wihtgils 
Hengest  (d.  489) 
Eoric  (Oesc) 
Octa 

Eormenric 

^Ethelbeorht  (567)  Tidel  ^Escwine  (527)  Cynewald 

Rsedwald  (d.  617)  Sledda  Creoda 

Eorpwald  (632)      Saabeorht  (604)  Wibba 

Penda(d.656) 


EASTANGLIA. 

ESSEX. 

MERCIA. 

Woden 

W6den 

W6den 

Casere 

Saxneat 

Wihtlasg 

Titmon 

Gesecg 

Waermund 

Trigel 

Andsecg 

Offa 

Hrothmund 

Sweppa 

Angeltheow 

Hrippa 

Sigefugel 

Eomasr 

Quichelm 

Bedeca 

Icel 

Uffa 

Offa 

Cnebba 

DEIRA. 

BERNICIA. 

WESSEX. 

LlNDESFARAN 

W6den 

Woden 

Woden 

Woden 

Waagdseg 

Bseldseg 

Baeldasg 

Winta 

Sigegar 

Brand 

Brand 

Cretta 

Swasfdgeg 

Beonoc 

Fridhogar 

Queldgils 

Sigegeat 

Aloe 

Freawine 

Ceadbed 

Saabald 

Angenwit 

Wig 

Bubba 

Sasfugel 

Ingwi 

Gewis 

Bedeca 

Westerfalcna 

Esa 

Esla 

Biscop 

Wilgisl 

Eoppa 

Elesa 

Eanferth 

Uscfrea 

Ida  (d.  560) 

Cerdic  (d. 

534)  Eatta 

Yffe 

Cynric 

Ealdfrith 

JElle  (d.  588) 

Ceawlin  J 

[ l  Succeeded  by  the  brothers  Ceolric,  Ceolwulf,  Cynegils,  Cwichelm,  Lappenb 
1,  154-6.— EHM.] 


1712  APPENDIX. 

I  begin  with  the  general  remark,,  that  seven  sons  are  here 
ascribed  to  Woden  (for  Bernicia  and  Wessex  keep  together  till 
the  third  generation).  But  some  chroniclers  give  him  only 
three  ;  thus  William  of  Malmesbury,  speaking  of  the  Mercian 
line,  says  p.  17:  possem  hoc  loco  istius  (Idae)  et  aliorum  alibi 
lineam  seriatim  intexere,  nisi  quod  ipsa  vocabula,  barbarum 
quiddam  stridentia,  minus  quam  vellem  delectationis  lecturis 
infunderent.  Illud  tamen  non  immerito  notandum,  quod,  cum 
Wodenio  fuerint  tres  filii,  Weldegius,  Withlegius  et  Beldegius, 
de  primo  reges  Cantuaritarum,  de  secundo  reges  Merciorum,  et 
de  tertio  reges  Westsaxonum  et  Northanimbrorum  originem 
traxerunt/ 

Let  us  now  examine  the  eight  lines  one  by  one. 

KENT,  the  oldest  kingdom,  founded  by  the  first  invaders.— 
Bedal,  15:  'duces  fuisse  perhibentur  eorum  primi  duo  fratres 
Hengistus  et  Horsus,  erant  autem  filii  Vetgisli,  cujus  pater  Veda, 
cujus  pater  Voden,  de  cujus  stirpe  multarum  provinciarum  regium 
genus  originem  duxit.7  a  Ace.  to  that,  Hengest  and  Horsa 
would  be  only  great-grandsons  of  Woden,  but  one  MS.  supplies 
a  missing  link  :  '  filii  Victgisli,  cujus  pater  Victa,  c.  p.  Vecta,  c.  p. 
Voden'  who  is  thus  great-great-grandfather  to  those  brothers. 
Herewith  agree  both  Nennius  :  '  interea  tres  ceolae  a  Germania 
in  exilium  expulsae  Britanniam  advenerunt,  in  quibus  doinina- 
bantur  Hors  et  Henegest,  qui  et  ipsi  fratres  erant  filii  Guictglis, 
Guictlis  filius  Ouicta,  Guicta  filius  Guechta,  Guechta  filius  Vuoden  ; 
and  the  Saxon  Chron.  p.  15  :  l  Hengest  and  Horsa  that  waeron 
Wihtgilses  suna,  Wihtgils  WSDS  Witting,  Witta  Wecting,  Wecta 
Wodning,  fram  tham  Wodne  awoc  eall  lire  cynecynn,  and 
Sudhanhymbra  eac.J  In  Ethel werd  the  3  links  betw.  Wothen 
and  Hengest  are  Withar,  Wicta,  Wyrlitels  ;  in  Florence  of  Wore. 
566,  '  Vecta  sive  Wehta,  Witta,  Wihtgisilus  ;  in  Henry  of  Hunt. 
Vecta,  Wicta,  Wiagils. 

Hengest  had  a  son  Eoric,  surnamed  Oisc  (Oesc),  after  whom 
all  succeeding  kings  of  Kent  were  called  Discing  as  ;  after  Oisc 
came  Octa,  Irminric,  Ethelbert,  Beda  2,  5.  Oisc  is  called  Aesc  in 
Sax.  Chron.  and  Ethelwerd.  Florence  has  :  '  Heugistus,  Oricus 

1  So  in  AS.  :  '  wseron  tba  asrest  heora  latteowas  and  beretogan  twegen  gebrothra 
Hengist  and  Horsa,  hi  waeron  Wihtigihes  suna,  thaes  faeder  waes  Wihta  haten,  and 
thses  Wihtan  feeder  wees  Woden  nemned,  of  thaes  strynde  monigra  maegdha 
eyniug-cynn  fruman  laedde.' 


ANGLO-SAXON   GENEALOGIES.  1713 

cognomine  Aesca,  Octa,  Irmenricus,  Aethelbertus .' The   names 

Hengest  and  Horsa  are  taken  from  the  horse ;  one  might  also 
suspect  in  Wictgisl,  Wicta,  Wecta  the  presence  of  wicg,  OS. 
wigg,  ON.  vigg  (equus),  conf.  Lat.  vehere.  The  ON.  Veg-tamr 
(way- tame,,  much  travelled),  as  Oftinn  once  called  himself,  stands 
apart,  though  an  old  king  Wechtam  occurs  in  Hunibald.  The 
Wegdam  in  Otterbourne  p.  32  is  accus.  of  Wegda.  Will. 
Malmesb.  p.  17  calls  the  head  of  the  Kentish  line  Weldegius, 
prob.  a  corruption  of  Wecdeg.  The  Traveller's  Song,  line  43, 
brings  up  a  Witta,  king  of  the  Swasfas  (Swabians)  ;  could  this 
name  serve  to  explain  the  obscure  wittu  in  our  Hildebrand-lied  ? 

EASTANGLIA. In   Florence   566    (conf.   233)  :    <  Woden, 

Casera,  Titmon,  Trigilsus,  Rothmundus,  Hrippus,  Wilielmus,  Vffa 
sive  Wffa,  primus  rex  Oriental]  am  Aiiglorum/  and  3  kings  after 
him,  Titellus,  Redwaldus,  Eorpwaldus.  In  Gale's  Appendix : 
Woden  genuit  Casser,  genuit  Titmon,  g.  Trigil,  g.  Rodnum,  g. 
Kippan,  g.  Guithelm,  (g.)  Guechan,  ipse  primus  regnavit  in 
Britannia  super  gentem  Eastanglorum,  Gueca  g.  Guffan,  g.  Tidil, 
g.  Ecni,  g.  Edric,  g.  Aldulfh,  g.  Elric ;  elsewh.  from  a  differ. 
MS. :  Woden,  Casser,  Titinon,  Trigil,  Rodmunt,  Rippan,  Guillem, 
Guecha,  Guffa,  Tidil,  Eeni.  In  Langhorn :  Gaseras,  Tilmon, 
Trigisilus,  Rotliimundus ,  Hirpus,  Quicelmus,  Vffa. 1  Of  this  Uffa, 
Henry  of  Hunt.  315:  fhoc  regnum  primus  tenuit  Vffa,  a  quo 
reges  Orientalium  Anglorum  Yffingos  appellant,  quod  postea 
Titulus  (al.  Titilus)  films  ejus  tenuit,  pater  Redwaldi  fortissimi 
regis  Eastangle ' ;  and  John  Bromton's  Chron.  (Twysden  p.  745)  : 
'  regnum  Bastangliae  incepit  ab  Vffa  rege,  cui  successit  rex 
Ticulus ;  isti  duo  non  fuerunt  multurn  potentes,  quibus  successit 
potentior  aliis  rex  Redwaldus;  Eedwaldo  vero  defuncto,  films 
suus  Erpwaldus  in  regno  Bastangliae  successit/  Of  all  these, 
Beda  mentions  only  Reduald  (yr.  616).2  The  Sax.  Chron.  p.  35 
relates  the  baptism  of  Eorpwald  in  632  ;  speaks  of  his  father 
Reodwald  p.  32,  yr.  617,  or  (more  correctly)  Rcedwald  p.  88,  as 
one  of  the  mightiest  of  AS.  monarchs.  So  'Will.  Malmesb.  p. 
34:  Redvaldus, primus  idemque  maximus  apud  Orientales  Anglos, 
a  Vodenio,  ut  scribunt,  decimum  genu  nactus  (1.  natus).' 

1  Otterbourne  has  only :    '  Woden  genuit  Casere,  a  quo  regnum  Estanglorum 
progrediens  derivatur. ' 

[  2  Beda  2,  15  (Stevenson  140,  21)  does  name  four  :  Eorpuald,  Eedvald,  Tytilus, 
' 


1714  APPENDIX. 

The  older  names  seem  good  Saxon.  Hrippa,  Hrippus  answers 
to  Hripo  in  Falke's  Trad.  Corb.  7.  104-7.  312  and  OHG.  Hriffo 
in  Meichelb.  430.  Rothmund  for  Hrothmund?  a  name  that  occurs 
in  Beow.  2S78.^\Titmon  resembles  Tiadman  in  Falke  114. 
Trigil  may  be  the  OHG.  Dregil,  Wolfdregil,  Wolfdrigil  ?  though 
in  that  case  we  should  expect  Thrigel.1  Tidil  is  appar.  the  Tudil 
of  Falke  37  [and  Tital  in'Schannat  no.  426.— EHM.].  Ufa  is  the 
OS.  Uffo,  and  prob.  the  same  as  the  Off  as  of  Essex  and  Mercia, 
for  the  Trav.  Song.  69  says  '  Offa  weold  Ongle/  governed  Anglia. 
Eorp  in  Eorpwald  is  the  OS.  Erp,  OHG.  Erpf,  conf.  ON.  iarpr  = 
fuscus.  Civichelm  is  a  good  AS.  name  (Sax.  Chr.  27.  30),  of 
which  Wihelm,  Guillem  are  corruptions. 

The  CaserafCaseras  or  Casser  named  as  Woden's  son  is  the 
same  whom  the  Trav.  Song  celebrates  as  ruler  of  the  Greeks, 
1.  39  :  t  Cdsere  weold  kCreacum  '  •  and  1.151:  '  mid  Creacum  ic 
wass  and  mid^Finnum^and  mid  Cdsere,  se  the  winburga  geweald 
ante,  wiolane  ( =  welena)  and  wilna,  and  Wala  rices/  who  wielded 
winsome  burghs,  wealth,  what  heart  can  wish,  and  Welsh 
dominion.  Here  Saxon  legend  has  turned  the  Latin  Caesar  into 
Cdsere,  and  linked  him  to  native  kings,  perh.  in  deference  to 
that  early  opinion  of  Woden's  having  come  from  Greekland  (p. 
163  n.).  Among  Saxons  and  Angles  of  the  5-6th  centuries  there 
was  prob.  many  a  legend  afloat  about  an  old  king  Kesor. 

ESSEX. — Ace.  to  "Florence  :  Woden,  Eaxneta,  Gesecg,  Antsecg, 
Sueppa,  Sigefugel,  Bedca,  Offa,  Aeswinus,  Sledda,  Sebertus ;  for 
Eaxneta  some  MSS.  have  the  truer  form  Seaxnete.  Henry  of 
Hunt.  313 :  Saxnat,  Andesc,  Gesac,  Spoewe,  Sigewlf,  Biedca, 
Offa,  Erchenwin,  Slede,  Sibrict  (al.  Siberct).  Matth.  Westm.  p. 
99  :  Erkenwinus,  qui  fuit  films  Offae,  q.  f.  Bredecani,  q.  f.  Sigewlf, 
q.  f.  Spetuae,  q.  f.  Gesac,  q.  f.  Andessc,  q.  f.  Saxuad,  q.  f.  Woden. 
Langhorn  :  Saxoneta,  Gesacus,  Andescus,  Sueppa,  Sigefugelus, 
Bedicanus,  Ercenovinus.  Alvredus  Beverl.  :  Woden,  Seaxeca, 
Gescecg,  Andseng,  Snoppa,  Sigelugel,  Becta,  Osse,  Eswine,  Siedda, 
Sabertus* 

Of  these,  Aescwine  (Ercenwine)  is  named  as  the  first  king  of 
Essex,  Saebert  (Sigebert)  as  the  first  to  adopt  Christianity  in  604 

1  Cursor,  minister  ?  conf.  Gothic  thragjan,  currere,  and  in  OHG.  glosses  trikil, 
drikil  (verna),  prob.  the  ON.  thrasel,  thrall. 

2  Otterbourne  says  little,  and  that  beside  the  mark  :  '  Woden  genuit  Watelgeat,  a 
quo  regum  Essexiae  prosapia  sumpsit  originem  ' ;  conf.  Mercia. 


ANGLO-SAXON   GENEALOGIES.  1715 

(Sax.  Chr.  29).  Then,  the  name  of  Woden's  son  is  very  remark 
able  :  Seaxnedt,  evid.  the  Saxnot  named  with  Thunar  and  Wuodan 
in  the  Abrenuntiatio ;  in  OHGr.  it  would  be  Sahs-noz,  Sahs- 
kinoz.1  Gesecg  and  Andsecg  seem  to  be  related  in  meaning; 
Bedeca  answers  to  the  OHGr.  Patuhho  ;  Sweppa  is  Saxon. 

MERCIA.— The  Sax.  Chr.  p.  33-4:  Penda  wees  Wybbing, 
Wybba  Cryding,  Crjjda  Cynewalding,  Gynewald  Cnebbing, 
Cnebba  Iceling,  Icel  Eomsering,  Eomcer  Angeltheowing,  Angel" 
theow  Offing,  Of  a  Wsermunding,  Wcermund  Wihtlgeging,  Wiktlceg 
Wodening.  At  p.  72  the  line  is  begun  differently,  and  carried 
up  to  another  son  of  Wybba  :  Offa  wass  Dhincferthing,  Dhincferth 
Eanwulfing,  Eanwulf  Osmoding,  Osmod  Eawing,  Eawa  Wybbing, 
Wybba  Creoding,  Creoda  Cynewalding,  and  so  on  up  to  Woden. 
In  Florence  566  :  Woden,  Withelgeatus,  Wag  a,  Wihtleagus,  Were- 
mundus,  Offa,  Angengeatus,  Eomerus,  Icelius,  Cnebba,  Cunewaldus, 
Creoda  sive  Crida  primus  rex  Merciorum,  Wibba  ;  p.  232,  with 
slight  variations :  Penda,  qui  f nit  Wibbae,  q.  f.  Cridae,  q.  f . 
Ounewaldi,  q.  f.  Cnebbae,  q.  f.  Icelii,  q.  f.  Eomeri,  q.  f.  Angengeati, 
q.  f.  Offae,  q.  f.  Weromundi,  q.  f.  Wightleagi,  q.  f.  Wagae,  q.  f. 
Wothelgeati,  q.  f.  Wodeni.  In  the  App.  to  Nennius  (Gale  116)  : 
Woden  genuit  Guedolgeat,  genuit  Gueagon,  g.  Guithlig,  g.  Guerd- 
mund,  g.  Ossa,  g.  Origon,  g.  Earner,  g.  Pubba  ;  ipse  Pubba  habuit 
ix  filios,  quorum  duo  mihi  notiores  sunt  quam  alii,  id  esfc,  Penda 
et  Eaua.  In  Ralph  de  Diceto  p.  446  :  Offa  fuit  films  Wingferd, 
filii  Canwlf,  f.  Osmod,  f.  Epa,  f.  Wibba,  f.  Creada,  L  Cyneiuald,  f. 
Cnibba,  f.  Ycil,  f.  Com,  f.  Angelreu,  f.  Offa,  f.  Wermund,  f.  Witlat, 
f.  Woden.  In  Matth.  Westm.  p.  142  :  erat  enim  Offa  filius 
Thinferthi,  q.  f.  Eadulfi,  q.  f.  Osulfi,  q.  f.  Eoppae,  q.  f.  Wibbae, 
q.  f.  Creoddae,  q.  f.  Kinewoldi,  q.  f.  Cnebbae,  q.  f.  Itliel,  q.  f. 
Eomeri,  q.  f.  Angelthean,  q.  f.  Offae,  q.  f.  Weremundi,  q.  f.  With- 
leig,  q.  f .  Wagon,  q.  f.  Frethegeath,  q.  f.  Wodeni.  In  Otterbourne 
p.  31  :  Woden  genuit  Feotliulgeatli,  qui  genuit  Vaga,  q.  g. 
Wichebeg,  q.  g.  Vermundum,  q.  g.  Offaf  q.  g.  Engeltheon,  q.  g. 
Edomerum,  q.  g.  Icel,  q.  g.  Cuibbam,  q.  g.  Kynewaldum,  q.  g. 
Cridiam,  q.  g.  Bilbam,  q.  g.  Pendam  primum  regem  Merciorum. 
Langhorn  seems  to  draw  from  Florence  :  Vitelgeia,  Vaga,  Vit- 
legius,  Veremundus,  Offa  al.  Uffa,  Angongeta,  Eumerus,  Icelius, 
Cnebba,  Cunevaldus,  Crida. 

1  Conf.  the  Getting.  Anzeig.  '28,  p.  550. 


1716  APPENDIX. 

Langhorn,  Florence,  Matthew  and  Gale's  App.  insert  betw. 
Woden  and  Wihtlasg  two  names  that  are  wanting  in  Ralph 
and  the  Chron.,  Wihtelgeat  (Frethegeat)  and  Waga  (Gueagon). 
As  Florence  puts  Angen-geat  for  Angel-theow,  his  Vithel- 
geat  might  elsewh.  have  been  Vithel-theow,  but  Gale  too  has 
Guedol-geat.1  Angen  (Gale's  c  Origon '  is  a  misreading  of  Ongon) 
is  unexceptionable,  and  Angentheow  answers  to  the  OHG.  name 
Angandio,  perh.  to  ON.  Angant$r,  which  may  be  a  corrup.  of 
Anganth  j)r ;  the  pure  AS.  form  is  Ongentheow,~Beow.  3931.  4770. 
4945-6  7,  conf.  Incgentlieow,  Trav.  Song  232.  Off  a  (miscopied  Ossa), 
which  occurs  twice  in  the  Mercian  line,  is  likewise  found  in  Beow. 
3895.  3910.  Wihtlceg  seems  faultless,  Will.  Malmesb.  p.  17  has 
Withlegius,  and  even  Guithlig  in  Gale  confirms  the  short  as  or  e. 
Yet  Ralph's  Witlat  agrees  better  with  the  ON.  Vigletus  in  Saxo 
Gram.  59;  and  it  is  a  point  of  importance  to  our  whole  inquiry, 
that  the  series  Vigletus,  Vermundus,  Uffo  of  the  Dan.  genealogy 
(Saxo  Gr.  59 — 65)  2  is  so  evid.  the  same  as  the  Mercian.  For 
Gale's  '  Pubba '  (AS.  ]?  for  p)  read  Wubba,  Wibba  =  ORGc.  Wippo.3 

DEIRA.— Sax.  Chr.  p.  24  :  Mile  wses  Yffing,  Yffe  Uscfrea- 
ing,  Uscfred  Wilgisling,  Wilgisl  Westerfalcniug,  West  erf alcna 
Saefugling,  Scefugl  Saebalding,  Scebald  Sigegeating,  Sigegedt 
Swaefdasging,  Swcefdceg  Sigegaring,  Sigegar  Waegdaeging, 
Wcegdceg  Wodening,  Woden  Fridhowulfing.  Florence  p.  221  : 
Mild  fuit  filius  Iffi,  CUJQS  pater  Wnscfrea,  c.  p.  Wilgelsus,  c.  p. 
Westorwalena,  c.  p.  Seomelus,  c.  p.  Suearta,  c.  p.  Scepugelus,  c.  p. 
Seabaldus,  c.  p.  Siggeotus,  c.  p.  Suebdegus,  c.  p.  Siggarus,  c.  p. 
Weadegus,  c.  p.  Wodenus  ;  and  p.  566  with  a  few  variations  :  Wo- 
denus,  Weagdegus,  Siggarus,  Suebdegus,  Siggeotus,  Seabaldus,  Se- 
fugelus,  Sueartlia,  Seomelus,  Westenvalcna,  WiJgelsus,  Wuscfrea, 
Iffus  dux,  Mild-  primus  rex  Deirorum.  Otterbourne  p.  32  :  Wo 
den  genuit  Wegdam,  qui  genuit  Sigegarum,  q.  g.  Swealdegeni,  q.  g. 
Sigegeat,  q.  g.  Etabalem,  q.  g.  Stafugel,  q.  g.  Westerfalducue ,  q.  g. 
Wigilis,  q.  g.  Uslfrea,  q.  g.  Uffe,  q.  g.  Ellaprimum  regem  Sussex.4 

1  May  we  connect  Wedelgeat,  "Widhelgedt  with  the  national  name  Wedergcdtas, 
Beow.  2984.  3224.  4753? 

2  The  Genealogia  runica  in  Langebek  i.  32  has  Vithlek,  Vcrmund,  Uffi ;  that  at 
i.  27  gives  Vitldef,  Vermund,  Ujfi. 

[3  On  the  line  of  Mercia,  to  which  Offa  II  (757)  belongs,  see  Lappenb.  1,  222  ; 
conf.  the  two  Offas  above  (p.  388)  —  EHM.] 

4  Some  other  writers  also  call  the  Deira  genealogy  the  Sussex ;  yet  Sussex  lies 
some  distance  from  Yorkshire. 


ANGLO-SAXON   GENEALOGIES.  1717 

Langhorn  :  Vegdegus,  Sigarus,  Suebdegus,  Siggotus,  Sebaldus, 
Sefugelus,  Suarta,  Somelus,  Vestrofalenas,  Vilgisilus,  Buscreas, 
Iffius,  Alia.  Gale's  App.  mixes  up  the  Deira  line  with  the 
Wessex  :  Woden,  Beldeyg,  Brand,  Siggar,  Sibald,  Zegulfh, 
Soemil,  Sguerthing,  Guilgils,  Ulfrea,  Iffi,  Ulli. 

As  the  Kentish  borrowed  some  names  from  horses,  so  does  this 
from  birds,  Sce-fugel  and  Wester-falcna,  whom  the  Chronicle  makes 
father  and  son,  but  between  whom  the  other  lists  insert  two  more 
links,  Seomel  and  Swearta  (or  Swearta  and  Seomel).  There  is 
also  a  Sige-fugel  (al.  Sigewulf)  in  the  Essex  lineage.  I  doubt 
whether  Sea-fola  in  the  Trav.  Song  230  can  have  anything  to  do 

with  this. The  mythic  Westerfalcna  has  perhaps  a  right  to  be 

regarded  as  ancestor  of  the  Westphals,  for  the  old  form  of  that 
national  name  was  Westfalah,  and  we  know  of  a  hero  in  the 
Wessex  line  who  did  give  name  to  a  branch  of  the  nation.  Sce- 
fugel  and  See-bald  have  their  first  syllable  in  common.  Sivcefdceg 
resembles  the  ON.  Svipdagr,  Ssem.  Ill  [Hrolfkr.  sag.  c.  18 — 23], 
Svibdagerus,  Saxo  Gr.  9,  though  the  /  and  p  are  at  variance  ;  and 
it  is  worth  noting  that  his  grandfather  too  is  Wceg-dceg,  and  the 
head  of  the  Wessex  line  Bcel-dceg.  The  relation  of  Wceg-dceg  to 
the  Kentish  Wecta  I  shall  discuss  by  and  by  in  elucidating  the 
Norse  genealogy. 

BERNICIA  or  Northumberland  has  its  first  two  descendants 
of  Woden  in  common  with  Wessex. — Sax.  Chr.  p.  23  (yr.  547) : 
'  her  Ida  feng  to  rice,  thonon  Nordhanhymbra  cynecyn  asrost 
onwoc.  Ida  wass  Eopping,  Eoppa,  Esing,  Esa  Inguing,  Ingui 
Angenwiting,  Angenwit  Alocing,  Aloe  Beonocing,  Beonoc  Brand 
ing,  Brand  Ba3lda3ging,  Bceldceg  Wodening/  Florence  218  :  Ida 
fuit  filius  Eoppae,  qui  fuit  Inqui,  q.  f.  Angenwit,  q.  f.  Aloe,  q.  f. 
Benoc,  q.  f.  Brandi,  q.  f.  Bealdegi,  q.  f.  Wodeni ;  but  with  varia 
tions  and  additions  in  theprosapia  p.  566  :  Bealdeagus,  Brandius, 
Beornus  (for  Benocus  ?),  Beorno,  Wegbrandus,  Ingebrandus, 
Alusa,  Angengeat,  Ingengeat,  Aethelbrihtus ,  Oesa,  Eoppa,  Ida 
primus  rex  Berniciorum.  Otterbourne :  Woden,  Belder,  Brond, 
Benoc,  Aloe,  Agmintus,  Inginus,  Ensa,  Ropa,  Ida.  Langhorn  : 
Beldegus,  Brando,  Benocus,  Beorna,  Vegbrandus,  Ingebrandus, 
Alocus,  Angongeta,  Ingongeta,  Aethelbertus,  Esa,  Eoppa,  Ida. 
Bertram's  ed.  of  Nennius  gives  in  an  appendix  :  Woden  genuit 
Beldeg,  g.  [Brand,  g.]  Beornec  [g.  Beorno],  g.  Getlibrond  [g. 


1718  APPENDIX. 

Ingebrandus],  g.  Allison,  g.  Ing  net,  g.  [lugengeat,  g.]  Edibrith, 

g.  Osm,  g.  Eobba,  g.  IJ«. Of  these  names,  Esa  seems  to  me 

akin  to  6s,  pi.  es  (deus  divus),  and  Ingui  is  the  ON.  Ingvi,  conf. 
Ingunar  freyr  andBeow.  2638  frea  Ingwina,  2081  eodor  Ingwina. 

WBSSEX.— Sax.  Chr.  p.  24:  CW/c  wges  Cynrices  fseder, 
Oerdic  Elesing,  Elesa  Esling,  Esla  Gewising,  Gewis  Wiging,  Wig 
Freawining,  Fredwine  Fridhogaring,  Fridhogdr  Branding,  Brand 
Bseldasging,  Bceldceg  Wodening;  the  same  at  p.  95,  except  the 
spelling  of  Fridhugar  and  Brond,  and  the  insertion  of  Creoda  be 
tween  Cerdic  and  Cynric.  The  same  pedigree  stands  in  an  AS. 
document  printed  at  the  beginning  of  the  AS.  Beda  of  1643,  p.  5, 
and  in  Spelman's  Vita  Alfredi  1678,  p.  199,  except  that  the  latter 
has  Winging  for  Wiging,  and  both  have  the  words  '  Elesa 
Esling,  Esla  Gewising '  on  the  margin,  not  in  the  text.  Asser  : 
Cynric,  qui  fuit  Creoda,  q.  f.  Cerdic,  q.  f.  Elesa,  [q.  f.  Esla],  q.  f. 
Gewis,  a  quo  Britones  totam  illarn  gentem  Gegwis  nominant, 
[q.  f.  Wig,  q.  f.  Fraewine,  q.  f.  Freothegar],  q.  f.  Brond,  q.  f.  Belde, 
q.  f.  Woden  ;  the  sentences  in  brackets  are  apparently  taken  from 
Florence,  and  wanting  in  the  MS.  Ethelwerd  p.  842  :  Cynric, 
Cerdic,  Eksa,  Esla,  Gewis,  Wig,  Freawine,  Frithogar,  Brond, 
Balder,  Wothen.  Florence  219  :  Cerdicius,  qui  fuit  Eslae,  q.  f. 
Gewisii,  q.  f.  Wigae,  q.  f.  Freawini,  q.  f.  Frethegarii,  q.  f .  Brandii, 
q.  f.  Bealdigi,  q.  f.  Wodeni ;  again  at  p.  566  :  Bealdeagus,  Bran- 
dius,  Freodegarius,  Friawinus,  Wigga,  Gewisius,  Esla,  Elisius, 
Cerdicius  primus  rex  Westsaxonum,  Kenricus.  Simeon  of  Durh. 
119  :  Cinric,  q.  f.  Creoda,  q.  f.  Cerdic,  q.  f.  Elesa,  q.  f.  Gewis,  a  quo 
Britones  totam  illam  gentem  Gewis  nominant,  q.  f.  Brand,  q.  f. 
Belde,  q.  f.  Woden  [same  as  in  Asser].  Will.  Malmesb.  p.  41  : 
Woden,  Beldegius,  Brond,  Fridegarius,  Frewinus,  Wigius,  Giwius, 
Eslius,  Elicius,  Cerdicius,  Creodingius,  Cinricius.  Ethelred 
Rieval.  p.  350:  Woden,  Bealdceg,  Brand,  Freodgar,  Frewine, 
Wig,  Gewis,  Eda,  Elesa,  Ceordic,  Creoda,  Chenric.  Otterbourne  : 
Wooden,  Bealdeath,  Brond,  Frectegar,  Freawinus,  Wicca,  Gewisse, 
Esla,  Flesa,  Ceredic.  Langhorn  :  Beldegus,  Brando,  Fredegarus, 
Frevinus,  Vigga,  Geviscus,  Esla,  Elisius,  Cerdicus. 

In  this  series  of  Westsaxon  names,  the  chief  stress  is  to  be 
laid  on  Woden's  son  Bceldceg  (Beldeg,  Beldig,  Belde  in  Asser 
and  those  who  follow  him,  Balder  in  Ethelwerd),  evid.  the  Norse 
Baldur  son  of  Odin;  Fred-wine  too  resembles  the  ON".  Frevs 


ANGLO-SAXON   GENEALOGIES.  1719 

vinr,  still  more  Frowinus  in  Saxo  Gr.  pp.  59,  60  ;  Esla,  like  the 
Northumbrian  Esa,  may  come  from  6s,  es.  Gewis  must  have 
been  a  distinguished  hero  and  sovereign,  for  a  whole  race  to  be 
named  after  him  ;  even  Beda  mentions  the  fact,  where  he  says  of 
Cynegils,  a  successor  of  Cerdic,  3,  7  :  eo  tempore  gens  Occiden- 
talium  Saxonum,  quae  antiquitus  Gevisse  vocabantur,  regnante 
Cynegilso  fidem  Christ!  suscepit  (yr  635) ;  and  again  of  Bp. 
Byrintis  :  sed  Britanniam  perveniens,  ac  primum  Gevissorum  gen- 
tem  ingrediens,  cum  omnes  ibidem  paganissimos  inveniret,  etc. 

LINDESFABAN. — These  were  a  separate  race,  who  had 
settled  in  a  small  island  off  the  Northumbrian  coast,  and 
named  it  after  them  Lindesf  arena- ea  (Beda,  3,  17.  4,  12.  Sax. 
Chr.  ann.  780.  793),  otherw.  Halig  ealand,  now  Holy  Island. 
I  find  their  genealogy  in  Flor.  566  :  Woden,  Winta,  Cretta, 
Quelpgilfus,  Ceadbed,  Bubba,  Beda,  Eanferthus ;  another  edition 
more  correctly  makes  the  fourth  name  Queldgils,  the  fifth  Gaed- 
baed,  and  adds  Biscop  after  Beda,  JEatta  and  Ealdfrith  after 
Eanferth.  Bubba' s  successor  was  prob.  called  Bedeca  or  Baduca 
(like  one  of  the  Essex  line),  for  Eddii  vita  S.  Wilfridi  cap.  3 
(Gale  p.  45)  relates  of  the  Kentish  king  Erconbert  (d.  664)  : 
Kex  secundum  petitionem  reginge,  ducem  nobilem  et  admirabilis 
ingenii  quemdam  Biscop  Baducing  inveniens  ad  sedem  apostolicam 
properantem,  ut  in  suo  comitatu  esset  adquaesivit.  Biscop's 
grandson  Eata  became  (Beda  4,  13)  one  of  the  first  bishops  of 
Lindesfarn ;  but  the  grandfather  himself,  to  judge  by  his  name, 
must  have  held  the  same  sacred  office,  perhaps  elsewhere. 

WODEN'S  ANCESTRY. 

So  far  we  have  dealt  with  Woden's  descendants.  In  treating 
of  his  ancestors,  we  shall  again  have  to  separate  the  purely 
heathen  ones  from  those  that  were  added  after  the  Bible  genea 
logy  became  known. 

Some  accounts  reach  back  only  4  generations,  others  8  or  16, 
stopping  either  at  Fridhuwulf,  Geat  or  Sceaf.  Generally  speak 
ing,  Sceaf  is  the  oldest  heathen  name  in  any  of  the  pedigrees. 


Woden. 
Fridhuwald. 
Freawine  (Frealaf). 
Fridhuwulf. 


Finn. 

Godwulf  (Folcwald). 

Geat. 

Tsetwa. 


1720  APPENDIX. 


Beaw. 
Sceldwa. 

Heremod  (Sceaf). 
Itermon  (Heremod). 


Hathra  (Itermod). 
Hwala(Hathra). 
Bedwig  (Hwala). 
Sceaf  (Bedwig). 


The  Chronicle  p.  23  carries  the  Northumbrian  lineage  fr.  Ida 
up  to  Geat :  Woden  Freodholafing,  Freodholdf  Fridhowulfing, 
Fridhowulf  Finning,  Finn  Godwulfing,  Godivulf  Geating;  at  p. 
24  (under  Deira),  Woden  is  called  'Fridhowulfing  ;  at  p.  95  (under 
Wessex)  the  line  is  given  more  fully  and  exactly  :  Woden  Frid- 
huwalding,  Fridhuwald  Freawining,  Fredwine  Fridhuwulfing, 
Fridhowulf  Finning,  Finn  Godwulfing,  Godivulf  Geating,  Geat 
Tsetwaing,  Tcetwa  Beawing,  Beaw  Sceldwaing,  Sceldwa  Here- 
moding,  Heremod  Itermoning,  Itermon  Hathraing,  Hathra 
Hwalaing,  Hwala  Bedwiging,  Bedwig  Sceafing.  Nennius  p.  61 
carries  the  Kentish  line  up  to  Geta :  Vuoden  filius  Frealof,  Fr.  f. 
Fredulf,  Fr.  f.  Finn,  F.  f.  Foleguald,  F.  f.  Geta,  qui  ut  aiunt  filius 
fuit  dei,  non  veri  nee  omnipotentis  del,  sed  alicujus  ex  idolis 
eorum,  quern  ab  ipso  daemone  coecati,  more  gentili,  pro  deo 
colebant.  Asser  p.  4  :  Woden,  qui  fuit  Frithowalde,  q.  f.  Frealaf, 
q.  f.  Frithuwulf,  q.  f.  Fingodwulf,  q.  f.  Geata,  quern  Getam 
jamdudum  pagani  pro  deo  venerabantur ;  qui  Geata  fuit  Ccetva, 
q.  f.  Beav,  q.  f.  Sceldwea,  q.  f.  Heremod,  q.  f.  Itermod,  q.  f.  Hathra, 
q.  f.  Huala,  q.  f.  Bedwig.  Ethelwerd  p.  842  :  Wothen,  Fritho- 
wulf,  Frealaf,  Frithowlf,  Fin,  Godwulfe,  Geat,  Tetwa,  Beo,  Scyld, 
Scef.  Florence  p.  218  (under  Northumbr.)  :  Wodenus,  qui  fuit 
Frithelasi  (for  Frithelafi),  q.  f.  Finni,  q.  f.  Godulfi,  q.  f.  Geatae  ; 
but  on  p.  294  (under  Wessex)  :  Wodenus,  q.  f.  Frithewaldi,  q.  f. 
Frealafi,  q.  f.  Fritheulfi,  q.  f.  Finni,  q.  f.  Godulfi,  q.  f.  Gaetae, 
quern  Getam  jamdudum  pagani  pro  deo  venerabantur,  q.  f. 
Cedwae,  q.  f.  Beawae,  q.  f.  Sceldwii,  q.  f.  Heremodi,  q.  f.  Itermodi, 
q.  f.  Hathri,  q.  f.  Walae,  q.  f.  Bedwigi.  So  the  Wessex  line  in 
Simeon  Durh.  p.  119  :  Woden,  q.  f.  Frithuwald,  q.  f.  Frealaf, 
q.  f. .  Fridrenwulf,  q.  f.  Geta,  q.  f.  Getwa,  q.  f.  Beaw,  q.  f.  Seldwa, 
q.  f.  Heremod,  q.  f.  Itermod,  q.  f.  Hatra,  q.  f.  Wala,  q.  f.  Bedwig. 
Will.  Malmesb.  p.  41  :  Wodenius  fuit  Fridewaldi,  Fridewaldus 
Frelasii  (al.  Fridelafii),  Frelasius  Fimi,  Fimus  Godwini,  Godwinus 
Gesii,  Gesius  Tectii,  Tectius  Beowini,  Beowinus  Sceldii,  Sceldius 
Sceaf,  Sceaf  Heremodii,  Heremodius  Stermonii,  Stermonius 


ANGLO-SAXON   GENEALOGIES. 


1721 


Hadrae,  Hadra  Gualae,  Guala  Bedwegii,  Bedwegius  Stresaei. 
Ethelred  Rieval.  p.  351  :  Woden,  q.  f.  Fredewald,  q.  f.  Freolof, 
q.  f.  Frederewlf,  q.  f.  Fingondwlf,  q.  f.  Geta,  q.  f.  Gearwa,  q.  f. 
BeUj  q.  f.  Celdwa,  q.  f.  Heremod,  q.  f.  Itermod,  q.  f.  Hathra,  q.  f. 
Wala,  q.  f.  Bead  wig.  Henry  Huntingd.  p.  310  (under  Kent): 
Woden,  filii  Frealof,  f.  Fredulf,  f.  .Fw,  f.  Flocwald,  f.  Je£a,  quern 
dixerunt  filium  dei,  scilicet  alicujus  idoli.  Ralph  (under  Wessex) 
p.  529  :  Woden,  q.  f.  Frederewald,  q.  f.  Freolf,  q.  f.  Fredewlf,  q.  f. 
Fringoldivlf,  q.  f.  6re£a_,  q.  f.  Geatwa,  q.  f.  J5eit,  q.  f.  Sceldwa,  q.  f. 
Heremod,  q.  f.  Itermod,  q.  f.  Batlika,  q.  f.  Wala,  q.  f.  Beadwig. 
John  Wallingf.  p.  535  :  Guodden,  q.  f.  Frithewald,  q.  f.  Frealaf, 
q.  f.  Fretliewlf,  q.  f .  Fingoldwlf,  q.  f.  Geata,  queni  Geattam  pagani 
jamdudum  pro  deo  venerabantur,  q.  f.  Cetirwa,  q.  f.  Beau,  q.  f. 
Celdeiua,  q.  f.  Heremod,  q.  f.  Idermod,  q.  f.  Hathra,  q.  f.  Wala, 
q.  f.  Beadwing.  Alberie  p.  186:  Woden  iste  fuit  films  Frithe- 
waldi,  qui  Frelasii,  q.  Finnii,  q.  Godpulfi,  q.  Gethii,  q.  Bethlii,  q. 
Bedvii,  q.  Sceldii,  q.  Sceaf,  q.  Hereniodii,  q.  Gwale,  q.  Bedwegii, 
q.  Steresii.  Matth.  Westm.  p.  142  (under  Mercia)  :  Woden  fuit 
filius  Frethewold,  q.  f.  Freolaf,  q.  f.  Fritliewlf,  q.  f.  Godwlf,  q.  f . 
(^e^ae,  q.  f.  Cethwae,  q.  f.  Uea?t,  q.  f.  8elduae,  q.  f.  Heremod,  q.  f. 
Itermod,  q.  f.  Hathrae,  q.  f.  Walae,  q.  f.  Bedwi  ;  but  p.  166 
(under  Wessex)  :  Wodenus  fuit  filius  Frethewold,  q.  f.  Freolaf, 
q.  f.  Frethwlf,  q.  f.  ^/rm/,  q.  f.  Godulfi,  q.  f.  Ge^ae,  q.  f.  Teathwii, 
q.  f.  J3ecm,  q.  f.  Selduae,  q.  f.  ^Sea/,  q.  f.  Heremod,  q.  f.  Itermod, 
q.  f.  Hathrae,  q.  f.  TFaZae,  q.  f.  Bedvii.  Otterbourne  (under 
Kent)  :  Woden,  Frederwald,  Freolf,  Fredwold,  Fyngoldwelth,  Geta, 
Geiwa,  Beir,  Sceldwa,  Herecude,  Etermode,  Athra,  Wala,  Bedwich. 
The  three  generations  immed.  before  Woden  exhibit  a  number 
of  variations,  which  I  will  bring  under  one  view : 


Fridhuwulf 

Frithuwulf 

Frithowulf 

Fritheulf 

Fridrenwulf 

Frethewlf 

Frederewlf 

Fredewlf 

Frithewlf 


Chron.  (  Wess.)  : 

Fridhuwald 

Freawine 

Asser  : 

Frithowald 

Frealaf 

Ethelwerd  : 

Frithowald 

Frealaf 

Flor.  (Wess.)  : 

Frithewald 

Frealaf 

Simeon  : 

Frithuwald 

Frealaf 

John  : 

Frethewald 

Frealaf 

Ethelred  : 

Frethewald 

Freolof 

Ralph  : 

Frederewald 

Freolf 

Matthew  : 

Fredewold 

Freolaf 

1722 


APPENDIX. 


Fredwine  rests  then  on  the  single  auth.  of  the  Chron.,  and  even 
there  some  MSS.  have  Frealafing,  Frealaf.  In  the  following, 
there  is  one  link  wanting  : 


Chron.  (Northumb.)  :       .... 
Nennius :         *  .... 

William  :  Fridewald 

Henry :  .... 

Alberic :  Frithewaldus 


Freodholaf 

Frealof 

Frealaf 

Frealof 

Frelasius 


And  some  have  only  one  name  to  shew  : 


Chron.  (Deira) 
Flor.  (Northumb.) 


Fridhowulf 
Fredulf 

Fredulf 


Fridhowulf 


Frithalaf 


But  as  some  retain  one  name  and  some  another,  it  is  plain 
that  the  Wessex  genealogy  of  the  Chronicle  is  the  complete  and 
correct  thing.  Fredwine  and  Frealaf  may  be  regarded  as  identical, 
no  matter  that  Freawine  occurs  again  in  the  descending  series  of 
the  Wessex  line,  for  certain  names  often  repeat  themselves.  If 
we  accept  the  Frithalaf  of  Florence  [and  Freodholaf  in  the  Chron. 
under  Northumb.],  we  have  then  Fridho-wM,  Fridho-\af,  Fridho- 
wulf  in  immed.  succession.1 

Finn  and  Godwulf  are  thrown  into  one  as  Fingodwulfm  Asser, 
Fingondwlf  in  Ethelred,  Fingoldwlf  in  John,  F ring  old  wlf  in 
Ralph  [Fyngoldwelth  in  Otterb.].  Both  are  wanting  in  Simeon, 
Finn  in  Matthew,  Godwulf  in  Nennius  and  Henry.  Instead  of 
Godwulf,  Nennius  gives  a  Foleguald  (Folcwald),  Henry  Flocwald 
and  William  Godwins. 

Gedt  (Geata,  Geta,  Jeta,  Gesius)  is  present  in  all. 

Tcvtva,  Tetwa,  Tectius  appears  also  as  Caotwa,  Cetwa,  Cethwa, 
Cedwa,  Cetirwa,  and  Getwa,  Geatwa,  Gearwa,  Rethlius. 

Beav,  Beaw,  Beau,  Beawa,  Beu,  Beo,  Beowinus,  Bedvius,  Beir. 

Sceldva,  Sceldwa,  Scyld,  Sceldwius,  Sceldius,  Seldwa,  Seldua, 
Celdwa,  Celdewa. 

Heremod  remains  unaltered  wherever  it  occurs,  except  that 
Otterb.  has  Herecude ;  but  it  is  wanting  in  Ethelwerd. 

Itermon,  Itermod,  Idermod,  Etermode,  Stermon ;  wanting  in 
Ethelw. 

1  [Friftleif  suggests  the  « jomfrue  Fridlefsborg  '  in  the  Dan.  song  of  Tord  af 
Hafsgaard,  where  the  Swed.  has  '  jungfru  Froijenborg.'—EBM.] 


ANGLO-SAXON   GENEALOGIES.  1723 

Hathra,  Hadra,  Hatra,  Athra,  Hathrus,  Bathka ;  wanting  in 
Ethelw. 

Hvala,  Huala,  Wala,  Guala  ;  wanting  in  Ethelw. 

T3edvigt  Bedwig,  Bedwi,  Beadwig,  Bedwigus,  Bedwegius,  Bed- 
wing,  Bedwid  ;  wanting  in  Ethelw. 

Scedf,  Scef,  Seaf  is  not  found  in  Asser  or  Florence  or  any 
writers  that  follow  these  two,  bnt  only  in  the  Sax.  Chr.  and 
four  other  authorities  (Ethelwerd,  Alberic,  Will.  Malmesb.  and 
Matth.  Westm.)  ;  and  even  here  with  the  important  distinction, 
that  whereas  the  Chron.  puts  him  at  the  very  end,  as  father  of 
Bed  wig,  the  other  four  bring  him  in  near  the  middle,  as  father 
of  Sceldwa  and  son  of  Heremod. 

Among  the  names  are  a  few  of  more  than  common  interest. 

Fin  is  spoken  of  in  the  Trav.  Song  53  as  ruler  of  the  Frisians  : 
'  Fin  Folcwalding  weold  Fresna  cynne/  which  confirms  the 
statement  of  Nennius  that  his  father's  name  was  Folcwald  (or 
Folcwalda).  Again,  Fin  appears  in  Beow.  2129-55-86.  2286, 
and  still  as  Folcwaldan  sunu  2172;  so  that  the  Kentish  genea 
logy  had  preserved  his  name  more  truly  than  the  others, 
Observe  too,  that  it  is  side  by  side  with  Fin  that  Beow.  2159-86. 
2248  introduces  Hengest,  a  great  name  with  the  [Kentishmen ; 
must  not  they  have  been  a  Frisian  rather  than  a  Jutish  race  ? 

Fin's  grandfather,  Folcwald's  father,  Gedt,  was  worshipped  as 
a  god ;  this  is  expressly  affirmed  by  many  chroniclers,  while 
Woden's  divinity  is  passed  over  in  silence.  We  come  across 
Geat  in  Beow.  3567-82,  and  if  not  in  the  Trav.  Song,  yet  in 
another  AS.  lay  (Conybeare  241)  :  'Gedtes  frige  wurdon  grund- 
lease.'  The  Sax.  Chr.  and  Ethelwerd  make  no  mention  of  his 
godhood.  Nennius  and  his  transcriber  Henry  Huntgdn  designate 
him  the  son  of  a  god,  '  films  dei, x  non  veri,  etc. ' ;  with  him 
they  close  the  Kentish  pedigree,  and  do  not  name  his  father. 
But  Asser  and  those  who  follow  him,  notably  Florence,  Ralph 
and  John,  say  of  Geta  himself  '  quern  dudum  pagani  pro  deo 
venerabantur/  and  then  add  the  names  of  his  father  (Cetwa)  and 
ancestors.  At  the  same  time  they  refer,  absurdly  enough,  to  a 
passage  in  Sedulius  (Carmen  paschale  1,  19.  ed.  Arevali.  Romae 
1794,  p.  155),  which  speaks  of  the  '  boatus  ridiculus  Getae/  or  as 

1  In  myths  the  son  of  a  god  seems  often  ident.  with  the  god  himself,  conf. 
Tacitus  about  Tuisco  and  Mannus. 


1724  APPENDIX. 

Sedulius  says  in  prose  '  ridiculi  Getae  comica  foeditate/  evid.  a 
character  in  a  play  of  the  Old  Comedy.  That  the  AS.  Gedt  or 
Get  was  from  the  earliest  times,  long  before  the  migration  to 
Britain,  regarded  as  a  god,  will  be  proved  presently  by  a  Gothic 
genealogy,  which  quite  correctly  names  him  Gaut,  as  in  OHG. 
he  would  be  Goz  or  Koz.  In  the  Grimnismal  (Saem.  47b,  conf. 
Sn.  24.  195)  Gautr  is  the  name  that  Odhinn  bears  among  the 
gods  themselves. 

Tcetwa  is  prob.  to  be  expl.  by  an  adj.  taet,  lost  in  AS.  but 
extant  in  ON.  teitr,  OHG.  zeiz,  meaning  laetus,  hilaris,  placidus. l 
Both  Teitr  and  Zeiz,  Zeizo  were  in  use  as  men's  names,  but  the 
great  thing  is  that  Odhinn  himself  is  called  Herteitr  in  the  Edda, 
Ssem.  46a.  Tsetwa  might  bear  the  sense  of  numen  placidum, 
benignum,  the  (  gehiure/ 

The  next  three  names,  in  the  order  Beaw,  Sceldwa,  Scedf,  give 
us  a  clear  insight  into  the  intimate  connexion  betw.  these  genea 
logies  and  the  ancient  poetry  of  the  people.  Beaw,  Beo,  Beu  is 
no  other  than  the  elder  Beowulf  who  appears  at  the  very  beginn. 
of  the  epic  of  Beowulf,  and  is  called  at  1.  37  Scyldes  eafera  (off 
spring),  at  1. 16  Scylding  (S.'s  son),  and  who  must  be  distinguished 
from  the  younger  Beowulf,  the  subject  of  the  poem.  Beo  stands 
in  the  same  relation  to  Beowulf  as  the  simple  form  of  a  name 

does  to  the  compound  in  so  many  cases.2 Scyld  (Beow.  51) 

resembles  the  mythic  Skiold  king  of  Danes  (Saxo  Gr.  5),  and 
Skioldr  the  Skaniinga  godh  (p.  161)  ;  Skioldr  in  the  Edda  is 
OiSin's  son  (Sn.  146.  193),  from  whom  descend  the  Skioldungar 
(Saem.  114-5),  AS.  Scyldingas.  The  termin.  -wa,  which  makes 
Sceldwa  a  weak  noun,  is  also  seen  in  Tsetwa  as  compared  with 
Teitr  and  Zeiz,  and  arises  out  of  the  third  decl.,  to  which  skioldr 
=  shield  (gen.  skialdar,  dat.  skildi)  belongs,  implying  a  Goth. 

skildus  with  gen.  pi.  skildive. In  Beow.  7  Scyld  is  expressly 

called  a  Scefing,  son  of  Scedf.  About  this  Sceaf  the  AS. 
chroniclers  have  preserved  a  remarkable  tradition  with  which 
his  very  name  is  interwoven  (sceaf,  sheaf,  OHG.  scoup,  scoubis), 
and  which  is  still  current  in  the  districts  whence  the  Saxons 
migrated.  As  far  as  I  know,  Ethelwerd  is  the  first  who  alludes 

1  Laetus  is  perh.  for  daetus  (Goth,  tatis),  as  lingua,  levir,  lautia  for  dingua,  devir 
dautia. 

2  So  Wolf  means  the  same  as  Wolfgang,  Regin  or  Eegino  as  Keginhart,  Dieto  as 
Dietrich,  Liuba  as  Liebgart.     Hence  Beowulf  and  Beowine  mean  one  thing. 


ANGLO-SAXON   GENEALOGIES.  1725 

to  it,  and  that  precisely  in  tracing  up  the  Westsaxon  lineage, 
p.  842  :  '  ipse  Scef  cum  nno  dromone  advectus  est  in  insula 
oceani,  quae  dicitur  Scani,  armis  circundatus,  eratque  valde  recens 
puer,  et  ab  incolis  illius  terrae  ignotus,  attamen  ab  eis  suscipitur, 
et  ut  familiarem  diligenti  animo  eum  custodierunt,  et  post  in 
regem  eligunt.'  Then,  with  some  variations,  Will.  Malmesb. 
p.  41  :  'iste  (Sceaf),  ut  quidam  ferunt,  in  quamdam  insulam 
Germaniae  Scamphtam  (al.  Scandeam),  de  qua  Jordanes  historic- 
graphus  Gothorum  loquitur,  appulsus  navi  sine  remige  puerulus, 
posito  ad  caput  frumenti  manipulo,  dormiens,  ideoque  Sceaf  est 
uuncupatus,  et  ab  hominibus  regionis  illius  pro  miraculo  exceptus 
et  sedulo  nutritus,  adulta  aetate  regnavit  in  oppido  quod  turn 
Slaswich,  nunc  vero  Eitheisi  (al.  Hurtheby)  1  appellatur ;  est 
autem  regio  ilia  Anglia  Vetus  dicta,  unde  Angli  venerunt  in 
Britanniam,  inter  Saxones  et  Giothos  constituta/  And,  in  almost 
the  same  words,  Alberic  arid  Matth.  Westm.;  the  former  says: 
1  in  Scania  insula  quae  est  in  Dania/  and  again  '  Sleswyk,  quod 
Hartebi  dicitur/  Matthew:  'inquandarn  insulam  Germaniae, 
Scandalin  nomine ' ;  adding  after  manipulo  :  '  quern  patria  lingua 

seaf  (1.  sceaf)  dicimus,  Gallice  vero  garbam/ An  unknown  boy, 

in  a  ship  without  oars  (RA.  701),  sleeping  with  his  head  on  a 
corn-sheaf,  lands  in  Angeln,  is  received  as  a  miracle  by  the 
inhabitants,  is  brought  up,  and  made  their  king :  he  and  his 
race  must  therefore  have  appeared  of  sacred  and  divine  origin. 
This  legend,  no  doubt,  is  touched  upon  in  the  obscure  opening  of 
the  Beowulf,  though  the  incident  is  there  transferred  to  Scyld 
the  son  of  Sceaf;  his  sleeping  on  a  sheaf  of  corn  is  not  men 
tioned,  any  more  than  it  is  by  Ethelwerd,  whose  '  armis  circun 
datus'  is  more  in  accord  with  Beow.  72 — -81.  93-4-5.  The 
difficult  word  umbor-wesende  can  hardly  mean  anything  but 
'  recens  natus.J  2  The  Trav.  Song  64  speaks  of  a  Seed/a  as  lord 
of  the  Lombards.  Tales  of  strange  heroes  arriving  asleep  in 
their  ships  must  have  been  early  diffused  in  Germany.3 

1  Kead  Haithaby,  ON.  Heidliabcer,  Heidhaboe,  a  bp's  see  in  S.  Jutland  [Schles- 
wig] .     Ethelwerd  p.  833 :  Anglia  Vetus  sita  est  inter  Saxones  et  Giotos,  habens 
oppidum  capitale  quod  sermone  Saxonico   Sleswic  nuncupatur,  secundum   vero 
Danos  Haithaby. 

2  The  ace.  masc.  like  a  nom.  may  perh.  be  justified,  else  we  must  emend  it  to 
wesendne.     A  new  passage  in  Kemble  p.  253 :  '  wnbor  yceft  j>a  ser  adl  nime'S  '  may 
mean  '  nova  proles  addit  (restituit)  quos  morbus  aufert.' 

3  The  swan-knight,  alone  and  asleep,  his  head  reclined  on  his  shield,  arrives  in 

VOL.    IV.  G    G 


1726  APPENDIX. 

But  the  divine  repute  in  which  Sceaf  and  Scyld  were  held  is 
further  enhanced  by  one  or  the  other  being  likewise  a  son  of 
Heremod,  a  simple  hero  in  Beow.  1795.  3417,  but  a  distinctly 
divine  being  in  the  Norse  mythology.  Hermoftr  in  the  Edda 
is  a  son  of  OiSinn,  the  AS.  Heremod  of  Itermon.  Itermon  (with 
long  i)  can  be  expl.  by  a  lost  adj.  itor,  itor,  signifying  like  ON. 
itr  praeclarus,  eximius  ;  therefore,  vir  eximius.  Ittermann  is  still 
a  family  name  in  Westphalia. 

To  Hathra  I  shall  return  further  on  ;  of  Hwala  and  Bedwig  I 
have  nothing  particular  to  say. 

It  remains  to  be  told  in  what  way  the  chroniclers  tried  to 
bring  these  native  gods  and  heroes  into  line  with  the  earliest 
generations  handed  down  by  Holy  Writ. 

The  Sax.  Chr.  p.  96,  after  '  Bedwig  Sceafing/  inserts  in 
brackets,  as  not  found  in  all  the  MSS.  :  '  id  est  films  Noe,se 
wees  geboren  on  )?8ere  earce  Noe,1  Lamech,  Matusalem,  Enoh, 
Jared,  Malalahel,  Cainion,  Enos,  Seth,  Adam  primus  homo  et 
pater  noster,  id  est  Christus,  Amen/  Asser,  who  knows  nothing 
of  Sceaf,  gives  his  place  to  Shem,  and  brings  the  two  lines  to 
touch  as  follows  :  '  Bedwig,  qui  fuit  Sem,  q.  f.  Noe,  q.  f.  Lantech, 
q.  f,  Mathusalem,  q.  f.  Enoch  [q.  f .  Jared],  q.  f.  Malaleel,  q.  f. 
Gainan,  q.  f.  Enos,  q.  f.  Seth,  q.  f.  Adam.'  The  same  in  Florence 
p.  294,  except  that  Seth  is  put  for  Sem,  and  another  Seth  comes 
after  Enos.  Simeon,  Ethelred  and  Matthew,  like  Asser;  but 
Will.  Malmesb.  p.  41  has  a  way  of  his  own  :  '  Guala  Bedwegii, 
Bedwegius  Stresaei,  hie,  ut  dicitur,  fuit  films  Noae/  and  the  line 
goes  no  further.  Is  Stresaeus  [Alberic's  Steresius]  a  corrup.  of 
Scefius  ?  A  totally  different  harmony  [of  heathen  with  Hebrew], 
one  that  does  not  touch  the  AS.  lines,  is  propounded  by  Nennius 
p.  54. 

Now  to  sum  up  the  gains  accruing  from  these  genealogies 
to  our  German  Antiquity.  Names  of  gods  they  offer,  in  addition 
to  Woden :  Gedt,  Bceldceg,  Seaxnedt,  Heremod,  perhaps  Tcetwa. 
National  names  are  treasured  up  in  Gewis,  Westerfalcna,  and  no 

Brabant  by  ship,  delivers  the  land,  and  becomes  its  ruler,  Conrad  of  Wiirzb.'s 
poem  116—122.  Lohengrin  p.  19.  Parz.  824,  27.  826,  24.  Here  the  old  Frankish, 
Frisian  and  Saxon  traditions  seem  to  harmonize  [Vishnu  also  sleeps  on  the  serpent 
in  the  sea.— EHM.J. 

1  Is  there  an  intended  allusion  to  the  boy  sailing  in  the  oarless  ship  ? 


ANGLO-SAXON   GENEALOGIES.  1727 

doubt  in  Saxnedt  himself.  Part  and  parcel  of  our  Hero-legend 
are,  so  far  as  we  can  still  descry,  Scyld,  Scedf,  Beaw  ;  many  links 
are  doubtless  lost,  but  the  solidarity  with  the  Beowulf  Lay  and 
the  Traveller's  Song  is  in  its  full  significance  not  to  be  over 
looked.  No  less  important  seems  the  agreement  of  a  string  of 
names  in  the  Mercian  line  with  statements  of  Saxo  Grammaticus. 
And  in  some  names  that  stand  side  by  side,  we  may  detect  traces 
of  Alliteration,  revealing  the  wrecks  of  heathen  poems  of  a  long 
past  age,  e.g.  Hengest  and  Horsa,  Scyld  and  Sceaf,  Fin  and 
Folcwald,  Freodhowald  and  Freawine. 

Part  of  the  Saxon  pedigrees  we  have  been  examining  had 
found  their  way,  not  later  than  the  13th  cent.,  to  Scandinavia, 
viz.  the  series  from  Woden  back  to  Bedwig  and  perhaps  one 
generation  more,  and  also  forwards  to  three  sons  of  Woden  and 
their  descendants.  That  the  names  were  borrowed  is  plain  from 
the  way  Snorri  (in  the  Formali  to  his  Edda  p.  15)  preserves  their 
Saxon  forms,  and  adds  to  many  of  them  'whom  we  call  so-and-so/ 
Bedwig's  father  is  here  given  as  Oespheth  (al.  Sefsmeg,  Sesep, 
Sescef),  which  may  be  the  Saxon  Scef  in  disguise;  then:  fhans 
son  Bedvig,  hans  son  Air  a  er  ver  kollum  Annan,  h.  s.  Itrmann, 
h.  s.  Blaf  er  ver  kollum  Biar.  h.  s.  Jat,  h.  s.  Gudolfr,  [h.  s. 
Finnr,~]  h.  s.  Fiarleif  (al.  Frialafr)  er  ver  kollum  Fridhleif,  hann 
atti  thann  son,  er  nefndr  er  (is  named)  Vodhinn,  thann  kollum 
ver  Odhinn  ;  kona  (wife)  hans  het  Frigidha  er  ver  kollum  Frigg. 

It  goes  on  to  say,  that  Odhinn  had  three  sons,  Vegdeg,  Bddeg, 
Sigi.  1)  Vegdeg  (al.  Veggdegg,  Vegdreg)  rules  over  East  Saxons; 
his  son  was  called  Vitrgils,  and  had  two  sons,  Ritta  (al.  Picta, 
evid.  Witta,  Wicta)  the  father  of  Heingest,  and  Sigarr  the  father 
of  Svebdegg  er  ver  kollum  Svipdag.  2)  Beldeg  er  v.  k.  Baldr, 
rules  over  Vestfal ;  his  son  is  Brandr,  his  son  Friodhigar  er  v.  k. 
Frodha,  his  son  Freovit  (al.  Freovin),  his  son  Yvigg,  his  son 
Gevis  er  v.  k.  Gave.  3)  Sigi  (al.  Siggi)  has  a  son  Verir  (al.  Rerir) ; 
from  them  are  descended  the  Volsungar  that  rule  Franken. 

But  at  the  back  of  all  this  Saxon  genealogy  Snorri  places 
another,  which  interweaves  Greek  names,  and  has  nothing  in 
common  with  the  AS.  accounts.  Munnon  or  Mennon,  a  king 
in  Troia,  marries  a  daughter  of  Priam,  and  has  a  son  Tror,  thann 
kollum  ver  Thor.1  He  marries  a  wise  woman  named  Sibil 
ll  Egilsum  sub  v. /ror=0din  and  Thor. — EHM.] 


1728  APPENDIX. 

(Sibylla)  er  ver  kollum  Sif,  their  son  is  called  Loride,  his  son 
Henrede,  his  Vingethor,  his  Vingener,  his  Moda,  his  Magi,  his 
Cespheth,  the  link  that  joins  this  line  to  the  Saxon.1 

Similar  and  more  lengthened  pedigrees,  which  add  Hebrew  to 
Greek  and  Latin  names,  are  found  in  the  piece  called  Fra  Forn- 
joti  ok  hans  settinonnum,  in  the  so-called  Langfedga-tal  (Lange- 
bek  1,  2),  and  at  the  beginning  of  one  MS.  of  the  Sverris  saga 
(Heirnskr.  th.  4). 

In  Fornaldar-sogur  2,  13  we  find  the  following  list:  Adam, 
Seth,  Enos,  Kaynan,  Malaleel,  Phareth,  Enoch,  Mathusalem, 
Lantech ,  Noi,  Japhet,  Japhan,  Zechim,  Ciprus,  Gretas  edha  Telius 
(Coelius),  Saturnus,  Jupiter,  Darius,  Erithonius,  Troes,  Ilus, 
Lamidon,  Priamus,  Munnon  edha  Memnon,  Trorr  er  ver  kollum 
Thor,  Loritha  er  v.  k.  Hloridha,  Eredel  er  v.  k.  Eindridha, 
Vingithor,  Vinginerr,  Modhi,  Magi  er  v.  k.  Magna,  Seseph, 
Bedlmis,  Atra,  Trinan,  Skialdin  er  v.  k.  Skiold,  Beaf  er  v.  k.  Biar, 
Oodholfr,  Burri  er  v.  k.  Finn,  Frialdfr  er  v.  k.  Bors,  Vodhen  er 
v.  k.  Odhinn,  hann  var  Tyrkja  konungr,  hans  son  Skioldr,  h.  s. 
FridJileifr,  h.  s.  Fridlifrodhi,  h.  s.  Herleifr,  h.  s.  Hdvardr,  and  so 
on  down  to  Haraldr  hinn  harfagri  (fair-haired). 

In  Langfedga-tal :  Noa,  Japhet,  Japhan  s,  Zechim,  Ciprus, 
Gelius,  Saturnus,  Jupiter,  Darius,  Erichonius,  Troes,  lias,  Lame- 
don,  Priamus.  Priam's  daughter  Troana  marries  Memnon,  whose 
son  is  Tror  er  v.  k.  Thor;  then  follow  HloridJii,  Einridi,  Vin- 
gethor,  Vingener,  Moda,  Magi,  Seskef,  Bedvig,  Athra,  Hermann, 
Heremotr,  Scealdna,  Beaf,  Eat,  Godulji,  Finn,  Frealaf,  Voden, 
thann  kollum  ver  Oden,  fra  honuin  ero  komnar  flestar  konunga 
aettir  (most  kings'  races)  i  nordalfuna  lieimsins.2 

At  the  beginn.  of  Sverris  s.  [Fornrn.  sog.  8,  2]  :  Adam,  Seth, 
Enos,  Kain,  Malaleel,  Pharet,  Enoch,  Matusalem,  Lantech ,  Nca, 
Japhet,  Japhen,  Zethim,  Chypris,  Ohretis,  Ohelis,  Sat  am,  Jupiter, 
Dardan,  Erichonius,  Ereas,  Ilus,  Lamidon,  Priamus;  Thor,  Jorekr, 
Eredeir,  Vingithor,  Vinginer,  Modi,  Magni,  Sesep,  Bedcig,  Attras, 
Trinam,  Hermodr,  Skioldr,  Biar,  Godolfr,  Finnr,  Frialafr,  Odin, 
Sigi,  Eerer,  Volsungr,  Sigmundr,  Sigurdr,  Fafnis-bani. 

In  looking  over  this  Norse  genealogy,  we  see  that  its  resem 
blance  to  the  AS.  ascending  series  ends  with  Bedvig,  or  at  most 

[x  Conf.  F.  Magnusen's  Lex.  Myth.  553-4.— EHM.] 

2  This  sentence  sounds  exactly  like  that  in  Beda  and  the  Sax.  Chr.  (under  Kent). 


ANGLO-SAXON   GENEALOGIES.  1729 

with  Sesep,  Seskef,  Cespheth,  which  may  conceal  Sceaf,  Seaf; 
the  older  names  have  nothing  Saxon  about  them.  First  come 
a  few  that  have  a  well-defined  position  in  the  ON.  theogony : 
Hagni,  Modi,  Vmgnir,  Vingithor,  Einridi,  Hloridi,  Thor,  all  the 
immediate  kindred  of  Thor,  who  never  once  appears  in  the  AS. 
pedigrees.  The  way  they  are  introduced  here  is  rather  remark 
able.  First  Thor  himself,  whom  all  the  authorities  on  Norse 
mythology  invariably  treat  as  Odin's  son,  is  here  given  out  for 
his  forefather,  and  one  removed  from  him  by  16  or  17  genera 
tions.  Then  these  intermediate  links  are  brought  together 
curiously  enough.  In  the  Edda,  Hlorridhi  is  a  mere  surname 
of  Thor,  not  a  separate  person.  Eindridhi  (Eyndridhi)  is  another 
Eddie  name  for  Thor  (Thorlac.  Observ.  6,  26),  and  the  same  holds 
good  of  Vingtlwrr,  sonr  Sidhgrana  (Saem.  48,  80).  Vingnir  does 
occur  sometimes  as  the  name  of  a  giant  (Thorl.  Obs.  6,  25),  but 
Modhi  and  Magni  are  Thor's  two  sons,  and  therefore  brothers 
(Sn.  76).  I  do  not  mean  to  assert  that  the  author  of  the 
pedigree  wilfully  perverted  these  by-names  and  brothers  into  de 
scendants  ;  a  confusion  in  the  popular  tradition  itself  may  account 
for  it.  And  the  tacking  on  to  Greek  gods  and  heroes  was 
natural  enough  at  a  time  when  we  Germans  too  were  tracing  our 
Franks  and  Saxons  to  Ascanius  and  Alexander.  From  the 
Greek  to  the  Biblical  genealogy  was,  to  be  sure,  as  great  a  leap 
as  that  from  the  Anglo-Saxon  straight  to  Noah. 

More  important  to  our  inquiry  is  that  part  of  the  ON.  pedigree 
which  mainly  agrees  with  the  AS.,  but  differs  in  details.  Atra 
is  rendered  by  the  ON.  Annarr,  for  which  the  AS.  would  strictly 
be  Odher,  and  that  stands  some  distance  from  the  Hathra  of  the 
AS.  record.  Biaf,  Biav  (Beaw)  is  not  far  from  Biafr,  Biar,  and 
can  hardly  be  the  Norse  Biorr.  Idt,  Eat  is  not  glossed  by  any 
Norse  name ;  would  it  be  Oautr  ?  loir  ? 

But  what  deserves  the  most  attention  is  the  different  account 
given  of  Woden's  Posterity.  Here,  as  in  Will.  Malmesb.  (see 
just  before  Kent),  only  three  sons  are  given  him,  Vegdeg,  Beldeg, 
Sigi ;  the  first  two  agree  with  those  in  Will.  M.,  but  8igi  has 
nothing  to  do  with  his  Wihtlceg.  The  account  of  the  countries 
they  ruled  would  of  course  be  totally  different  from  his.  His 
Weldeg,  Wihtleg  and  Beldeg  were  forefathers  of  the  families  that 
afterwards  governed  Kent,  Mercia  and  Wessex ;  but  the  Formal! 


1730  APPENDIX. 

of  the  Edda  is  appar.  indicating  their  ancient  seats  before  the 
migration :  to  Vegdeg's  line  is  attrib.  East  Saxony,  to  Beldeg's 
Westphalia,  to  Sigi's  Franconia.  Woden's  immediate  descen 
dants  were  Wecta,  Witta,  Wihtgils ;  those  of  Odhiu  are  likewise 
Vegdeg,  Vitrgils,  Victa  (the  last  two  merely  changing  places) ; 
but  from  that  point  the  two  lists  differ.  Without  once  naming 
Horsa,  the  Norse  genealogist  gives  Victa  two  sons,  Heingest  whose 
line  is  carried  no  further,  and  Sigurr  whose  son  is  Svebdeg,  ON. 
Svipdagr.1  But  this  lands  us  in  the  line  of  Deira,  which,  after 
Woden  and  Waegda3g,  has  Sigegdr,  Swcefdceg.  And  we  now 
become  aware  that  Wecta  of  Kent  is  no  other  than  Wtegdceg  of 
Deira,  that  the  two  lines  were  at  first  one,  like  those  of  Bernicia 
and  Wessex,  and  that  we  can  no  longer  count  seven,  but  only 

six  sons  of  Woden.     So  much  for  Vegdeg  and  his  line. In  the 

second  line,  Beldeg  is  expressly  identified  with  Baldr ;  his  de 
scendants  are  named  to  the  fifth  generation,  and  agree  with  the 
Wessex  line,  except  that  Freodogar  is  said  to  be  the  Norse 

Frodhi,  that   Wig  is  called   Yvigg,  and  Gevis  Gaue. The  third 

line  is  altogether  new  and  unknown  to  the  Anglo-Saxons,  starting 
with  a  son  of  Odhin  named  Sigi,  from  whom  come  Eerir  and  the 
Volsungar,  rulers  of  the  Franks.  This  agrees  with  the  begin 
ning  of  the  Volsunga-saga,  which  calls  Sigi  a  son  of  Odhin  : 
from  him  descend  Rerir  (al.  Berir,  Beirir),  Volsungr,  Siginundr, 
Sigurdhr.  The  word  sig  (victory)  is  a  favourite  in  this  line, 
Sigmund's  sister  being  also  called  Signy.*  Volsiiugr  has  the 
form  of  a  patronymic  and  national  name,  pointing  to  a  Valsi  or 
Velsi,  which  actually  meets  us  in  the  Wcelse  of  Beovv.  1787,  where 
Sigemund  too  is  found  1743-62. 

The  same  continuation  down  to  Sigurdhr  is  in  the  Sverris- 
saga,  but  not  in  the  Langfedga-tal.  The  '  Fornjot  and  his 
kin '  gives  quite  a  different  one  :  Sldoldr,  already  mentioned 
as  an  ancestor  of  Odhin,  reappears  as  his  son,  and  from  him 
descends  a  line  of  Norse  kings  to  Harald  the  Fair-haired.3 

[l  In  Grog,  and  Fiolsv.  m.  Svipdagr  is  MengloS's  lover.  His  father  is  Solbiort 
(Stem.  112a),  his  mother  Groa.— EHM.] 

2  In  Sigurdhr =Siguf rid,  Lachrrmnn  (Critik  der  sage  v.  d.  Nibel.  p.  22)  conjec 
tures  a  god's  by-name  ;  the  line  of  Deira  too  has  compounds  with  Sig-.     Conf .  what 
I  have  said  of  sihora  (p.  27)  and  of  Woden  as  god  of  victory  (p.  134). 

3  The  ordinary  Danish   genealogy  begins  :  Odin,  Skiold,  Fridleif,   Frode,  Torf. 
Series  279.     Suhm's  Grit.  hist.  1,  355.      [Sogubrot  (Fornm.   s.  11,  412-3) :  Thorr, 
OShiu,    Skioldr,  Leifr  =  Fridhleifr,  Frodhi.     Prologue  to  Grottas.  :  Skioldr,  Frift- 
leifr,    Froi.      In  the  AS.  genealogies  Sceldwa  is  made  an  ancestor  of   Woden : 


ANGLO-SAXON    GENEALOGIES.  1731 

This  last  account  also  contains  some  not  inconsiderable  varia 
tions  in  Odhin's  Ancestry.  The  outlandish  Eredei  is  transl.  into 
good  Norse  as  Eindridhi,  and  Magi  as  Magni  ;  Trinan  the  corrup. 
of  Itrman  is  here  (as  in  Sverris-s.),  Hermodr  is  passed  over,  so 
is  Eat  (as  in  Sverris-s.)  ;  on  the  other  hand,  at  Finn  and  Frialaf 
two  names  are  introduced,  Burri  and  Bors,  which  occur  nowhere 
else  in  these  lists. 

With  such  important  deviations  in  form  and  matter,  we  can 
scarcely  say  that  these  Norse  genealogies  were  borrowed  straight 
from  the  AS. ;  more  likely  they  travelled  into  Scandinavia  from 
some  Saxon  or  Frisian  district,  where  they  were  still  cherished, 
say  in  the  10- llth  century.  The  forms  Beldeg,  Vegdeg,  Svebdeg 
differ,  though  slightly,  from  the  pure  AS.  Baeldgeg,  Wsegdasg, 
SwgefdaBg ;  Atra  from  Hathra,  Skialdun  (Skialdin)  from  Scelwa, 
Biaf  from  Beaw.  The  interpolation  of  Thor's  kindred  comes,  of 
course,  from  the  Norse  writer. 

But  even  if  a  loan  took  place  from  the  Anglo-Saxons,  and  at 
the  later  date  of  the  12- 13th  century,  it  matters  little  to  the 
intrinsic  value  of  these  genealogies.  The  AS.  version  is  of  itself 
sufficient  to  vouch  for  their  high  antiquity  and  their  solidarity 
with  the  German  system  of  gods. 

It  is  much  to  be  lamented  that  in  Continental  Germany,  where 
they  must  have  existed,  such  pedigrees  were  never  jotted  down. 
Witekind  of  Corvei,  or  his  predecessor  Bovo,  could  have  given 
us  priceless  information  about  them.  A  table  in  Sam.  Reyher's 
Monum.  landgravior.  Thuringiae  (Menken  2,  829.  830),  which 
brings  the  fictitious  line  of  a  Saxon  king  Artharicus  down  to 
1  Bodo  vel  Voden,'  and  then  foists  in  '  Vecta  vel  Vichtus,  Witta 
vel  Wittich,  Witgistus  vel  Witgislus,  Hengistus,'  is  taken  from 
Petrus  Albinus's  (d.  1598)  Novae  Sax.  historiae  progymnasmata 
(Viteberg.  1585).  Albinus  had  copied  an  AS.  chronicler. 

For  all  that,  we  catch  undoubted  echoes  of  ancient  genealogies 
in  our  poems  of  the  13th  century.  The  Nibel.  88,  3  and  92,  1 
preserves  the  names  of  Schilbunc  and  Nibelunc,  and  Biterolf  7821 
calls  them  brothers.  Now  Scylfing,  Scilfing  (gomela  S.)  and  the 
Scylfingas  occur  in  Beow.  125.  4406.  4758.  4970.  5850.  5931. 
The  Edda  (Seem.  47b)  makes  Scilfingr  a  by-name  of  03inn,  and 

'  Sceldwa,  Fritfuwulf,  Frealaf,  FrrSuwald,  Woden  ' ;  so  he  is  in  some  Norse  ones 
(supra  p.  1729),  but  usually  a  son  of  03 in. — EHM.] 


1732  APPENDIX. 

the  Hyndlu-lioft  in  its  genealogies  (Sasm.  114-5)  joins  Skioldun- 
gar  and  SkiJfmgar  in  alliteration.  The  above-mentioned  '  Fornjot 
and  his  kin'  (Fornald.  s.  2,  9)  counts  among  the  mythic  sons 
of  Halfdan  the  Old  a  Skelfir,  and  derives  from  him  and  his  son 
Skioldr  those  two  kindred  races  :  '  that  heitir  Skilfinga  aett  edha 
Skioldunga  sett,.' 1  Here  SkeJf  seems  a  corrup.  of  Skef,  for  both 
Beowulf  and  the  AS.  pedigrees  make  Scyld  or  Sceldwa  the  son 
of  Scedfj  and  from  such  corruption  arose  the  different  forms  in 
both  countries  independently.2  So  we  must  reckon  Schilbunc 
[conf.  Schiltunc,  Hpt.  1,  7],  SciJfing  as  closely  interwoven  with 
the  old  genealogy.  In  Fornm.  sog.  5,  239  Skioldr  is  described 
as  the  national  god  of  Schonen,  '  Skanunga  godh'  (p.  161). 

A  still  more  striking  instance  of  agreement  is  furnished  by  the 
Gothic  genealogy  which  Jornandes,  after  saying  that  the  ances 
tors  of  the  Goths  were  Anses,  imparts  as  follows  :  *  Quorum 
genealogiam  paucis  percurram,  ut  quo  quis  parente  genitus  est, 
aut  unde  origo  accepta,  ubi  finem  efficit  [percipiatur  ?]  ;  absque 
invidia  qui  legis  vera  dicentem  ausculta  :  horum  ergo,  ut  ipsi  suis 
fabulis  ferunt,  primus  fuit  Gapt,  qui  genuit  Halmal  (al.  humal, 
nlmal,  hulmul).  Halmal  vero  genuit  Augis,  Augis  g.  eum  qui 
dictus  est  Amala,  a  quo  et  origo  Amalorum  decurrit.  Et  Amala 
g.  Isarnam,  Isarna  autem  g.  Ostrogotham,  Ostrogotha  g.  Unilt  (al. 
Huniul),  Unilt  g.  Athal,  Athal  g.  Achiulf,  Acldulf  g.  Ansilam  et 
Ediulf  et  Vuldulf  et  Hermenrich  ;  Vuldulf  vero  g.  Vale ra vans, 
Valeravans  autem  g.  Vinitharium,  Vinitliarius  quoque  g.  Theode- 
inir  et  Valemir  et  Videmir  ;  Theodemir  g.  Theodericum,  Tlieode- 
ricus  g.  Amalasuentham,  Amalasuentha  g.  Athalaricum  et 
Mathasuentham  de  Viderico  (1.  Eutharico)  viro  suo,  qni  affini- 
tate  generis  sic  ad  earn  conjunctus  est :  nam  supradictus 
Hermenriciis  filius  Achiulfi  genuit  Hunnimundum,  Hunnimuodus 
autem  g.  Thorismundum,  Thorismundus  vero  g.  Berimundum, 
Berimundus  g.  Videricum,  Videricus  g.  Eutharicum,  qui  conjunc 
tus  Amalasuenthae  g.  Athalaricum  et  Mathasuentam,  mortuoque 
in  puerilibus  annis  Athalarico,,  Mathasuenthae  Vitichis  est  socia- 
tus/-  —Here  again  we  see  historic  kings  melting  into  heroes  of 
the  mythic  time  and  into  gods ;  but  the  first  father  of  them  all, 

[r  In  Sn.  215a  Skilvingr  is  the  name  of  a  sword.  SJcelfir,  Skilflngar  i  austrvegum, 
Sn.  193-4.  Schilpunc,  Kied  no.  68  (yr.  888).— EHM.J 

2  The  change  of  Skef  into  Skelf  may  have  been  encouraged  by  the  better  allitera 
tion  of  Skilfing  with  Skioldung,  Scylding  with  Scilfing.— TRANS. 


ANGLO-SAXON   GENEALOGIES.  1733 

no  doubt  an  Ans,  is  he  that  arrests  our  attention.  Gapt  seems  to 
me  a  corrup.  of  Gavt,  Gaut.1  This  granted,  Gaut  is  no  other  than 
our  AS.  Gedt,  on  whose  brow  the  chroniclers  are  so  eager  to 
press  the  crown  of  godhood.  Now  the  Edda  (Ssem.  47b)  makes 
Gautr  a  mere  by-name  of  OiSinn,  who  may  therefore  be  reckoned 
a  later  re-incarnation  of  the  same  divine  being.  Thus  Gduts, 
Gedt,  Gautr,  OHG.  Goz  stands  at  the  head  of  the  Amalung  family 
so  famed  in  song  and  story. 

The  Langobardic  genealogy  of  the  Gunings  or  Gugings,  pre 
served  in  the  Prologue  to  the  Laws  and  in  Paul  Diaconus,  I 
leave  on  one  side,  as  contributing  little  towards  clearing  up  the 
story  of  the  gods.  It  is  one  more  witness,  among  so  many,  to 
the  propensity  of  German  nations  to  draw  up  and  hand  down 
lists  of  their  forefathers7  lineage. 

On  that  point,  who  would  not  remember,  first  and  foremost, 
the  oldest  word  on  the  origin  of  the  Germani,  as  preserved,  though 
but  in  faint  outlines,  by  Tacitus,  and  expressly  grounded  on  their 
1  ancient  songs,  which  are  all  the  history  they  have  '  ?  (p.  344). 
'  Celebrant  carminibus  antiquis,  quod  unum  apud  illos  memoriae 
et  annalium  genus  est,  Tuisconem,  deum  terra  editum,  et  filium 
M  annum  j  originem  gentis  conditoresque.  Manno  tres  filios 
assignant,  e  quorum  nominibus  proximi  oceano  Ingaevones,  medii 
Herminones,  ceteri  Istaevones  vocentur.  Quidam,  ut  in  licentia 
vetustatis,  plures  deo  ortos  pluresque  gentis  appellationes,  Marsos, 
Gambrivios,  Suevos,  Vandalos  affirmant/ As  the  Anglo- 
Saxons  allowed  their  Woden,  now  three 2  sons,  now  seven,  the 
same  thing  happens  here  to  the  offspring  of  Mannus.  There  is  no 
further  connexion  between  the  two  genealogies ;  but  it  is  curious  to 
find  that  in  the  first  century  A.D.,  various  versions  of  the  people's 
pedigree  are  already  in  vogue,  and  have  reached  the  Roman's  ear. 
He  does  not  tell  us  the  names  of  the  sons,  and  in  guessing  them 
from  those  of  the  tribes  they  founded,  we  cannot  feel  sure  of 
their  exact  form.  Pliny  4,  4  supposes  five  principal  tribes  : 
Vindeli,  Ingaevones,  Istaevones,  Hermiones,  Peucini  ;  the  first  are 

1  The  Gothic  u  might  easily  be  miscopied  as  a  v  (V),  and  thus  mistaken  for  a  p, 
just  as  the  AS.  \>  is  made  p  in  '  Pubba,  Godpulf .' 

2  This  number  three  is  always  turning  up  in  myths.     Noah's  3  sons :  Shem, 
Ham,    Japheth.      Saturn's :  Zeus,    Poseidon,    Pluton.      The    Scyth.  Targitaus's  : 
Leipoxais,  Arpoxais,   Kolaxais.      The  Norse  Bor's  :  Ofiinn,  Vili,   Ve.     Fornjot's: 
Hlerr,  Logi,  Kari.     Arnelunc's  :  Diether,  Ermrich,  Dietmar. 


1734  APPENDIX. 

Tacitus's  Vandali.  The  head  of  the  Herminones  was  no  doubt 
Hermin,  i.e.  Irmin,  whom  legends  know  of  as  a  godlike  hero  ; 
that  of  the  Vandals  Vandal,  and  of  the  Sueves  Svef,  Suap,  which 
reminds  one  of  AS.  Swcefdceg  and  ON.  Svafnir  (another  by-name 
of  OSinn,  Sasm.  47b) ;  the  head  of  the  Garnbrivii  perh.  Gambar  : 
OHG.  kambar  =  streuuus,  and  the  Langobard  lineage  has  an 
ancestress  Gambara.  Such  a  name  as  Mars,  if  that  was  the 
source  of  the  people's  name,  I  have  nowhere  come  across  ;  Tacitus 
must  have  found  it  very  acceptable. 

The  Ingaevones  and  Istaevones  remain  to  be  considered. 
Ingot  an  OHG.  name,  which  also  forms  the  compounds  Ingumar 
(Frank.  Hincmar),  Ingurat,  Inguram,  Ingulint,  Inguwin,  must 
previously  have  been  Ingawo,  Inguio,  for  Inguio-merus  occurs 
several  times  in  Tacitus,  and  it  also  agrees  with  ON.  Ingvi.  A 
corresp.  Isto,  Istuio  is  wanting.  As  for  the  ending  -aevo,  we  find 
Frisaevo,  also  a  national  name,  in  an  inscript.  in  Hagenbuch 
173-5,  side  by  side  with  Frisius  171-2-4.  Ingvi  or  Yngvi  in  the 
Norse  mythology  is  a  byname  of  Freyr,  and  Ingvi-freyr,  Ingunar- 
freyr  seems  to  mean  the  same  thing.  With  this  conf.  '  eodor 
Ingwina,  frea  Ingwina/  Beow.  2081.  2638,  and  above  all  Ingwi 
in  the  Bernician  line;  can  there  remain  a  doubt  that  this  name 
beloDgs  to  the  oldest  period  of  the  Germanic  race,  nay,  that  there 

hangs  about  it  an  air  of  deity  ? Istuio  is  the  great  difficulty. 

I  would  not  willingly  throw  suspicion  on  the  reading  Istaevones, 
though  the  fluctuation  between  Tuisto  and  Tuisco  would  almost 
tempt  one  to  do  so.  If  we  read  Iscaevones,  and  inferred  an 
Iscvio,  Isco,  we  might  connect  this  with.  ON.  Askr,  the  first- 
created  man,  or  with  Oesc  of  the  Kentish  line,  if  that  be  not  a 
little  too  wwmythical.  Well,  I  found  a  passage  in  an  unknown 
compiler  (Cod.  Vat.  5001  fol.  140),1  which  actually  has  sc,  not  st : 
'  Tres  fuerunt  fratres,  ex  quibus  gentes  xiii.  Primus  Ermenius 
genuit  Butes,  Gualan-gutos,  Guandalos,  Gepidos,  Saxones.  Ingo 
genuit  Burgundiones,  Turingos,  Longobardos,  Baioeros.  Escio 
Romanes,  Brictones,  Francos,  Alamannos/  And,  strange  to  say, 
Nennius  (ed.  Gunn  p.  53-4)  has  something  very  similar  :  '  Primus 
homo  venit  ad  Europam  Alanus  cum  tribus  filiis  suis,  quorum 

[l  Graff  1,  497  has  the  passage  not  only  from  the  Cod.  Vat.,  but  from  the  older 
Cod.  S.  Gall.  497:  Erminus,  Inguo,  Istio ;  conf.  Graff  1,  501  and  Pertz's  Iter  Ital. 
and  Mon.  10,  314.  Mone's  Ztschr.  2,  256.] 


ANGLO-SAXON   GENEALOGIES.  1735 

nomina  Hisicion,  Armenon,  Neugio.  Hisicion  autem  habuit  filios 
quatuor :  Francum,  Romanum,  Alamannum  et  Brutonem.  Ar 
menon  autem  habuit  filios  quinque  :  Gothum,  Vala-gothum,  Cibi- 
dum,  Burgundum,  Longobardum.  Neugio  vero  liabuit  tres : 
Vandalum,  Saxonem,  Boganum.  Ab  Hisicione  autem  ortae  sunt 
quatuor  gentes  :  Franci,  Latini,  Alamanni  et  Bryttones.  Ab 
Armenione  autem  Gothi,  Wala-gothi,  Cibidi,  Burgundi  et  Longo- 
bardi.  A  Neugione  autem  Bogari,  Wandali,  Saxones,  Turing]'/ 
And  then,  through  many  names  that  have  nothing  German  about 
them,  Alanus's  line  runs  up  to  Adam.  Gale's  ed.  of  Nennius 
p.  102  reads  Hisicion,  Armenon,  Negno,  and  the  last  has  4  sons, 
Wandalus,  Saxo,  Bogarus,  Targus.  Evidently  Neugio,  Negno 
is  a  corrup.  of  Encjio,  Engido,  Armenon  of  Ermino,  while  Hisicio 
makes  for  our  supp.  Hisco,  Isco.  And  that  Nennius  and  the 
Vatican  MS.  had  not  drawn  from  the  same  source  is  plain  by  the 

difference  in  details,  despite  the  similarity  of  the  whole. The 

great  question  remains,  whether  all  these  accounts  were  taken 
first  from  Tacitus,  and  then  extended  and  distorted.  Unless  we 
are  prepared  to  maintain  that,  they  are,  to  my  mind,  of  extrtt- 
ordinary  value.  MSS.  of  Nennius  are  supp.  to  be  of  the  tenth 
century;  of  the  Vatican  MS.,  in  extracting  from  it  many  years 
ago,  I  left  the  age  unmarked  :  it  can  hardly  be  older  than  the 
12th  century.  If  we  think  it  likely  that  any  link  between  them 
and  the  passage  in  Tacitus  can  be  established,  it  must  be  of  a  time 
before  Nennius,  and  therefore  pretty  early  [conf.  GDS.  824-5-9]. 
Alanus  has  unquestionably  arisen  by  sheer  mistaking  of  the 
first  few  strokes,  out  of  Manns,  i.e.  the  Mannus  of  Tacitus.  This 
Mannus  stands  at  the  head  of  the  Teutonic  race,  exactly  as  Woden 
does  at  that  of  the  Anglo-Saxon.  It  means  man  in  all  Teut. 
tongues:  Goth,  man,  mann,  manna,  AS.  mon,  ON.  madhr,  gen. 
manns ;  so  does  its  derivative  mannisk,  mannisco,  mensch. 
Perhaps  '  the  thinking  being '  from  the  verb  man,  munum :  an 
apt  designation  for  God  as  well  as  God-created  man,  and  cer 
tainly  of  high  antiquity.  I  do  not  find  it  as  a  by-name  of  OSinn 
or  Woden,  but  one  of  his  ancestors  is  Itermon,  of  which  the  first 
part  iter,  itr  may  be  considered  an  intensive  epithet:  homo 
praestans,  hominum  praestantissimus.  Ace.  to  that,  Mannus  and 
Woden  stand  for  the  same  thing.  I  throw  out  the  guess,  that  in 
heathen  songs  the  god  might  be  called  by  either  name. 


1736  APPENDIX. 

Lastly,  we  turn  to  Mannus's  own  father,  the  earthborn  Tuisc-o. 
What  if  the  word  be  formed  like  mannisco,  and  abbrev.  from 
tiudisco  ?  The  O.Fr.  Tydios  was  shortened  to  Thyois,  Tyois, 
Tiois,  Thiodonis-vi\l&  [Dieten-hofen]  to  Thion-ville.  In  Gothic 
dialect  the  god  would  be  Thiudiska,  in  OHG.  Diutisco,  the  off 
spring  of  the  people  (thiuda,  diot)  itself.  And  the  national  name 
Teuto,  Tiuto  (OHG.  Dieto)  might  be  near  of  kin  to  Tiudisco. — But 
an  entirely  different  derivation,  suggested  by  Lachmann,  seems 
preferable:  Tuisco  =  Tuisco,  the  twin,  S/Su/Ao?,  OHG.  Zuisco, 
meaning  perhaps  one  of  the  Dios-curi,  the  '  Castor  Polluxque '  of 
Tacitus  (p.  66)  ?  The  form  Tuisto  least  of  all  lends  itself  to 
explanation,  though  there  are  some  derivatives  in  -st,  -ist ;  and 
to  connect  AS.  Taetwa  with  Teuto  or  Tuisto  would  seem 
hazardous.  Anyhow  we  shall  not  explain  everything ;  it  is 
enough  to  have  proved  that  in  Tacitus's  German  theogony  we  see 
an  unmistakable  connexion  with  later  traditions. 


SUPERSTITIONS. 


A.  From  a  Sermon  of  St  Eligius  (b.  588.  d.  659)  contained  in  the 
Vita  Eligii  of  Audoenus  Rotomagensis  (Aldwin  of  Rouen, 
d.  683  or  689),  printed  in  D'Achery's  Spicileg.  torn.  5  ed. 
Paris.  1661.  pp.  215-9. 

Lib.  2,  cap.  16.  Ante  omnia  autem  illud  denuntio  atque  con- 
testor,  ut  nullas  Paganorum  sacrilegas  consuetudines  observetis, 
non  caraws  (caragios),1  non  divinos,  non  sortilegos,  non  praecanta- 
tores,  nee  pro  ulla  causa  aut  infirmitate  eos  consulere  vel  interro- 
gare  praesumatis,  quia  qui  facit  hoc  malum  statim  perdit  baptismi 
sacrainentum.  Similiter  et  auguria  vel  sternutationes  nolite 
observare,  nee  in  itinere  positi  aliquas  aviculas  cantantes  atten- 
datis,  sed,  sive  iter  sen  quodcnnque  operis  arripitis,  signate  vos 
in  nomine  Christi,  et  symbolum  et  orationem  dominicam  cum  fide 
et  devotione  dicite,  et  nihil  vobis  nocere  poterit  inimicus.  Nullns 
Christianus  observet,  qua  die  domum  exeat,  vel  qua  die  rever- 
tatur,  quia  omnes  dies  Deus  fecit;  nullus  ad  inchoandum  opus 
diem  vel  lunam  attendat ;  nullus  in  Kal.  Jan.  nefanda  aut  ridicu- 
losa,  vetulas  aut  cervulos*  aut  jotticos  (al.  uleriotcos)  faciat,  neque 
mensas  super  noctem  componat,  neque  strenas  aut  bibitiones 
superfluas  exerceat.  Nullus  Christianus  in  pur  as  (al.  pyras) 
credat,  neque  in  cantu  sedeat,  quia  opera  diabolica  sunt;  nullus 
in  festivitate  S.  Joannis  vel  quibuslibet  sanctorum  solemnitatibus 
solstitia  aut  vallationes  (balationes  ?)  vel  saltationes  aut  caraulas 
(i.e.  choraulas)  aut  cantica  diabolica  exerceat.  Nullus  nomina 
daemonum,  aut  Neptunum  aut  Or  cum  aut  Dianam  aut  Minervam 
aut  Geniscum,  aut  ceteras  ejusmodi  ineptias  credere  aut  invocare 
praesumat.  Nullus  diem  Jovis,  absque  festivitatibus  sanctis,  nee 
in  Maio  nee  ullo  tempore  in  otio  observet,  neque  dies  tiniarum 
vel  murorum}  aut  vel  unum  omnino  diem,  nisi  tantum  dominicum. 

P  Ducange  sub  vv.  caragus,  cararius. — EHM.] 

[2  Ducange  sub  v.  cervula.  Gl.  Sletst.  23,  3  in  cervulo,  in  liodersaza ;  23,  4  in 
vetula,  in  dero  varentun  tragidi ;  23,  8  coragios,  liodirsazo.— EHM.] 

1737 


1738  APPENDIX. 

Null  us  Christianus  ad  fana  vel  ad  petras  vel  ad  fontes  vel  ad 
arbores,  aut  ad  cellos  vel  per  trivia  luminaria  faciat,  aut  vota 
reddere  praesumat.  Nullus  ad  colla  vel  hoininis  vel  cujuslibet 
animalis  Ucjamina  dependere  praesumat,  etiamsi  a  clericis  fiant,  et 
si  dicatur  quod  res  sancta  sit  et  lectiones  divinas  contineat,  quia 
non  est  in  eis  remedia  Christi,  sed  venenum  diaboli.  Nullus 
praesumat  lustra-Hones  facere,  nee  Jierbas  incantare,  neque  pecora 
per  cavam  arborem  vel  per  terram  foratam  transire,  quia  per  haec 
videtur  diabolo  ea  consecrare.  Nulla  mulier  praesumat  succinos 
de  collum  dependere,  nee  in  tela  vel  in  tinctura  sive  quolibet 
opere  Minervam  vel  infaustas  ceteras  personas  nominare ;  sed  in 
omni  opere  Christi  gratiam  adesse  optare,  et  in  virtute  nominis 
ejus  toto  corde  confidere.  Nullus,  si  quando  luna  obscuratur, 
vociferare  praesumat,  quia  Deo  jubente  certis  temporibus  obscu- 
ratur;  nee  luna  nova  quisquam  timeat  aliquid  operis  arripere,  quia 
Deus  ad  hoc  lunam  fecit,  ut  tempora  designet  et  noctium  tenebras 
temperet,  non  ut  alien  jus  opus  impediat,  aut  dementum  faciat 
hominem,  sicut  stulti  putant,  qui  a  daemonibus  invasos  a  luna 
pati  arbitrantur.  Nullus  dominos  solem  aut  lunam  vocet,  neque 
per  eos  juret,  quia  creatura  Dei  sunt  et  necessitatibus  hominum 
jussu  Dei  inserviunt.  Nullus  sibi  proponat  fatum  vel  fortunam, 
aut  geriesin,  quod  vulgo  nascentia  dicitur,  ut  dicat  '  qualern 
nascentia  attulit,  taliter  erit ; '  quia  Deus  omnes  homines  vult 
salvos  fieri,  et  ad  agnitionem  veritatis  venire.  Praeterea,  quoties 
aliqua  infirmitas  supervenerit,  non  quaerantur  praecantatores,  non 
divini,  non  sortilegi,  non  canigi,  nee  per  fontes  aut  arbores  vel 
bivios  diabolica  phylacteria  exerceantur. 

Ante  omnia,  ubicumque  estis,  sive  in  domo,  sive  in  itinere,  sive 
in  convivio,  verba  turpia  et  luxuriosa  nolite  ex  ore  vestro  pro- 
ferre  ....  Ludos  etiam  diabolicos  et  vallationes  (ballat.  ? 
i.e.  saltationes)  vel  cantica  gentilium  fieri  vetate,  nullus  haec 
christianus  exerceat,  qui  per  hasc  paganus  efficitur,  nee  enim 
justum  est  ut  ex  ore  christiano  ....  cantica  diabolica  pro- 
cedant.  .  .  .  Nulli  creaturae  praeter  Deo  et  sanctis  ejus 
venerationem  exhibeatis,  fontes  vel  arbores  quos  sacros  vacant 
succidite  \pedum  similitudines  quos  per  bivia  ponunt,  fieri  vetate, 
et  ubi  inveneritis  igni  cremate,  per  nullam  aliam  artem  salvari 
vos  credatis  nisi  per  invocationem  et  crucern  Christi.  Nam  illud 
quale  est,  quod  si  arbores  illae  ubi  miseri  homines  vota  reddunt 


SUPERSTITIONS,   A  B.  1739 

ceciderint,  nee  ex  eis  ligna  ad  focum  sibi  deferiint  ?  Et  videte 
quanta  stultitia  est  hominum,  si  arbori  insensibili  et  mor- 
tuae  honorem  impendunt,  et  Dei  omnipot.  praecepta  contem- 
nunt. 

Nullus  se  inebriet,  nullus  in  convivio  suo  cogat  alium  plus 
bibere  quam  oportet  ;  .  .  .  nullus  vel  in  qualibet  minima 
causa  diaboli  sequatur  adinventiones,  nullus,  sicut  dictum  est, 
observet  egrediens  aut  ingrediens  domum,  quid  sibi  occurrat,  vel 
si  aliqua  vox  reclamantis  fiat,  aut  qualis  avis  cantus  garriat, 
vel  quid  etiam  portantem  videat j  quia  qui  haec  observat,  ex 
parte  paganus  dignoscitur.  ...  Si  quos  cognoscitis  vel 
occulte  aliqua  phylacteria  exercere,  expedit  ut  nee  cibum  cum 
eis  sumatis,  neque  ullum  consortium  apud  eos  habeatis.  .  .  . 

Omni  die  dominico  ad  ecclesiam  convenite,,  et  ibi  non  causas, 
non  rixas,  vel  otiosas  fabulas  agatis,  et  lectiones  divinas  cum 
silentio  auscultate. 

B.     Indiculus  super  stitionum  et  paganiarum    (at  the  end  of  the 
Capitulare  Karlomanni  of  743  apud  Liptinas. T     Pertz  3,  20). 

I.  de  sacrilegio  ad  sepulchra  mortuorum. 

II.  de  sacrilegio  super  defunctos,  id  est  dadsisas. 

III.  de  spurcalibus  in  Februario. 

IY.  de  casulis,  id  est  fanis. 

Y.  de  sacrilegiis  per  ecclesias. 

YI.  de  sacris  silvarum  quas  nimidas  vocant. 

VII.  de  his  quae  faciunt  super  petras. 

VIII.  de  sacris  Mercurii  vel  Jovis. 

IX.  de  sacrificio  quod  fit  alicui  sanctorum. 

X.  de  phylacteriis  et  ligaturis. 

XI.  de  fontibus  sacrificiorum. 

XII.  de  incantationibus. 

XIII.  de  auguriis,  vel  avium  vel  equorum  vel  bovum  ster- 

core,  vel  sternutatione. 

XIV.  de  divinis  vel  sortilegis. 

XV.     de  igne  fricato  de  ligno,  id  est  nodfyr. 
XVI.     de  cerebro  animalium. 

1  [Conf.  Hagen  in  Jrb.  2,  62]  Liptinae,  an  old  villa  regia,  afterw.  Listines,  in 
the  Kemmerich  (Cambresis)  country,  near  the  small  town  of  Binche. 


1740 


APPENDIX. 


XVII.     de  observatione  pagana  in  foco,  vel  in  iuchoatione  rei 

alicujus. 
XVIII.     de  incertis  locis  quae  colunt  pro  sacris. 

XIX.     de  petendo  quod  boni  vocant  sanctae  Mariae. 
XX.     de  feriis  quae  faciunt  Jovi  vel  Mercurio. 
XXI.     de  lunae  defectione,  quod  dicunt  Vinceluna. 
XXII.     de  tempestatibus  et  cornibus  et  cocleis. 

XXIII.  de  sulcis  circa  villas. 

XXIV.  de  pagano  cursu  quern  yrias   [Massmann's  Form.  22  : 

friai\  nominant,  scissis  pannis  vel  calceis. 
XXV.     de  eo,  quod  sibi  sanctos  fingunt  quoslibet  mortuos. 
XXVI.     de  simulacro  de  consparsa  farina. 
XXVII.     de  simulacris  de  pannis  factis. 
XXVIII.    de  simulacro  quod  per  campos  portant. 
XXXIX.     de  ligneis  pedibus  vel  manibus  pagano  ritu. 

XXX.  de  eo,  quod  credunt,  quia  feminae  lunam  commen- 
dent,  quod  possint  corda  hominum  tollere 
juxta  paganos. 

Evidently  the  mere  headings  of  the  chapters  that  formed  the 
Indiculus  itself,  whose  loss  is  much  to  be  lamented.  It  was 
composed  towards  the  middle  of  the  8th  cent,  among  German- 
speaking  Franks,  who  had  adopted  Christianity,  but  still  mixed 
Heathen  rites  with  Christian.  Now  that  the  famous  Abrenun- 
tiatio  has  been  traced  to  the  same  Synod  of  Liptinae,  we  get  a 
fair  idea  of  the  dialect  that  forms  the  basis  here.  We  cannot 
look  for  Saxons  so  far  in  the  Netherlands,  beyond  the  Maas  and 
Sambre,  but  only  for  Franks,  whose  language  at  that  time  par 
took  far  more  of  Low  than  of  High  German.  I  do  not  venture 
to  decide  whether  these  were  Salian  Franks  or  later  immigrants 
from  Bipuaria.1 

C.     From  the  Collect,   of  Decrees  by  Burchard  oj    Worms     (d. 
1024),3  Colon.  1548. 

1,  94.  Interrogatio,  42  3  :  interrogandum,  si  aliquis  sit  magus, 
ariolus  aut  incantator,  divinus  aut  sortilegus,  vel  si  aliquis  vota 
ad  arbores  vel  ad  fontes  vel  ad  lapides  faciat,  aut  ibi  candelam 

['GDS.   537.— EHM.]  pp.  1025,  Kl.  schr.  5,  417.— EHM.] 

3  This  and  the  foil.  Interrogations  are  drawn  'e  decreto  Eutychiani  papae  (d. 
283),  cap.  9.' 


SUPEESTITIONS.      C.  1741 

seii  quodlibet  munus  deferat,  veluti  ibi  quoddam  numen  sit,  quod 
bonum  aut-  malum  possit  inferre.    (Repeated  10,  32.) 

Int.  43  :  perscrutandum,  si  aliquis  subulcus  vel  bubulcus  sive 
venator  vel  ceteri  hujusrnodi  diabolica  carmina  dicat  super 
panem,  aut  super  herbas,  aut  super  quaedam  nefaria  ligatnenta, 
et  haec  aut  in  arbore  abscondat,  aut  in  bivio  aut  in  trivio 
projiciat,  ut  sua  animalia  liberet  a  peste  et  clade,  et  alterius 
perdat.  (Reptd.  10,  18.) 

Int.  44  :  perquirendum,  si  aliqua  fetnina  sit,  quae  per  quaedam 
maleficia  et  incantationes  mentes  horninum  se  immutare  posse 
dicat,  id  est,  ut  de  odio  in  amorem,  aut  de  amore  in  odium  con- 
vertat,  aut  bona  hominurn  aut  damnet  aut  surripiat.  Et  si 
aliqua  est,  quae  se  dicat,  cum  daemonurn  turba  in  similitudinem 
mulierum  transformata,  certis  noctibus  equitare  super  quasdam 
bestias,  et  in  eorum  consortio  armumeratam  esse.  (Reptd.  10, 
29.) 

Int.  50  :  est  aliquis,  qui  in  Cal.  Jan.  aliquid  fecerat  quod  a 
paganis  inventum  est,  et  dies  observavit  et  lunam  et  menses;  et 
horum  efFectiva  potentia  aliquid  speraverit  in  melius  aut  in  deterius 
posse  converti. 

Int.  51  :  est  aliquis,  quodcunque  opus  inchoans,  qui  aliquid 
dixerat,  aut  quacunque  magica  arte  aliud  fecit,  nisi  ut  apostolus 
docet  omnia  in  nomine  Domini  facienda. 

Int.  52  :  quaerendum  etiam,  si  mulieres  in  lanifidis  suis  vel 
in  ordiendis  telis  aliquid  dicant  aut  observent. 

Int.  54  :  est  aliquis,  qui  supra  mortuum  nocturnis  horis  carmina 
diabolica  cantaret,  et  biberet  et  manducaret  ibi,  quasi  de  ejus 
morte  gratularetur ;  et  si  alibi  mortui  in  vigiliis  nocturnis  nisi  in 
ecclesia  custodiantur. 

10,  1.  Ut  episcopi  eorumque  ministri  omnibus  viribus  elaborare 
studeanfr,  ut  perniciosam  et  a  diabolo  inventam  sortilegam  et 
maleficam  artem  penitus  ex  parochiis  suis  eradicent,  et  si  aliquem 
virum  aut  feminam  hujuscemodi  sceleris  sectatorem  invenerint, 
turpiter  dehonestatum  de  parochiis  suis  ejiciant  ....  Illud 
etiam  non  omittendum,  quod  quaedam  sceleratae  mulieres,  retro 
post  Satanam  conversae,  daemonum  illusionibus  et  phantasmatibus 
seductae,  credunt  se  et  profitentur  nocturnis  horis  cum  Diana 
Paganorum  dea,  vel  cum  Herodiade,  et  innumera  multitudine 
mulierum  equitare  super  quasdam  bestias,  et  multa  terrarurn 

VOL.    IV.  H    H 


1742  APPENDIX. 

spatia  intempestae  noctis  silentio  pertransire,  ejusque  jussionibus 
velut  dominae  obedire,  et  certis  noctibus  ad  ejus  servitium  evo- 
cari.  Sed  utinam  hae  solae  in  perfidia  sua  perissent,  et  non 
raultos  secum  in  infidelitatis  interitum  pertraxissent  !  Nam 
innumera  multitude,  hac  falsa  opinione  decepta,  haec  vera  esse 
credit,  efc  credendo  a  recta  fide  deviat,  et  in  errore  Paganorum 
revolvitur.1 

10,  2.  Pervenit  ad  nos,  quosdam,  quod  dici  nefas  est,  arbores 
colere  et  multa  alia  contra  christianam  fidem  illicita  perpetrare.2 

10,  5.  Qui  divinationes  expetunt  et  more  Gentilium  subse- 
quuntur,  aut  in  domos  suas  hujuscemodi  homines  introducunt, 
exquirendi  aliquid  arte  malefica  aut  expiandi  causa,  sub  regula 
quinquennii  jaceant.3 

10,  6.  Si  quis,  Paganorum  consuetudinem  sequens,  divinos 
et  sortilegos  in  domum  suam  introduxerit,  quasi  ut  malumforas 
mittat  aut  maleficia  inveniat,  quinque  annos  poeniteat.4 

10,  8.  Qui  auguriis  vel  divinationibus  inserviunt,  vel  qui 
credit  ut  aliqui  hominum  sint  imm,issores  tempestatum,  vel  si  qua 
mulier  divinationes  vel  incantationes  diabolicas  fecerit,  septem 
annos  poeniteat.5 

10,  9.  Auguria,  vel  sortes,  quae  dicuntur  false  sanctorum,  vel 
divinationes,  qui  eas  observaverint,  vel  quarumcunque  scrip- 
turarum  vel  votum  voverint  vel  persolverint  ad  arborem  vel  ad 
liipidem  vel  ad  quamlibet  rem,  excepto  ad  ecclesiam,  omnes  ex- 
communicentur.  Si  ad  poenitentiam  venerint,  clerici  annos  tres, 
laici  annum  unum  et  dimidium  poeniteant.6 

10,  10.  Summo  studio  decertare  debent  episcopi  et  eorum 
ministri,  ut  arbores  daemonibus  consecratae,  quas  vulgus  colit  et 
in  tanta  veneratione  habet,  ut  nee  ramum  vel  surculum  audeat 
ampntare,  radicitus  excidantur  atque  comburantur.  Lapides  quo- 
que  quos  in  ruinosis  locis  et  silvestribus,  daemonum  ludificationi- 
bus  decepti,  venerantur,  ubi  et  vota  vovent  et  deferunt,  funditus 

1  Extra,  above  (p.  283).     The  whole  passage  was  taken  from  the  Council  of 
Ancyra   (yr  314).  and   is  also  in  Eegino's  De  disc.  eccl.  2.  364.  but  without  the 
words  '  vel  cum  Heriodiade  ' ;  the  Decree  of  Gratian  II.  26.  quaest.  5,  12  §  1  has  it 
complete. 

2  E  registro  Gregorii  Magni. 

3  E  concil.  Ancyr.  cap.  23. 

4  Ex  concilio  Martini  papae    (in   Spain,   abt  572),  id   est,   ex   Capit.  Martini 
Bracarensis  cap.  71  ;  whence  also  Deer.  Grat.  II.  26.  quaest.  5,  3  §  2. 

6  E  poenitentiali  Komano. 
6  From  the  same. 


SUPEESTITIONS.      C.  1743 


effodiantur,  atqae  in  tali  loco  projiciantur,  ubi  nunquam  a  cultori- 
bus  suis  venerari  possint.1 

10,  14.  Mulier  si  qua  filiuni  suum  ponit  supra  tectum  aut  in 
fornacem  pro  sanitate  febrium,  unum  annum  poeniteat.2 

10,  15.  Non  licet  iniquas  observationes  agere  calendarum,  et 
otiis  vacare,  neque  lauro  aut  viriditate  arborum  cingere  doinos. 
Ornnis  haec  observatio  Paganorum  est.3 

10,  16.  Si  quis  calendas  Januarias  ritu  Paganorum  colere, 
vel  ahquid  plus  novi  facere  propter  novum  annum,  aut  mensas 
cum  lapidibus  vel  epalis  in  domibus  suis  praeparare,  et  per  vicos 
et  plateas  cantatores  et  choros  ducere  praesumpserit,  anathema 
sit.4 

10,  31.  Quicunque  nocturna  sacrificia  daemonum  celebraverint, 
vel  incantationibus  daemones  quacunque  arte  ad  sua  vota  invi- 
taverint,  tres  annos  poeniteant.5 

10,  34.  Laici,  qui  excubias  funeris  observant,  cum  timore  et 
tremore  et  reverentia  hoc  faciant ;  nullus  ibi  praesumat  diabolica 
carmina  cantare,  non  joca  et  saltationes  facere,  quae  Pagani 
diabolo  docente  adinvenerunt.6 

19,  5  supplies  the  remaining  extracts,  the  references  being  to 
pages  :  7 

Pag.  193b :  si  observasti  traditiones  Paganorum,  quas  quasi 
hereditario  jure,  diabolo  subministrante,  usque  in  hos  dies  semper 
patres  filiis  reliquerunt,  id  est,  ut  elementa  coleres,  id  est,  lunam 
aut  solem  aut  stellarum  cursum,  novam  lunam  aut  defectum  lunae, 
ut  tuis  damoribus  aut  auxilio  splendorem  ejus  restaurare  valeres, 
aut  elementa  tibi  succurrere  aut  tu  illis  posses ;  aut  novam  lunam 
observasti  pro  domo  facienda  aut  conjugiis  sociaudis. 

Pag.  193° :  observasti  calendas  Januarias  ritu  Paganorum,  ut 
vel  aliquid  plus  faceres  propter  novum  annum,  quatn  antea  vel 

1  E  concil.  Namnetensi  (Nantes,  yr  895).  [Mansi  p.  172.  cap.  20.] 

2  E  poenitentiali    Bedae.      The  poenitentale  Ecgberti   Eboracensis  1,    33    (yr 
748)  in  Mansi  12,  439.  475  has  :  '  Si  mulier  filiam  suam  super  domain  vel  fornacem 
collocet,  ideo  ut  febrim  ejus  curare  velit.' 

3  E  decreto  Martiani  papae. 

4  E  decreto  Zachariae  papae,  cap.  ii. 

5  E  poenitentiali  Komano. 

6  E  concil.  Arelatensi  (Aries,  of  which  year  ?)  can.  3. 

7  Whence  did  Burchard  draw  this  large  chapter  19,  5  extending  from  p.  188d 
to  201b?     (His  19,  4  is  avowedly  from  Poenitentiale  Komanum,  his  19,  6  fr.  Poen. 
Theodori.)     The  German  words  in  it,   'holda,  werwolf,  belisa  '   (pp.  194-8.  201) 
lead  me  to  think  that,  here  more  than  anywhere,  he  puts  together  what  he  himself 
knew  of  German  superstitions,  with  additions  from  other  collections. 


1744  APPENDIX. 

post  soleres  faeere,  ita  dico,  ufc  aut  mensam  tuam  cum  lapidibus 
vel  epulls  in  domo  tua  praeparare  eo  tempore,  aut  per  vicos  et 
plateas  cantores  et  cJioros  duceres,  aut  supra  tectum  domus  titae 
sederes  ense  tuo  circumsignatus,  ut  ibi  videres  et  intelligeres,  quid 
tibi  in  sequent!  anno  futurum  esset;  vel  in  bivio  sedisti  supra 
taurinam  cutemf  ut  et  ibi  futura  tibi  intelligeres,  vel  si  panes 
praedicta  nocte  coquere  fecisti  tuo  nomine,  ut  si  bene  elevarentur 
et  spissi  et  alti  fierent,  hide  prosperitatem  tuae  vitae  eo  anno 
praevideres. 

Pag.  193d:  interfuisti  aut  consensisti  vanitatibus  quas  mulieres 
exercent  in  suis  lanificiis,  in  suis  telis  ;  quae,  cum  ordmntur 
telas  suas,  sperent  se  utrumque  posse  faeere  cum  incautationibus 
illarum,  ut  et  fila  staminis  et  subtegminis  in  invicem  ita  com- 
misceantur  ut,  nisi  his  iterum  aliis  diaboli  incantationibus  e 
contra  subveniant,  totum  pereat. 

venisti  ad  aliquem  locum  ad  orandum  nisi  ecclesiam,  ...  id 
est,  vel  ad  fontes  vel  ad  lapides  vel  ad  arbores  vel  ad  bivia,  et 
ibi  aut  candelam  aut  faculam  pro  veneratione  loci  incendisti,  aut 
panem  aut  aliquam  oblationem  illuc  detulisti  aut  ibi  comedisti, 
aut  aliquam  salutem  corporis  aut  animae  ibi  requisisti. 

Pag.  194a:  credidisti  unquam  vel  particeps  fuisti  illius  per- 
fidiae,  ut  incantatores,  et  qui  se  dicunt  tempestatum  immissores 
esse,  possent  per  incantationetn  daemonum  aut  tempestates  com- 
movere  aut  nientes  hominum  mutare. 

credidisti  ut  aliqua  femina  sit  quae  hoc  faeere  possit,  quod 
quaedam  a  diabolo  deceptae  se  affirmant  necessario  et  ex  prae- 
cepto  faeere  debere,  id  est,  cum  daemonum  turba  in  similitudinem 
mulierum  transforinata,  quam  vulgaris  stultitia  Holdain  (al.  un- 
holdam) l  vocat,  certis  noctibus  equitare  debere  super  quasdam 
bestias,  et  in  eorum  se  consortio  annumeratam  esse. 

Pag.  195b:  fecisti  phylacteria  diabolica  vel  characteres  diaboli- 
cos,  quos  quidam  diabolo  suadente  faeere  solent,  vel  herbas  vel 
succinos  vel  quintain  feriam  in  lionorem  Jovis  honorasti. 

comedisti  aliquid  de  idolothito,   i.e.    de  oblationibus   quae    in 
quibusdam  locis  ad  sepukhra  mortuorum  fiunt,  vel  ad  fontes  aut 
ad  arbores  aut  ad  lapides  aut  ad  bivia,  aut  comportasti  in  aggerem 
lapides,  aut  capitis  ligaturas  ad  cruces  quae  in  biviis  ponuntur. 
Pag.  195C :   misisti  filium  tuum  vel  filiain  super  tectum  aut  super 
1  '  Friga  holdam  '  in  Cod.  Madrid.,  see  Kl.  schr.  5,  416-7.— EHM.] 


SUPEKSTITIONS.      C.  1745 

fornacem  pro  aliqua  sanitate,  vel  incendisti  grana  ubi  mortuus 
homo  erat,  vel  cingulum  mortui  pro  damno  alicujus  in  '  nodos 
colligasti,  vel  pectines,  quibus  muliercnlae  lanam  discerpere  solent, 
supra  funus  complosisti,  vel  quando  efFerebatur  funus  a  domo 
plaustrum  in  duo  dividisti  et  funus  per  mediam  divisionem  plaustri 
asportare  fecisti. 

fecisti  illas  vanitates  aut  consensisti,  quas  stultae  mulieres 
facere  solent,  dum  cadaver  mortui  hominis  adhuc  in  domo  jacet, 
currunt  ad  aquam,  et  adducunt  tacite  vas  cum  aqua,  et  quum 
sublevatur  corpus  mortui,  eandem  aquam  funduntsiibtusferetrum  ; 
et  hoc  observant  dum  extra  domum  asportatur  funus,  (ut)  non 
altius  quam  ad  genua  elevetur,  et  hocfaciunt  pro  quadam  sanitate. 

fecisti  aut  consensisti,  quod  quidam  faciunt  homini  occiso  cum 
sepelitur ;  dant  ei  in  manum  unguentum  quoddam,  quasi  illo  un- 
guento  post  mortem  vulnus  sanari  possit,  et  sic  cum  unguento 
sepeliunt. 

Pag.  195^:  fecisti  quod  plures  faciunt:  scopant  locum  ubi  facere 
solent  ignem  in  domo  sua,  et  mittunt  grana  hordei  locae  adhuc 
calido,  et  si  esalierint  grana,  periculosurn  erit,  si  autem  ibi  per- 
manserint,  bonum  erit. 

fecisti  quod  quidam  faciunt  :  dum  visitant  aliquem  infirmum, 
cum  appropinquaverint  domuiubi  infirmus  decumbit,  si  invenerint 
aliquem  lapidem  juxta  jacentem,  revolvunt  lapidem,  et  requirunt 
in  loco  ubi  jacebat  lapis,  si  ibi  sit  aliquid  subtus  quod  vivat,  et  si 
invenerint  ibi  lumbricum  aut  nauseam  aut  formicam  aut  aliquid 
quod  se  moveat,  tune  affirmant  aegrotum  convalescere  ;  si  autern 
nihil  ibi  invenerint  quod  se  moveat,  dicunt  esse  moriturum. 

fecisti  pueriles  arcus  parvulos  et  puerorum  suturalia,  et  pro- 
jecisti  sive  in  cellarium  sive  in  horreum  tuum,  ut  satyri  vel  pilosi 
cum  eis  ibi  jocarentur,  ut  tibi  aliorum  bona  comportarent,  et  inde 
ditior  fieres. 

fecisti  quod  quidam  faciunt  in  calendis  Januari,  i.e.  in  octava 
natalis  Domini ;  qui  ea  sancta  nocte  filant,  nent,  consuunt,  et 
omne  opus  quodcunque  incipere  possunt,  diabolo  instigante 
propter  novum  annum  incipiunt. 

Pag.  198° :  credidisti  quod  quidam  credere  solent :  dum  iter 
aliquod  faciunt,  si  cornicula  ex  sinistra  eorum  in  dexteram  illis 
cantaverit,  inde  se  sperant  habere  prosperum  iter ;  et  dum  anxii 
fuerint  hospitii,  si  tune  avis  ilia  quae  muriceps  vocatur,  eo  quod 


1746  APPENDIX. 

mures  capiat  et  inde  pascatur  nominata,  viam  per  quam  vadnnt 
ante  se  transvolaverit,  se  illi  augurio  et  omini  magis  committunt 
quam  Deo. 

credidisti  quod  quidam  credere  solent :  dum  necesse  habent 
ante  lucem  aliorsum  exire,  non  audent,  dicentes  quod  posterum 
sit,  et  ante  galli  can-turn  egredi  non  liceat  et  periculosum  sit,  eo 
quod  immundi  spiritus  ante  gallicinium  plus  ad  nocendum 
potestatis  habeant  quam  post,  et  gallus  suo  cantu  plus  valeat  eos 
repellere  et  sedare,  quam  ilia  divina  mens  quae  est  in  homine  sua 
fide  et  crucis  signaculo. 

credidisti  quod  quidam  credere  solent,  quod  sint  agrestes 
feminae,  quas  silvaticas  vocant,  quas  dicunt  esse  corporeas,  et 
quando  voluerint  ostendant  se  suis  amatoribus,  et  cum  eis  dicunt 
se  oblectasse,  et  item  quando  voluerint  abscondant  se  et  evanes- 
cant. 

fecisti  ut  quaedam  mulieres  in  quibusdam  temporibus  anni 
facere  solent,  ut  in  domo  tua  mensam  praeparares,  et  tuos  cibos  et 
potum  cum  tribus  cultellis  supra  mensam  poneres,  ut  si  venissent 
ires  illae  sorores  quas  antiqua  posteritas  et  antiqua  stultitia  Parcas 
nominavit,  ibi  reficerentur;  et  tulisti  divinae  pietati  potestatem 
suam  et  nomen  suum,  et  diabolo  tradidisti,  ita  dico,  ut  crederes 
illas  quas  tu  dicis  esse  sorores  tibi  posse  aut  hie  aut  in  futuro 
prodesse. 

Pag.  199d  :  fecisti  quod  quaedam  mulieres  facere  solent  et 
firmiter  credunt,  ita  dico,  ut  si  vicinus  ejus  lade  vel  apibus 
abundaret,  omnem  abundantiam  lactis  et  mellis,  quam  suus  vicinus 
ante  se  habere  visus  est,  ad  se  et  sua  animalia  vel  ad  quos 
voluerint,  a  diabolo  adjutae,  suis  fascinationibus  et  incantationi- 
bus  se  posse  convertere  credunt. 

credidisti  quod  quaedam  credere  solent,  ut  quamcunque  domum 
intraverint,  pullos  aucarum,  pavonum,  gallinarum,  etiam  porcellos 
et  aliorum  animalium  foetus  verbo  vel  visu  vel  auditu  obfascinare 
et  perdere  posse  affirment. 

credidisti  quod  multae  mulieres  retro  Satanam  conversae 
credunt  et  affirmant  verum  esse,  ut  credas  in  quietae  noctis 
silentio  cum  te  collocaveris  in  lecto  tuo,  et  marito  tuo  in  sinu  tuo 
jacente,  te,  dum  corporea  sisjanuis  clausis  exire  posse,  et  terrarum 
spatia  cum  aliis  sitnili  errore  deceptis  pertransire  valere,  et  homines 
baptizatos  et  Christi  sanguine  redemtos,  sine  armis  visibilibus,  et 


SUPEESTITIONS.      C.  1747 

interficere  et  de  coctis  carnibus  eorum  vos  comedere,  et  in  loco 
cordis  eorum  sir  amen  aut  lignum  aut  aliquod  hujusmodi  ponere,  et 
comestis,  iterum  vivos  facere  et  inducias  vivendi  dare. 

Pag.  20O  :  credidisti  quod  quaedam  mulieres  credere  solent, 
ut  tu  cum  aliis  diaboli  membris  in  quietae  noctis  silentio  clausis 
januis  in  aerem  usque  ad  nubes  subleveris,  et  ibi  cum  aliis  pugnes, 
et  ut  vulneres  alias  et  tu  vulnera  ab  eis  accipias. 

fecisti  quod  quaedam  mulieres  facere  solent :  prosternunt  se  in 
faciem,  et  discopertis  natibus,  jubent  ut  supra  nudas  nates  con- 
ficiatur  panis,  et  eo  decocto  tradunt  maritis  suis  ad  comedenduin ; 
hoc  ideo  faciunt,  ut  plus  exardescant  in  amorem  illorum. 

posuisti  infantem  tuum  juxta  ignem,  et  alius  caldariam  supra 
ignem  cum  aqua  misit,  et  ebullita  aqua  superfusus  est  infans  et 
mortuus.  (Repeated  19,  149,) 

fecisti  quod  quaedam  mulieres  facere  solent,  diabolicis  adim- 
pletae  disciplinis ;  quae  observant  vestigia  et  indagines  Christian- 
orum,  et  tollunt  de  eorum  vestigio  cespitem  et  ilium  observant,  et 
inde  sperant  sanitatem  aut  vitam  eorum  auferre. 

Pag.  200b :  fecisti  quod  quaedam  mulieres  facere  solent :  tollunt 
testam  hominis  et  igni  comburunt,  et  cinerem  dant  viris  suis  ad 
bibendum  pro  sanitate. 

fecisti  quod  quaedam  mulieres  facere  solent,  illae  dico  quae 
habent  vagientes  infantes,  effodiunt  terram  et  ex  parte  pertusant 
earn,  et  per  illud  foramen  pertrahunt  infantem  et  sic  dicunt 
vagientis  infantis  cessare  vagitum. 

fecisti  quod  quaedam  mulieres  instinctu  diaboli  facere  solent : 
cum  aliquis  infans  sine  baptisnio  mortuus  fuerit,  tollunt  cadaver 
parvuli,  et  ponunt  in  aliquo  secreto  loco,  et  palo  corpusculum  ejus 
transfigunt,  dicentes,  si  sic  non  fecissent,  quod  infantulus  surgeret 
et  multos  laedere  posset. 

Pag.  200C :  cum  aliqua  femina  parere  debet  et  non  potest,  in 
ipso  dolore  si  morte  obierit,  in  ipso  sepulchre  matrem  cum  infante 
palo  in  terram  transfigunt. 

Pag.  200d  :  cum  infans  noviter  natus  est,  et  statim  baptizatus 
et  sic  mortuus  fuerit,  dum  sepeliunt  eum,  in  dexteram  manum 
ponunt  ei  pateram  ceream  cum  oblata,  et  in  sinistram  manum 
calicem  cum  vino  similiter  cereum  ponunt  ei,  et  sic  eum  sepeliunt. 

Pag.  201a :  fecisti  quod  quaedam  mulieres  facere  solent : 
deponunt  vestimenta  sua,  et  totum  corpus  nudum  melle  inungunt, 


1748 


APPENDIX. 


et  sic  mellito  suo  corpore  supra  triticum  in  quodam  linteo  in 
terra  deposito  sese  hac  atque  iliac  saepius  revolvunt,  et  cuncta 
tritici  grana,  quae  humido  corpori  adhaerent,  cautissirae  colligunt 
et  in  molam  mittunt,  et  retrorsum  contra  solem  molam  circuire 
faciunt,  et  sic  in  farinam  redigunt,  et  de  ilia  farina  panem  con- 
ficiunt,  et  sic  maritis  suis  ad  comedendum  tradunt,  ut  comesto 
pane  marcescant  et  deficiant. 

Pag.  201b :  fecisti  quod  quaedam  mulieres  facere  solent :  dum 
pluviam  non  habent  et  ea  indigent,  tune  plures  puellas  congre 
gant^  et  unam  parvulam  puellam  quasi  ducem  sibi  praeponunt, 
et  eandem  denudant,  et  extra  villain,  ubi  herbam  iusquiamum 
(hyos-cyamum)  inveniunt,  quae  Teutonice  belisa l  vocatur,  sic 
nudatam  deducunt,  et  eandem  herbam  eandem  virginem  sic 
nudam  minima  digito  dextrae  mani'.s  eruere  faciunt,  et  radicitus 
erutam  cum  ligamine  aliquo  ad  minimum  digitum  dextrl  pedis 
ligare  faciunt.  Et  singulae  puellae  singulas  virgas  in  manibus 
habenfces  supradictam  virginem  herbam  post  se  trahentem  in 
flumen  proximum  introducunt,  et  cum  eisdem  virgis  virginem 
flumine  aspergunt,  et  sic  suis  incantationibus  pluviam  se  habere 
sperant.  Et  post  eandem  virginem  sic  nudam,  transpositis  et 
mutatis  in  modum  cancri  vestigiis,  a  flumine  ad  villam  inter 
manus  reducunt. 

D.  From  the  Zurich  Pap.  MSS.  (Wasserkirch-bibl.)  B  223/730. 
4to.  written  1393,  perh.  at  Zurich,  cert,  in  Switzld.  (Com- 
munic.  by  Wackernagel.) 

38.  r.  .  .  .  du  solt  niit  globen  an  zober  noch  an  luppe 
noch  an  hesse  noch  an  lachenen  noch  an  fur-sehen 2  noch  an 
messen  noch  an  die  naht-frowen,  noch  an  der  agelster  sclirien, 
noch  an  die  brawen  vn  der  wangen  iuclten,  noch  an  die  batenien, 
noch  an  deheiner  hant  dinges  das  vnglob  si. 

140.  r.  .  .  .  Dis  stuk  seit  (tells)  von  den  lossern  vn  von 
den  valschen  propheten. 

Die  losserr  vn  die  valschen  gofcformigen  wissagen  das  sint  die 
liit  die  inen  selben  zu-eigenent  vii  zu-legent  (arrogate)  etlichii 

[ l  '  Herbam  quantamvis  inveniunt,  quae  Teutonice  lilisa  vocatur,'  Cod.  Madrid., 
see  Kl.  schr.  5,  417.  Bilisa  sounds  like  Pol.  bilica,  bielica,  but  that  is  artemisia. 
Our  bilse,  henbane,  is  Pol.  bielum,  Euss.  belena. — EHM.] 

[2  Evid.  fiur-sehcn  (fire-gazing),  not  fiir-sehen  (fore-seeing). — EHM.] 


SUPERSTITIONS.      D.  1749 

ding,  dii  allein  des  waren  Gottes  eigen  sint,  an  alles  vrlob,  von  ir 
eignen  bosheit  vii  ir  grossen  valscheit.  Das  1st,  das  sii  kunftig 
ding  vor-wissagent,  vnd  ziihend  da-mit  vnzallich  vil  selen  mit 
inen  zu  der  helle.  wan  sii  begnuget  mit  (for,  not  content)  an  ir 
selbs  bosheit,  si  wellen  och  ander  lilt  mit  inen  ziehen  in  den 
ewigen  tot,  die  si  betriigent  von  des  tiivels  rat  mit  ir  bosen  listen. 
Nv  sint  dirre  valschen  wissen  vil,  das  ist,  der  lossungen  vnd 
solicher  wissagung.  Etlich  geschihet  dur  den  bosen  geist 
phytonem  appollinem,  der  ein  vrhab  ist  der  selben  bosheit. 
Etlich  geschihet  in  dem  fur  (fire),  dii  wirt  genemmet  pyromancia. 
Ein  andrii  heisset  aeromancia,  dii  geschihet  in  dem  luft.  Ein 
audrii  geomancia,  dii  geschihet  in  dem  ertrich.  Ein  andrii  ydro- 
mancia,  dii  geschiht  in  dem  wasser.  Ein  andrii  heisset  (Here 
begins  140.  v.)  nigromancia,  das  da  ze  Latine  ist  ein  toter. 
Wan  dur  triigniisse  werdent  etwenne  geachtet  die  toten  erstan- 
den  sin  von  dem  tot,  vnd  dunket  die  liit  wie  si  warsagen,  vnd 
entwiirten  der  dingen,  der  sii  gefraget  werdin  (for  the  dead  are 
imagined  to  have  risen,  and  to  prophesy  and  answer  things  that 
they  are  asked).  Ynd  dis  geschihet  dur  die  anruffung  vnd  be- 
schwerung  der  tiivelen. 

Hier-vmb  siilent  ellii  Me  (therefore  should  all  men)  bekennen 
vnd  fiir  war  wissen,  das  ein  ieklicher  mensche,  wib  oder  man, 
der  da  haltet  oder  vebet  (practises)  solich  wissagung  oder  losen 
von  zober,  oder  bescherten.  oder  luppe.  oder  hezze.  oder  laclmen. 
oder  fur-sehen 1  oder  messen.  oder  der  agelstcr  scTirien.  oder  vog el- 
sang,  oder  brawen  oder  wangen  iucken.  oder  von  den  bathinien 
oder  deheiner  hant  das  ungelob  ist.  oder  der  es  gern  hort  vnd 
vernimet.  oder  den  gehillet,  die  es  vebent  vnd  haltent.  oder  es 
wol  globt,  Aid  der  in  ir  huz  zu  in  tag  (1.  gat,  goes),  Aid  der  sii 
in  sin  hus  furet,  vmb  das  er  sii  rates  frag  (or  who  brings  them 
to  his  own  house,  to  ask  their  advice),  Der  sol  wissen,  das  er 
sinen  kristanen  globen  vnd  siuen  tuf  hat  vber-gangen  vnd 
gebrochen.  Vnd  das  er  si  ein  heiden.  Ein  abtriiniger  vnd 
ein  vient  Gottes.  Vnd  wisse  sich  swarlich  in-loffen  (incurred) 
oder  in-valled  in  den  zorn  Gottes.  Vnd  das  er  ab  siile  varn 
in  die  ewigen  verdampniisse.  Es  si  denne  das  er  vor  (unless  he 
first)  mit  kristenlicher  penitencie  oder  riivv  werde  gebessert 
vnd  gesunt  Got. 

[ a  JZvid.  fiur-sehen  (fire-gazing),  not  ftir-sehen  (fore-seeing). — EHM.] 


1750  APPENDIX. 

[Here  follows  within  commas  transl.  of  Burcliard  10,  1  above  : 
Illud  etiam — revolvitur.]  "  Ouch  ist  das  niifc  under  wegen  ze 
lassenne  oder  ze  libersehenne,  das  etlich  meintetigu  wiber,  die 
da  nach  dem  tiivel  Sathan  bekert  sint,  vnd  mit  der  tiivel  ver- 
spottung  vnd  mit  fantasien  oder  trugnusse  sint  verwiset,  Das  die 
globen  vnd  veriehent  das  si  selber  vnd  ein  grossii  mengi  wiben 
ritten  vnd  varen  mit  der  heideii  guttinnen  dii  da  heisset  Dyana, 
oder  mit  Herodiade,  uf  etlichen  walt-tieren  in  der  nacht-stilli  dur 
ml  ertriches  oder  landes.  Ynd  das  si  irem  gebot  gehorsam  sien  als 
einer  gewaltigenfrowen.  Vnd  das  su  du  selb  guttinne  zebenemten 
nechten  ruffe  zu  irem  dienst.  Vnd  hie-von  haltent  sii.  Vnd 
wolti  Got  das  dis  wiber  allein  in  solicher  wis  verdorben  weren 
gegen  Got,  vnd  nut  vil  mit  inen  gezogen  vnd  verwiset  hettiii 
in  das  verderbeii  des  bosen  (141.  r.)  vngloben.  Wan  ein  vnzal- 
lichu  mengi  ist  mit  diser  valschen  wis  betrogen,  die  da  globent 
das  es  war  si,  vnd  da-mit  das  si  es  globent  ab  dem  weg  gant 
des  rechten  globen,  vnd  in-wollen  werdent  der  scheilichen 
irrunge  der  heideneu,"  das  si  globen  vnd  wenen  wellen,  das 
ichtes  iht  gotliches  oder  gotlicher  kraft  vssert-halb  einem  waren 
Got  si. 

Hier-vmb  siilent  die  priester  dur  die  kilchen,  die  inen  en- 
pholhen  sint,  dem  volk  Gottes  mit  grossem  flisse  steteklich 
ob-ligen,  vnd  inen  predien  vnd  sicherlichen  bewisen,  das  si 
bekennent  werden,  das  disu.  ding  ellu  valsch  sint  vnd  nut  sint 
von  dem  gottlichen  geist,  me  das  si  halten  das  dis  tnignust 
ingegebe  si,  entriiwen  (verily)  von  dem  bosen  geist  dem  gernut 
der  globigen  werden  (arise)  solichen  wibs  gemut  (sic  omnia), 
vnd  dur  vngloben  er  si  im  selber  hat  undertenig  gemachet. 
Alzehant  wandlet  er  denne  aber  sich  in  gesteltmis  vnd  in  glich- 
heit  menger  hant  personen.  Vnd  das  gemut  das  er  gevangen 
haltet,  das  betriiget  er  in  dem  slaf.  Vnd  offenbart  im  ietzent 
frolichii  ding,  denne  trurigii,  ietz  bekant  personen,  den  vnbekant, 
vnd  furt  die  dur  die  wildinen  vnd  dur  die  lender.  Vnd  so  der 
unglobig  geist  dis  tnignug  allein  lidet,  so  haltet  er  mit  das  dis 
in  dem  gemut  gescheh,  sunder  in  dem  libe  (body) ;  wan  wer  ist 
der  mensche  der  nut  in  tromen  vnd  in  offenbarungen  oder 
gesichten  der  nechten  mit  vs-geleitet  werde  von  im  selben,  da  er 
slaffend  meniges  siht  (sees)  das  er  wachend  nie  gesach  (saw) 
oder  villich  niemer  gesicht  (will  see)  ?  Vnd  hier-vmb  wer  ist 


SUPEESTITIONS.      D.  1751 

also  toreht  aid  so  vnverniinftig,  der  disii  ellu,  dii  da  allein  in  dem 
geist  geschehent,  liber  ein  wenet  vnd  haltet  das  es  geschehe  in 
dem  libe,  etc. 

(Fol.  143.  r.)  .  .  .  Nv  mugent  dis  valsch  vnd  vppig 
erznien  (fulsome  remedies)  geteilet  werden  nach  den  menig- 
valtigen  diirften,  von  der  wegen  sie  genbt  werdent  (classed  ace. 
to  their  uses).  Etlich  geschehent  von  der  hit  siechheit  wegen 
oder  des  vihes.  Etlich  fur  unberhaftikeit.  Etlich  fur  die  erbeit 
der  fro  wen,  die  mit  gebern  mugen.  Etlich  wider  den  hagel  vnd 
das  unge witter.  Ander  wider  allerlei  pin.  Hier-vmb  ist  den  ze 
ratenne,  die  suslichv  ding  lident  (we  advise  them  that  suffer  such 
things),  das  su  ellii  tuuellich  gespenst  lassent,  vnd  den  allein  rates 
vmb  ir  notturf  fragen  (ask  Him  alone  for  counsel  in  their  need) 
vnd  von  im  es  suchen,  von  des  gewalt  ellu  ding  geschaffen  sint, 
vnd  von  des  willen  ellu  ding  berichtet  werdent.  Vnd  sullent 
sprechen  demutklich.  '  Herre  Got,  kum  vns  ze  helf.'  Wan 
(for)  dur  vns  vermugen  wir  nihtes  nit,  sunder  vns  gebristet  (we 
fail)  ob  wir  getriiwen  haben  dur  vns,  Vnd  dar-vmb  wer  da 
lidet  siechheit,  der  hab  allein  in  die  barmherzikeit  Gottes  ein 
gutes  getruwen,  vnd  enphahi  (receive)  den  heiligen  fron-lichamen 
(Lord's  body)  vnd  das  heilige  blut  vnsers  lieben  Herren  Ihesv 
Christi  mit  festem  globen  vnd  mit  guter  andaht.  Vnd  begere 
och  das  gesegnet  oli  von  der  heiligen  kilchen  getruwlich.  Vnd 
also  nachdem  vns  der  apostel  sprichet,  so  behaltet  das  gebette 
des  globen  (prayer  of  faith)  den  siechen. 

Nu  gat  aller-meist  mit  diser  lippikeit  der  zobrie  vmb  (what 
has  the  chief  hand  in  sorcery  is)  die  (143  v.)  bos  kiindikeit  der 
valsclien  vnd  schedlichen  wiben,  als  och  glich  da-vor  geseit  (said) 
ist.  Wan  dik  (for  often)  vnd  vil  als  vil  es  an  inen  ist,  so 
enteren  vnd  versmachent  solich  die  sacrament  der  heiligen 
kilchen.  Vnd  etwenne  wiirkent  sii  mit  inen,  das  erschrokenlich 
och  ze  sagenne  vnd  ze  horen  ist  alien  wol  globenden  Me  (men). 
Vnd  hier-vmb  werdent  si  gesehen  boser  vnd  wirser  den  die 
tuuel.  Wan  die  tiiuel  globent  Got  vnd  fiirhtent  in  mit  zittrunge. 
Zu  dem  dise  an  vorht  vnd  an  zitter  gant  (go  without  fear  or  trem 
bling).  Vnd  wurkent  mit  Gottes  fron-licham  vngenemii  vnd  uner- 
lichii  ding.  Des  man  ein  gliches  zeichen  oder  wunder  liset  in  der 
geschrift  von  eim  wib,  die  in  der  selben  wis  unsers  Herren  fron- 
licham  enphieng,  vnd  behub  den  in  irem  mund,  vnd  gieng  also 


1752  APPENDIX. 

hin,  vnd  kuste  iren  man,  vmb  das  sin  m'mne  grosser  wurcle  zu  ir 
denne  vor.  Und  zehant  wart  dii  hostie  gewandlet  in  fleiscb. 
Vnd  do  si  des  gewar  ward,  do  wolt  si  unsern  Herren  wider  vs 
han  geworfen.  Do  wiirkt  vnser  Herre  da  sin  wunder,  das  si  in 
weder  mocht  vsgewerfen  noc  geslinden  (wafer  in  mouth,  she 
went  and  kissed  her  husband,  to  increase  his  love  for  her  ;  the 
wafer  turned  into  flesh,  and  she  could  neither  spit  it  out  nor 
swallow  it),  etc. 

(Fol.  144.  r.).  .  .  .  Wie  das  nv  da- vor  geseit  si,  das  man 
miden  stile  solich  erzenie  die  in  solicher  tuuel-licher  wis  gesche- 
hent.  Doch  wer  der  weri  der  das  heilsami  krut  mit  den  xij 
striken  des  globen  vnd  mit  dem  pater  noster  schribe  (144.  v.) 
an  einen  brief,  vnd  den  denne  leiti  (then  laid  it)  vf  den  siechen, 
vmb  das  Got  aller  ding  schepfer  also  geeret  werde,  das  en-wirt 
nut  verworfen  noch  versmachet,  so  man  keins  der  vorgenanten 
verworfenen  vnd  falschen  dingen  mit  dar-zu  mischelt.  Vnd 
zit  halten  erznie  ze  gebenne,  vnd  zu  den  lessinen  ist  och  nut  ze 
verwerfenne.  vnd  och  bedrit  die  der  zit  war-nement  ze  seienne  (sow) 
vnd  bom  ze  behowenne  (hew).  Vnd  zu  solichen  dingen  die  zu 
gebiirschen  (farming)  werken  behorent,  die  sint  dar-vmb  nut  ze 
strafFene.  Wan  die  natiirlichen  bescheidenheit  mag  man  halten 
oder  veben  in  den  dingen.  Vnd  si  heint  och  ein  sicher  bescheiden 
heit  Alsdenne  So  man  kein  ander  vppig  haltunge  meinet,  noch  dar- 
zu  lat  gan.  Ze  verstemmenne  suslicher  vertumlicher  vnd  sched- 
licher  bosheit  sol  in  alien  wis  geflissen  sin,  vnd  hier  zu  munder  sin 
die  kiindikeit  der  priester,  der  selen  besorger,  Das  mit  die  kristen- 
lich  geistlicheit  mit  disen  valschen  vorgeseiten  dingen  werde  en- 
treinet  vnd  verwiset.  Vnd  wider  infalle  in  die  sitten  der  heide- 
schen  vnd  tuuelschen  vngloben,  das  ein  glob  der  menschen  genmt 
werde  vnd  si,  vnd  ein  miltikeit  der  werken  An  ze  betten  einen 
waren  Got  den  Vater  vnd  den  Sun  vnd  den  heiligen  Geist,  der  da 
ist  gebenediet  in  die  welt  der  welten.1 

E.     From    a  paper  MS.   of  the    Basle    Univ.   Libr.,    fol.,     15th 
cent.,  marked  A.  v.  19.      (Communic.  by  Wackernagel.) 

l.r.  a.  Incipit  registrum  super  libro.  de  supersticionibus  ab 
exirnio  magistro  Nicolao  magni  de  gawe.  sacre  theologie  pro- 

p  Conf.  the  eccles.  and  non-eccles.  benedictions  in  Hpt's  Ztschr.  4,  576. — EHM.j 


SUPEKSTITIONS.      E.  1753 

fessore  anno  a  natiuitate  saluatoris  M°cccc°xv°.     edito  secundum 
ordinem  alphabet!.1 

10.  v.  b.     Per  hoc  statim   patet   falsitas    et   error   quorundum 
fatuorum  astronimorum  dicencium  se  posse  facere  ymagines  sub 
certa    constellacione,    per    virtutes    suas    cogentes    demones    ut 
veniant  ad  istas  ymagines,  ad  operandum   quaedam   mira  et  ad 
danduni    responsa.      Sed   veniunt   non   coacti   propter  duo,    ut 
Thomas  dicit  ibidem  (ante  :  sanctus  thomas  parte  prima.  q  xiiij) 
in  solucione  21  articuli  et  hoc  incertis  constellacionibus.     Primo 
quidem,  ut  homines  in  hunc  errorem  inducant  ut  credant  aliquod 
numen  esse   in   celis.     Sicut  vnam  vetulam  noui,   que  credidit 
Solem  esse  deam,  vocans  earn  sanctam  dominant. 

11.  r.  a.     et    alloquendo    eum    solem.  benedixit  per  eum   sub 
certis  verbis,   sub   osservancia   quadarn   supersticiosa,    que   dixit 
se  plus  quam  quadraginta  annos  credidisse,  et  multas  infirmitates 
curasse.     Insuper   hodie    inveniuntur   homines    tam  layci  quam 
clerici,  literati  quam  illiterati,  et  quod  plus  dolendum   est,  valde 
magni,  qui  cum  novilunium  primo    mderint,  fiexis  genibus  ado- 
rant,    vel   deposito    capucio    vel   pileo,    inclinato    capite    honorant 
alloquendo  et  suscipiendo.     ymmo  eciam  plures  ieiunant  ipso  die 
novihmij,  sive  sit  dies  dominica  in  qua  secundum  ordinacionem 
ecclesie  non  est  ieiunandum  propter  resurreccionis  leticiam,  sive 
quacunque  alia  die.  eciamsi  esset  dies  dominice  natiuitatis.   que 
omnia  habent  speciem  ydolatrie.  ab  idolatris  relicte.    de  quibus 
Jeremie  vij  scribitur.  quod  fecerunt  placentas  regine  celi  s.  lune 
offerendo  eas  ei.     Et  quidam  volentes  hoc  palliare  dicunt  quod 
non   honorant   lunam    ieiunando,    sed    omnes    sanctos.    quorum 
festa    et  ieiunia  incidunt  in   mese  lunacionis  vise.     Ecce  qualis 
est  ista  excusacio,  etc. 

11.  r.b.  Sic  eciam  de  mandate  quo  preceptum  fuit,  quod 
nidum  cum  ouis  vel  pullis  et  matre  desuper  incubante  non  de- 
berent  simul  seruare,  sed  matrern  permittere  auolare.  Deut°.  xxij. 
hoc  enim  quando  inuenerunt,  trahebant  ad  fecunditatein  et  ad 
fortunam,  si  conseruarentur  simul.  Et  per  oppositum  ad  infortu- 
nium  et  sterilitatem  quod  gentile  erat.  Sic  modo  vetule  dicunt 
inuencionem  acus  vel  obuli  reseruati  esse  prestigium  magne  fortune. 
Et  per  oppositum  de  inuencione  magni  thesauri. 

11.  v.  b.  Similiter  prohibitum  fuit  eis  ne  viri  vterentur  vesti- 
[!  Several  MSS.  at  Munich.  Gawe  is  Jauer  in  Schlesien. — EHM.J 


1754  APPENDIX. 

bus  mulierum.  Et  econverso.  Efc  de  hac  prohibitione  dicitur 
Deut°.  xxij.  Non  induetur  mulier  veste  virili,  nee  vir  vtetur 
.  veste  feminea.  abhominabilis  enim  apud  Deum  est  qui  facit, 
quia  mulieres  in  veneracione  Martis  induerunt  vestes  et  arma 
vivorum.  et  viri  in  veneracione  Veneris  vestes  niulieruni.  Sic 
nunc  fit  in  hominibus  christianis  tempore  carnis  privii,  quando 
seruiunt  deo  ventris  et  dee  Yeneris.  tarn  viri  quam  mulieres. 
Item  incisiones  fecerunt  super  mortuos  ad  placandum  Deum,  ut 
vehernenciam  doloris  de  movie  tJtaurorum  exprimerent.  quod 
adhuc  multi  faciunt  christiani  de  morte  tfiaurorum  suorum,  quod 
utique  est  de  specie  plutonis.  Stigmata  vero  et  figuras  adhuc 
et  christiani  faciunt  et  vocant  breuia.  et  in  propriis  codicibus, 
cartis  alijsque  in  rebus  videlicet  in  metallis  reseruant.  que 
ydolatria  vera  sunt,  ymmo  christiane  religioni  contraria  sive 
aduersa. 

12.  r.  a.  Sed  quia  obseruaciones  sompniorum,  auguriorum, 
con stella cionum,  sternutacionum,  obidaciomim,  dierum  et  horarum, 
stigmatum,  caracterum,  ymaginum,  et  impressionum  astrorum  non 
solum  vicine  sunt  ydolatrie,  sed  eciam  vere  ydolatrie  cum  radici- 
bus  et  intiine  sunt  perscrutanda  (1.  exstirpandae  ?)  quibus  omni 
bus  se  fraus  autiqui  serpentis  imniiscet,  quemadmodum  prius 
dictum  est. 

12.  v.  b.  Sed  forte  adhuc  diceres.  videtur  vtique  quod 
demones  proprie  generent,  quia  compertum  est  et  apud  wulgares 
communiter  dicitur,  quod  filij  demonum  incuborum  mulieribus, 
eorum  filijs  subtractis,  ab  ipsis  demonibus  supponanttir.  et  ab 
eis  tanquam  proprii  filij  nutriantur.  propter  quod  eciam  cambiones 
dicuntur,  eciam  cambiti  vel  mutuati,  et  mulieribus  parientibus, 
propriis  filijs  subtractis,  suppositi,  hos  dicunt  rnacilentos,  semper 
eiulantes,  lactis  eosque  bibulos,  ut  quod  nulla  vbertate  lactis 
vnum  lactare  sufficiunt.  13.  r.  a.  Hij  tarnen,  postquam  in 
terris  commorati  sunt,  dicuntur  euanuisse.  ...  Ex  quo 
patet  quod  tales  pueri  non  generantur  a  demonibus,  sed  sunt 
ipsimet  demones.  sicut  eciam  possent  apparere  in  specie  vetu- 
larum  rapiencium  pueros  de  cunis,  que  wlgo  fatue  vocantur, 
de  nocte  apparentes  et  paruulos  ut  apparet  lauare  et  igne  assare, 
que  demones  sunt  in  specie  vetularum. 


SUPEKSTITIONS.      F.  1755 

F.     From  a  paper   codex    of   the    14th    (15th  ?)    cent.,    in    the 
library  at  St.  Florian.      (Communic.  by  Chmel.) 

1.  So  ain  fraw  pracht  wirt  zu  dem  chind,  so  czeucld  sy  dem 
chind  ainen  zwelf-poten,  so  stirbt  das  chind  an  tauff  nicht   (conf. 
39  and  H,  50). 

2.  item  an  dem  Vaschang-tag,  so  werseyt  sy  pr&in  an  die  dillen, 
velt  er  herab,  so  stirbt  er  des  iars. 

3.  item  milich  essent  sy  des  nachts,  so  waschent  sy  weis  des 
iars. 

4.  item  ayr  (eggs)  essent  sy,  so  wernt  sy  nicht  hertt  an  dem 
pauch  des  iars. 

5.  item  so  man  an  dem  Oster-tag  legt  man   ivilrst   (sausages) 
vnder  das  chrawt  vnd  ain  gens  (goose),  welcher  die  wiirst  siecht, 
der  siecht  des  iars  chain  slangen,  vnd  wer  der  gens  ist   (eats), 
der  gewint  des  iar  des  chalten  siecht  en  nit. 

6.  item  den  spekch  (lard)   den  man  weicht  mit  den  praitigen, 
do  smirent  dy  pawrn  (farmers)  den  phliig  mit,   so  mag  man   sew 
nicht  zaubern. 

7.  item   an    dem  Weihnacht    abent,   so    get    ainew    zu    ainen 
scheiterhauffen  vnd  zuht  ain  scheuit  (pulls  a  log)  aus  dem  hauffen 
[in]  des  teufels  nam.  pegreifft  sy  ain  langs,  so  wirt  ir  ain  langer 
man  (conf.  49). 

8.  item    an    dem  Vaschang-tag,  steigt  ains  avf   ainen   pawn 
(tree)  vnd  schrait  '  alheit  I '    mit  schelt-warten  '  trag  die  pliaim 
her  haim/1  so  wirt  des  iars  nicht  natig. 

9.  ee  man  zu  der  metten  an  dem  Weihnachtag  get,  so  greifft 
ains  vnder  die  pankch  vnd  nymt  ain  hant-uolle  molten   (mould) 
heraus.     vint  es  etwas  labentigigs  in  den  molten,  so  stirbt  es  des 
iars  nicht. 

10.  so   man   die   palm   haim- trait    von   kirchen,   so  legent  sy 
sew   ee  in  die  chue  cJirip  (lay  it  first  in  the  cows'  crib),  ee   das 
sy  sew  under  das  tach  (roof)  tragent.      so  gent  die  chue  des  iars 
gern  haim. 

11.  item  die  pursten  die  man  zu  den  palm  stekcht,  do  piirsten 
sy  das  viech  (they  brush  the  cattle)  mit,  so  wernt  sie  nicht  lausig. 

12.  item  palm  legent  sy  under  das   chraivt  hefen,  so  valient 
nicht  fleugen  (flies)  in  das  chrawt. 

[ J  '  ja  izz  hie  haim  nicht  olheit,'  Helbl.  8,  594.— EHM,] 


1756  APPENDIX. 

13.  item  si  tragent  vmb  das  haws,  ee  si  sew  hin-in  tragent,  so 
essent  die  fuchs  der  huner  (fowls)  nicht. 

14.  item  an  dem  Weinacht-tag    zu   metten-zeit  get  man  mit 
lieclit    zu    ainem  prunn  (well),  vnd  lugt   in    den    prunn ;    sieclit 
es    sten   in  dem    prunn    ain   man,   so    nymbt    es   des    iars   ainn 
man. 

15.  '  ich  pewt  dir  plater  u.  fel   pey  der  heiligen  sel  die  parn 
(born)  ist    zu    Iherusalena  vnd    tauft  im   Jordan,,  das    du   nicht 
en-peitest  der   mess   vnd   des   ampts,  pey  dem  Vater  vnd  Sun 
vnd    dem   heyligen    Geist.'     vnd    sprich  z    pr  nr,  vnd    tue    das 
drey  mal. 

16.  item  so  ainen  von  taten  vischen  trawmt  (dreams  of  dead 
fish),  sol  ains  sterben  aus  dem  selben  haus. 

17.  item  so  ain  viech  nicht  gen  mag  (if  a  beast  cannot  walk), 
so  pintt  man  im  ain  pant  (bindeth  a  band)  an  ainem  Suntag  vmb, 
vnd  macht  den  chnoph  oben  zu,  so  wirt  im  sein  puzz. 

1  8.  item  so  ain  chue  ain  erst-chalb  trait,  so  nympt  die  peyrinn 
ain  aichen-laub  (farmer's  wife  takes  an  oak-leaf),  vnd  stekcht  en 
mitten  ain  nadel  darin,  vnd  legt  es  en  mitten  in  den  sechter,  vnd 
nympt  dan  das  vberruckh  mit  dem  lior  vnd  spindl  ab  dem  rokchen, 
vnd  stekcht  es  auch  en  mitten  in  den  sechter,  so  mag  man  der 
chue  nicht  nemen  die  milich,  vnd  des  ersten  milcht  sy  in  den 
sechter,  do  das  ding  inn  stekcht  die  selb  chue  [am  ersten],  die 
weil  das  dinkch  dar-inn  stekcht. 

19.  so  man  die  chuee  an  die  waid   (pasture)  treibt,  so    grebt 
(buries)  man  ain  eWcl1  unter  den  gatern,  vnd  treibt  das  viech  dar- 
vber,  so  mag  man  sew  nicht  zaubern. 

20.  item    Sand   Blasen   wasser   gibt    man    ze    trinkchen    den 
iungen  huenrn  vnd  gensen  (fowls  and  geese),  ee  man  sew  ab  dem 
nest  nymbt,  so  trait  sew  der  fuchs  nicht   hin,  vnd  sind  sicher 
von  dem  orn. 

21.  item  so  aine  ain  chalb  verchauft   (sells),   so  sneyt  sy  dem 
chalb  das  wedi  ab  ab  seinem  swenczl  (cuts  the  tuft  off  its  tail), 
vnd  des  hars  ab  dem  rechten  arm,  vnd  gibts  der  chue  ze  essen. 
so  rert  sy  nicht  nach  dem  chalb. 

22.  item  so  aine  der  andern  ir  milich  wil  nemen,  vnd  macht  das 
sy  pseichent,  so  nymbt  sy  drey  chroten  (toads)  auf  em  mel-multer 
ain  abichen,  vnd  traitz  der  chue  fiir,  dy  lerft  dy  chroten  in  sich, 

L1  The  word  means  steel.— EHM.J 


SUPEKSTITIONS.      F.  1757 

so  isfc  ir  nachpawrin  irer  milich  prawbt  (bereft),  vnd  sy  hat  dy 
milich. 

23.  item  so   ains  stirbt,   so  hant   etleich   den   glauben   (some 
think),  di  sel  Jiab  nicht  rueb  (ruh,  rest?),  uncz  man  ir  aus  leitt. 

24.  item  etleich  sprechent,  die  weil  man  lewtt  (toll),  so  wert 
die  sel  peichtich.     etleich  sprechent,  so  sich  die  sel  schaid  von 
dem  leichnam,  so  sey  sy  die  erst  nacht  hincz  Sand  Gerdrawten, 
dy  ander  nacht  pey  Sand  Michel,  die  dritt  wo  si  hin  verdint  hab 
(has  deserved). 

25.  item  ettleich  glaubent,  die  sel  genn  aus  den  weiczen1  an 
der  Sambstag-nacht,  vnd  sein  heraussen  vncz  an  den  Mantag,  so 
miissen  sy  wider  in  die  pen. 

26.  item  ettleich  essent  nicht  fleicligs  des  Phincz-tags  in  der 
chottemer,2  so  sterbent  sy  nicht  in  dem  sterb. 

27.  item  so  ainem  die  oren  seusent  (one's  ears  ring),  so  habent 
sy  den  glauben,  man  red  vbl  von  inn. 

28.  item   so  ainem  die  chnie  geswellent,  so  get   es   zu  ainer 
frawn  die  zwendling  getragen  hat,  vnd  heist  sey   (bids  her)  im 
ain  faden  spinnen,  den  pintz   (this  he  binds)  vber  die  chnie,  so 
wirt  him  pas. 

29.  item  das  die  hiiner  haubat  werden  (chicks  be  tufted),  so 
sy  die  henn  anseczt,  so  liult  sy  ain  zuczl  an,  vnd   macht  ainen 
chnoph  auf  dem  haupp,  vnd  halt  in    also    auf  dem   haupp,   so 
geschiecht  es. 

30.  item  an  dem  Sunnbent-tag  (solstice),  so  geht  aine  er sling 
auf  alien  viern  mit  plassem  leib  zu  irs  nachtpahirn  tar  (backwards 
on  all  fours,  naked,  to  her  neighbour's  gate),  vnd  mit  den  fuzzen 
steigt  sy  ersling  an  dem  tar  auf,  vnd  mit  ainer  hant  halt  sy  sich, 
vnd  mit  der  andern  sneit  sy  drey  span  (cuts  3  chips)  aus  dem  tar, 
vnd  spricht,  zu  dem  ersten  span  spricht  sy  '  Ich  sneit  den  ersten 
span,  Noch  aller  milich  wan/     zu  dem  andern   auch    also,     zu 
dem  dritten  spricht  sy  '  Ich  sneit  den  dritten  span,  Noch  aller 
meiner   nappaurinnen   milich    wan.'3  vnd  get  ersling  auff  alien 
viern  her  wider  dan  haim. 

31.  item  die  swangern  (pregnant)  frawn  messent  ain  daclit  noch 
Sand  Sixt  pild  (measure  a  wick  by  St  Sixtus's  image),  als  lank 

1  Souls  come  out  of  Purgatory  (OHG.  wizi,  AS.  wite)  every  Saturday. 

2  Thursday  in  the  Whitsun  Ember-days  (quatember). 

3  '  Wan  milich  '  in  orig. 

VOL.    IV.  1    I 


1758  APPENDIX. 

es  ist,  vnd  guertns  (gird  it)  vber  den  pauch,  so  misslingt  in  nicht 
an  der  purd  (birfch).     oder  des  man's  gurtl  gurtn  se  vmb. 

32.  item  so  man  in  den  Rauch-nachten  auf  ain  tiscli  siczt,  so 
habenfc  des  iars  dy  lewfc  vil  aiss. 

33.  item  in  der  lesten  Rauch-nacht  tragent  sy  ain  ganczen  laib 
vnd  ches   (loaf  and    cheese)   vmb  das  halts,  vnd  peissent   (bite) 
darab.    als  manig  pissen   man   tan  hat.   so  vil  schober    (stacks, 
cocks)  wernt  im  auf  dem  veld. 

34.  das  man  das  viech  des  iars  nicht  schindt  (not  have  to  skin 
as  carrion),      item  in   den    Rauch-nacht  en  so   schint   man  nicht 
sponliolz  (not  rend  laths,  shingles),  noch  reibscht  (rummage)   an 
den  ofen  nicht,  noch  lakchen  (shreds,  litter)  macht  in  der  stuben. 
so  wernt  nicht  in  den  velden  plas  fleckch  (bare  patches).     Aber 
vmb  das  raissen  dy  spen  vber  den  offen,  das  tiit  man  darvmb,  das 
der  habern  nicht  prantig  wert  (oats  be  not  blighted). 

35.  item  in  den  Vnder-nachten  trait  man  nicht  reitter  (sieve) 
vber  den  hof,  das  das  viech  nich  da-duricli  lue\jy  das  es  nicht  werd 
schiech,  noch  hin  scherff. 

36.  item    durich   ain    reitter   saicht  ainew   (if  a   girl    sift),    so 
tanczt  man  mit  ir  vor  fur  (in  preference  to)  die  andern  (conf.  60). 

37.  item  an  dem  Weihnacht-morgen  haist  man  die  ros  rennen 
gen  wasser  (horses  run  against  water),  vnd  wirft  der  (if  he  throw) 
ainn  aphl  in  das  wasser  die  well  es  trincht,  das  der  aphl  gegn  dem 
ross  riniij  so  wirt  das  ross  resch  zu  arbait  des  iars. 

38.  item  so  ainem  trawrnt  wie  der  ofen  nider  sey  geuallen,  so 
stirbt  aintweder  wirt  oder  die  wirtin  (master  or  mistress). 

39.  die    schwangern  frawn,    so    sew    zu    Gotz  tiscli  gent,    an 
demselben  tag  ziechent  si  dem  chind  ainen  XII  poten,  so  stirbt 
das  chind  nicht  (conf.  1). 

40.  so    zway   chon-lewt    die    erst    nacht  pey  ligent,  welchs  ee 
entslefft,  das  stirbt  ee  (whichever  sleeps  first  will  die  first). 

41.  item  man  windt  nicht  wid  (not  twist  osiers)  in  den  Under- 
nachten,  das  sich  dy  lewt  in  hranchait  nicht  winten  (writhe). 

42.  item  man  haspht  nicht,  so  wirt  das  viech  nicht  h aspen. 

43.  item  an   dem  Weihnacht-abend,  noch  an  dem  rauchen,  so 
messent  die  lewt  9  Ivffl  wasser  in  ain  hefen  (measure  9   spoonfuls 
into  a  pail),  vnd  lassent  es  sten  vncz  an  den  tag,  vnd  messent  her- 
wider  auf.    ist  sein  mynner  (less  of  it),  das  dy  mass  nicht  gancz 
ist,  so  chumpt  es  des  iars  in  armut  (poverty),     ist  sy  gaocz,  so 


SUPERSTITIONS.      F.  .  1759 

pestet  es  (stay  as  before),    ist  seiu  aber  mer,  so  wirt  es  vberflus- 
sikleich  reich. 

44.  item  man  wirft   gruemat    (throw   after-hay)    vnd   gniehi l 
liabern   (oats)  in  denselben  nachten   auf  ain  dach,  vnd  lassentz 
darauf  ligen    uncz  sy  ent  nement    (till   those  nights    end),     so 
gebent's  es  dem  viech' s  ze  essen,  so  schullen  es  die  chran  (crows) 
des  iars  nicht  essen,  vnd  wernt  darzue  fruchtper. 

45.  item  spanholz  schint  man  nicht,  das  man  des  iars  des  viech 
nicht  schint  (conf.  34). 

46.  item  man  lokcht  dy  saw  fur  das  tar  (entice  the  pigs  outside 
the  gate)  an  dem  Weinacht-margen,  vnd  gibt  in  habern  in  ainem 
raif,  vnd  sprechent  :  '  die  meins  nachtpawrn  ain  siimpl.  die  mein 
cein   grumpl.'     so  sind  sew  des  iars   frisch,  vnd   seins    natpawr 
krankch.     vnd  des  iars  gentz  (they  go)  gern  an  das  veld. 

47.  item  die  paum  chust  man    (kiss  the   trees),  so  werden  se 
fruchtper  des  iars. 

48.  item  zu  dem  Weinacht-tag,  so  man  gen  metten  gedt,  so 
slecht  ainer  ain  liolz  ab  (chops  a  stick  down)  vnd   traid's  mit  im 
haim,  vnd  an  dem  S  unbent- ab  ent  legt  er's  an  das  fewr.  so  chornent 
all  znaubln  [kniippel,  cudgels  ?]  zu  dem  fewr,  dew  in  der  ganzen 
pharr  (parish)  sind. 

49.  item  in  den  Unter-nachten  lauffent  dy  iunkfrawn   an   den 
sumerlangen  zawn  (hedge)  des  nachts.     pegreifft  sy  ainen  langen 
steJcchen,  so  wirt  ir  ain  langer  man  (conf.  7) . 

50.  item  allew  milich-hefen  stiirzen   sy  (turn  all  the  milkpails 
upside    down)    auf  den   tiscli,   vnd  rauchentz   (smoke  them),     so 
stilt  (steals)  man  in  dy  rnilich  nicht. 

51.  auch  so  man  gen  metten  get.    so  der  rnensch  ain  runczt 
vnd  get  vber  sich,  so  stirbt  er  des  iars  nicht. 

52.  item  in  denselben  nachten  ist  chain  meosch  auf  der  welt 
nicht,  so  hungert  es  des  iars  nicht  vast,  vnd  gwint  leicht  geniig. 

53.  item  zu  derselben  zeit,  so  ains  chrophat  ist  (has  the  goitre), 
so  wirt  er  sein  also  an  (rid  of  it?),  so  ains  chlocht,  vnd   spricht 
'  se  liin  mein  chroph  an  deinen  chroph/  vnd  greift  an  den  chroph, 
and  tut  das  venster  die  weil  auf,  vnd  wirft  in  hinaus,  so  verget  er 
im  glucklaw. 

54.  item   man  nist  (sneezes)  nicht  in   den   nachten.    so  stirbt 
das  viech  nicht. 

1  Thrashed,  beaten,  pounded  ? 


1760  APPENDIX. 

55.  item    den   rauch-scherben    (censer  ?)    gebnt   sy  drey  stund 
(3  times  vber  sich.  so  peissent  es  (bite  them)  dy  nicht 
des  iars. 

56.  item  abdroin  phenning,  tweclit  man  im  (a  worn-out  penny, 
if  one  twigs  it),  an  den  Weihnacht-tag,  so  lassent  sich  dy  pliening 
gern  gwinen. 

57.  item   wer   wolf  oder  fuclis  nent,   dem    stet   des  iars   das 
gewant  (clothes)  nicht  recht. 

58.  item  hent  v.  oren  (hands  on  ears)  habent  syvber  das  fewer, 
so  chumpt  chain  or-liol  in  das  or  nicht,   noch   dy  negel  swernt 
(fester)  in  nicht. 

59.  item  so  man  ain  tuczs l  gen  kirchen  trait  fur    (past)  ain 
haws,  so  lauft  aine  in  dem  haus  hin  vnd  seczt  (a  girl  in  the  house 
runs  and  sits  down)  auf  ainm  drifiizz,  so  wirt  ir  der  selbe  man 
(conf.  65). 

60.  das  man  mit  ainer  var  tancz  (sooner  dance  with  her),    ee 
das  sy  zu  dem  tancz  get,   so   sicz  auf  ainn  drifues,  oder  sy  saicht 
diirich  ain  reitter.    so  tancz  man  mit  ir  var  fur  die  andern  (conf. 
36). 

61.  ain  schuester,  so  er  schuech  zu-sneyt  (cuts  out  shoes),  so 
legt  er  das  leder  auf  ain  still,  so  let  es  sich  paid  verkauffen  (soon 
sold). 

62.  item  an  ainem  Freytag  sneid  chaine  ab  ainen  pachen  (pock, 
pimple),     so  wert  dy  saw  nicht  phinnig  (measly). 

63.  item  so  ainchind  geporn  wirt,  vnd  hat  ainen  raten  rinkch 
vber  den  hals  (red  ring  round  the  neck),     es  wirt  erhangen. 

64.  item    wer   VII    paternoster    spricht,    vnd    den  .   .   .  .    iar 
gancz  aus,  der  lebt   das  iar  aus.     spricht  er  dew   p"r.    nr.  nicht 
aus,  so  stirbt  er  des  iars. 

65.  item  so  man  ain   tacz  gen  kirchen  trait  (59),  siecht  es  ain 
mensch  im  haus  fur-tragen  (carry  it  past),  so  spricht  es  '  mert 2  es 
das  fewr  mit  dem  elkl  (19),  so  stirbt  chains  aus  dem  haus  nicht. 

1  Taz,  tax,  due,  offering  ?    Hofer  3,  220. 
[_9  Merren,  to  stir,  Schm.  2,  611.— EHM.] 


SUPEESTITIONS.      G.  1761 

G.     From  Hans  Vintler's  (  Blume  der  Tugend '  comp.   in   1411 
(ace.  to  the  Gotha  MS.).1 

Die  zaubry  die  ist  Got  fast  vnwerd, 

auch  sprecheud  sy  '  mich  hautz  gelert  (has  taught  it) 

ain  miinch,  wie  mochtz  posz  gesin  (be  bad)  ? 

daz  sprich  ich  py  den  trewen  mein, 

das  man  ain  sollichen  munch  oder  pfaffen  5 

also  soltt  straffen  (should  so  chastise), 

das  sich  zechen  stiessend  daran ; 

wann  sey  (for  they)  sind  alle  samt  jm  pan  (ban), 

die  den  glauben  also  fast  krenken  (sorely  wound  religion).   .   . 

wann  es  ist  wider  dich,  du  hochstes  Gut,  10 

alles  das  man  mit  zaubry  tut ; 

vnd  wie  fast  es  wider  dich  ist  (how  much  it  is  against), 

dannocht  findt  man  (they  shall  yet  find)  zu  disser  frist, 

die  zaubry  dannocht  pflegen  (who  yet  practise). 

Ettlich  wellent  pfeyl  auss-segnen  (pretend  to  bless  arrows),     15 

do  wellent  si  dem  tewffel  bannen, 

das  sy  jn  bringent  gut  (bring  them  wealth)  zu-samen ; 

so  wellent  ettlich  war-sagen  (soothsay), 

vnd  vil  wellent  den  tewffel  fra gen  (ask) 

wa  gut  lig  (where  riches  lie)  vnd  edel  gestain.  20 

Do  habent  denn  ettlich  gemain  (are  in  league) 

mit  der  possen  Erodiana  (wicked  Herodias), 

do  wellent  gelauben  (believe)  ettlich  an  Diana,*2 

die  da  ain  f alsche  gottin  ist ; 

vnd  auch  ettlich  mainent  (think)  haben  den  list  (skill)  25 

als  sey  die  lewtt  kundent  schiessen  (can  shoot  people) 

durch  alles  gemiire  (walls),  vnd 3  giessen  (cast) 

ivechssinew  pild  (waxen  images)  mangerlay ; 

so  wissen  dissew  das  vogel-geschray  (-cry) 

vnd  auch  darzu  die  trem  auslegen  (dreams  interpret)  ;  30 

ettlich  kunnent  den  schwert-segen  (sword- charm), 

das  sy  nicht  auf  diser  erden 

van  kaimen  dorf  erstachen  werden  (can  be  stabbed). ; 

1  The  text  is  often  corrupt,  and  I  was  not  able  to  use  the  Augsbg  ed.  of  1486 
(Panzer  1,  164.    2,  58);  conf.  Adelung's  Piiterich  p.  34—38. 

2  Orig.  :  an  die  dyaderna. 

3  Orig.  has  this  '  vnd  '  at  beginn.  of  line. 


1762  APPENDIX. 

ettlich  kunnent  anfewr  erkennen 

wie  sicli  die  sach  hie  sol  enden ;  35 

so  kunnen  ettlich  jn  der  hand 

schouwen  (see)  eyttel  laster  vnd  schand. 

Yil  allte  weib  kunnend  den  handel  (trade) 

zu  lieb  oder  findtschafft  (enmity) ; 

ettlich  gebent  losz-bucher  krafft,  40 

vnd  ettlich  kundent  patonicken  graben  (dig  betonica), 

vnd  vil  wellent  den  eys-vogel  haben, 

so  nutzen  ettlich  den  allrawn  (madrake)  ; 

vnd  ettlich  glaubent  an  diefrawn 

die  haisset  Precht  mit  der  langen  nas.  45 

so  send  ir  vil  die  yehen,  das  (many  who  affirm,  that) 

die  hand-gift l  sy  alz  wol  getan  (is  so  wondrously  made), 

das  sie  sy  von  ainen  man 

pesser  (better)  denn  von  den  andern ; 

vnd  vil  die  wellend  nit  wandern  (will  not  travel)  50 

an  den  verworffen  tagen  (accursed  days)  ; 

so  send  denn  vil,  die  hie  haben 

glauben,  es  pring  grossen  frum  (benefit), 

ob  jn  (if  to  them)  des  morgens  ain  wolf  kum, 

vnd  ain  has  (hare)  pring  ungeliicke  ;  55 

vnd  ettlich  liitt  hand  die  diicke, 

das  sy  den  tewffel  petten  an  (adore), 

stern,  sunnen,  vnd  auch  den  maun. 

Vil  wellent  auf  oblaut  schriben, 

vnd  das  fiepper  da-mit  vertryben  ;  60 

ettlich  segnent  fur  daz  zene-we  (toothache), 

so  hand  ettlich  den  fierde  kle 

das  sy  daunon  gauglen  sechen  (thereby  juggling  see)  ; 

ist  auch  vil,  die  da  yechen, 

sy  kunnend  vnge witter  (storms)  machen  ;  65 

vnd  ettlich  zaubrer  die  wachen 

dem  stern  Venus  vmb  die  mynne  (love) ; 

so  send  auch  ettlich,  die  schlinden  (swallow) 

drey  palmen  an  dem  palmtag, 

vnd  ettlich  segnen  den  schlag  70 

mit  ainer  hacken  auf  ainen  trischublen  (179), 

L1  Hantgift,  Troj.  12334  ;  OberL  sub  v.  (  =  strena).— EHM.] 


SUPERSTITIONS.      G.  1763 

vnd  ettlich  sfcellen  auss  den  kublen  (tubs) 
das  schmalz  (grease),  die  weil  man's  rurt  (stirs) ; 
ettlich  der  lewt  furt 

das  sey  send  jnvisibilis,  75 

vnd  ettlich  habent  den  piffys  (beifuss,  mugwort). 
So  sprichet  menger  turner  lib  (silly  body), 
die  teutte  [trute  ?]  sey  ain  altes  weib 
vnd  kunne  die  liitt  sugen  (suck  people), 

vnd  ettlich  liitt  die  gelauben  80 

der  albe  mynne  die  lutte ;  l 
so  sagt  manger  die  tewtte,1 

er  hab  den  orJcen  gar  eben  gesechen  (just  seen) ; 
vnd  ettlich,  die  yechen, 

das  schrdttlin  sy  ain  klaines  kind,  85 

vnd  sy  alz  ring  (as  small)  alz  der  wind, 
vnd  sy  ain  verzwifflotter  gaist  (lost  spirit). 
So  glaubent  ettlich  aller-maist, 
das  der  sigel-stein  hab  die  kraft 

das  er  macht  sygehafffc  (victorious),  90 

vnd  vil  wissen  der  erkennen  sitt  (?). 

So  nutzend  (avail)  auch  vil  die  erd-schnitt  (slices  of  earth) 
zu  mangerlay  zaubry  (for  many  kinds  of  magic)  ; 
vnd  ettlich  schribent  auf  daz  ply  (blei,  lead) 
vnder  der  Crist-messz  fur  den  wurni;  95 

so  nemen  ettlich  fur  den  sturm 
den  elsen-paum,  hor  ich  sagen  ; 
vnd  ettlich  wellent  kol  graben 
wann  sy  den  ersten  schwalm  sechen, 

vill  kunden  jn  jr  gwand  spechen  (spy  in  their  clothes)  100 

ob  es  glucklich  sull  gaun  (go  luckily)  ; 
so  habent  vil  liitt  den  waun  (fancy) 
das  verbene  daz  selb  krutt  (herb) 
mach  die  lewt  ain  ander  trut  (fond  of), 

wann  man  sy  grab  (dig  it  up)  ze  abend ;  105 

vnd  auch  vil  posz  liitt  die  gend  (bad  people  go) 
des  nachtes  durch  verschlossen  tur  (closed  door)  ; 
vnd  ettlich  liitt  tragen  herfiir  (bring  out) 
silber  vnd  gold,  alz  ich  hor  yechen  (as  I  hear  tell), 
1  Should  it  not  be  '  mynne  die  tewtte  '  and  '  manger  der  lewtte  '  ? — TRANS. 


1764  APPENDIX. 

wenn  sy  newen  mon  sechen  ;  110 

so  tragent  ettlich  lutt  auss 

das  wasser  alles  auss  dem  husz, 

wenn  man  totten  traitt  (carry  the  dead) 

fur  (past)  das  hus,  als  man  saitt ; 

so  send  ettlich  alz  besint,  115 

wenn  man  jnjunge  Jwner  (fowls)  bringt, 

so  sprechend  sy  fblib  (stay)  her-haim 

als  die  fud  pey  meinem  pain  (bone  leg)  ! ' 

Und  vil  die  yechen  die  weg-wart  (plaintain) 

sey  gewesen  (was  once)  ein  fraw  zart,  120 

vnd  wart  jrs  pullen  (waits  her  lover)  noch  mit  schmertzen. 

ettlich  legent  des  widhoffen  liertze  (lay  a  hoopoo's  heart) 

des  nachtes  auf  die  schlauffende  liitt  (on  sleeping  folk), 

das  es  in  haimlich  ding  betiitt  (suggest) 

vnd  vil  zaubry  vnrain  (unclean)  ;  125 

die  sechend  an  dem  schulter-pain  (by  a  shoulder  blade) 

das  (what)  menschen  sol  beschehen  (happen)  ; 

vnd  ettlich  die  yechen  (affirm) 

das  sy  (that  it  is)  nicht  gut  daz  man 

den  tenggen  schuch  leg  an  (left  shoe  put  on)  130 

uor  dem  gerechten  des  morgens  fru  ; 

vnd  vil  die  yechen,  man  stel  der  ku 

die  milch  aus  der  wammen. 

do  send  ettlich  der  ammen  (nurses), 

die  selben  nement  die  jungen  kind  1  35 

do  sy  erst  geporen  synd, 

vnd  stossend's  (push  them)  durch  am  hole 

do  ist  denn  nichtsz  wole, 

oder  es  werd  ain  horen-plassel  darusz  [horn-blase,  p.  1061]. 

auch  treibt  man  mit  der  fleder-muss  (bat)  140 

menig  tewschlich  spil  (juggling  tricks) ; 

vnd  ist  des  vngelaubes  so  vil, 

das  ich  es  nit  gar  sagen  kan. 

Do  habent  ettlich  liitt  den  waun  (fancy) 

das  sy  mainent,  vnser  leben  (they  think  our  life)  145 

das  unsz  daz  die  ...  geben,1 

vnd  das  sy  vns  hie  regieren  (govern  us). 

L1  The  Innsbrk.  MS.  fills  the  gap;  '  die  gach  schepfen.'—EHM..] 


SUPERSTITIONS.      G.  1765 

so  sprechend  ettlich  [von  ?]  diernen  (Maids), 
sey  ertailen  (apportion)  dem  meuschen  hie  auf  erden. 
vnd  ettlich  sen  dent  die  pferde  150 

fur  elenpug  (elbow)  vnd  auch  fur  rencken  (dislocat.) ; 
Vnd  auch  vil  liitt  die  gedencken 
vnd  habent  sein  auch  gantzen  syn  (feel  quite  sure), 
sy  mugent  nicht  haben  gwin  (make  gains) 

des  tages,  und  sy  fechten  l  155 

ain  pfeyfflin,  als  sy  yechen. 
es  spricht  manger  :  '  ich  bin  gogel, 
ich  haun  gesechen  Sant  Martis  vogel 
hewt  (to-day)  an  dem  morgen  fru, 

mir  stosset  (befalls)  kain  vngeliick  nit  zu.'  160 

do  wellent  ettlich  da-pey, 
wenn  es  vngewitter  sey  (is  a  storm), 
das  sey  alles  von  der  munch  wegen  (because  of  monks) 
die  da  gand  affter  der  wege  (going  their  ways)  ; 
vnd  auch  ettlich  mainent  sicherlich,  165 

wenn  der  rapp  kopp,*2  daz  tiitt  ain  lich  (means  a  corpse) . 
Ettlich  habent  denn  ainen  newen  fund, 
sy  behatten  den  pisz  jn  dem  mund  (wafer  in  mouth) 
wenn  man  Aue  Maria  liitt  (rings). 

do  send  denn  ettlich  prwtt  (brides),  170 

die  legent  jr  hemmet  (chemise)  an  jrs  mans  ort  (place), 
so  kan  auch  manger  drew  wort  (3  words) 
das  er  nymmer  tewrer  wirt ; 
so  ist  ettlicher  hirt  (herdsman) 

der  sein  vich  segnen  kan  (his  cattle  bless),  175 

das  jm  kain  hase  (hare)  tret  dar-von  (dar-an  ?)  ; 
vnd  ettlich  nement  jrew  land, 
wenn  sy  ain  wenig  kranck  sind, 
vnd  legent's  ouf  ain  dry sclvuffel  ; 

uil  kunnen  salben  den  kubel  (grease  the  tub),  1 80 

das  sy  obn-an  ausz  faren  (fly  out  above), 
ettlich  spynnen  am  Samps-tag  garen  (yarn), 
vnd  machend  dar-usz  Sant  lorgen  liemd  (shirt)  ; 
vnd  send  ettlich  so  behend  (nimble) 

das  sy  varent  hundert  meyl  185 

1  For  '  unz  sy  sechen,'  until  (unless)  they  see  ?        2  Si  corvus  ructet. 


1766  APPENDIX. 

dar  in  ainer  kurtzen  well. 

Ettlich  prechend  den  lutten  ab  (break  off  people's) 

die  pain  (bones,  legs),  als  ich  gehort  hab, 

vnd  legent  dar-ein  porst  (bristles)  vnd  kol. 

inangew  maint,  sy  kund  auch  wol  190 

segen  (charms)  hyn  vnd  her  wenden ; 

ettlich  die  lutt  plendent  (strike  blind) 

mit  ainer  hand  von  dem  galgen ; 

vill  wend  den  taig  talgen  l 

an  der  haiJigen  Samps-tag  naclii.  195 

Manger  auch  karacteres  macht 

ausz  pirvn.it  virgineum  (ber-mutter  ?), 

ettlich  puctieren  den  liniurn 

jn  der  kunst  (art  of)  geometria, 

so  nympt  der  denn  oben  praw  (eyebrow)  200 

uon  den  gerecliten  augen 

vnd  daz  plut  von  den  krawen  (blood  of  crows), 

vnd  macht  dai-usz  zaubery ; 

manger  nympt  ain  jdriges  zwy  (year-old  twig) 

von  ainen  wilden  hassel-pawm.  205 

So  send  denn  ettlich  frawen 

die  erschlingen  vmb  die  kirchen 2  gen 

vnd  hiassent  die  fatten  auf-sten  (bid  the  dead  arise), 

vnd  niement  den  ring  (knocker)  von  der  kirchen  tiir 

jn  die  handy  vnd  ruffend  '  her  fur '  (cry  '  come  forth  '),  210 

vnd  sprechend  '  ich  riir  disen  rink, 

stett  auf,  ir  alten  parttling  ! ' 

do  send  auch  ettlich  man, 

sie  nement  von  dem  galgen  ain  span  (lath), 

vnd  legent  den  vnder  die  kirch-tiir,  215 

1  For  talken,  knead  the  dough. 

2  The  MS.  has  kuechen,  kitchen ;  which  seems  out  of  place,  yet  occurs  again  in 
the  Strolling  Scholar,  from  which  I  will  extract  a  corresp.  passage  (Aw.  2,  55-6) : 

Mit  wunderlichen  sachen  gen  des  lichtes  manen  schin ; 

ler  ich  sie  (I  teach  her)  denne  machen  die  ler  ich  da  ze  velde  sin, 

von  wahs  einen  kobolt,  die  ler  ich  koln  waschen, 

wil  sie  daz  er  ir  werde  holt ;  die  brunzen  in  die  aschen, 

und  toufen  in  dem  brunnen,  die  ler  ich  brant  betrechen, 

und  legen  an  die  sunnen,  die  ler  ich  morchen  brechen, 

und  widersins  umb  die  kiichen  gan.  die  ler  ich  batonien  graben, 

die  ungesprochen  traben, 

So  beginn  ich  sie  dan  leren  die  ler  nahtes  nacket  sten, 

den  ars  des  nahtes  keren  die  erslingen  gen  demfiure  gen. 


SUPERSTITIONS.      G.  1767 

so  solfc  kain  pfennig  gaun  hin  fiir ; 

vnd  ettlich  niitzend  den  strangen  (rope) 

da  ain  dieb  (thief)  an  ist  erhangen  ; 

vnd  an  der  Ravch-nacht  wirffet  man  (they  throw) 

die  schuch  (their  shoes),  als  ich  gehort  han,  220 

liber daz  haubt  (head)  erscJilingen  (from  behind),, 

vnd  wa  sich  der  spitz  kert  hyn  (where  the  tips  point  to), 

da  sol  der  mensch  beliben  (stay) . 

Vnd  vil  lutt  die  tribent  (perform) 

wunder  mit  dem  Imff-nagel  (horseshoe  nail),  225 

vnd  ettlich  steckend  nadel  (needles) 

den  lutten  jn  die  magen  (stomachs) ; 

vnd  siimlich  laund  nicht  jagen  (let  not  hunt) 

die  hund  auf  der  rechten  fert  (track). 

ettlich  send  so  wol  gelert  (well  taught),  230 

das  sy  an  sich  mit  gewalt  (perforce) 

nemen  ainer  katzen  gestalt  (shape). 

so  findtman  den  zaubrinin  vnrain  (unclean), 

die  den  lutten  den  wein 

trinkend  auss  den  kelern  verstolen,  235 

die  selben  haisset  man  vnuerholen. 

So  send  denn  ettliche, 

wenn  sy  sechend  ain  liche  (see  a  corpse), 

so  raiment  (whisper)  sy  dem  totten  zu 

vnd  sprechend  '  kum  morgenfru  (tomorrow  morn)  240 

vnd  sag  mir,  wie  es  dir  dort  gee.7 

So  faret  man  vber  see 

die  lewt  mit  guttem  winde  ; 

vnd  ettlich  nement  jre  kinde 

wenn  es  nit  geschlauffen  mag  (cannot  sleep),  245 

vnd  treitz  herfiir  an  die  hayttren.  tag, 

vnd  legtz  fiir  sich  (before  her)  ain  aicliin  prandt, 

vnd  nympt  ain  scJieitt  (log)  jn  sein  hand 

vnd  schlecht  (beats)  den  prand  mer  denn  zwir  (twice). 

so  gett  ain  axrHrew  (other  woman)  denn  py  jr  250 

vnd  spricht  '  waz  newestu  ?  ' 

'  da  nae  ich  hie  nu 

meins  kindes  mass-laid  vnd  nacht-geschrey  (-crying) 

vnd  alle  main  zunge  en -z way.' 


1768  APPENDIX. 

So  send  denn  ettlich  also  getan,  255 

wenn  sy  den  or-mutzel  han, 

so  nemend  sy  ain  kiissy  (pillow)  in  die  hand 

vnd  schlachend's  an  den  schlauf  (temple)  zehand 

vnd  spricht  (  flewch,  flewch,  or-mutzel  ! 

dich  jagt  ain  kiissi-zypfel.'  260 

manig  zaubrerin  die  sein, 

die  nement  ain  hacken  (hatchet)  vnd  schlachen  wein 

auss  ainer  dur  aichin  saul  (oaken  post)  ; 

vnd  ettlich  machen  mit  dem  ~knul  (ball) 

vaden  (of  thread)  mangerlay  traufferey  (trickling)  ;  265 

so  nempt  manger  gersten-pry  (barley-pap) 

vur  dryaffel,  hor  ich  sagen. 

Mangew  wil  den  dieb  laben  (thief  revive) 

der  an  dem  galgen  erhangen  ist ; 

auch  habent  vil  liitt  den  list  (art)  270 

das  sy  niitzen  daz  totten-tuch  (shroud) ; 

vnd  ettlich  stelen  aus  der  pruch 

dem  man  sein  geschirr  gar ; 

sofarent  ettlich  mit  der/ar  (  =  naht-fare) 

aujfkelbern  (calves)  vnd  auch  pecken  (bocken,  goats)  275 

durch  stain  vnd  stecke. 


H.  From  Doctor  Hartlieb's  (physician  in  ordinary  to  duke 
Albrecht  of  Bavaria)  Book  of  all  forbidden  arts,  unbelief 
and  sorcery  ;  written  in  1455  for  Johans,  markgraf  of  Bran 
denburg.  (Cod.  Pal.  478.  Another  MS.  at  Wolfenbiittel  is 
mentioned  in  Uffenbach's  Reisen  1,  310).1 

Chap.  31-2.  Of  journeying  through  the  air.  In  the  vile  art 
of  Nigramaneia  is  another  folly  that  men  commit  with  their 
magic  steeds,  which  come  into  an  old  house,  and  if  a  man  will,  he 
sits  thereon,  and  rides  in  a  short  time  a  great  many  mile.  When 
he  gets  off,  he  keeps  the  bridle  only,  and  when -he  would  mount 
again,  lie  jingles  the  bridle,  and  the  horse  comes  back.  The  steed 
is  in  truth  the  very  Devil.  Such  sorcery  requires  bat's  blood, 
wherein  the  man  shall  sign  himself  away  to  the  Devil  with 

['  Additions  in  Hone's  Anz.  7,  315.— EHM.] 


SUPEESTITIONS.      H.  1769 

unknown  words,   as   ( debra  ebra/     This  kind  is   common  with 
certain  princes :  Your  Grace  shall  guard  you  thereagainst. 

To  such  journeys  men  and  women,  the  vnhulden  by  name,  use 
also  an  ointment  that  they  call  vngentum  pharelis.  This  they 
make  out  of  seven  herbs,  plucking  every  herb  on  a  day  proper  to 
the  same,  as  on  Suntag  they  pluck  and  dig  solsequium,  on  Mentag 
lunaria,  on  Erctag  verbena,  on  Mittwoche  raercurialis,  on  Phinz- 
tag  barba  Jovis,  on  Freitag  capilli  Veneris ;  thereof  make  they 
ointment,  mixing  some  blood  of  birds  and  fat  of  beasts,  which  I 
write  not  all,  that  none  be  offended  thereat.  Then,  when  they 
will,  they  besmear  bench  or  post,  raJce  or  fire-fork,  and  speed 
away. 

Ch.  34.  To  make  hail  and  sudden  shower  is  one  of  these  arts, 
for  he  that  will  meddle  therewith  must  not  only  give  himself 
to  the  devil,  but  deny  God,  holy  baptism  and  all  Christian  grace. 
This  art  none  practise  now  save  old  wives  that  be  forsaken  of 
God.  Hear  and  mark,  august  Prince,  a  great  matter  that  befell 
me  myself  in  the  year  of  Christ's  birth  1446.  There  were  some 
women  burnt  at  Haidelberg  for  sorcery,  but  their  true  instructress 
had  escaped.  The  next  year  came  I  as  envoy  from  Mutichen  to 
His  S.H.  the  Palatine  duke  Ludwig,  whom  God  save,  for  if  any 
prince  shall  be  upheld  by  his  faithfulness,  then  is  he  evermore 
with  God.  In  the  same  days  came  tidings,  that  the  instructress 
was  now  taken.  I  prayed  the  Prince  to  let  me  have  speech  of 
her,  and  he  was  willing.  He  had  the  woman  and  the  chief  in 
quisitor  brought  to  a  little  town  named  Gotscham,  into  the  house 
of  his  high  steward,  Petter  von  Talhaym.  I  obtained  of  the 
Prince  the  favour,  if  the  woman  taught  me  to  make  shower  and 
hail,  that  he  would  let  her  live,  but  she  should  forswear  his  land. 
I  went  alone  into  a  chamber  to  the  woman  and  the  inquisitor,  and 
craved  to  know  of  her  lore.  She  said  she  could  not  learn  me  this 
thing  but — if  I  would  do  all  that  she  learned  me.  I  asked  what 
that  was,  and  so  it  did  not  anger  God  nor  go  against  Christian 
faith,  I  would  do  it.  She  lay  with  one  leg  ironed,  and  spake  these 
words :  '  My  son,  thou  must  deny  God,  baptism  and  all  the 
sacraments  wherewith  thou  art  anointed  and  sealed.  After  that 
thou  must  deny  all  the  saints  of  God,  and  first  Mary  his  mother, 
then  must  thou  give  thee  up  body  and  soul  to  the  three  devils  that 
I  name  to  thee,  and  they  will  grant  thee  a  time  to  live,  and 


1770  APPENDIX. 

promise  to  perform  thy  will  until  the  time  be  ended.'  I  said 
to  the  woman  :  '  What  shall  I  do  more  ? '  She  said  :  '  Nothing 
more;  when  thou  desirest  the  thing,  go  to  a  private  chamber, 
call  to  the  spirits,  and  offer  them  that.  They  will  come,  and  in 
an  hour  make  hail  for  thee  where  thou  wilt/  I  told  her,  I  would 
do  none  of  these  things,  for  that  I  had  said  before,  if  she  could 
impart  to  me  this  art,  so  that  I  neither  offended  God  nor  harmed 
religion,  I  would  set  her  free.  She  answered  that  she  knew  no 
other  way.  And  she  was  delivered  up  again  to  Hans  von  Tailhaim, 
who  had  her  burnt,  for  he  had  taken  her. 

Ch.  50.  There  is  another  'unbelief  (it?i-gelaube  =  heresy  ?}, 
if  one  have  lost  anything,  there  be  those  that  besvvear  a  loaf, 
and  stick  therein  three  knives  to  make  three  crosses  and  a  spindle 
and  an  enspin  l  thereon,  and  two  persons  hold  it  on  the  unnamed 
finger,  and  he  beswears  by  the  holy  zwolf-boten  [12  messengers, 
apostles?  see  F,  1.  39.] 

Ch.  51.  Others  bless  a  cheese,  and  think  he  that  is  guilty  of 
the  theft  cannot  eat  of  the  cheese.  Although  some  soap  be  given 
for  cheese,  yet  it  is  a  sin. 

Ch.  55-6-7.  When  a  master  of  this  art  (Ydromancia)  will  search 
out  a  theft,  dig  up  treasure,  or  know  of  any  secret  thing,  he  goes 
on  a  Sunday  before  sunrise  to  three  flowing  springs,  and  draws  a 
little  out  of  each  in  a  clean  polished  glass,  brings  it  home  into  a 
fair  chamber,  and  there  burns  tapers  before  it,  doing  honour  to  the 
water  as  unto  God  himself.  Then  he  taketh  &  pure  child,  sets  the 
same  in  a  fair  seat  before  the  water ;  and  standing  behind  him, 
speaketh  certain  strange  words  in  his  ear.  After  that  he  readeth 
strange  words,  and  bids  the  pure  child  repeat  them  after  him. 
What  the  words  mean,  can  no  master  expound  more  than  that  a 
person  thereby  puts  away  God  and  gives  himself  to  the  foul  fiend. 
So  the  master  having  the  lad  before  him,  bids  him  say  what  he 
sees,  asking  after  the  theft  or  treasure  or  what  else  he  will.  The 
child's  simplicity  makes  him  say  he  sees  this  or  that,  wherein  the 
foul  fiend  takes  part,  making  the  false  appear  in  the  place  of  the 
true. 

Ch.  58.     There  be  divers  ways  of  drawing  the  water',  for  some 
fetch  it  from  running  waters,  putting  the  same  in  a  glass ;  others 
from  standing  pools,  and  boil  it  in  honour  of  the  spirits  whom 
C1  Schmeller  3,  570.— EHM.] 


SUPEESTITIONS.      H.  1771 

they  suppose  to  have  power  over  the  waters,  the  lord  and  prince 
of  them  all  being  Salathiel,  as  the  masters  declare. 

Ch.  60.  Some  women  sprinkle  their  herbs  and  plants  with 
hallowed  water,  supposing  that  the  worms  shall  not  come  thereat ; 
that  is  all  an  '  unbelief/  There  be  some  courtiers,  when  they  get 
new  spurs,  do  plunge  them  with  the  rowels  in  a  holy -well,  saying 
that  what  they  strike  therewith  shall  in  no  wise  swell ;  that  is  all 
an  '  unbelief/  Some  sorceresses  go  to  a  mill  wheel,  and  catch 
the  water  that  flies  off  the  wheel  in  the  air  ;  with  this  water  they 
ply  all  manner  of  sorceries  for  loving  and  for  enmity.  And  who 
so  may  not  be  good  man  (husband),  they  help  him  therewith  that 
he  can  be  good  man  ;  that  is  all  an  '  unbelief/ 

Ch.  61.  There  be  bad  Christians  that  carry  on  sorcery  with 
divers  waters,  as  that  of  the  blest  and  hallowed  font,  wherein  lies 
every  Christian's  health  and  wealth,  therewith  they  juggle  and  do 
much  that  is  not  meet  to  be  written ;  yea,  an  old  wife  that  hath 
gotten  font- water,  she  thinks  to  have  borne  off  the  prize, 

Ch.  63.  Another  trick  with  water.  Two  persons  take  two 
things,  as  little  sticks  or  straws,  rings  or  small  coins,  and  name  one 
after  one  person  and  the  other  after  the  other,  and  if  the  two 
things  run  together  on  the  water  in  a  basin,  then  shall  those  two 
come  together ;  but  if  one  flee  from  the  other,  they  come  not  to 
gether,  and  whose  thing  fleeth  first,  his  shall  the  blame  be.  And 
the  masters  of  this  '  unbelief '  also  prove  thereby,  whether  of  two 
wedded  folk  shall  soonest  die  for  they  think  that  whichever 
sinketh  soonest  shall  die  first. 

Ch.  67-8.  Now  will  I  write  of  the  fourth  art  that  is  forbidden  : 
it  is  called  Aremancia,  and  has  to  do  with  air  and  whatsoever 
flies  or  lives  therein.  The  art  is  very  strong  among  the  heathen, 
whose  '  unbelief  therein  is  so  great,  that  they  honour  the  first 
thing  that  appeareth  to  them  in  a  day,  and  worship  it  that  day 
for  their  god.  And  evil  Christians  do  much  '  unbelief '  therewith, 
for  they  say,  if  a  hare  do  meet  them,  it  is  a  misfortune,  and  if  a 
wolf  meet  them,  it  is  a  great  luck.  Of  '  unbeliefs'  there  be  many 
in  divers  beasts.  Some  say  that  if  birds  fly  to  one's  right  hand,  it 
signifies  great  gain  and  luck,  and  if  they  fly  to  the  left  (glinggen) 
side,  it  signifies  unluck  and  loss.  All  that  is  an  '  unbelief/ 

'       '  O 

There  be  those  that  have  great  faith  in  an  eagle  (aren),  and  think 
whensoever  he  fly  pocket- side,  it  promiseth  great  luck  or  gain. 


1772  APPENDIX. 

And  so  great  is  the  faith  of  some,  that  they  shift  their  pocket  to 
the  other  side ;  if  then  the  eagle  also  turn  Mm  round,  as  may  often 
hap,  then  have  they  the  fullest  faith,  and  think  it  cannot  fail 
Without  doubt  the  Devil  is  the  right  inventor  and 
inspirer  of  the  art ;  he  it  is  that  changeth  himself  into  the  said 
birds  that  he  may  deceive  men. 

Ch.  69.  There  be  also  princes,  poor  and  rich,  that  hold  their 
hunting  on  certain  days,  and  when  this  or  that  wind  doth  blow  • 
that  is  all  '  unbelief/  .  .  .  Some  men  do  wear  high  feathers  in 
their  hats,  that  they  may  know  whence  cometh  the  ivind,  supposing 
that  in  sundry  matters  they  have  luck  against  the  wind,  and  in 
others  with  the  wind  :  that  is  all  an  ( unbelief '  and  sorcery. 

Ch.  73.  There  is  one  more  '  unbelief '  in  this  art,  that  is, 
when  a  man  sneezeth,  whereby  the  brain  doth  naturally  clear  it 
self,  they  hold  it  to  be  a  great  sign  of  luck  or  unluck,  and  draw 
forecasts  therefrom,  such  as,  if  the  sneezes  be  three,  there  are  four 
thieves  around  the  house.  If  they  be  two,  the  man  shall  rise,  and 
lie  down  another  way  to  sleep  ;  but  if  thirteen,  then  is  it  exceed 
ing  good,  and  what  appeareth  to  him  that  night  shall  in  very 
deed  come  to  pass.  Also  in  the  morning,  when  a  man  goeth 
from  his  bed,  the  sneezes  shall  mean  other  things  again;  the 
things  are  many,  and  it  is  all  a  downright  '  unbelief/ 

Ch.  74.  Again,  some  natural  philosophers  do  say  that  this 
sneezing  cometh  very  nigh  the  stroke  (apoplexy) .  For  should  the 
crude  humours  remain  obstructed  in  the  brain,  and  not  come  out, 
the  stroke  would  strike  the  man  right  soon ;  therefore  do  some 
masters  call  it  the  minor  applexia,  i.e.  the  lesser  stroke.  For, 
when  a  man  sneezeth,  he  is  of  many  of  his  limbs  in  nowise  master, 
but  of  God's  grace  it  lasteth  not  long,  the  better  for  him. 

Ch.  77.  There  are  also  people,  and  verily  great  princes,  that 
do  utterly  believe  and  suppose,  when  great  uproars  come,  that 
then  great  treasons  are  afoot  :  that  is  a  great  delusion. 

Ch.  79.  We  find  some  sorceresses  that  make  an  image  or 
atzman  of  wax  and  other  things.  This  they  make  at  certain 
hours,  and  utter  certain  known  and  unknown  names,  and  hang 
it  up  in  the  air,  and  as  the  wind  stirs  it,  they  think  the  man  in 
whose  name  it  is  made  shall  have  no  rest.  All  this  is  a  great 
'  unbelief '  and  sorcery.  Some  do  the  same  with  an  aspen-leaf, 
writing  their  sorcery  thereon,  and  think  thereby  to  breed  love 


SUPEESTITIONS.      H.  1773 

between  people.  Of  such  atzmannen  I  have  read  much  iu  the 
Art  Magica,  where  the  constellations  are  brought  in,  and  also 
some  strange  words,  and  very  many  foreign  things  besides.  All 
this  is  downright  sorcery  and  a  wicked  '  unbelief/  And  I  have 
heard  say  much,  how  that  women  make  such  atzmans,  and  roast 
them  by  afire,  thereby  to  chastise  (kestigen)  their  husbands. 

Ch.  80.  There  be  women  and  men,  which  dare  to  make  fires, 
and  in  the  fire  to  see  things  past  and  to  come.  The  masters  and 
mistresses  of  this  devilish  art  have  particular  days,  whereon  they 
have  wood  prepared  for  them,  and  when  about  to  practise  their 
art,  they  go  to  a  private  place,  bringing  with  them  the  poor  silly 
folk  unto  whom  they  shall  prophesy.  They  command  them,  to 
kneel  down,  and  after  worshipping  the  angel  of  the  fire,  to  offer 
sacrifice  unto  him.  With  the  sacrifice  they  kindle  the  wood, 
and  the  master  looks  narrowly  into  the  fire,  marking  well  what 
shall  appear  to  him  therein. 

Ch.  83.  The  art  of  Pyromancia  x  is  practised  in  many  divers 
ways  and  forms.  Some  masters  of  the  art  take  a  pure  child  and 
set  him  in  their  lap,  then  lift  his  hand  up  and  let  him  look  into 
his  nail,  and  beswear  the  child  and  the  nail  with  a  great  adjuration, 
and  then  speak  in  the  child's  ear  three  unknown  words,  whereof 
one  is  Oriel,  the  others  I  withhold  for  fear  of  offending.  After 
that  they  ask  the  child  whatsoever  they  will,  thinking  he  shall 
see  it  in  the  nail.  All  this  is  a  right  '  unbelief/  and  thou  chris- 
ten-man  shalt  beware  thereof. 

Ch.  84.  Another  deceitful  trick  in  the  art  is,  that  the  masters 
take  oil  and  soot  from  a  pan,  and  anoint  also  a  pure  child,  be  it 
girl  or  boy,  namely  his  hand,  doing  much  the  same,  and  raise 
the  hand  against  the  sun  if  the  sun  be  shining,  else  they  have 
tapers  which  they  raise  against  the  hand,  and  letting  the  child 
look  therein,  ask  him  of  what  they  will;  their  belief  is,  that 
what  the  child  tells  them  must  be  true;  they  know  not,  alas, 
how  the  devil  mixeth  himself  therein,  making  far  more  of  wrong 
to  appear  than  that  of  right. 

Ch.  88.  The  masters  and  their  like  do  also  practise  the  art  in 
a  common  looking-glass,  letting  children  look  thereinto,  whom 
in  like  manner  they  strongly  beswear  and  whisper  hidden  words 
unto,  and  think  to  search  out  many  things  therein.  That  is  all 

['  Fiur-sehen,  Altd.  bl.  1,  365.— EHM.j 
VOL.    IV.  K    K 


1774 


APPENDIX. 


an  '  unbelief''  and  the  devil's  jugglery  and  trickery.  Beware,  0 
Christian,  I  warn  thee  right  faithfully.  The  same  thing  they  do 
in  a  beautiful  bright  polished  sword,  the  masters  thinking  that 
some  one  may  haply  ask  about  wars  and  such  deadly  matters ; 
then,  if  the  sword  be  one  that  hath  killed  many  men,  the  spirits 
shall  come  all  the  sooner  and  quicker.  If  one  will  ask  of  pleasure 
and  peace,  find  out  arts  or  dig  up  treasure,  then  shall  the  sword 
be  clean  and  maiden  (unvermailigt,  unwedded,  i.e.  unfleshed).  1 
know  a  great  prince  :  whoso  bringeth  him  an  old  worn-out  sword 
(haher  swert),  hath  done  him  much  honour. 

Ch.  90-1.  In  Pyromancia  are  many  more  '  unbeliefs/  esp. 
one  that  is  thought  to  be  infallible,  and  is  the  vilest  and  worst, 
for  the  more  firmly  men  believe  in  such  sorcery,  the  more  is 
it  sin.  The  thing  to  be  done  is,  that  boys  shall  see  in  a  crystal 
things  to  come  and  all  things.  It  is  done  by  false  castaway 
Christians,  to  whom  dearer  is  the  devil's  delusion  than  the  truth 
of  God.  Some  have  an  exceeding  clear  and  fair-polished  crystal 
or parille  [beryl?  pearl?],  they  have  it  consecrated  and  keep  it 
very  clean,  and  gather  for  it  frankincense,  rnyrrh  and  the  like; 
and  when  they  will  exercise  their  art,  they  wait  for  a  very 
fine  day,  or  have  a  clean  chamber  and  many  consecrated  candles 
therein.  The  masters  then  go  to  bathe,  taking  the  pure  child 
with  them,  and  clothe  themselves  in  pure  white  raiment,  and  sit 
down,  and  say  their  magic  prayers,  and  burn  their  magic  offer 
ings,  and  then  let  the  boy  look  into  the  stone,  and  whisper  in  his 
ear  hidden  words,  which  they  say  are  mighty  holy,  in  truth  the 
words  are  devilish.  After  that  they  ask  the  boy  whether  he 
sees  aught  of  an  angel.  If  the  boy  answer  yea,  they  ask  what 
colour  he  is  of  ?  and  if  he  say  red,  the  masters  declare  that  the 
angel  is  angry,  and  again  they  pray,  and  sacrifice  to  the  devil 
again,  and  thereat  is  he  well  pleased.  Then  if  the  boy  say  the 
angel  is  black,  the  master  saith  the  angel  is  exceeding  wroth,  we 
must  pray  yet  again,  and  burn  more  lights  ;  and  they  pray  once 
more,  and  sacrifice  with  incense  and  other  things  ....  And 
when  the  devil  thinks  he  hath  had  service  enough,  he  makes 
appear  the  angel  in  white.  Then  is  the  master  glad,  and  asks  the 
boy,  what  hath  the  angel  in  his  hand  ?  and  ceaseth  not  to  ask  till 
he  says  'I  see  a  writing  in  the  angel's  hand/  Then  he  asketh 
on,  until  he  see  letters :  these  letters  the  master  collects,  and 


SUPERSTITIONS.      H.  1775 

thereof  maketh  words,  until  he  has  that  which  he  desired  to 
know. 

Ch.  94.  It  hath  chanced  doubtless,  that  certain  priests  were 
so  captivated  by  these  visiones,  that  they  took  the  sacred  patenas, 
whereon  at  Mass  the  elements  are  changed  into  God,  and  have 
made  the  children  look  into  them,  believing  that  holy  angels  alone 
could  appear  therein,  and  no  devils.  These  have  mightily  mis 
took,  etc. 

Ch.  96.  Another  trick  of  sorcery  that  is  set  down  to  Pyro- 
mancia.  .  .  .  The  masters  take  and  melt  lead  or  tin,  then 
pour  it  into  a  water,  and  soon  take  it  out  again,  and  beswear  the 
colour  and  little  pits  of  the  lead  or  tin,  and  declare  things  past  or 
future  thereby,  which  is  all  an  '  unbelief/ 

Ch.  102.  Know  besides,  that  men  do  also  look  at  fingers, 
whether  the  little  finger  reach  beyond  the  last  joint  of  the  ring- 
finger.  They  say  that  is  a  sign  of  great  luck,  and  the  farther  it 
reaches,  the  greater  the  luck;  but  if  the  little  finger  be  even  with 
the  said  joint,  the  man  shall  be  unfortunate.  Heed  it  not,  good 
Christian,  it  is  a  trifle. 

Ch.  103.  There  is  a  folk  strolleth  about  much  in  the  world, 
named  Zy 'gainer  (gipsies)  :  this  people,  both  man  and  wife,  young 
and  old,  do  greatly  practise  the  art,  and  mislead  many  of  the 
simple,  etc. 

Ch.  106-7-8.  Of  a  fortune-teller  whom  Dr  Hartlieb  knew,  and 
who  gave  out  that  the  art  had  been  in  her  family  for  ages,  and  at 
her  death  the  grace  would  descend  to  her  eldest  (daughter).  The 
woman  is  well  looked  upon,  and  bidden  to  people's  houses.  I 
asked  her  to  impart  her  cunning  unto  me.  She  was  willing, 
bade  me  wash  my  hands,  and  dried  them  with  her  own,  and  bent 
her  face  very  close  to  my  hands,  and  told  me  things  that 
cannot  possibly  happen  to  me. 

Ch.  115-6.  Spatulamaneia  is  of  the  seven  forbidden  arts  one, 
and  is  done  by  a  cunning  outlandish  artifice.  When  I  consider 
all  the  arts,  I  find  no  other  '  unbelief  that  hath  so  little  ground, 
indeed  I  think  it  to  be  a  mockery.  .  .  .  The  masters  of  this 
art  take  a  shoulder  of  a  dead  ox  or  horse,  cow  or  ass  ;  they  have 
said  when  I  asked  them,  that  next  to  a  man's  shoulder,  which  is 
best,  any  great  animal's  shoulder  is  good.  They  wash  well  the 
shoulder  with  wine,  and  thereafter  with  holy  water ;  they  tie  it 


177b  APPENDIX. 

up  in  a  clean  cloth,  and  when  they  will  practise  the  art,  they  untie 
it,  and  carry  it  to  a  place  outside  of  roof,  then  gaze  into  the 
shoulder,  and  think  it  clianges  after  every  question.  They  have 
neither  lights  nor  sacrifice,,  yet  it  is  a  great  'unbelief  to  wash 
the  shoulder  with  holy  water,  and  to  think  the  shoulder  changes 
for  their  questions.  Their  faith  is  so  great  that  they  ask  for  110 
reasons  of  the  art :  they  speak  out  of  their  own  head  whatsoever 
comes  into  it,  to  solve  and  settle  the  questions.  .  .  .  They 
think  they  can  search  out  all  things. 

Ch.  12Q.  The  masters  of  this  art  have  also  lavg  [MHG.  louc, 
flame  ?  or  lauge,  lye  ?]  and  observe  what  colours  the  shoulder  has 
at  the  ends,  in  the  middle  and  in  all  the  parts  ;  and  according  to 
these  the  devil  suggests  to  them  what  to  believe  and  say. 

Ch.  121.  First  I  will  write  of  the  goose-bone  (genns-pain). 
On  St  Martin's  day  or  night,  when  they  have  eaten  the  goose, 
the  eldest  and  the  wise  do  keep  the  breast-bone,  and  let  it  dry  till 
the  morning,  and  then  examine  it  in  every  particular,  before  and 
behind  and  in  the  middle.  Thereby  they  judge  of  the  winter,  if 
it  shall  be  cold,  warm,  wet  or  dry,  and  are  so  firm  in  their  faith, 
that  they  wager  their  goods  and  chattels  thereon.  And  thereon 
have  they  an  especial  '  loss '  (lot-drawing)  that  shall  not  and 
cannot  fail,  to  tell  whether  the  snow  shall  be  much  or  little  ;  all 
this  knoweth  the  goose-bone.  Aforetime  the  old  peasants  in  desert 
places  dealt  in  this  matter,  now  is  the  '  unbelief '  grown  in  kings, 
princes,  and  all  the  nobility,  who  believe  in  such  things. 

Pag.  76]).  77a.  Moreover  I  will  write  thee  a  thing  that  lately 
a  great  victorious  captain  told  me,  in  whom  prince  and  peasant 
put  great  confidence,  one  for  his  deeds,  another  for  his  wisdom,  a 
third  for  his  faith  that  he  had  kept  alway  in  every  need  to  his 
own  prince.  This  good  man  on  St  Nicolas  day  in  this  year 
1455  said  to  me,  f  Dear  master,  how  shall  the  winter  be  this  year, 
as  ye  star-gazers  opine  ?  '  I  was  quick  and  quick  (hasty  ?)  as  I 
still  am,  and  spake,  '  Lord  Saturn  goes  this  month  into  a  fiery 
sign,  likewise  other  stars  are  so  disposed,  that  in  3  years  no 
harder  winter  shall  have  been/  This  dauntless  man,  this 
Christian  captain  drew  forth  of  his  doublet  that  heretical  '  un 
belief/  the  goose-bone,  and  showed  me  that  after  Candlemas  an 
exceeding  great  frost  should  be,  and  could  not  fail.  What  I  had 
said  he  said  yet  more,  and  told  me  that  the  Teutonic  Knights  in 


SUPERSTITIONS.     I.  1777 

Prussia  had  waged  all  their  wars  by  the  goose-bone,  and  as  the 
goose-bone  showed  so  did  they  order  their  two  campaigns,  one 
in  summer  and  one  in  winter.  And  furthermore  he  spake  these 
words,  'While  the  Teutonic  Order  obeyed  the  bone,  so  long  had 
they  great  worship  and  honour,  but  since  they  have  left  it  off, 
Lord  knows  how  it  stands  with  them/  I  said,  '  Had  the  T.  0. 
no  other  art,  help  or  stay  than  the  goose-bone,  then  should  their 
confidence  be  small/  With  that  I  parted  from  my  rich  host. 

Pag.  76a.  This  know  the  physicians  well,  and  say  that  the 
disease  named  bolismus  (ffovXifMos)  or  apetitus  caninus  can 
by  no  eating  or  drinking  be  stilled,  but  by  medicine  alone ; 
for  all  food  passeth  undigested  through  the  body,  whereby  the 
flesh  falls  away,  but  the  bones  remain  great  as  ever;  and  this 
makes  the  child  so  unshapely,  that  men  call  it  a  changeling 
(wiichsel-kind)  .l 


I.     EXTRACTS  FROM  MODERN  COLLECTIONS. 

a.  From  the  Chemnitzer  Rocken-philosophie. 

1.  Whoever  goes    into   a  childbed  chamber,  carrying   a   basket,,  must 
break  a  chip  off  the  basket,  and  put  it  in  the  cradle ;  otherwise  he  will  take 
the  child's  or  mother's  rest  (sleep)  away. 

2.  When  a  mother  wants  to  know  if  her  child  is  becried  (bewitched), 
let  her  lick  its  forehead:  if  becried,  it  will  taste  salt;  then  fumigate  with 

sweepings  from  the  four  corners  of  the  room with  shavings  off  the  four 

corners  of  the  table with  nine  sorts  of  wood. 

3.  Who  pulls  out  an  article  from  the  wash  upside  down  or  leftivards;  will 
not  be  becried. 

4.  Boil  frauen-flachs,  szysche  or  ruf-kraut,  bathe  the  sick  man  in  the 
water,  and  leave  the  bath  under  his  bed  :  if  he  is  becried,  it  will  shrink ; 
if  not,  not. 

5.  If  you  are  taking  much   money,  put  some  chalk  to  it,  then  bad  folk 
cannot  get  any  of  it  back. 

6.  Wash  your  money  in  clean  water,  and  put  salt  and  bread  to  it,  then 
the  dragon  and  bad  folk  cannot  get  it 

7.  Women  boiling  yarn  should  tell  lies  over  it,  or  it  won't  turn  white. 

8.  To  walk  over  sweepings  is  unlucky. 

9.  If  you  call  a  young  child  little  crab,  it  will  be  stunted,  for  crabs  crawl 
backwards. 

10.  If  you  set  out  on  a  journey,  and  a  hare  runs  across  your  path,  it 
bodes  no  good. 

1  At  the  end  of  pag.  78b   stands  the  name  of  the  copyist :  '  Clara  Hatzlerin.' 
In  the  same  handwriting  is  Cod.  Pal.  *>77. 


1778  APPENDIX. 

11.  In  drinking  oufc  of  a  jug,  do  not  span  the  lid  with  your  hand,  or  the 
next  drinker  will  have  tension  of  tlie  heart. 

12.  Do  not  buy  your  children  rattles,  nor  allow  any  to  be  given,  else 
they  are  slow  in  learning  to  talk. 

13.  For  tongue-tied  children  it  is  good  to  eat  beggars  bread. 

14  If  in  leaving  home  you  have  forgotten  something,  don't  go  back 
for  it,  but  have  it  fetched  by  another ;  else  everything  is  thrown  back 
(goes  wrong). 

15.  If  a  stranger  comes  into  the  room,  he  shall  sit  down,  so  as  not  to 
take  the  children's  rest  away  with  him  (see  1). 

16.  When  you  cover  a  table,  put  some  bread  on  at  once,  or  a  corner  of 
the  cloth  will  trip  some  one  up. 

17.  Men  shall  not  stay  in  the  house  while  the  women  are  stuffing  feathers 
into  the  beds,  else  the  feathers  will  prick  through  the  bed-tick. 

18.  Set  the  hen  on  to  hatch  while  people  are  coming  out  of  church,  and 
you'll  have  plenty  of  chicks  crawl  out. 

19.  If   you  want    large-headed    chickens,  wear  a  fine  large  straw-hat 
while  you  set  the  brood-hen  on. 

20.  The  straw  for  a  nest  should  be  taken  out  of  a  marriage-bed,  from 
the  man's  side  if  you  want  cocks,  from  the  woman's  if  hens. 

21.  After  washing  in  the  morning,  don't  flirt  the  water  from  your  hands, 
or  you'll  waste  your  victuals  that  day. 

22.  Never  rock  an  empty  cradle :  it  rocks  the  baby's  rest  away. 

23.  The  first  time  a  baby's  nails  want  paring,  let  the  mother  bite  them 
off,  else  they  learn  to  pilfer. 

24.  When  about  to  stand  godfather  or  godmother,  borrow  something  to 
wear,  and  your  godchild  will  always  have  credit. 

25.  If  you  call  children  alt-mdnnichen,  alt-tveibichen,  they'll  be  stunted, 
and  have  wrinkles  on  the  forehead. 

26.  If  you  want  children  to  live  long,  call  the  boys  Adam,  and  the  girls 
Eve. 

27.  If  a  child  is  to  live  100  years,  the  god-parents  must  be  fetched  from 
three  parishes. 

28.  If  you  take  a  child  into  the  cellar  under  a  year  old,  it  will  grow  up 
timid. 

29.  If  you  let  it  look  into  the  looking-glass  under  a  year  old,  it  will  grow 
up  vain. 

30.  Children  that  cry  at  the  christening  don't  grow  old. 

31.  If  the  first  children  take  their  parents'  names,  they  die  before  the 
parents. 

32.  If  a  dog  looks  into  the  oven  when  you  are  baking,  the  loaves  will  be 
loose  (?  erloset),  or  the  crust  leave  the  crumb. 

33.  If  there  is  dough  in  the  trough,  don't  sweep  the  room  till  it  is 
carried  out,  or  you'll  sweep  a  loaf  away. 

34.  The  vinegar  spoils  if  you  set  the  cruet  on  the  table. 

35.  If  a  woman  within  six  weeks  after  confinement  walks  a  field  or  bed, 
nothing  grows  on  it  for  some  years,  or  everything  spoils. 

36.  If  a  woman  dies  in  the  six  weeks,  lay  a  mangle-roller  or  a  book  in 


SUPERSTITIONS.      I.  1779 

the  bed,  and  shake  up  and  make  the  bed  every  day  till  the  six  weeks  are 
up,  or  she  cannot  rest  in  the  ground- 

37.  Do  not  blow  the  baby's  first  pap,  and  it  will  not  afterwards  scald  its 
month  with  hot  things. 

38.  Would  you  wealthy  be,  cut  the  loaf  quite  evenly. 

39.  Eat  nob  while  the  death-bell  tolls,  or  your  teeth  will  ache. 

40.  If  red  shoes  are  put  on  a  child  under  a  year  old,  ib  can  never  see 
blood. 

41.  If  a  woman  with  child  stands  and  eats  before  the  bread  cupboard, 
the  child  will  have  the  wasting-worm  (mit-esser,  fellow-eater) ;  see  817. 

42.  To  mend  clothes  on  the  body  is  not  good. 

43.  If  you  sew  or  mend  anything  on  Ascension-day,  the  lightning  will 
come  after  him  that  wears  it. 

44.  Bating  cracknels  on  Maundy  Thursday  keeps  fever  away. 

45.  If  you  stride  over  a  child,  ib  will  stop  growing. x 

46.  Who  works  in  wood  will  not  be  wealthy. 

47.  Never  shew  a  light  under  the  table  where  people  sib,  lesb  they  begin 
to  quarrel. 

48.  God-parents  shall  buy  the  child  a  spoon,  lest  it  learn  to  dribble. 

49.  If  a  woman  who  is  confined  put  a  black  stomacher  on,  the  child  will 
grow  up  timid. 

50.  In  the  six  weeks  don't  take  a  child  inside  your  cloak,  or  it  will  be 
gloomy,  and  always  meet  with  sorrow. 

51.  He  that  lends  money  at  play  will  lose. 

52.  He  that  borrows  for  play  will  win. 

53.  Let  a  mother  who  is  nursing  go  silently  out  of  church  three  Sun 
days,  and  every  time  blow  into  her  child's  mouth,  and  its  teeth  will  come 
easily. 

54.  Between  11  and   12  the  night  before  Christmas,  the  water  is  wine. 
Some  say,  water  drawn  at  12  on  Easter  night  will  turn  into  wine. 

55.  When  lighbs  are  brought  in  on  Christmas-eve,  if  any  one's  shadow 
has  no  head,  he  will  die  within  a  year;  if  half  a  head,  in  the  second  half- 
year. 

56.  In  the  Twelve  nights  eat  no  lentils,  peas  or  beans;  if  you  do,  you 
geb  the  itch. 

57.  One  who  is  about  to  stand  sponsor  shall  not  make  water  after  he  is 
drest  for  church ;  else  the  godchild  will  do  the  same  in  bed. 

58.  If  you  go  out  in  the  morning,  and  an  old  woman  meets  you,  it  is 
a  bad  sign  (see  380). 

59.  Don't  answer  a  witch's  question,  or  she  may  take  something  from 
you. 

60.  Stone-crop  planted  on  the  roof  keeps  the  thunderbolt  aloof. 

61    Get  out  of  bed  backwards,  and  everything  goes  contrary  bhat  day. 
62.  If  the  Judel  won't  let  the  children  sleep,  give  him  something  to 
play  with.     When  children  laugh  in  their  sleep,  or  open  and  turn  their 

1  My  brother  too  stept  with  one  leg  over  me,  saying  '  Oho  Tnb'milin,  now  wiltow 
grow  no  more  !  '    Life  of  Thomas  Plater,  p.  19. 


1780 


APPENDIX. 


eyes,  we  say  '  the  Judel  plays  with  them.'  Buy,  without  beating  down 
the  price  asked,  a  new  little  pot,  pour  into  it  out  of  the  child's  bath,  and 
set  it  on  the  oven  :  in  a  few  days  the  Judel  will  have  sucked  every  drop  out. 
Sometimes  eggshells,  out  of  which  the  yolk  has  been  blown  into  the  child's 
pap  and  the  mother's  caudle,  are  hung  on  the  cradle  by  a  thread,  for  the 
Judel  to  play  with,  instead  of  with  the  child. 

63.  If  a  loaf  is  sent  away  from  table  uncut,  the  people  are  sure  to  go 
away  hungry. 

64.  If  you  spill  salt,  don't  scrape  it  up,  or  you'll  have  bad  luck. 

65.  If  you  tread  your  shoes  inwards,  you'll  be  rich;  if  outwards,  poor. 

66.  If  you  have  the  jaundice,  get  the  grease-pot  stolen  from  a  carrier's 
cart ;  look  into  that,  and  it  will  soon  pass  away. 

67.  If  a  c%  howls  the  night  before  Christmas,  it  will  go  mad  within  a 
year. 

68.  Great  evil  is  in  store  for  him  who  harms  a  cat,  or  kills  it. 

69.  If  the  cats  bite  each  other  in  a  house  where  a  sick  man  lies,  he  will 
die  soon. 

70.  A  woman  churning  butter  shall  stick  a  three-crossed  knife  on  the 
churn,  and  the  butter  will  come. 

71.  Splinters  peeling  off  the  boards  in  the  sitting-room  are  a  sign  of 
stranger  guests. 

72.  When  the  cat  trims  herself,  it  shews  a  guest  is  coming. 

73.  If  magpies  chatter  in  the  yard  or  on  the  house,  guests  are  coming. 
74  If  a  flea  jumps  on  your  hand,  you'll  hear  some  news. 

75.  If  a  child  does  not  thrive,  it  has  the  Elterlein :  shove  it  a  few  times 
into  the  oven,  and  the  E.  is  sure  to  go. 

76.  To  kill  spiders  is  unlucky. 

77.  Let  a  newborn  child  be  dressed  up  fine  the  first  three  Sundays,  and 
its  clothes  will  sit  well  on  it  some  day. 

78.  If  women  dance  in  the  sun  at  Candlemas,  their  flax  will  thrive  that 
year. 

79.  If  a  stranger  looks  in  at  the  room-door  on  a  Monday,  without  walking 
in,  it  makes  the  husband  beat  his  wife. 

80.  If  a  man  buys  or  gives  his  betrothed  a  look,  their  love  will  be  over 
turned  (ver-blattert,  when  the  leaf  turns  over,  and  you  lose  your  place). 

81.  In  making  vinegar,  you  must  look  sour  and  be  savage,  else  it  won't 
turn  out  good. 

82.  If  your  ears  ring,  you  are  being  slandered. 

83.  A  hen  crowing  like  a  cock  is  a  sign  of  misfortune. 

84.  He  that  fasts  on  Maundy  Thursday  will  catch  no  fever  that  year,  and 
if  he  does  he'll  get  over  it. 

85.  He  that  lends  the  first  money  he  makes  at  market,  gives  away  his 
luck. 

86.  When  at  market  selling  goods,  don't  let  tae  first  customer  go,  even  if 
you  sell  under  value. 

87.  A  man  shall  not  give  his  betrothed  either  knife  or  scissors,  lest  their 
love  be  cut  in  tivo. 

88.  Bathing  the  children  on  a  Friday  robs  them  of  their  rest. 


SUPERSTITIONS.      I.  1781 

89.  If  you  are  fetching  water  in  silence,  draw  it  down  stream. 

90.  Draw  crosses  on  your  doors  before  Wallpurgis-night  (Mayday  eve), 
and  the  witches  will  not  harm. 

91.  In  going  to  bed,  leave  nothing  lying  on  the  table,  else  the  oldest  or 
youngest  in  the  house  can  get  no  sleep. 

92.  If  a  woman  going  to  be  churched  meet  a  man,  she'll  have  a  son  next 
time ;  if  a  woman,  a  girl;  if  nobody,  no  more  children ;  if  two  people,  twins. 

93.  If  you  sneeze  before  breakfast,  you'll  get  some  present  that  day. 

94.  Don't  let  fire  and  light  be  carried  out  of  your  house  by  a  stranger,  it 
is  taking  the  victuals  away  from  the  house. 

95.  A  new  maidservant  shall  look  into  the  oven's  mouth  the  first  thing, 
she'll  soon  get  used  to  it  then  (see  501). 

96.  If  you  are  having  flax  sown,  give  the  sower  a  fee,  or  the  flax  will 
spoil. 

97.  If  a  single  woman  on  Christmas-eve  pour  melted  lead  into  cold  water, 
it  will  shape  itself  like  the  tools  of  her  future  husband's  trade. 

98.  If  you  have  a  wooden  pipe  or  tap  turned  for  you  out  of  a  birchtree 
growing  in  the  middle  of  an  anthill,  and  draw  wine  or  beer  through  it, 
you'll  soon  have  sold  your  liquor. 

99.  He  that  cuts  bread  unevenly,  has  told  lies  that  day. 

100.  Single  women    that    want    husbands    shall,   the   night    before    St 
Andrew's  day,  call  upon  that  saint  naked,  and  they'll  see  their  sweetheart 
in  their  sleep. 

101.  When  a  maid  wants  to  know  if  she  shall  keep  her  place,  let  her  on 
Christmas-eve  turn  her  back  to  the  door,  and  fling  the  shoe  off  her  foot 
over  her  head  :  if  the  tip  of  the  shoe  is  towards  the  door,  she'll  have  to  go  ; 
if  the  heel,  she  will  stay. 

102.  If  a  maid  wishes  to  know  what  sort  of  hair  her  lover  will  have,  let 
her  grope  backwards  through  the  open  door  on  Christmas-eve,  and  she'll 
grasp  the  hair  in  her  hand. 

103.  Whoever  finds  by  chance  a  hare-laurel  (?  hasen-lorber)  in  the  wood, 
and  eats  it,  will  have  his  share  of  the  hare  wherever  he  goes. 

104.  He  that  looks  in  the  mirror  at  night,  sees  the  devil  there. 

105.  To  find  out  if  she'll  get  a  husband  during  the  year,  let  the  damsel 
knock  at  the  hen-house   on  Christmas-eve   or  at  midnight :    if  the  cock 
cackles,  she'll  get  one ;  if  the  hen,  she  won't. 

106.  If  children  in  the  street  ride  with  spears  and  banners,  there  will  be 
a  war;  if  they  carry  each  other  on  crosses  (Banbury  chairs)  a  pestilence. 

107.  If  you  are  out  of  money,  mind  the  new  moon  does  not  peep  into  your 
empty  purse,  or  you'll  be  short  of  money  the  whole  month. 

108.  If  the  stork  builds  on  your  roof  or  chimney,  you  will  live  long  and 
be  rich. 

109.  To  know  if  her  lover  will  be  straight  or  crooked,  a  girl  must  go  to 
a  stack  of  wood  on  Christmas-eve,  and  with  her  back  to  it,  pull  out  a  log ; 
as  the  log  is,  so  will  the  lover  be  (see  F,  7). 

110.  To  know  what  he  is  called,  let  her  stretch  the  first  piece  of  yarn  she 
spins  that  day  outside  the  house-door,  and  the  first  man  that  passes  will  be 
a  namesake  of  her  future  husband. 


1782  APPENDIX. 

111.  Never  set  a  gridiron  or  trivet  over  the  fire  without  putting  some 
thing  on  it;  she  that  does  so  will  have  an  apron  (puckers)  on  her  face. 

112.  Let  a  woman,  when  going  to  bed,  salute  the  stars  in  the  sky,  and 
neither  hawk  nor  vulture  will  take  her  chickens. 

113.  In  putting  straw  into  a  bed,  don't  leave  the  'knots  in  the  strawbands, 
there's  no  sleeping  on  them. 

144.  A  woman  going  to  market  will  get  better  prices  for  her  wares  if 
on  getting  up  she  put  her  right  shoe  on  first. 

115.  He  that  wears  a  shirt  woven  of  yarn,  that  a  girl  under  seven  has 
spun,  will  find  luck  in  it  (see  931). 

116.  If  it  rain  on  Johns-day,  nuts  will  spoil  and  harlots  thrive. 

117.  Onions,  turned  in  their  bed  011  Johns-day,  turn  out  fine. 

118.  The  maids   shall  not  weed   the  cabbage-beds  on  Bartlemy's  day; 
Bartlemy  is  putting  [orig.  throwing]  heads  to  the  cabbages,  and  would  be 
scared  away. 

119.  If  you  find  a  four-leaved  clover  [shamrock],  hold  it  dear;  as  long  as 
you  have  it,  you'll  be  happy  (see  G,  62). 

120.  A  raven  or  crow,  that  sits  cawing  on  a  sick  house,  betokens  the 
patient's  death. 

121.  Shepherds  must  not  name  the  wolf  during  the  Twelves,  or  he  will 
worry  their  sheep. 

122.  If  a  child  has  a  date-stone  about  him,  he  does  not  fall,  or  is  not 
much  hurt. 

123.  When  you  go  into  a  new  house  or  room,  what  you  dream  the  first 
night  comes  true. 

124.  If  a  woman  or  maid  loses  her  garter  in  the  street,  her  husband  or 
lover  is  unfaithful  to  her. 

125.  When  a  woman  is  going  to  bed,  she  shall  move  her  chair  from  the 
place  where  she  has  sat,  or  the  alp  will  weigh  upon  her. 

126.  While  a  fire  burns  on  the  hearth,  lightning  will  not  strike  the  house. 

127.  A  calf  born  on   St.    Veltens  (Valentine's)    day   is    of   no   use   for 
breeding. 

128.  If  a  wolf,  stag,  boar  or  bear  meets  you  on  a  journey,  it  is  a  good 
sign. 

129.  He  that  finds  a  horse-shoe,  or  a  piece  of  one,  has  luck  (see  220). 

130.  The  flax  or  tow  that  a  maid  leaves  unspun  on  the  distaff  of  a  Satur 
day,  does  not  make  good  yarn,  and  will  not  bleach. 

131.  Let  the  father  put  a  sword  in  the  baby's  hand  directly  it  is  chris 
tened,  and  it  will  be  bold  and  brave. 

132.  When  a  boy  is  born,  let  his  feet  push  against  his  father  s  breast,  and 
he  will  riot  come  to  a  bad  end. 

133.  As  soon  as  a  girl  is  born,  seat  her  on  her  mother's  breast,  and  say 
'  God  make  thee  a  good  woman ' ;  and  she  will    never  slip  or   come  to 
shame. 

134.  If  a  spider  crawl  on  your  coat  in  the  morning,  you'll  be  happy  that 
day. 

135.  If  a  man  on  a  journey  meets  a  ivoman  who  is  spinning,  it  is  a  bad 
sign  ;  let  him  turn  back,  and  take  another  road. 


SUPEESTITIONS.      I.  1783 

136.  If  the  clock  strikes  while  bells  are  ringing,  it  betokens  fire. 

137.  Don't  lay  a  new-born  child  on  its  left  side  first,  or  it  will  always  be 
awkward. 

138.  On  Walpurgis-eve  let  him  that  has  cornfields  fire  his  gun  over  them, 
and  the  witches  cannot  hurt  the  corn. 

139.  A  blue  cornflower  pulled  up  by  the  roots   on  Corpus  Christi  day 
stops  nose-bleeding,  if  held  in  the  hand  till  it  gets  warm. 

140.  Root  out  the  reeds  in  a  pond  or  the  thorns  in  a  field  on  Abdon-day 
(July  30),  and  they  will  not  grow  again. 

141.  If  a  woman's  neck  or  throat  itches,  she  will  soon  go  to  a  christening 
or  wedding ;  if  her  head  itches,  it  means  blows. 

142.  Bright  Christmas,  dark  barns;  dark  Christmas,  light  barns. 

143.  Whoever  hurts  or  even  sees  an  earth-hunchen  or  a  house-adder,  is 
sure  to  die  that  year. 

144.  Smear  the  point  of  your  sword  with  ear-wax,  it  will  melt  your 
enemy's  courage. 

145.  When  two  nursing  mothers  drink  at  the  same  time,  one  drinks  the 
other's  milk  away.     And  when  two  people   begin  drinking  at  the    same 
moment,  one  drinks  the  other's  colour  away. 

146.  If  you  eat  bread  that  another  has  bitten,  you'll  become  his  enemy. 

147.  If  a  woman  lets  another  person  wipe  hands  on  her  apron,  that  per 
son  will  hate  her. 

148.  Swallows  building  on  a  house  bring  poverty,  sparrows  riches. 

149.  A  hoop  coming  off  a  cask  on  Christmas-eve  shews  that  some  one  in 
the  house  will  die  that  year. 

150.  If  the  light  on  the  altar  goes  out  of  itself,  it  shews  the  priest  is 
going  to  die. 

151.  A  woman  gets  rid  of  earache  by  wrapping  a  man's  breeches  round 
her  head. 

152.  When  the  maids  are  making  tinder,  they  must  tear  pieces  out  of 
men's  shirts ;  tinder  made  of  women's  shifts  does  not  catch. 

153.  Tying   wet   straivbands  round    the  orchard-trees  on  Christmas-eve 
makes  them  fruitful. 

154.  Fruit-trees  clipt  at  Shrovetide  are  proof  against  worm  and  cater 
pillar. 

155.  To  keep  a  cat  or  dog  from  running  away,  chase  it  three  times  round 
the  hearth,  and  rub  ic  against  the  chimney-shaft. 

156.  If  a  man  sees  a  wolf  before  the   wolf  sees  him,  he  need  fear  no 
harm;  but  if  the  wolf  saw  him  first,  he  is  in  danger  :  some  say  he  will  be 
dumb,  or  hoarse. 

157.  John's  blood  (plantain),  culled  at  noon  on  John's   day,  is  good  for 
many  things. 

158.  If  a  magpie  sits  chattering   on  the  infirmary,    before    noon,    and 
looking  our  way,  the  meaning  is  good  :  if  after  noon,  and  seen  from  behind, 
it  is  bad. 

159.  The  howling  of  dogs  bodes  misfortune. 

160.  A  swarm  of  bees  hanging  on  to  a  house  signifies  fire. 

161.  The  lark  sings  as  long  before  Candlemas  as  she  is  silent  after. 


1784  APPENDIX. 

162.  If  a   bachelor  and  spinster  stand   sponsors   to  a  child,  the  priest 
shall  plant  himself  between  the  two,  or  they  will  always  be  falling  out. 

163.  A  man  shall  not  marry  his  gossip  (fellow-sponsor),  for,  every  time 
they  come  together  as  man  and  wife,  it  thunders. 

161.  Let  him  who  gets  the  first  can  of  beer  out  of  a  cask  run  away  fast, 
and  the  rest  of  that  beer  will  soon  go  off. 

165.  Don't  let  a  baby  tread  barefoot  on  a  table  :  it  will  get  sore  feet. 

166.  After  putting  the  candle  out,  don't  leave  it  upside  down  in   the 
candlestick;  else  nobody  can  wake  if  thieves  should  come. 

167.  A  boy  born  in  the   Venus-morning  star  gets  a  wife  much  younger 
than  himself;  in  the  Venus-eveningstar  one  much  older.     And  the  contrary 
with  girls. 

168.  On  rising  from  a  meal,  don't  leave  any  of  your  bread  behind ;  if 
any  one  takes  ifc  and  throws  it  over  the  gallows,  you  won't  escape  hang 
ing. 

169.  An  elder  planted  before  the  stable  door   guards  the  cattle  from 
sorcery. 

170.  He  that  has  about  him  &  string  with  which  a  rupture  was  bound  up, 
can  lift  the  heaviest  load  without  danger. 

171.  A  piece  of  wood  off  a  coffin  that  has  been  dug  up,  if  concealed 
among  your  cabbages,  keeps  away  the  caterpillars. 

172.  Eat  no  soup  at  Shrovetide,  or  you'll  have  a  dripping  nose. 

173.  On  Nicasius-eve  write  the  saint's  name  on  the  door  in   chalk,  and 
you  rid  the  house  of  rat  and  mouse. 

174.  If  the  carter  plaits  a  snake's  or  adder's  tongue  into  his  whip,  his 
horses  can  pull  the  biggest  loads  out  of  the  ditch,  and  will  not  over-drink 
themselves. 

175.  Make  nests  for  the  hens  on  Peter' s-day,  and  many's  the  egg  they 
will  lay. 

176.  A  woman  with  child,  who  stands  godmother,  shall  not  lift  the  babe 
out  of  the  font  herself;  else  one  child  dies,  the  christened  one  or  hers. 

177.  If  the  first  person  you  meet  in  the  morning  be  a  virgin  or  a  priest, 
'ds  a  sign  of  bad  luck;  if  a  harlot,  of  good. 

178.  If  a  weaned  child  is  put  to  the  breast  again,  it  grows  up  a  blas 
phemer. 

179.  If  a  woman  with  child  pass  under  a  waggon-pole,  she'll  go  over  her 
time. 

180.  The  seventh  son  is  a  lucky  man,  for  healing,  planting,  or  doing  any 
thing. 

181.  Malefactors  on  the  rack  pin  a  paper  to  their   back  with    Psalms 
10th  and  15th  written  on  it :    they  can   stand  the  torture  then  without 
confessing. 

182.  If  you  have  bread  and  salt  about  you,  you  are  safe  from  sorcery. 

183.  For  a  fever:  Take  three  bits  of  stolen  bread,  spit  in  two  nutshells, 
and  write  this  note:  'Cow,  will  you  go  to  your  stall,  Fever  (frdrer,  ague), 
go  you  to  the  wall.' 

184.  If  a  mouse  has  gnawed  at  your  dress,  it  means  mischief. 

185.  If  the  women  or  maids  are  washing  sacks,  it  will  soon  rain. 


SUPEESTITIONS.     I.  1785 

186.  To  sneeze  while  putting  your  shoes  on,  is  a  sign  of  bad  luck. 

187.  To  put  a  clean  shirt  on  of  a  Friday  is  good  for"' the  gripes. 

188.  Eating  stolen  cheese  or  bread  gives  you  the  hiccough. 

189.  If  you  dig  devil's  bit  the  midnight   before  St  John's,  the  roots  are 
still  unbitten,  and  good  for  driving  the  devil  away. 

190.  John's  wort  drives  witches  away  and  the  devil;  that's  why  he  out 
of  spite  pricks  holes  in  all  the  leaves  with  his  needle. 

191.  When    a   person   dies,   set   the   ivindows   open,    and  the   soul   can 
get  out. 

192.  For  a  child  to  grow  up  good,  its  godmother  or  the  woman    that 
carries  it  home  from  church  must  immediately  lay  it  under  the  table,  and 
the  father  take  it  up  and  give  it  to  the  mother. 

193.  A  year  without  skating  is  bad  for  the  barley. 

194  If  they  are  building  a  weir  across  the  river,  it  will  not  rain  in  that 
country  till  they  have  done. 

195.  Put  a  goose  through  your  legs  three  times,  give  her  three  mouthfuls 
of  chewed  bread  with  the  words  '  Go  in  God's  name,'  and    she'll   always 
come  home. 

196.  He  that  has  fits  of  cold  fever  shall  crawl  to  a  running  stream,  strew 
a  handful  of  salt  down-stream,  and  say  :  '  In  God  his  name  I  sow  for  seed 
this  grain,  When  the  seed  comes  up  may  I  see  my  cold  friend  again.' 

197.  The  first  time  you  hear  the  cuckoo  in  spring,  ask  him  :   '  Cuckoo, 
baker's-man,  true  answer  give,  How  many  years  have  I  to  live?  '     And  as 
many  times  as  he  sings,  so  many  years  more  will  you  live. 

193.  If  an  unmarried  maiden  eat  the  brown  that  sticks  inside  the 
porridge-pot,  it  will  rain  at  her  wedding ;  and  if  it  rains,  the  new  couple 
get  rich  (see  498). 

199.  To  sell  your  cattle  well  at  market,  smoke  them  with  the  black  ball 
dug  out  of  the  middle  of  an  ant-hill. 

200.  Never  hand  things  over  a  cradle  with  the  child  in  it ;  nor  leave  it 
open. 

201.  A  thief  s  thumb  on  your  person,  or  among  your  wares,  makes  them 
go  fast. 

202.  If  you  throw  a  bunch  of  inherited  keys  at  a  door  when  some  one  is 
listening  outside,  the  eavesdropper  is  deaf  for  the  rest  of  his  life. 

203.  Eat  milk  on  Shrove  Tuesday,  and  you'll  not   be  sunburnt  in  the 
summer. 

204.  If  a  bride  wishes  to  rule  her  husband,  let  her  on  the  wedding-day 
dress  in  a  baking  trough,  and  knock  at  the  church  door. 

205.  To  wean  a  child,  let  the  mother  set  it  down  on  the  floor,  and  knock 
it  over  with  her  foot;  it  will  forget  her  the  sooner. 

206.  If  a  dog  runs  between  a  woman's  legs,  her  husband  is  going  to  beat 
her. 

207.  Put  money  in  the  'mouth  of  the  dead,  and  they  will  not  come  back 
if  they  have  hidden  a  treasure. 

208.  Toothpicks  made  of  wood  that  lightning  has  struck,  send  the  tooth 
ache  away. 

209.  A  knife  shall  not  lie  on  its  back,  for  fear  of  its  hurting  the  angels. 


1786  APPENDIX. 

210.  If  two  clocks  in  the  town    happen    to  strike  together,  a  married 
couple  will  die. 

211.  A  boil  will  safely  heal  if  squeezed  with  a  three-crossed  knife. 

212.  Let  the  bride  arrive  at  the  bridegroom's  house  in  the  dark,  then 
they'll  have  every  corner  full. 

213.  If  a  dog  runs  through  between  two  friends,  they  will  break  off  their 
friendship. 

214.  He  that  would  dig  up  a  treasure,  must  not  speak  a  word. 

215.  To  draw  storks  to  your  house,  make  them  a  nest  on  the  chimney 
with  your  left  hand. 

21b'.  If  you  have  a  swollen  neck,  go  in  silence  to  the  mill,  steal  the  tie 
from  one  of  the  sacks,  and  tie  it  about  your  neck. 

217.  When  you  see  the  first  swallow  in  spring,  halt  immediately,  and  dig 
the  ground  under  your  left  foot  with  a  knife;  you  will  there  find  a  coal  that 
is  good  for  a  year  against  the  ague  (see  G,  98). 

218.  In  digging  for  treasure,  have  bread  about  you,  and  the  spectres 
can't  disturb  you. 

219.  Godfather's  money  (gift)  makes  rich  and  lucky. 

220.  When  you  have  been  robbed,  drive  an  accidentally-found  horseshoe 
nail  (see  129)  into  the  place  where  the  fire  always  is,  and  you'll  have  your 
own  again. 

221.  Bastard  children  are  luckier  than  lawful  ones. 

222.  At  a  christening  get  a  mite  of  bread  consecrated,  and  the  child's 
parents  will  never  want  for  bread. 

223.  He  that  counts  his  money  at  new  moon  is  never  short  of  it. 
224  Drop  a  cross-penny  on  a  treasure,  and  it  can't  move  away. 

225.  Eat  lentils  at  Shrovetide,  and  money  will  pour  (quellen,  swell?). 

226.  He  of  whom  a  boy  (or  girl)  makes  his  (or  her)  first  purchase  at 
market,  will  have  good  luck  in  selling  that  day. 

227.  Let  a  merchant  throw  the  first  money  he  takes  on  the  ground,  and 
plant  his  feet  upon  it;  his  business  will  go  the  better. 

228.  For  the  cuckoo  to  sing  after   St   John's   is  not  good,  it  betokens 
dearth. 

229.  When  the  bride  is  fetched  home,  she  shall  make  no  circuit,  but  go 
the  common  road;  otherwise  she  has  ill  luck. 

230.  If  a  man  passing  under  a  henroost  is  bedropped  by  the  hen,  it  bodes 
misfortune,  if  by  the  cock,  good  luck  (see  105). 

231.  A  new  garment  should  not  be  put  on  empty,  something  should  be 
dropt  into  the  pocket  first  for  luck. 

232.  In  choosing  sponsors,  ask  an  unmarried  woman,  else  the  child  will 
be  unlucky  in  marriage,  and  also  have  no  children. 

223.  He  that  is  lucky  when  young  will  beg  his  bread  when  old;    and 
vice  versa. 

234.  He  that  carries  wormwood  about  him  cannot  be  becried  (bewitched). 

235.  If  you  find  a  needle,  and  the  point  is  towards  you,  you'll  be  un 
lucky;  if  the  head,  lucky. 

236.  Put  nothing  in  your  mouth  of  a  morning,  till  you've  had  a  bite 
of  bread. 


SUPEESTITIONS.      I.  1787 

237.  If  the  first  frog  you  see  in  spring  leaps  in  wafcer  and  nob  on  land, 
you  may  expect  misfortune  all  that  year. 

238.  Move  into  a  new  dwelling  with  a  waxing  moon  or  at  full  moon ;  and 
carry  bread  and  salt  into  it,  then  everybody  in  it  will  be  full  and  want 
for  nothing. 

239.  If  you  hear  horses  neigh,  listen   attentively,  they   announce   good 
luck. 

240.  If  a  woman  in  the  six  weeks  spin  wool,  hemp  or  flax,  the  child  will 
be  hanged  some  day. 

241.  Women  shall  not  brush  or  plait  themselves  on  a  Friday,  it  breeds 
vermin. 

242.  If  you  find  money  before  breakfast,  and  there  is  no  wood  under  it, 
it  is  unlucky. 

243.  He  that  was  born  on  a  Sunday  is  luckier  than  other  men. 

244.  If  after  sunrise  on  Shrove  Tuesday  you  thrash  in  silence,  you  drive 
the  moles  away. 

245.  Stand    with  your  face  to  the  waning   moon,  and    say  :  '  Like   the 
moon  from  day  to  day,  Let  my  sorrows  wear  away '  (see  492). 

246.  Don't  leave  the  oven-fork  in  the  oven ;  if  you  do,  the  witches  can 
take  a  dollar  a  day  from  the  house. 

247.  Nothing  out  of  the  way  shall  be  built,  planted  or  planned  in  a  Leap- 
year  :  it  does  not  prosper. 

248.  If  in  going  out  your  clothes  get  caught  in  the  door  or  on  the  latch, 
stay  a  while  where  you  are,  or  you'll  meet  with  a  mishap. 

249.  Pare  your  nails  on  a  Friday,  and  you  have  luck  (see  340). 

250.  If  you  lay  a  'broom  in  a  witch's  way,  so  that  she  must  step  over  it, 
she  turns  faint,  and  can  plot  no  mischief. 

251.  He  that  has  about  him  an  owl's  heart,  or  the  stone  out  of  a  bat's 
back,  or  a  hoopoe's  head,  will  have  luck  in  play  (see  329). 

252.  When  the  candle  at  night  burns  roses  (forms  a  death's  head),  there's 
money  or  some  luck  coming  next  day. 

253.  Of  the  first  corn  brought  in  at  harvest,  take  a  few  of  the  first 
sheaves,  and  lay  them  cross- wise  in  the  four  corners  of  the  barn  ;  then  the 
dragon  can't  get  any  of  it. 

254.  If  it  freezes  on  the  shortest  day,  corn  falls  in  price ;  if  it  is  mild,  it 
rises. 

255.  As  many  grains  as  the  theuerlings  (dear-lings,  a  kind  of  mushroom) 
have  in  them,  so  many  groschen  will  corn  be  worth  from  that  time. 

256.  If  you  search  in  vain  for  something  that  must  be  there,  the  devil  is 
holding  his  hand  or  tail  over  it. 

257.  On  your  way  to  market,  see  that  no  one  meets  you  carrying  water; 
else  you'd  better  turn  back,  you'll  have  no  luck  buying  or  selling. 

258.  By  the  grain  of  the  first  sheaf  you  thrash,  you  may  guess  the  rise  or 
fall  in  the  price  of  corn,  thus  :  fill  and  empty  a  measure  four  times,  making 
four  heaps ;  then  put  the  heaps  back  into  the  measure,  and  level  off.     If 
grains  fall  from  any  heap,  or  if  they  seem  short,  then  in  the  corresponding 
quarter  of  the  coming  year  corn  will  fall  or  rise. 

259.  Lay  by  some  bread  from  your  wedding,  and  you'll  never  want  it. 


1788  APPENDIX. 

260.  He  that  keeps  and  carries  about  him  the  bit  of  coat  he  brought 
into  the  world  (the  glucks-haube),  will  prosper  in  everything. 

261.  He  that  has  about  him  a  bitten-off  mole's  paw,  will  buy  cheap  and 
sell  dear. 

262.  Deduct  nothing  from  the  cost  of  making  a  child's  first  dress ;  the 
more  you  take  off,  the  less  luck  he'll  have. 

263.  If  the  seed  you  are  going  to  sow  be  laid  on  the  table,  it  will  not 
come  np. 

264.  The  first  baking  after  Newyear's  day,  make  as  many  little  calces  as 
there  are  people  in  the  house,  give  each  a  name,  and  prick  a  hole  in  it 
with  your  finger:  if  any  one's  hole  gets  baked  up,  he  will  die. 

265.  When    a    child  is  going  to  church  to    be  christened,  lift   him  out 
through  the  window  :  he'll  be  the  stronger,  and  live  the  longer. 

266.  If  you  are  telling  something,  and  you  or  anybody  sneeze,  the  tale 
is  true. 

267.  If  two  people  rock  one  child,  it  is  robbed  of  its  rest. 

268.  Never  burn  straw  that  any  one  has  slept  on,  else  he  cannot  rest. 

269.  If  you  are  taken  ill  at  church,  you  do  not  easily  recover. 

270.  He  that  touches  tinder  with  his  fingers,  cannot  make  it  catch. 

271.  If  you  scrape  cheese  on  the  tablecloih,  people  will  dislike  you. 

272.  He  that  eats  much  mouldy  bread,  lives  to  be  old. 

273.  If   the  man  sharpen  his  knife  otherwise  than   on  the  whetstone, 
there  will  be  strife  in  the  house. 

274.  Who  eats  no  beans  on  Christmas-eve,  becomes  an  ass. 

275.  Who  eats  not  of  nine  herbs  on  Maundy  Thursday,  gets  the  fever. 

276.  He  that  sews  or  patches  anything  on  his  own  body,  shall  always 
take  something  in  his  mouth,  or  he  becomes  forgetful. 

277.  If  a  child  in  its  first  year  smell  at  anything,  it  learns  not  to  smell 
afterwards. 

278.  Your  blessed  bread  (liebe  brot)  shall  not  be  left  lying  on  its  back. 

279.  To  eat  up  clean  what's  on  the  table  makes  fine  weather  the  next  day. 

280.  Let  him  that  has  the  hiccough,  put  a  bare  knife  in  a  can  of  beer, 
and  take  a  long  draught  in  one  breath. 

281.  If  a  sick  or  dying  man  has  hen's  feathers  under  him,  he  cannot  die. 

282.  To   appease  the   storm-wind,    shake   a  meal-sack   clean,    and   say : 
'  There,  wind,  take  that,  To  make  pap  for  your  brat  I ' 

283.  If  after  washing  you  wipe  your  hands  on  the  tablecloth,  you'll  get 
warts. 

284.  When  the  bells  ring  thick,  there  is  generally  some  one  just  going 
to  die ;  if  the  church-bell  rings  clear,  it  means  a  wedding. 

285.  When  a  bride  is  on  her  way  to  church,  if  it  rains,  she  has  been 
crying  ;  if  the  sun  shines,  laughing. 

286.  If  some  one  happens  to  come  where  a   woman  is  churning,  and 
counts  the  hoops  on  the  churn  first  up  and  then  down,  the  butter  will  not 
come. 

287.  It  is  not  good  to  look  over  your  fingers  or  the  flat  of  your  hand. 

288.  If  you  give  a  baby  part  of  a  red  baked  apple  to  eat  the.  first  time 
instead  of  pap,  it  will  have  red  clieeks. 


SCJPEESTITIONS.      I.  1789 

289.  A  baby  does  not  thrive  if  you  call  it  wiirmchen  (mite)  or  jacket. 

290.  If  the  cat  looks  at  you  while  she  trims  herself,  you'll  get  a  dressing 
or  a  wigging. 

291.  A  cook  that  lets  the  dinner  burn  on  to  the  pot,  is  betrothed  or 
promised. 

292.  A  maiden  who  is  fond  of  cats,  will  have  a  sweet-tempered  husband. 

293.  If  a  woman  with  child  walk  over  a  grave,  her  child  will  die. 

294.  He  that  has  a  lawsuit,  and  sees  his  opponent  in  court  before  the 
opponent  sees  him,  will  win  his  cause. 

295.  When  you  are  in  court,  pocket  your  knife  bare,  and  you'll  win  your 
cause. 

296.  When  any  one,  old  or  young,  can  get  no  sleep,  put  a  ruhe-wisch 
(wisp  of  rest)  under  his  pillow,  i.e.  straw  that  breeding  women  lay  under 
their  backs  ;  only  you  must  get  it  away  from  them  without  saying  a  word. 

297.  If  yon  pity  cattle  that  are  being  killed,  they  can't  die. 

298.  Never  lay  bread  so  that  the  cut  side  looks  away  from  the  table. 

299.  If  you  hear  a  ghost,  don't  look  round,  or  you'll  have  your  neck 
wrung. 

300.  Sow  no  wheat  on  Maurice's  day,  or  it  will  be  blighted. 

301.  It  is  not  good  to  look  over  your  head. 

302.  If  you  lop  a  tree  on  John's  Beheading  day,  it  is  sure  to  wither. 

303.  If  a  maid  who  is  kneading  dough  clutch  at  a  lad's  face,  he'll  never 
get  a  beard. 

304.  If  your  first  godchild  be  a  bastard,  you'll  be  lucky  in  marriage. 

305.  When  you  drink  to  any  one,  don't  hand  him  the  jug  open. 

306.  Whoever  can  blow-in  a  blown-out  candle,  is  a  chaste  bachelor  or 
maiden. 

307.  He  that  makes  a  wheel  over  his  gateway,  has  luck  in  his  house. 

308.  If  a  woman  in  the  six  weeks  fetches  spring-water,  the  spring  dries 
up. 

309.  If  you  turn  a  plate  over  at  a  meal,  the  witches  can  share  in  it. 

310.  When  a  witch  is  being  led  to  the  stake,  don't  let  her  touch  the 
bare  ground. 

311.  He  that  gets  a  blister  on  his  tongue,  is  slandered  that  moment;  let 
him  spit  three  times,  and  wish  the  slanderer  all  that's  bad. 

312.  A  patient  that  weeps  and  sheds  tears,  will  not  die  that  time. 

313.  When  the  heimen  or  crickets  sing  in  a  house,  things  go  luckily. 

314.  He  that  sleeps  long  grows  white,  and  the  longer  the  whiter. 

315.  If   on   their  wedding  day  a  bride  or  bridegroom  have   a  hurt  on 
them,  they'll  carry  it  to  the  grave  with  them,  it  will  never  heal. 

316.  If  the  moon  looks  in  at  the  chamber  window,  the  maid   breaks 
many  pots. 

317.  If  anything  gets  in  your  eye,  spit  thrice  over  your  left  arm,  and  it 
will  come  out. 

318.  When  fogs  fall  in  March,  a  great  flood  follows  100  days  after. 

319.  He  that  walks  over  nail  parings,  will  dislike  the  person  they  be 
longed  to. 

320.  If  a  woman  that  suckles  a  boy,  once  puts  another's  child,  which 
VOL.    IV.  L 


1790  APPENDIX. 

is  a  girl,  to  her  breast,  the  two  children  when  grown  up  will  come  to  shame 
together. 

321.  He  that  walks   with  only   one  shoe  or  stocking  on,  will  have    a 
cold  in  his  head. 

322.  When  the  fire  in  the  oven  pops,  there  will  be  quarrelling  in  the 
house. 

323.  Just  as  long  as  the  meat  on  the  table  keeps  on  fizzing  or  simmering, 
will  the  cook  be  beaten  by  her  husband. 

324.  He  whose  women  run  away,  and  whose  horses  stay,  will  be  rich. 

325.  When  the  candle  goes  out  of  itself,  some  one  in  the  house  will  die. 

326.  He  that  smells  at  the  flowers  or  wreaths  at  a  funeral,  will  lose  his 
smell. 

327.  If  you  cut  off  a  stalk  of  rosemary,  and  put  it  in  a  dead  man's  grave, 
the  whole  plant  withers  as  soon  as  the  branch  in  the  grave  rots. 

328.  When  you  eat  eggs,  crush  the  shells  (witches  nestle  in  them),  or 
some  one  may  get  the  fever. 

329.  He   that  has  on  him  a  moleskin  purse  with   a  hoopoo's  head  and 
penny  piece  inside,  is  never  without  money  (see  251). 

330.  When  the  wind  blows  on  a  New-year's  night,  it  is  a  sign  of  pesti 
lence. 

331.  If  a  man  eating  soup  lays  his  spoon  on  the  table,  and  it  falls  with 
its  inner  side  up,  he  has  not  had  enough ;  he  must  go  on  eating,  till  the 
spoon  turns  its  outer  side  up. 

332.  If  you  cut  bread  at  table,  and  happen  to  cut  one  more  slice  than 
there  are  people,  there's  a  hungry  guest  on  the  road. 

333.  If  you  wear  something  sewed  with  thread  spun  on  Christmas  eve, 
no  vermin  will  stick  to  you. 

334.  Never  point  with  your  fingers  at  the  moon  or  stars  in  the  sky,  it 
hurts  the  eyes  of  the  angels  (see  937). 

335.  Keep  a  cross-bill  in  the  house,  and  the  lightning  will  not  strike. 

336.  In  brewing,  lay  a  bunch  of  great  stinging- nettles  on  the  vat,  and 
the  thunder  will  not  spoil  the  beer.1 

337.  If  a  woman  with  child  has  gone  beyond  her  time,  and  lets  a  horse 
eat  out  of  her  apron,  she  has  an  easy  labour. 

338.  When  a  wedding  pair  join  hands  before  the  altar,  the  one  whose 
hand  is  coldest  will  die  first. 

339.  He  that  steals  anything  at  Christmas,  New -year,  and  Twelfthday- 
eve,  without  being  caught,  can  steal  safely  for  a  year. 

340.  To  cut  the  finger  and  toe  nails  on  Friday  is  good  for  the  toothache. 

341.  At  Martinmas  you  can  tell  if  the  winter  will  be  cold  or  not,  by  the 
goose's  breastbone  looking  white  or  brown  (see  H,  ch.  121). 

342.  Let  farmers  baptize  their  maids  or  souse  them  with  water,  when 
they  bring  the  first  grass  in  the  year,  and  they  will  not  sleep  at  grass- 
cutting. 

343.  As  a  rule,  when  a  tempest  blows,  some  one  has  hung  himself. 

i  The  thunder-nettle  resists  thunder,  and  is  therefore  put  to  young  beer,  to  keep 
it  from  turning.  On  Griin-d  mnerstag  (Maundy  Thursday)  young  nettles  are 
boiled  and  eaten  with  meat.  Dav.  Frank's  Mecklenbg  1,  59. 


SUPERSTITIONS.      I.  1791 

344.  Hens  hatched  out  of  eggs  that  were  laid  on  Maundy    Thursday 
change  their  colour  every  year. 

345.  When  a  child  is  taken  out  of  doors,  don't  keep  the  upper  half  of 
the  door  closed,  or  it  will  stop  growing. 

346.  It  feathers  picked  up  on  a  bourn  (between  two  fields)  are  put   in 
a  bed,  a  child  can'fc  sleep  in  it;  if  it  is  a  marriage-bed,  the  man  and  wife 
will  part. 

347.  If  you  sing  while  you  brew,  the  beer  turns  out  well. 

348.  Salute  the  returning  stork,  and  you  won't  have  the  toothache. 

349.  When  you  go  out  in  the  morning,  tread  the  threshold  with  your 
right  foot,  and  you'll  have  luck  that  day. 

350.  When  afoot-bath  has  been  used,  don't  empty  it  till  next  day,  or 
you  spill  your  luck  away  with  it. 

351.  If  you  happen  to  find  the  felloe  of  an  old  wheel,  and  throw  it  into 
the  barn  in  the  name  of  the  H.  Trinity,  mice  will  not  hurt  your  corn. 

352.  A  silver  ring  made  of  begged  penny -pieces,  and  worn  on  the  finger, 
is  sovereign  against  all  diseases. 

353.  Don't  keep  putting  the  bathing  towel  on  and  off  the  child,  or  it 
will  have  no  abiding  place  when  old. 

354.  Before  a  wedding,  the  bridegroom  shall  broach  the  beer-cask,  and 
put  the  tap  in  his  pocket,  lest  bad  people  should  do  him  a  mischief. 

355.  Hang  your  clothes  in  the  sun  on  Good  Friday,  and  neither  moth 
nor  woodlouse  can  get  in. 

356.  Suffer   thirst  on  Good  Friday,  and  no  drink  will  hurt  you  for   a 
year  (see  913). 

367.  In  walking  to  your  wedding,  it  is  not  good  to  look  round. 

358.  On  coming  home  from  your  wedding,  make  a  black  hen  run  in  at 
the  door  (or  window)  first,  and  any  mischief  to  be  feared  will  fall  on  the 
hen. 

359.  In  moving  to  another  town  or  dwelling,  if  you  lose  bread  on  the 
way,  you  forfeit  your  food  ever  after. 

360.  In  walking  into  a  room,  it  is  not  good  to  turn  round  in  the  doorway. 

361.  A  woman  that  has  a  cold  in  her  head,  shall  smell  in  her  husband's 
shoes. 

362.  After  pulling  a  splinter  out,  chew  it  to  pieces,  lest  it  do  more  harm. 

363.  If  another  looks  on  while  you  strike  a  light,  the  tinder  won't  catch. 

364.  I?  &  woman  with  child  jump  over  a  pipe  through  which  a  bell  is 
being  cast,  it  will  lighten  her  labour. 

365.  A  man  can  pray  his  enemy  dead  by  repeating  Psalm  109  every 
night  and  morning  for  a  year;   but  if  he  miss  a  day  he  must  die  himself. 

366.  If  you  steal   hay  the  night  before  Christmas,  and  give  the  cattle 
some,  they  thrive,  and  you  are  not  caught  in  any  future  thefts. 

367.  Some  houses  or  stables  will  not  endure  white  cattle  :    they  die  off, 
or  get  crushed. 

368.  If  a  corpse  looks  red  in  the  face,  one  of  the  friends  will  soon  follow. 

369.  If  after  a  Christmas  dinner  you  shake  out  the  tablecloth  over  the 
bare  ground  under  the  open  sky,  brosam-kraut  (crumb-wort)  will  grow  on 
the  spot. 


1792  APPENDIX. 

370.  If  you  drink  in  the  mines  you  must  not  say  'gliick  zu/  but  '  gliick 
auf,'  lest  the  building  tumble  down. 

371.  In  a  dangerous  place,  if  you  have  a  donkey  with  you,  the  devil 
can  do  you  no  harm. 

372.  Put  feathers  in  a  bed  when  the  moons  on  the  wane,  they'll  very 
soon  creep  out  again. 

373.  If  you  twist  a  willow  to  tie  up  wood  in  a  stable  where  hens,  geese 
or  ducks  are  sitting,  the  chickens  they  hatch  will  have  crooked  necks. 

374.  If  you  have  no  money  the  first  time  you  hear  the  cuckoo  call,  you'll 
be  short  of  it  all  that  year. 

375.  A  baby  left  uncliristened  long,  gets  fine  large  eyes. 

376.  If  a  maiden  would  have  long  hair,  let  her  lay  some  of  her  hair  in 
the  ground  along  with  hop-shoots. 

377.  It  is  not  good  to  beat  a  beast  with  the  rod  with  which  a  child  has 
been  chastised. 

378.  Every  swallow  you  have  slain  makes  a  month  of  steady  rain. 

379.  A  child's  first  fall  does  not  hurt  it. 

380.  He  that  walks  between  two  old  women  in  the  morning,  has  no  luck 
that  day  (see  58). 

381.  When  swallows  build  new  nests  on  a  house,  there  will  be  a  death 
in  it  that  year. 

382.  When  the  cats  eat  their  food  up  clean,  corn  will  be  dear ;  if  they 
leave  scraps  lying,  the  price  will  fall,  or  remain  as  it  is. 

383.  To  get  rid  of  the  rose  (St.  Anthony's  fire),  have  sparks  dropt  on  it 
from  flint  and  steel  by  one  of  the  same  christian-name. 

384.  In  cutting  grafts,  let  them  not  fall  on  the  ground,  or  the  fruits  will 
fall  before  their  time. 

385.  A  spur  made  out  of  a  gibbet-chain  without  using  fire,  will  tame  a 
hard-mouthed  horse  or  one  that  has  the  staggers. 

386.  Hang  in  the  dove-cot  a  rope  that  has  strangled  a  man,  and  the  doves 
will  stay. 

387.  He  that  has  all-men' s-armour  (wild  garlic)  on  him  can't  be  wounded. 

388.  It  is  not  good  to  burn  brooms  up. 

389.  In  a  lying-in  room  lay  a  straw  out  of  the  woman's  bed  at  every  door, 
and  neither  ghost  nor  Judel  can  get  in. 

390.  A  bride  that  means  to  have  the  mastery,  shall  dawdle,  and  let  the 
bridegroom  get  to  church  before  her. 

391.  Or  :  after  the  wedding  she  shall  hide  her  girdle  in  the  threshold  of 
the  house,  so  that  he  shall  step  over  it. 

392.  She  must   eat   of  the  caudle,  or  when  she  comes  to    suckle,  her 
breasts  will  have  no  milk. 

393.  On  no  account  shall  married  people  eat  of  the  house-cock. 

394.  He  that  sells  beer,  shall  lay  his  first  earnings  under  the  tap,  till  the 
cask  is  emptied. 

395.  If  you  burn  wheat-straw,  the  wheat  in  the  field  will  turn  sooty  that 
year. 

396.  Of  a,  firstborn  calf  lei  no  part  be  roasted,  else  the  cow  dries  up. 

397.  Let  no  tears  drop  on  the  dead,  else  he  cannot  rest. 


SUPEESTITIONS.      I.  1793 

398.  When  one  is  attired  by  another,  she  must  nofc  thank  her,  else  the 
finery  will  not  fit  her. 

399.  The  fruit-trees  must  not  see  a  distaff  in  the  Twelves,  or  they'll  bear 
no  fruit. 

400.  A  maid  who  is  leaving  must  make  one  more  mess  of  pottage,  and 
eat  it. 

401.  He  that  mows  grass  shall  whet  his  scythe  every  time  he  leaves  off, 
and  not  put  it  away  or  take  it  home  unwhetfced. 

402.  When  girls  are  going  to  a  dance,  they  shall  put  zehrwurzel-kraiit 
in  their  shoes,  and  say  :  '  Herb,  I  put  thee  in  my  shoe,  All  you  young 
fellows  come  round  me,  do  !  ' 

403.  When  the  sun  does  not  shine,  all  treasures  buried  in  the  earth  are 
open. 

404.  If  your  flax  does  not  thrive,  steal  a  little  linseed,  and  mix  it  with 
yours. 

405.  Pat  the  first  yarn  a  child  spins  on  the  millwheel  of  a  watermill, 
and  she  will  become  a  firstrate  spinner. 

406.  If  clothes  in  the  wash  be  left  hanging  out  till  sunset,  he  that  puts 
them  on  will  bewitch  everybody. 

407.  He  that  comes  in  during  a  meal  shall  eat  with  you1,  if  only  a  morsel. 

408.  If  a  woman  with  child  step  over  a  rope  by  which  a  mare  has  been 
tied,  she  will  go  two  months  over  her  time. 

409.  The  first  meat  you  give  a  child  shall  be  roast  lark. 

410.  If  a  pure  maiden  step  over  a  woman  in  labour,  and  in  doing  so  drop 
her  girdle  on  her,  the  woman  shall  have  a  quick  recovery. 

411.  When  the  carpenter  knocks  the  first  nail  in   a  new  house,  if  fire 
leap  out  of  it,  the  house  will  be  burnt  down  (see  500.  707). 

412.  When  the  flax-sower  comes  to  the  flax-field,  let  him  three  times  sit 
down  on  the  bagful  of  seed,  and  rise  again  :  it  will  be  good. 

413.  If  sparks  of  fire  spirt  out  of  a  candle  when  lighted,  the  man  they  fly 
at  will  get  money  that  day. 

414.  Beware  of  washing  in  water  warmed  with  old  ivaggon- wheels. 

415.  If  a  child  is  backward  in  speaking,  take  two  loaves  that  have  stack- 
together  in  baking,  and  break  them  loose  over  his  head. 

416.  Strike  no  man  or  beast  with  a  peeled  rod,  lest  they  dry  up. 

417.  Pick  no  fruit  [bruise  no  malt  ?]  in  the  Twelves,  or  apples  and  pears 
will  spoil. 

418.  Do  no  thrashing  in  the  Twelves,  or  all  the  corn  within  hearing  of 
the  sound  will  spoil  (see  916). 

419.  A  shirt,  sewed  with  thread  spun  in  the  Twelves,  is  good  for  many 
things. 

420.  He  that  walks  into  the  winter  corn  on  Holy  Christmas-eve,  hears 
all  that  will  happen  in  the  village  that  year. 

421.  Let  not  the  light  go  out  on  Christmas-eve,  or  one  in  the  house  will 
die. 

422.  It  is  not  good  when  a  stool  lies  iipside  down,  with  its  legs  in  the 
air. 

423.  If  a  man  puts  on  a  woman's  cap,  the  horses  will  kick  him. 


1794  APPENDIX. 

424.  In  sweeping  a  room,  don't  sprinkle  it  with  hot  water,  or  those  in 
the  house  will  quarrel. 

425.  As  the  bride  goes  to  church,  throw  the  keys  after  her,  and  she'll  be 
economical. 

426.  On  her  return  from  church,  meet  her  with  cake  cut  in  slices;  every 
guest  take  a  slice,  and  push  it  against  the  bride's  body. 

427.  When  the  bridegroom  fetches  home  the  bride,  let  her  on  the  way 
throw  some  flax  away,  and  her  flax  will  thrive. 

428.  If  an  infant  ride  on  a  black  foal  it  will  cut  its  teeth  quickly. 

429.  Move  to  a  new  house  at  new  moon,  and  your  provisions  will  in 
crease. 

430.  If  you  have  schivaben  (black  worms),  steal  a  drag  (bemm-schuh)  and 
put  it  on  the  oven,  and  they'll  go  away  (see  607). 

431.  Put  a  stolen  sand-clout  (-wisch)  in  the  hens'  food,  and  they  won't 
hide  their  eggs. 

432.  At  harvest,  make  the    last  sheaf  up  very  big,  and  your  next  crop 
will  be  so  good  that  every  sheaf  can  be  as  large. 

433.  When  dogs  fight  at  a  wedding,  the  happy  pair  will  come  to  blows. 

434.  Hit  a  man  with  the  aber-riickot  a  distaff,  and  he'll  get  an  aber-bein. 

435.  If  the  latch  catch,  and  not  the  match,  a  guest  will  come  next  day. 

436.  After  making    thread,  don't  throw  the  thread-water  where   people 
will  pass  ;  one  that  walks  over  it  will  be  subject  to  giddiness. 

437.  If  you  sneeze  when  you  get  up  in  the  morning,  lie  down  again  for 
another  three  hours,  or  your  wife  will  be  master  for  a  week. 

438.  When  you  buy  a  new  knife,  give  the  first  morsel  you  cut  with  it 
to  a  dog,  and  you  will  not  lose  the  knife. 

439.  If  a  dying  man  cannot  die,  push  the  table  out  of  its  place,  or  turn  a 
shingle  on  the  roof  (see  721). 

440.  If  you  sit  down  on  a  water-jug,  your  stepmother  will  dislike  you. 

441.  If  you  keep  pigeons,  do  not  talk  of  them  at  dinner-time,  or  they'll 
escape,  and  settle  somewhere  else. 

442.  He  that  sets  out  before  the  table  is  cleared,  will  have  a  toilsome 
journey. 

443.  When  children  are  'becried'  and  cannot  sleep,  take  some  earth  off 
the  common,  and  strew  it  over  them. 

444.  To  look  through  a  bottomless  pot  gives  one  the  headache. 

445.  In  the  bridechamber  let  the  inschlit-light  burn  quite  clean  out. 

446.  On  the  three  Christmas-eves  save  up  all  the  crumbs:  they  are 
good  to  give  as  physic  to  one  who  is  disappointed. 

447.  If  you  are  having  a  coat  made,  let  no  one  else  try  it  on,  or  it  won't 
fit  you. 

448.  If  two  eat  off  one  plate,  they  will  become  enemies. 

449.  Light  a  match  at  both  ends,  you're  putting  brands  in  the  witches' 
hands. 

450.  When  fire  breaks  out  in  a  house,  slide  the  baking  oven  out ;  the 
flame  will  take  after  it. 

451.  Let  a  woman  that  goes  to  be  churched  have  new  shoes  on,  or  her 
child  will  have  a  bad  fall  when  it  has  learnt  to  run  alone. 


SUPEESTITIONS.      I.  1795 

452.  A  spoon-steeder  keeps  his  mouth  open  in  death. 

453.  If  you  happen  to  spit  on  yourself,  you  will  hear  some  news. 

454.  When  cows  growl  in  the  night,  the  Jildel  is  playing  with  them. 

455.  If  women  with  child  go  to  the  bleaching,  they  get  white  children. 

456.  A  bride  at  her  wedding  shall  wear  an  old  blue  apron  underneath. 

457.  Put  your  shoes  wrong-wise  at  the  head  of  your  bed,  and  the  alp  will 
not  press  you  that  night. 

458.  If  she  that  is  confined  stick  needles  in  the  curtains,  the  babe  will 
have  bad  teeth. 

459.  If  a  woman  with  child  tie  a  cord  round  her  waist,  her  child  will  be 
hanged. 

460.  If  she  that  is  confined  handle  dough,  the  child's  hands  will  chap. 

461.  If  glasses  break  at  a  wedding,  the  wedded  pair  will  not  be  rich. 

462.  The  first  time  cows  are  driven  to  pasture  in  spring,  let  them  be 
milked  through  a  wreath  of  ground-ivy  (gunder-man). 

463.  He  that  goes  to  church  on  Walburgis-day  with  a  wreath  of  ground- 
ivy  On  his  head,  can  recognise  all  the  witches. 

464.  Cows  that  have  calved,  the  peasants  in  Thuringia  lead  over  three 
fold  iron. 

465.  If  a  woman  with  child  follow  a  criminal  going  to  execution,  or 
merely  cross  the  path  he  has  gone,  her  child  will  die  the  same  death. 

466.  Mix  the  milk  of  two  men's  cows,  and  the  cows  of  one  will  dry  up. 

467.  Give  no  thanks  for  given  milk,  or  the  cow  dries  up. 

468.  As  often  as  the  cock  crows  on  Christmas-eve,  the  quarter  of  corn 
that  year  will  be  as  dear. 

469.  On  Ash- Wednesday  the  devil   hunts    the  little    woodwife  in  the 
wood. 

470.  He  that  deals  in  vinegar  must  lend  none,  even  should  the  borrower 
leave  no  more  than  a  pin  in  pledge. 

471.  For  headache,  wash  in  water  that  rebounds  of  a  mill-wheel  (see 
766). 

472.  A  cock  built  into  a  wall  brings  a  long  spell  of  good  weather. 

473.  If   the  Judel   has    burnt  a  child,  smear  the    oven's  mouth  with 
bacon-rind. 

474.  If  a  child  has  the  freisig  (lockjaw  ?),  cover  its  head  with  an  in 
herited  fish-kettle,  and  force  its  mouth  open  with  an  inherited  key. 

475.  Water  cannot  abide  a  corpse. 

476.  Throw  devil's  bit  under  the  table,  and  the  guests  will  quarrel  and 
fight. 

477.  To  get  a  good  crop,  go  out  in  silence  on  a  certain  day,  fetch  mould 
from  three  inherited  fields,  and  mix  it  with  your  seed. 

b.  From  the  Erzgebirge  about  Chemnitz. 
(Journal  von  und  fur  Deutschland  1787.     1,  186-7.  261-2). 

478.  At  the  first  bidding  of  the  banns  the  betrothed  shall  not  be  present. 

479.  On  a  barren  wife  throw  a  tablecloth  that  has    served  at  a   first 
christening  dinner. 


1796  APPENDIX. 

480.  At  a  wedding  or  christening  dinner  let  the  butter-dishes  have  been 
begun,  or  the  bachelors  there  will  get  baskets  (the  sack)  when  they  woo. 

481.  When  the  bride  goes  from  her  seat  to  the  altar,  let  the  bridesmaids 
close  up  quickly,  lest  the  seat  grow  cold,  and  the  bride  and  bridegroom's 
love  cool  also. 

482.  If  there  is  a  grave  open  during  a  wedding,  all  depends  on  whether 
it  is  for  a  man,  woman  or  child;  in    the  first  case  the    bride  will  be  a 
widow,  in  the  second  the  bridegroom  a  widower,  in  the  last  their  children 
will  die  soon. 

483.  If  a  girl  meets  a  wedding  pair,  their  first  child  will  be  a  daughter; 
if  a  boy,  a  son;  if  a  boy  and  girl  together,  there  will  be  twins. 

484.  Put  a  key  beside  the  baby,  and  it  cannot  be  changed. 

485.  Of  a  wedding  pair,  whichever  gets  out  of  bed  first  will  die  first. 

486.  The  godmothers  help  in  making   the  bridal  bed,   the  straws  are 
put  in  one  by  one,  and  care  is  taken  that  no  stranger  come  into  the  bride- 
chamber.     The  bed  must  not  be  beaten,  but  softly  stroked,  else  the  wife 
will  get  beatings. 

487.  If  a  pillow  fall  off  the  bridal  bed,  the  one  that  lay  on  it  will  die 
first. 

488.  On  the  wedding  day,  man  and  wife  must  wash  crosswise,  then  they 
can't  be  becried  (bewitched). 

489.  Of  the  wedding  bread  and  roll,  some  shall  be  saved,  that  man  and 
wife  may  not  want.     Such  bread  does  not   get  mouldy,  and  a  piece  of  it 
put  in  their  pottage  is  good  for  pregnant  women  who  have  no  appetite. 

490.  At  the  prayer  for  the  sick,  if  there  is  perfect  silence,  the  sick  man 
dies ;  if  any  one  coughs  or  makes  a  noise,  he  gets  well. 

491.  If  a  sick  man,  after  receiving  the   sacrament,  ask  for  food,  he  will 
die  ;  if  for  drink,  he  will  recover. 

492.  For  increasing  goitre  or  warts,  fix  your  eyes  on  the  waxing  moon, 
and  say  three  times  :  *  May  what  I  see  increase,  may  what  I  suffer  cease,' 
(see  245). 

493.  Dogs  howling  foretell  a  fire  or  a  death. 

494.  New  servants  must  not  go  to  church  the  first  Sunday,  or  they'll 
never  get  used  to  the  place. 

495.  Whatever  dishes  the  sponsor   does  not  eat  of  at  the  christening- 
feast,  the  child  will  get  a  dislike  for. 

496.  Crows  cawing  round  the  house  mean  a  corpse,  if  only  of  a  beast. 

497.  If  the  church  clock  strike  while  the  death-bell  tolls,  there  will  die 
in  the  parish  a  man,  a  youth,  or  a  child,  according  as  it  is  the  great,  the 
middle,  or  the  small  bell. 

498.  No  bride  shall  move  in  when  the  moon's  on  the  wane  (see  238) ;  bub 
wealth  she  will  win,  who  comes  riding  through  rain  (198). 

499.  When  you  move  into  a  new  house,  throw  something  alive  in  first, 
a  cat  or  dog  :  for  the  first  to  enter  a  house  is  the  first  to  die. 

500.  When  carpenters  are  felling  timber  for  a  new  building,  if  sparks 
fly  out  at  the  first  stroke,  the  building  will  burn  down  (see  411). 

501.  Before  you  go  into  the  sitting-room  of  your  new  house,  peep  into 
the  copper,  to  get  used  to  the  place.     The  same  rule  for  new  servants 


SUPEESTITIONS.      I.  1797 

(see  95) ;    beside   which,    they  have    to    creep   between   the   legs  of   their 
masters. 

502.  Journeymen,  the  first  time  they  travel,  must  not  look  round,  or 
they'll  be  homesick,  and  can't  stay  anywhere. 

503.  Let  no  strangers  into  the  stable  at  milking  time. 

504.  After  candles  are  lighted,   don't  empty  a  ivashhand  basin  in  the 
street,  or  the  family  will  fall  out  the  next  day. 

505.  When  children  shed  their  first  teeth,  let  the  father   swallow   the 
daughter's  teeth,  and  the  mother  the  son's ;  the  children  will  never  have 
toothache  then. 

c.  From  the  Saalftld  country. 
(Journ.  v.  u.  f.  D.  1790.  pp.  26—29 ;  conf.  Sachs.  Provinz.  bl.  5,  499—512). 

506.  On  Christmas-eve  the  girls  sit  up  from  11  to  12.     To  find  out  if 
they  shall  get  married  the  next  year,  they  strip  themselves  naked,  stick 
their  heads  into  the  copper,  and  watch  the  water  hissing. 

507.  If  that  does  not  answer,  they  take  a  broom  and  siveep  the  room 
backwards,  and  see  the  future  lover  sitting  in  a  corner :  if  they  hear  the 
crack  of  a  whip,  he  is  a  waggoner,  if  the  sound  of  a  pipe,  a  shepherd. 

508.  Some  rush  out  of  doors  naked,  and  call  the  lover;  others  go  to  a 
cross-road,  and  call  out  his  name. 

509.  A  woman  who  is  confined  must  never  be  left  alone ;  the  devil  has 
more  hold  upon  her  then. 

510.  She  dare  not    sleep  unless    some  one   ivatches  by  the  child,  for  a 
changeling   is    often  put  in  the  cradle.     Let  the    husband's  trowsers  be 
thrown  over  it. 

511.  The  village  children  dread  the  minister.     The  unruliest  is  hushed 
by  the  threat :  '  Sit  still,  or  parson  '11  come  and  put  you  in  the  pitch-pot/ 

512.  If  a  girl  has  not  cleared  her  distaff  the   last  day  of  the  year,  it  is 
defiled  by  Bergda  :  this  Bergda  is  a  shaggy  monster. 

513.  A  bride  preserves  her  bridal  ivreath  and  a  piece  of  wedding  bread ; 
so  long  as  she  keeps  that  hardened  lump,  she  never  wants  bread.     When 
man  and  wife  are  weary  of  life,  they  eat  it  soaked  in  pottage. 

514.  After  the  wedding,  one  of  the  bridesmaids  hurries  home  first,  gets 
beer  or  brandy,  and  offers  a  glass  to  the  bridegroom,  who  empties  it  and 
tosses  it  behind  his  back  :  if  the  glass  breaks,  it  is  good  ;  if  not,  not. 

515.  If  one  is  taken  ill  suddenly  without  cause,  a  sage  old  woman  goes, 
without  greeting  any  one,  draws  luater  from  a  spring,  and  drops  three  coals 
into  it ;  if  they  sink,  he  is  '  becried  ' ;  she  then  draws  nigh,  and  sprinkles 
him  three  times  with  the  water,  muttering :  '  Art  thou  a  wife,  let  it  light  on 
thy  life !  art  thou  a  maid,  may  it  fall  on  thy  head  !  art  thou  a  servant,  thou 
art  served  as  thou  hast  well  deserved  ! '     (See  865.) 

516.  When  cattle  are  first  driven  out  in   spring,   axes,  saws  and  other 
iron  tools  are  laid  outside  the  stable-door,  to  keep  them  from  being  be 
witched. 

517.  On  the  great  festivals,  women  do  not  work  after  church,  or  they 
would  be  lamed  and  struck  by  lightning  (the  clouds  would  come  after  them). 


1798  APPENDIX. 

518.  In  setting  cabbages,  women  say  :  '  Stalks  (?  dursche)  like  my  leg, 
heads  like  my  head,  leaves  like  my  apron,  such  be  my  cabbages  !  ' 

519.  Flax  is  thus  adjured:  '  Flax,  don't  flower  till  you're  up  to  my  knee, 
etc.'     On  St  John's  night  the  girls  dance  round  the  flax,  they  strip  them 
selves  naked,  and  wallow  in  it. 

520.  When  the  dragon  is  taking  eggs,  butter,  cheese  and  lard  to  his 
worshippers,  call  out  the  Saviour's   name   several  times,  and  he'll  drop 
them  all. 

521.  If  the  bride  is  coming  to  her  husband's  homestead,  and  the  shepherd 
drives  his  sheep  in  her  way,  let  her  give  him  a  fee,  and  she'll  have  luck. 

522.  If  a  whirlwind  falls  on  the  aftermath,  'tis  the  Evil  One  wishing  to 
convey  it  to  those  who  serve  him.     Cry  out,  and  call  him  foul  names. 

523.  The  hare  with  his  front-teeth  often  cuts  a  path  across  whole  corn 
fields.     They  call  it  pilsen-schneiden,  and  think  the  devil  cuts  the  corn  and 
carries  it  to  his  good  friends. 

524.  Old  women  often  cut  out  a  turf  a  foot  long,  on  which  their  enemy 
has  trodden  just  before,  and  hang  it,  up  in  the  chimney  :  the  enemy  then 
wastes  away  (see  556). 

525.  On  the  last  day  of  the  year,  many    eat  dumplings  (strotzel)   and 
herrings,  else  Perchte  would  cut  their  belly  open,  take  out  what  they  have 
eaten,  and  sew  up  the  gash  with  a  ploughshare  for  needle,  and  a  rohm- chain 
for  thread. 

526.  The  fire  is  kept  in  all  night  before  Christmas  day. 

527.  He  that  goes  to  the  beer  on  Neivyear's  day,  grows  young  and  ruddy. 

528.  A  dream  in  Newy  ear's  night  comes  true. 

529.  If  the  butter  won't  come,  put  afire-steel  or  lenife  under  the  churn. 

530.  When  your  hands  are  soiled  with  setting  cabbages,  wash  them  in  a 
large  tub,  and  the  cabbage  will  have  large  heads. 

531.  In  setting  cabbages  a  girl  can  find  out  if  she'll  ever  get  the  man  she 
loves.     She  nips  a  piece  off  the  root  of  one  seedling,  splits  the  remaining 
part,  and  puts  the  root  of  another  through  it ;  the  two  plants  are  then  set 
close  to  a  stone,  and  squeezed  together  tight.     If  they  stick,  the  marriage 
will  come  about. 

532.  If  you  force  a  man  to  sell  you  something  cheap,  it  won't  last  you  long. 

533.  In  sowing  flax,  throw  the  cloth  that  held  the  seed  high  up  in  the  air : 
the  flax  will  grow  the  higher. 


d.  From  Worms  and  its  neighbourhood. 
(Journ.  v.  u.  f.  D.  1790.     pp.  142-3-4.) 

534.  A  crackling  fire  betokens  strife. 

535.  So  does  spilt  salt. 

536.  So  do  yellow  spots  on  your  finger :  if  they  are  too  large  to  be  covered 
with  a  finger,  the  strife  will  be  serious. 

537.  If  the  left  ear  sings,  evil  is  spoken  of  you,  if  the  right  ear,  good. 

538.  Let  no  fire,  salt  or  bread  be  given  out  of  a  house  where  a  woman 
lies  in. 


SUPEESTITIONS.      I.  1799 

539.  He  that  has  on  him  a  harrow-nail  (-tooth  ?)  found  on  the  highway, 
can  recognise  all  witches  (see  636). 

540.  Bed  milk  of  a  bewitched  cow  shall  be  wliipt  with  switches  while 
boiling  :  the  pain  makes  the  witch  reveal  herself  and  heal  the  cow. 

541.  He  that  goes  out  unwashed  is  easily  bewitched. 

542.  Ringing  consecrated  bells  on  Walburgis-night  hinders  the  witches 
that  dance  with  the  devil  on  cross-roads  from  hurting  any  one. 

543.  If  a  coffin  rings  holloiv  in  nailing  down,  one  more  in  the  house 
will  die. 

544.  He  that  is  in  great  trouble  shall  touch  the  great  toe  of  a  dead  man. 

545.  The  dead  shall  be  laid  with  their   face  to   the   east,  lest  they  be 
scared  by  the  winseln  (?)  that  swarm  from  the  west 

546.  Combs,  knives,  cloths,  used  about  a  dead  man,  shall  be  laid  in  the 
coffin,  and  be  buried  with  him. 

547.  If  a  pregnant  woman  lift  a  child  from  the  font,  either  that  child  or 
her  own  will  die. 

548.  If  a  loaf  be  laid  on  its  brown  side,  witches  can  walk  in. 

549.  If  a  yellow-footed  lien  flies  over  a  jaundiced  man,  he  can't  be  cured. 

550.  To  sow  a  strife  'twixt  man  and  wife,  press  a  padlock  home,  while 
parson  makes  them  one. 

551.  If  a  garment  or  linen  come  before  a  dead  man's  mouth,  one  of  the 
family  will  die. 

552.  When  there's  death  in  a  house,  knock  at  the  wine-casks,  or   the 
wine  spoils. 

553.  If  thirteen  eat  at  a  table,  one  is  sure  to  die. 

554.  Into  a  whirlwind  fling  a  knife  with  crosses  on  it,  and  you  know  the 
witches  who  made  it. 

555.  If  a  mole  burrow  in  the  house  (see  601),  and  the  cricket  chirp,  some 
one  will  die ;  also  if  the  hen  crow,  or  the  screech-owl  shriek. 

556.  If  one  steals  in  rainy  weather,  cut  out  his  footprint  and  hang  it  in 
the  chimney  :  the  thief  will  waste  away  with  the  footprint  (see  524). 

557.  Combed-out  hair,  if  thrown  on  the  highway,  lays  you  open  to  witch 
craft  (see  676).  » 


e.  From  Gernsbach  in  the  Spire  Country. 
(Journ.  v.  u.  f.  D.  1787.    1,  454-5-6.) 

558.  Bride  and  bridegroom,  on  your  way  to  church  avoid  the  house-eaves, 
and  do  not  look  round. 

559.  Stand  close  together  before  the  altar,  lest  witches  creep  in  between 
you. 

560.  During  the  wedding  whichever  of  you  has  your  hand  above  the 
other's,  shall  have  the  mastery. 

561.  Let  a  woman  with  child,  when  she  has  a  wash,  turn  the  tubs  upside 
down  as  soon  as  done  with,  and  she'll  have  an  easy  confinement. 

562.  If  sponsors  on  the  christening  day  put  clean  shirts  and  shifts  on,  no 
witch  can  get  at  the  child. 


1800  APPENDIX. 

563.  If  at  night  there's  a  knock  at  the  door  of  the  lying-in  room,  never 
open  till  you've  asked  three  times  who  it  is,  and  been  answered  three  times  ; 
no  witch  can  answer  three  times. 

564.  In  swaddling  the  babe,  wrap  a  little  bread  and  salt  in. 

565.  In  the  bed  or  cradle  hide  a  sword  or  knife  with  its  point  sticking 
out :  if  the  unholde  tries  to  get  over  mother  or  child,  she'll  fall  upon  it. 

566.  If  at  the  wash  a  woman  borrows  lye  and  thanks  you  for  it,  she's  a 
witch. 

567.  A  woman  that  plumps  butter  on  a  Wednesday,  is  a  witch. 

568.  If  you  go  out  and  are  greeted  with  '  good  morning,'  never  answer 
*  thank  you'  but  only  '  good  morning  ' ;  then,  if  one  of  the  greeters  be  a 
witch,  she  cannot  hurt. 

569.  If  your  hens,  ducks,  pigs  etc.,  die  fast,  light  afire  in  the  oven,  and 
throw  one  of  each  kind  in:  the  witch  will  perish  with  them  (see  645). 

570.  When  a  witch  walks  into  your  house,  give  her  a  piece  of  bread  with 
three  grains  of  salt  sprinkled  on  it,  and  she  can't  hurt  anything. 

571.  If  the  cloth  is  laid  wrong  side  up,  people  can  never  eat  their  fill. 

572.  If  you  leave  it  on  the  table  all  night,  the  angels  won't  protect  you. 

573.  Smear  a  goitre  with  the  wick  out  of  a  lamp  that  has  burnt  in  a 
dying  man's  room,  and  it  will  heal. 

574.  If  you  make  a  promise  to  a  child,  and  do  not  uphold  it,  it  will  have 
a  bad  fall. 

575.  If  a  woman  set  her  hen  to  hatch  with  her  garters  dangling,  her 
hair  streaming  and  her  worst  frock  on,  she'll  have  chickens  with  knobs  011 
their  heads  and  feathery  feet  (see  19). 

576.  If  any  one  dies  in  the  house,  shift  the  beehives,  shake  the  vinegar 
and  ivine ;  or  bees,  wine  and  vinegar  will  go  bad  (see  664,  698,  898). 

577.  When  you  buy  poultry,  lead  them  three  times  round  the  table's  foot, 
cut  a  chip  off  each  corner  of  the  table  to  put  in  their  food,  and  they  will 
stay  (see  615). 

578.  The  first  time  a  pig  is  driven  to  pasture,  make  it  jump  over  a  piece 
of  your  apron,  and  it  will  readily  come  home  (see  615). 

579.  If  a  girl  on  St  Andrew's  night  melt  some  lead  in  a  spoon,  and  pour 
it  through  a  key  that  has  a  cross  in  its  wards,  into  water  that  was  drawn 
between  11  and  12,  it  will  take  the  shape  of  her  future  husband's  tools  of 
trade. 

580.  To  measure  a  child  for  clothes  in  its  first  year,  spoils  its  figure. 

581.  A  mouse's  head  bitten  off  with  teeth,  or  cut  off  with  gold,  and  hung 
about  a  child,  helps  it  to  teethe. 

582.  The  same  if  you  give  a  child  an  egg  the  first  time  it  comes  into  a 
house ;  though  some  say  it  makes  them  talkative. 

/.  From  Pforzheim. 
(Journ.  v.  u.  f.  D.  1787.     2,  341—345.) 

583.  A  seven  year  old  cock  lays  a  small  egg,  which  must  be  thrown  over 
the  roof,  or  lightning  will  strike  the  house ;  if  hatched,  it  yields  a  basilisk. 

584.  If  you've  a  cold,  drink  a  glass  of  water  through  a  three-pronged  fork. 


SUPEESTITIONS.      I.  1801 

585.  He  that  eats  a  raw  egg  fasting  on  Christmas  morning,  can  carry 
heavy  weights. 

586.  Eat  lentils  on  Good  Friday,  and  you'll  not  be  out  of  money  for  a 
year. 

587.  If  the  stork  does  not  finish  hatching  an  egg,  one  of  the  highest  in 
the  land  will  die. 

588.  White  spirits  such  as  have  buried  money  when  alive,  must  hover 
between  heaven  and  earth. 

589.  At  an  eclipse  of  the  sun,  cover  the  wells,  or  the  water  becomes 
poisonous. 

590.  If  you  leave  a  glass  of  wine  standing  between  eleven  and  twelve  on 
Newyear's  night,  and  it  runs  over,  the  vintage  will  be  good  that  year. 

591.  In  going  out,  put  your  right  foot  out  of  the  door  first. 

592.  Lizards  were  once  maidens. 

593.  A  child  cannot  die  peacefully  on  fowls'  feathers. 

594.  It  is  unlucky  to  yoke  oxen  on  Innocents'  day. 

595.  If  you  cross  a  bridge  or  see  a  shooting  star,  say  the  Lord's  prayer. 
396.  If  you  lay  a  knife  down  edge  upwards,  you  cut  the  face  of  God  or 

those  of  the  angels. 

597.  If  you  carry  a  rake  teeth  upivards,  or  point  up  with  your  finger,  it 
will  prick  God's  eyes  out :  it  also  destroys  the  rainbow. 

598.  Where  the  rainbow  touches  the  earth,  there  is  a  golden  dish. 

599.  The  gravedigger's  spade  clatters  when  a  grave  is  bespoke. 

600.  Crickets,  dogs  and  waybirds  foretell  a  death  by  their  cry. 

601.  If  a  mole  burrows  under  the  room,  the  grandmother  dies  (see  555). 

602.  If  the  palace-clock  is  out  of  order,  one  of  the  reigning  family  dies. 

603.  If  clocks  strike  while  bells  ring  for  prayers,  some  one  dies. 

604.  He  that  dawdles  makes  the  devil's  bed  (see  659). 

605.  Whoever  commits  a  crime  that  is  not  found  out  in  his  lifetime, 
walks  after  death  with  his  head  under  his  arm. 

606.  He  that  buries  money  must  walk  after  death,  until  it  is  found. 

607.  If  you  don't  pray,  the  schwaben  (black  worms)  steal  flour  out  of  your 
bin. 

608.  Schwaben  are  got  rid  of  by  being  put  in  a  box  and  given  to  a  dead 
man. 

609.  Swallow's  nests  and  crickets  bring  a  blessing  to  the  house. 

610.  Don't  beat  down  the  joiner's  charge  for  the  coffin,  if  the  dead  are  to 
rest. 

611.  Cry  to  the  fiery  man  :  '  Steuble,  Steuble,  hie  thee,  Be  the  sooner  by 
me ! '  then  Will  wi'  the  wisp  will  come,  and  you  must  take  him  on  your 
back.     If  you  pray,  he  approaches  ;  if  you  curse,  he  flees. 

612.  If  you  find  a  treaswe,  don't  cover  it  with  any  clothing  worn  next  the 
skin,   or  you're  a  dead  man  ;    but  with  a  handkerchief,  a  crust  of  bread. 
The  treasure  appears  once  in  seven  years. 

613.  Wednesday  and  Friday  are  accursed  witch-days.     Pigs  first  driven 
to  pasture  on  a   Wednesday,  don't  come  home  ;  a  child  begins  school  on 
Wednesday,  and  learns  nothing.     On  Wednesday  nobody  gets  married,  no 
maid  goes  to  a  new  place. 


1802  APPENDIX. 

614  Every  one  has  his  star.     Stars  are  eyes  of  men  [ON.]. 

615.  The  first  time  pigs  cross  the  threshold,  make  them  jump  over  the 
wife's  garter,  the  man's  girdle,  or  the  maid's  apron,  and  they'll  come  home 
regularly  (see  578). 

616.  When  a  fowl  is  bought,  chase  it  three  times  round  tlie  table,  give 
it  wood  off  three  corners  of  the  table  with  its  food,  and  it  will  stay  (see 
577). 

617.  If  you  lose  a  fowl,  tie  a  farthing  in  the  corner   of  a   tablecloth 
upstairs,   and   let   the  corner  hang  out   of  window :   the  fowl  will   come 
back. 

618.  If  you  creep  under  a  carriage-pole,  or  let  any  one  step  over  you, 
you'll  stop  growing  (see  45). 

619.  Creep  between  a  cow's  forelegs,  and  she'll  never  lose  a  horn. 

620.  Pigs  bathed  in   water  in  which  a  swine  has  been  scalded,   grow 
famously. 

621.  He  that  stares  at  a  tree  on  which  a,  female  sits,  is  struck  blind. 

622.  To  make  a  nut-tree  bear,  let  a  pregnant  woman  pick  the  first  nuts. 

623.  If  you've  the  gout,   go   into   the   fields   at   prayer-bell  time  on  a 
Friday. 

624  Rain-water  makes  children  talk  soon. 

625.  If  you  laugh  till  your  eyes  run  over,  there  will  be  quarrels. 

626.  If  you  are  in  league   with  the  devil,  and  want  to  cheat  him,  don't 
wash  or  comb  for  seven  years  •  or  else  ask  him  to  make  a  little  tree  grow, 
which  he  can't,  and  so  you  are  rid  of  him. 

627.  The  thorn-twister  (a  bird)  carries  thorns  to  Our  Lord's  crown. 

628.  The  swallow  mourns  for  Our  Lord. 

629.  If  you  pull  down  a  redbreast's  nest,  your  cow  will  give  red  milk,  or 
lightning  will  strike  your  house. 

630.  When  a  tooth  is  pulled  out,  nail  it  into  a  young  tree,  and  draw 
the    bark   over   it;    if   the    tree  is  cut  down,   the  toothache  will   return. 
Take  a  sliver  out  of  a  willow,   and   pick   your  bad  tooth  till  it  bleeds, 
put  the  sliver  back  in  its  place,  with  the  bark  over  it,  and  your  toothache 
will  go. 

631.  When  a  tooth  falls  out,  put  it  in  a  mousehole,  and  say :  '  Give  me, 
mouse,  a  tooth  of  bone,  You  may  have  this  wooden  one.'     [Raaf  130]. 

632.  If  a  woman  dies  in  childbed,  give  her  scissors  and  needlecase  (yarn, 
thread,  needle  and  thimble),  or  she'll  come  and  fetch  them. 

633.  When  a  child  is  dead,  it  visits  the  person  it  was  fondest  of. 

634.  One  born  on  a  Sunday  can  see  spirits,  and  has  to  carry  them  pick-a 
back. 

635.  Nail  up  three  pigeon's  feathers  of  the  left  wing  inside  the  cot,  swing 
the  pigeons  you  let  in  three  times  round  the  leg,  and  don't  let  their  first 
flight  be  on  a  Friday. 

636.  Have  about  you  a  harrow  tooth  found  on    a    Sunday,  and   you'll 
see  the  witches  at  church  with  tubs  on  their  heads ;  only  get  out  before  the 
P.N.  is  rung,  or  they'll  tear  you  to  pieces  (see  539.  685.  783). 

637.  A  child  in  the  cradle,  who  does  not  look  at  you,  is  switch. 

638.  Take  a  crossed  knife  with  you  at  night,  and  a  witch  can't  get  near 


SUPERSTITIONS.      I.  1803 

you ;  if  she  comes,  throw  the  'knife,  at  her,  and  she'll  stand  there  till  day 
light. 

639.  If  the  eldest  child  in  the  house  ties  up  the  calf,  witches  can't  get 
at  it. 

640.  If  a  goat  in  the  stable  is  black  all  over,  the  witch  can't  get  in ;  nor  if 
the  cow  has  white  feet  and  a  white  stripe  on  her  back. 

641.  Any  beast  with  a  black  throat  you've  no  hold  upon. 

642.  If  you  are  afraid  of  a  witch  at  night,  turn  your  left  shoe  round. 

643.  If  you  meet  a  doubtful-looking  cat,  hold  your  thumb  towards  her. 

644.  A  drud's  foot  (pentagram)  on  the  door  keeps  witches  away. 

645.  If  a  thing  is  bewitched,  and  you  burn  it,  the  witch  is  sure  to  come, 
wanting  to  borrow  something  :  give  it,  and  she  is  free ;  deny  it,  and  she 
too  must  burn  (see  569.  692). 

646.  If  your  cattle  are  bewitched,  go  into  the  stable  at  midnight,  and 
you'll  find  a  stalk  of  straw  lying  on  their  backs  :  put  it  in  a  sack,  call  your 
neighbours  in,  and  thrash  the  sack;  it  will  swell  up,   and  the  witch  will 
scream  (see  692). 

647.  Witches  pick  up  money  at  the  cross-ways,  where  the  devil  scatters 
it. 

648.  They  can  make  rain,  thunder  and  a  wind,  which  sweeps  up  the  cloth 
on  the  bleaching  ground,  the  h ay  in  the  meadow. 

649.  They  anoint  a  stick  with  the  words  :  '  Away  we  go,  not  too  high 
and  not  too  low !  ' 

650.  When  a  witch  has  gone  up  (in  ecstasis),  turn  her  body  upside  down, 
and  she  can't  come  in  again. 

651.  Under  bewitched  water,  that  will  not  boil,  put  wood  of  three  kinds. 

652.  If  a  child  is  '  becried,'  let  its  father  fetch  three  stalks  of  straw  from 
different  dung-heaps  unbecried,  and  lay  them  under  its  pillow. 

g.     From  Wilrtemberg. 
(Journ.  v.  u.  f.  D.  1788.  2,  183-4). 

653.  Give  no  milk  out  of  the  house  without  mixing  a  drop  of  water  with 
it. 

654.  On  the  day  a  woman  is  delivered,  or  a  horse  gelded,  lend  nothing  out 
of  the  house,  lest  horse  or  woman  be  bewitched. 

655.  If  in  bed  you  turn  your  feet  towards  the  window,  you  get  the  con 
sumption. 

656.  A  shirt  spun  by  a  girl  of  from  5  to  7  makes  you  magic-proof. 

657.  When  a  spectre  leads  you  astray,  change  shoes  at  once,  put  your  hat 
on  another  way,  and  you'll  get  into  the  right  road  again. 

658.  If  you  'talk  of  witches  on  a  Wednesday  or  Friday  night,  they  hear  it, 
and  avenge  themselves. 

659.  Who  runs  not  as  he  might,  runs  into  the  devil's  arms  (see  604). 

660.  Children  dying  unbaptized  join  the  Furious  Host. 

661.  If  a  bride  at  the  altar  kneels  on  the  bridegroom's  cloak,  she  gets 
the  upper  hand.     And  if  she  gets  into  bed  first,  and  makes  him  hand  her 
a  glass  of  water,  she  is  sure  to  be  master. 


1804  APPENDIX. 

662.  Of  a  wedded  pair,  the  one  that  first  rises  from  the  altar  will  die 
first. 

663.  If  at  the  altar  they  stand  so  far  apart  that  you  can  see  between  them, 
they'll  pnll  two  ways. 

664.  When  a  sick  man  is  dying,  open  the  windows,  and  stop  up  all  in 
the  house  that  is  hollow,  or  turn  it  over,  so  that   the  soul  may  have  free 
exit.     Also  shift  the  vinegar,  the  birdcage,  the  cattle,  the  beehives  (see  576. 
698). 

665.  See  that  the  dead  on  the  bier  have  no  comer  of  the  shroud  in  their 
mouth. 

666.  Fold  your  thumb  in,  and  dogs  cannot  bite  you. 

667.  Set  the  churn  on  a  'handzwehl,'  and  put  a  comb  under  it,  and 
you'll  have  plenty  of  rich  butter. 

668.  The  first  time  you  hear  the  cuckoo  call  in  spring,  shake  your  money 
unbecried,  and  you'll  never  run  short. 

669.  The  boundary  where  a  suicide  is  buried,  will  be  struck  by  lightning 
three  years  running. 

670.  The  farmer  that  goes  into  another's  stable  for  the  first  time  with 
out  saying  '  Luck  in  here  ! '  is  a  witch-master. 

671.  Step  into  a  court  of  justice  right  foot  foremost,  and  you'll  win. 


h.  From  Sivabia. 
(Journ.  v.  u.  f.  D.  1790.     1,  441.) 

672.  Let  a  woman  in  childbed  take  her  first  medicine  out  of  her  hus 
band's  spoon. 

673.  In  the  pains  of  labour,  let  her  put  on  her  husband's  slippers. 

674.  Put  water  under  her  bed  without  her  knowing  it. 

675.  A  child   under   three,   pushed   in    through  a    peep-window,    stops 
growing. 

676.  Hair  that  is  cut  off  shall  be  burnt,  or  thrown  into  running  water. 
If  a  bird  carry  it  away,  the  person's  hair  will  fall  off  (see  557). 

677.  If  a  child  learning  to  talk  says  '  father '  first,  the  next  child  will  be 
a  boy ;  if  '  mother,'  a  girl. 

678.  If  a  man  drink  out  of  a  cracked  glass,  his  wife  will  have  nothing 
but  girls. 

679.  When  you've  bought  a  cat,  bring  it  in  with  its  head  facing  the  street 
and  not  the  house;  else  it  will  not  stay. 

i.  From  the  Ansbach  country. 
(Journ.  v.  u.  f.  D.  1786.     1,  180-1.) 

680.  She  that  spins  on  Saturday  evening  will  walk  after  she  is  dead. 

681.  If  a  dead  man's  linen  be  not  washed  soon,  he  cannot  rest. 

682.  He  that  eats  millet-pap  at  Shrovetide  is  never  out  of  money. 

683.  Spin  at  Shrovetide,  and  the  flax  will  fail.     The  wheels  must  all  be 
packed  away. 


SUPEBSTITIONS.      I.  1805 

684.  If  the  farmer  is  tying  etrawba/nda  at  Shrovetide,  and  uses  but  one 
to  a  sheaf  in  a  whole  stack  of  corn,  no  mouse  can  hurt. 

685.  Have  about  you  three  grains  found  whole  in  a  baked  loaf,  and  on 
Walburgis-day  you'll  see  the  ivitches  and  night-hags  at  church  with  milk- 
pails  on  their  heads  (see  636.  783). 

686.  In  the  Twelve-nights  neither  master  nor  man  may   bring  fresh- 
blackened  shoes  into  the  stable  ;  else  the  cattle  get  bewitched. 

687.  He  that  cooks  or  eats  peas  at  that  time,  gets  vermin  or  leprosy. 

688.  If  a  pregnant  woman  pass  through  the  clothes-lines  or   anything 
tangled,  her   child  will   tangle   itself   as  many  times  as    she   has    passed 
through  lines. 

689.  If  a  child  has  convulsions,  lay  a  horseshoe  under  its  pillow. 

690.  A  sick  child  gets  better,  if  its  godfather  carries  it  three  times  up 
and  down  the  room. 

691.  If  a  mare  foals  at  the  wrong  time,  she  must  have  stept  over  a 
plough-fork.     If  you  knock  that  to  pieces,  she  can  give  birth. 

692.  When  bewitched  with  vermin,  wrap  three  in  a  paper,  and  hammer 
on  it.     The  witch  feels  every  blow,  and  comes  in  to  borrow  something :  if 
you  refuse,  she  can't  get  free,  and  will  sink  under  the  blows  (see  645-6). 

693.  Never  burn  a  broom,  and  you  are  safe  from  Antony's  fire. 

694.  When  the  Christmas-tree  is  lighted,  notice  the  people's  shadoivs  on 
the  wall :  those  that  will  die  within  a  year  appear  without  heads. 

695.  Draw  the  first  three  corn-blossoms  you  see  through  your  mouth,  and 
eat  them-:  you'll  be  free  from  fever  for  a  year  (see  784). 

696.  He  that  passes  palm-brushes  (catkins)  over  his  face,  will  have  no 
freckles. 

697.  Nor  he  that  washes  his  face  during  the  passing-bell  on  Good  Friday. 

698.  When  a  man  dies,  his  bird-cages,  flower-pots  and  beehives  must  be 
differently  placed  ;   and  you  must  knock  three    times    on   his  wine-casks 
(see  552.  576.  664). 

699.  It  furthers  the  dead  man's  rest,  if  every  one  that  stands  round  the 
grave  throws  three  clods  in. 

700.  The  comb  and  knife  that  have  combed  and  shaved  a  dead  man,  shall 
be  put  in  his  coffin  ;    or  the  hair  of   those   who   use    them   will   fall   off 
(see  546). 

701.  If  you  leave  any  of  the  bread  set  before  you,  you  must  at  any  rate 
stow  it  away,  or  you'll  have  the  toothache. 

702.  If  you  hand  bread  to  a  pregnant  woman  on  the  point  of  a  knife  or 
fork,  her  child's  eyes  will  be  pricked  out. 

703.  If  you  sew  or  even  thread  a  needle  on  Ascension  day,  your  house 
will  be  struck  with  lightning  (see  772). 

704.  Lightning   strikes   where   a   redstart   builds  ;    but   a   swallow's  nest 
brings  luck  (see  629). 

705.  If  children  bring  home  the  female  of  a  stagbeetle,  get  it  out  of  the 
way  directly,  or  lightning  will  strike  the  house. 

706.  On  Good  Friday  and  Saturday  one  dare  not  work  the  ground,  for 
fear  of  disquieting  the  Saviour  in  the  sepulchre. 

707.  If  the  last  nail  the  carpenter  knocks  in  a  new  house  give  fire,  it 

VOL.   IV.  M   M 


1806  APPENDIX. 

will  burn  down  (see  411.  500);  and  if  the  glass  he  throws  from  the  gable 
after  saying  bis  saw  break,  the  builder  will  die;  if  not,  he  will  live  long. 

708.  He  that  comes  into  court,  wearing  a  shirt  of  which  the  yarn  was 
spun  by  a  girl  of  five,  will  obtain  justice  in  every  suit. 

709.  They  put  turf  or  a  little  board  under  a  dead  man's  chin,  that  he 
may   not   catch   the   shroud   between   his   teeth,  and  draw  his    relations 
after  him. 

710.  A  girl  can  be  cured  of  St  Antony's  fire  by  a  pure  young  man 
striking  fire  on  it  several  times. 

711.  Who  steps  not  barefoot  on  the   floor   on    Easterday,  is    safe   from 
fever. 

712.  If  the  first  thing  you  eat  on  Good  Friday  be  an  egg  that  was  laid 
on  Maundy  Thursday,  you'll  catch  no  bodily  harm  that  year. 

713.  Three  crumbs  of  bread,  Hire*  grains  of  salt,  three  coals,  if  worn  on 
the  person,  are  a  safeguard  against  sorcery. 

714.  If  a  woman  getting  up  from  childbed  lace  a  crust  of  bread  on  her, 
and   make   her  child  a  zuller  or  schlotzer  of  it,  the  child  will  not  have 
toothache. 

715.  If  on  the  wedding  day  the  bridegroom  buckle  the  bride's  left  shoe, 
she'll  have  the  mastery. 

716.  If  he  tie  her  garters  for  her,  she'll  have  easy  labours. 

717.  Whichever  of  them  goes  to  sleep  first,  will  die  first. 

718.  If  you  eat  the  first  three  sloe-blossoms  you  see,  you'll  not  have  the 
heartburn  all  that  year. 

719.  To  get  rid  of  freckles,  take  the  first  goslings  without  noise,  pass 
them  over  your  face,  and  make  them  run  backwards. 

720.  Turn  the  loaf  over  in  the  drawer,  and  the  drude  can't  get  out  of 
the  room. 

721.  If  a  man  can't  die,  take  up  three  tiles  in  the  roof  (see  439). 

722.  If  a  child  has  the  gefrais,  put  a  swallow's  nest  under  his  pillow. 

723.  He  that  lies  on  inherited  beds,  cannot  die. 

k.  From  Austria  above  Ens. 
(Jonrn.  v.  u.  f.  D.  1787.     1,  469—472.) 

724.  If  a  pregnant  woman  dip  her  hand  in  dirty  water,  her  children  will 
have  coarse  hands. 

725.  If  she  dust  anything  with  her  apron,  they  will  be  boisterous. 

726.  If  she  wear  a  nosegay,  they'll  have  fetid  breath,  and  no  sense  of 
smell. 

727.  If  she  long  for  fish,  her  child  will  be  born  too  soon,  or  will  die  soon. 

728.  If  she  steal  but  a  trifle,  the  child  will  have  a  strong  bent  that  way. 

729.  If  she  mount  over  a  waggon-pole,  it  will  come  to  the  gallows;  if  she 
dream  of  dead  fish,  it  will  die. 

730.  If  women  come  in  while  she  is  in  labour,  they  shall  quickly  take 
their  aprons  off,  and  tie  them  round  her,  or  they'll  be  barren  themselves. 

731.  In  fumigating,  throw  in  some  sprigs  from  the  broom  that  sweeps 
the  room. 


SUPERSTITIONS.       I.  1807 

732.  When  the  child  is  born,  she  shall  take  three  bites  of  an  onion,  be 
lifted  and  set  down  three  times  in  the  stool,  draw  her  thumbs  in,  and  blow 
three  times  into  each  fist. 

733.  In  the  six  weeks  she  must  not  spin,  because  the  B.  Virgin  did  not; 
else  the  yarn  will  be  made  into  a  rope  for  the  child. 

734.  If  the  child,  when  born,  be  wrapt  in  fur,  it  will  have  curly  hair. 

735.  Put  three  pennies  in  its  first  bath,  it  will  always  have  money;    a 
pen,  it  will  learn  fast;  a  rosary,  it  will  grow  up  pious;  an  egg,  it  will  have 
a  clear  voice.    But  the  three  pennies  and  the  egg   must  be  given  to  the 
first  beggar. 

736.  The  first  cow  that  calves,  milk  her  into  a  brand-new  pot,  put  three 
pennies  in,  and  give  them  with  the  milk  and  pot  to  the  first  beggar. 

737.  The  smaller  tine  jug  in  which  water  is  drawn  for  a  little  girl's  bath, 
the  smaller  will  her  breasts  be. 

738.  Empty  the  bath  under  a  green  tree,  and  the  children  will  keep  fresh. 

739.  Three  days  after  birth,  the  godfather  shall  buy  the  child's  crying 
from  it  (drop  a  coin  in  the  swathings),  that  it  may  have  peace. 

740.  If  the  child  still  cries,  put  three  keys  to  bed  in  its  cradle. 

741.  If  the  child  can't  or  won't  eat,  give  a  little  feast  to  the  fowls  of  the 
air  or  the  black  dog. 

742.  If  the  baby  sleep  on  through  a  thunder  storm,  the  lightning  will  not 
strike. 

743.  The  tablecloth  whereon  ye  have  eaten,  fumigate  with  fallen  crumbs, 
and  wrap  the  child  therein. 

744.  Every  time  the  mother  leaves  the  room,  let  her  spread  some  gar 
ment  of  the  father's  over  the  child,  and  it  cannot  be  changed. 

745.  If  the  churching  be  on  Wednesday  or  Friday,  the  child  will  come 
to  the  gallows. 

746.  Before  going  out  to  be  churched,  let  the  mother  stride   over  the 
broom. 

747.  If  a  male  be  the  first  to  take  a  light  from  the  taper  used  in  church 
ing,  the  next  child  will  be  a  boy ;  if  a  female,  a  girl. 

748.  On  her  way  home,  let  the  mother  buy  bread,  and   lay  it  in  the 
cradle,  and  the  child  will  have  bread  as  long  as  it  lives. 

749.  Before  suckling  the  child,  let  her  wipe  her  breasts  three  limes. 

750.  The  first  time  the  child  is  carried  out,  let  a  garment  be  put  upon  it 
on  the  side  aforesaid  (inside  out). 

751.  As  soon  as  you  see  the  child's  first  tooth,  box  his  ear,  and  he'll  cut 
the  rest  easily. 

I.     From  Osterode  in  the  Harz. 
(Journ.  v.  u.  f.  D.  1788.     2,  425—431.) 

752.  The  first  time  you  drive  out  to  pasture  in  spring,  put  an  axe  and 
afire-steel  wrapt  in  a  line  apron  just  inside  the  stable  threshold  and  let 
the  cows  step  over  it. 

753.  In  feeding  them  the  evening  before,  sprinkle  three  pinches  of  salt 


1808  APPENDIX. 

between  their  horns,  and  walk  backwards  out  of  the  stable ;  then  evil  eyes 
will  not  affect  them. 

754.  If  the  girl  wash  the  cow  unwashed,  the  milk  will  not  cream. 

755.  For  the  cow  not  to  go  more  than  once  with  the  bull,  a  blind  dog 
must  be  buried  alive  just  inside  the  stable  door, 

756.  When  you  drive  the  cow  past  a  witch's  house,  spit  three  times. 

757.  Cattle  born  or  weaned  in  a  waning  moon  are  no  good  for  breeding. 

758.  If  swallows'   nests   on   a   house   are   pulled   down,    the  cows    give 
blood. 

759.  If  a  witch  come  to  the  churning,  and  can  count  the  hoops  on  the 
churn,  the  butter  will  not  come. 

760.  Three  grains  of  salt  in  a  milk  pot  will  keep  witches  off  the  milk. 

761.  To  make  hens  lay,  feed   them  at  noon  on  Newyear's  day  with  all 
manner  of  fruit  mixed. 

762.  Set  the  hen  to  hatch  just  as  the  pigs  are  coming  in ;  in  carrying  her, 
keep  pace  with  the  pigs,  and  the  eggs  will  hatch  pretty  near  together. 

763.  Whichever  loses  the  wedding  ring  first,  will  die  first. 

764  Let  a  wedding  be  at  full-moon,  or  the  marriage  is  not  blest. 

765.  The  first  '  warm-bier  '  for  an  accouchee  no  one  may  taste,  but  only 
try  with  the  fingers,  or  she'll  have  the  gripes. 

766.  To  cure  ansprang  (a  kind  of  rash)  on  a  child,  get  a  piece  of  wood 
out  of  a  millwlieel,  set  it  alight,  and  smoke  the  swathings   with   it;  wash 
the  child  with  water  that  bounds  off  the  millwlieel  (see  471)  ;  what  is  left 
of  the  wood  shall  be  thrown  into  running  water. 

767.  Wean  no  child  when  trees  are  in  blossom,  or  it  will  be  gray-headed. 

768.  While  the  babe  is  unbaptized,  no  stranger  shall  come  in  ;  he  might 
not  be  dicht  (=geheuer),  then  the  mother's  milk  would  go. 

769.  If  a  baby  has  the  kinder-scheuerchen  (shudder  ?),  let  the   '  goth  ' 
if  it  is  a  boy,  or  the  godmother  if  it  is  a  girl,  tear  its  shirt  down  the  breast. 

770.  When  a  baby  is  weaning,  give  it  three  times  a  roll  to  eat,  a  penny 
to  lose,  and  a  key. 

771.  On  Monday  lend  nothing,  pay  for  all  you  buy,  fasten  no  stocking 
on  the  left. 

772.  A  stroke  of  lightning  will  find  its  way  to  whate'er  you  work  at  on 
Ascension  day  (70S). 

773.  On  Matthias-day  throw  a  shoe  over  your  head  :    if  it  then  points 
out-of-doors,  you  will  either  move  or  die  that  year. 

774.  On  Matthias-day  set  as  many  leuchter  pennies  as  there  are  people 
in  the  house,  afloat  on  a  pailful  of  water :  he  whose  penny  sinks  will  die 
that  year. 

775.  Water  drawn  downstream  and  in  silence,  before  sunrise  on  Easter 
Sunday,  does  not  spoil,  and  is  good  for  anything. 

776.  Bathing  the  same  day  and  hour  is  good  for  scurf  and  other  com 
plaints. 

777.  If   a  new  maidservant,  the  moment  she  is  in  the  house,  see  that 
the  fire  is  'in,  and  stir  it  up,  she^ll  stay  long  in  the  place. 

778.  In  building  a  house,  the  master  of  it  shall  deal  the  first  stroke  of 
the  axe  :  if  sparks  fly  vut,  the  house  will  be  burnt  down. 


SUPEESTITIONS.      I.  1809 

779.  If  a  bed  be  so  placed  that  the  sleeper's  feet  paint  out-of-doors,  he'll 
die. 

780.  Bewitched  money  grows  less  every  time  you  count  it :  strew  salt 
and  dill  amongst  it,  put  a  crossed  twopenny-piece  to  it,  and  it  will  keep 
right. 

781.  A   hatching -dollar  makes  your  money  grow,  and  if  spent  always 
comes  back. 

782.  A  woman  that  is  confined  must  not  look  out  of  window :  else  every 
vehicle  that  passes  takes  a  lock  away. 

783.  He  that  carefully  carries  about  him  an  egg  laid  on  Maundy  Thurs 
day,  can  see  all  witches  with  tubs-  on  their  heads  (see  636.  685). 

784.  The  first  corn-blossom  you    see,  draw  it  three  times  through  your 
mouth,  saying  "  God  save  me  from  fever  and  jaundice,"  and  you   are  safe 
from  them  (see  695). 

785.  Three  knots  tied  in  a-  string,  and  laid  in  a  coffin,  send  warts  away. 

786.  If  a  woman  have  seven-  sons  one  after  another,  the  seventh  can  heal 
all  manner  of  hurts  with  a  stroke  of  his  hand. 


m.  From  Bielefeld. 
(Journ.  v.  u.  f.  D.  1790,  2,  389-390.  462-3.) 

787.  If  an  old  woman  with  running  eyes  comes    in,  and  talks   to  and 
fondles  a  child,  she  bewitches  it  ;    the  same  if  she  handles-  and  admires 
your  cattle. 

788.  If  you  walk  down  the  street  with  one  foot  shod  and  the  other  bare, 
all  the  cattle  coming  that  way  will  fall  sick. 

789.  If  an  owl  alights  on  the  house  hooting,  and  then  flies  over  it,  some 
one  dies. 

790.  Wicke-iveiber  tell  you  who  the  thief  is,  and  mark  him  on  the  body. 

791.  Old  women  met  first  in  the  morning  mean  misfortune,  young  people 
luck. 

792.  At  11-12  on  Christmas  night  water  becomes  wine  and  the  cattle 
stand  up ;  but  whoever  pries  into  it,  is  struck  blind  or  deaf,  or  is  marked 
for  death. 

793.  Healing  spells  must  be    taught  in  secret,  without  witnesses,  and 
only  by  men  to  women,  or  by  women  to  men. 

794.  The  rose  (Antony's    fire)  is  appeased   by  the   spell:    '  hillig  ding 
wike  (holy  thing  depart),  wike  un  verslike;  brenne  nich,  un  stik  nich  ! ' 

n.  Miscellaneous. 

795.  If  a  woman  tear  her  wedding  shoes,  she'll  be  beaten  by  her  husband. 

796.  If  you've  eaten  peas  or  beans,  sow  none  the   same  week :  they  will 
fail. 

797.  If  she  that  is  confined  go  without  new  shoes,  her  child  will  have  a 
dangerous  fall  when  it  learns  to  walk.. 

798.  For  belly-ache  wash  in  brook- water  while  the  death-bell  tolls. 


1810  APPENDIX. 

799.  When  you've  bought  a  knife,  give  the^rs^  morsel  it  cuts  to  the  dog, 
and  you'll  never  lose  the  knife. 

800.  Eggs  pub  under  the  hen  on  a  Friday  will  not  thrive  ;  what  chicks 
creep  out,  the  bird  eats  up. 

801.  He  that  turns  his  back  to  the  moon  at  play,  will  lose. 

802.  If  your  right  ear  sings,  they  are  speaking  truth  of  you,  if  your  left, 
a  lie;  bite  the  top  button  of  your  shirt,  and  the  liar  gets  a  blister  on  his 
tongue. 

803.  If  a  maid  eat  boiled  milk  or  broth  out  of  the  pan,  it  will  soon  rain, 
and  she'll  get  a  husband  as  sour  as  sauerkraut. 

804.  Heilwag  is   water  drawn  while  the  clock  strikes  12  on  Christmas 
night :  it  is  good  for  pains  in  the  navel. 

805.  Waybread  worn  under  the  feet  keeps  one  from  getting  tired. 

806.  Have  a  ivolf's  heart  about  you,  and  the  wolf  won't  eat  you  up. 

807.  He  that  finds  the  white  snake's  crown,  will  light  upon  treasure. 

808.  He  that  looks  through  a  coffin-board,  can  see  the  witches. 

809.  To  win  a  maiden's  favour,  write  your  own  name  and  hers  on  virgin 
parchment,  wrap  it  in  virgin  wax,  and  wear  it  about  you. 

810.  He  that  is  born  on  a  Monday,  three  hours  after  sunrise,  about  the 
summer  equinox,  can  converse  with  spirits. 

811.  It  is   good  for  the  flechte  (scrofula)  to  sing  in  the  morning,  before 
speaking  to  any  one  :  deflock-asch  un  de  flechte,  de  flogea  wol  over  dat  wilde 
meer  ;  deflock-asch  kam  wedder  (back),  de  flechte  nirnmermer. 

812.  A  drut's  foot  (pentagram)  must  be  painted  on  the  cradle,  or  the 
schlenz  will  come  and  suck  the  babies  dry. 

813.  At  Easter  the   sun  dances  before  setting,  leaps  thrice  for  joy :  the 
people  go  out  in  crowds  to  see  it  (Rollenhagen's  Ind.  reise,  Altstet.  1614, 
p.  153). 

814.  If  you  eat  pulse  (peas,  beans)  in  the  Twelves,  you  fall  sick;  if  you 
eat  meat,  the  best  head  of  cattle  in  the  stall  will  die. 

815.  A  death's  head  buried  in  the  stable  makes  the  horses  thrive. 

816.  When  sheep  are  bought  and  driven  home,  draw  three  crosses  on  the 
open  door  with  a  grey  fleld-stone  (landmark  ?),  so  that  they  can  see. 

817.  If  a  woman  that  is  more  than  half  through  her  pregnancy,  stand 
still  before  a  cupboard,  the  child  will  be  voracious, (see  41).     To  cure  it,  let 
her  put  the  child  in  the  cupboard  itself,  or  in  a  corner,  and,  cry  as  it  may, 
make  it  sit  there  till  she  has  done  nine  sorts  of  work. 

818.  If  a  child  will  not  learn  to  walk,  make  it  creep  silently,  three  Friday 
mornings,  through  a  raspberry  bush  grown  into  the  ground  at  both  ends. 

819.  When  the  plough  is   home,  lift  it  off  the  dray,  or  the  devil  sleeps 
under  it. 

820.  The  milk  will  turn,  if  you  carry  a  pailful  over  a  ivaggon-pole,  or  a 
pig  smell  at  the  pail.     In  that  case,  let  a  stallion  dt  ink  out  of  the  pail,  and 
no  harm  is  done  (conf.  K  92,  Swed.). 

821.  What's  begun  on  a  Monday  will   never   be  a  week  old  :  so  don't 
have  a  wedding  or  a  wash  that  day. 

822.  Plans  laid  during  a  meal  will  not  succeed. 

823.  If  a  woman  walk  up  to  the  churn,  and  overcry  it  in    the  words, 


SUPERSTITIONS.      I.  1811 

'  Here's  a  fine  vessel  of  milk,'  it  will  go  to  froth,  and  give  little  butter. 
Answer  her  :  '  It  would  get  on  the  better  without  your  gab.' 

824.  Do  not  spin  in  the  open  country.     Witches  are  called  field-spinners. 

825.  If  your  left  nostril  bleed,  what  you  are  after  won't  succeed. 

826.  If  it  rains  before  noon,  it  will  be  all  the  finer  afternoon,  when  the 
old  wives  have  cleared  their  throats. 

827.  Till  the  hunter  is  near  the  game,  let  his  gun  point  down,  or  it  will 
miss. 

828.  If  a  corpse  sigh  once  more  when  on  the  straw,  if  it  remain  limp,  if 
it  suck-in  kerchiefs,  ribbons,  etc.,  that  come  near  its  mouth,  if  it  open  its 
eyes  (todten-blick) ;  then  one  of  its  kindred  will  follow  soon. 

829.  If  a  corpse  change  colour  when  the  bell  tolls,  it  longs  for  the  earth. 

830.  Never  call  the  dead  by  name,  or  you  will  cry  them  up. 

831.  If  two  children  kiss  that  can't  yet  talk,  one  of  them  will  die  [Eaaf 
129.  132]. 

832.  If  two  watchmen  at  two  ends  of  the  street  blow  together,  an  old 
woman  in  that  street  will  die. 

833.  If  a  stone  roll  towards  a  wedding  pair  walking  to  church,  it  betokens 
evil. 

834.  If  you  read  tombstones,  you  lose  your  memory  [Nee  sepulcra  legens 
vereor,  quod  aiunt,  me  memoriam  perdere.     Cic.  de  Senect.  31]. 

835.  Two  that  were  in  mourning  the  first  time  they  met,  must  not  fall 
in  love. 

836.  A  thief  must  throiv  some  of  what  he  steals  into  water. 

837.  At  a  fire,  he  whose  shoes  catch  and  begin  to  burn,  is  the  incendiary. 

838.  If  a  farmer  has  several  times  had  a,  foal  or  calf  die,  he  buries  it  in 
the  garden,  planting  a  young  willow  in  its  mouth.     When  the  tree  grows 
up,  it  is  never  polled  or  lopped,  but  grows  its  own  way,  and  guards  the  farm 
from  similar  cases  in  future  (Stendal  in  Altmark.  allg.  anz.  der  Dent.  1811, 
no.  306 ;  conf.  Miillenh.  no.  327). 

839.1  At  weddings,  beside  the  great  cake,  they  make  a  bachelor's  cake, 
which  the  girls  pull  to  pieces ;  she  that  has  the  largest  piece,  will  get  a 
husband  first. 

840.  A  betrothed  pair  may  not  sit  at  the  same  table  as  the  pair  just 
married,  nor  even  put  their  feet  under  it;  else  no  end  of  mischief  befalls 
one  of  the  pairs. 

841.  In  the  wedding  ride  the  driver  may  not  turn  the  horses,  nor  rein 
them  in;  else  the  marriage  would  be  childless. 

842.  At  a  christening  the  sponsors  must  not  take  hold  of  the  wester-hemd 
(chrism-cloth)  by  the  corners. 

843.  Those  who  have  lost  children  before,  don't  take  a  baby  out  by  the 
door  to  be  christened,  but  pass  it  out  through  the  window. 

844.  A  woman  in  her  six  weeks  shall  not  go  into  a  strange  house;  if  she 
does,  she  must  first   buy   something  at  a  strange   place,  lest  she  bring 
misfortune  to  the  house. 

1  Nos.  839  to  864  are  from  Jul.  Schmidt's  Topogr.  der  pflege  Beichenfels  (in 
Voigtland),  Leipz.  1827.  pp.  113—126. 


1812  APPENDIX. 

845.  Nor  may  she  draw  water  from  a  spring,  or  it  will  dry  up  for  seven 
years. 

846.  A  corpse  is  set  down  thrice  on  the  threshold  by  the  bearers ;  when 
it  is  out  of  the  homestead,  the  gate  is  fastened,  three  heaps  of  salt  are  made 
in  the  death-chamber,  it  is   then  swept,  and  both   broom  and  sweepings 
thrown  in  the  fields;  some  also  burn  the  bed-straw  in  the  fields. 

847.  The  evening  before  Andrew's   day,  the  unbetrothed  girls   form  a 
circle,  and  let  a  gander  in  ;  the  one  he  turns  to  first,  will  get  a  husband. 

848.  Between  11  and  12  on    John's  day,  the  unbetrothed  girls  gather 
nine  sorts  of  flowers,  three  of  which  must  be  willow,  storksbill  and  wild 
rne;  they  are  twined  into  a  wreath,  of  which  the  twiner  must  have  spun 
the  thread  in  the  same  hour.     Before  that  fateful  hour  is  past,  she  throivs 
the  wreath  backwards  into  a  tree ;  as  often  as  it  is  thrown  without  staying 
on,  so  many  years  will  it  be  before  she  is  married.     All  this  must  be  done 
in  silence. 

849.  He  that  has  silently  carried  off  an  undertaker's  measure,  and  leans 
it  against  a  house-door  at  night,  can   rob  the  people  inside  without  their 
waking. 

850.  A  root  of  cinquefoil  dug  up  before  sunrise  on  John's  day,  is  good 
for  many  things,  and  wins  favour  for  him  that  wears  it. 

851.  Girls  wear  a  ivasp's  nest,  thinking  thereby  to  win  men's  love. 

852.  If  a  man  has  strayed,  and  turns  his  pockets  inside  out,  or  if  a  woman 
has,  and  ties  her  apron  on  the  wrong  way,  they  find  the  right  road  again. 

853.  If  a  child  has  frdsel  (cramp,  spasms),  turn  one  shingle  in  the  roof,  or 
lay  the  wedding  apron  under  its  head. 

854.  At  Christmas  or  Newyear,  between  11   and  12,  they  go  to  a  cross- 
tvay  to  listen,  and  learn  all  that  most  concerns  them  in  the  coming  year. 
The  listening  may  be  from  inside  a  window  that  has    the  '  trager '  over 
it;  or  on  Walpurgis-night  in  the  green  corn. 

855.  If  from  the  fires  of  the  three  holy  eves  (before  Christmas,  Newyear 
and  High  Newyear)  glowing  embers  be  left  the  next  morning,  you'll  want 
for  nothing  all  that  year. 

856.  It  is  bad  for  a  family  if  the  head  of  it  dies  in  a  waning  moon,  but 
good  in  a  waxing  moon.     It  is  lucky  when  a  grave  turfs  itself  over.     A 
reappearance  of  the  dead  is  commonest  on  the  ninth  day  after  death. 

857.  If  a  tree's  first  fruit  be  stolen,  it  will  not  bear  for  seven  years. 

858.  The  dragon  carries  the  dung  in  the  yard  to  his  friends. 

859.  A  woman  with  child  must  not  creep  through  a  hedge. 

860.  If  a  corpse  is  in  the  house,  if  a  cow  has  calved,  beggars  get  nothing. 

861.  Servants  who  are  leaving  take  care  not  to  be  overlapt :  they  go,  or 
at  least  send  their  things  away,  before  the  new  one  comes  in. 

862.  A  new  manservant  comes  at  midday,  and  consumes  his  dumplings 
on  the  chimney-seat ;  the  mistress  is  careful  to  set  no  sauerkraut  before 
him  that  day,  lest  his  work  be  disagreeable  to  him.     One  who  is  leaving 
gets  a  service-loaf  for  every  year  he  has  been  in  the  service. 

863.  If  three  thumps  be  heard  at  night,  if  the  iveh-klage  howl,  if  the 
earth- cock  bnrrow,  there  will  be  a  death. 

864.  For  debility  in  children  :  their  water  being  taken  in  a  new  pot,  put 


SUPERSTITIONS.      I.  1813 

into  it  the  egg  of  a  coalblack  hen  bought  without  bargaining,  with  nine 
holes  pricked  in  it;  tie  the  pot  up  with  linen,  and  bury  it  after  sunset  in 
an  ant-hill  found  without  seeking.  Any  one  finding  such  a  pot,  lets  it 
alone,  lest  he  catch  the  buried  disease. 

865.  In  the  Diepholt  country,  headache  (de  farren}  is  cured  thus  :  a 
ivoman  of  knowledge  brings  two  bowls,  one  filled  with  cold  water,  and  one 
with  melted  tallow.     When  the  head  has  been  held  in  the  water  some  time, 
the  tallow  is  poured  into  the  water  through  an  inherited  hatchel  (flax-comb), 
and    the    woman    says:    'Ik    geete     (I    pour).'      Patient:    'Wat    giitst  ?  ' 
Woman:    'De  farren.'     Then  she  speaks   a  spell,    the  whole   process  is 
repeated  three  times,  the  water  is  emptied  on  a  maple-bush  (elder),  the 
cold  tallow  thrown  in  the  fire,  and  the  ache  is  gone.     (Annals  of  Brunswk- 
Liinebg  Churlande,  8th  yr,  st.  4,  p.  596.)     See  515. 

866.  In  the  country  parts  of  Hildesheim,  when  any  one  dies,  the  grave- 
digger  silently  walks  to  the  elder-bush  (sambucus  nigra),  and  cuts  a  rod 
to  measure  the  corpse  with  ;  the  man  who  is  to  convey  it  to  the  grave 
does    the  same,   and  wields  this  rod  as   a  whip.     (Spiel  u.    Spangenbg's 
Archiv  '28,  p.  4.) 

867.  On  Matthias  night  (Feb.  24)  the  young  people  meet,  the  girls  plait 
one  wreath  of  periwinkle,  one  of  straw,  and  as  a  third  thing  carry  a  handful 
of  ashes ;  at  midnight  they  go  silently  to  a  running  water,  on  which   the 
three  things  are  to  float.      Silent  and  blindfold,   one  girl    after   another 
dances  about  the  water,  then  clutches  at  a  prognostic,  the  periwinkles 
meaning  a    bridal   wreath,   the  straw  misfortune,   the  ashes  death.      The 
lucky  ones  carry  the  game  further,  and  throw  barleycorns  on  the  water, 
by  which  they  mean  certain  bachelors,  and  notice  how  they  swim  to  one 
another.     In  other  cases  three  leaves  are  thrown   on  the  water,  marked 
with  the  names  of  father,  mother  and  child,  and  it  is  noticed  which  goes 
down  first.     (Ibidem.) 

868.  In  some  parts  of  Hanover,  churching  is  called  brummie,  because  in 
the  villages  on  such  an  occasion,   the  mother  and  father  and  the  invited 
sponsors,  both  of  the  last  baptized  and  of  earlier  children,  set  up  a  growling 
(brummen)  like   that   of  a  bear.     (Brunsw.  Anz.   1758,  p.   1026 ;    Hauov. 
Niitzl.  eaml.  1758,  p.  991,  where  it  is  brummie.} 

869.  Of  elder  that  grows  among  willows,  they  make  charms   to  hang  on 
children,  nine  little  sticks  tied  with  a  red  silk  thread,  so  as  to  lie  on  the  pit 
of  the  stomach.     If  the  thread  snaps,   you  must  take  the  little  bundle  off 
with  little   pincers,  and  throw  it  in  running  water.     (Ettner's  Hebamme 
p.  859.) 

870.  Amulets  of  the  ivolf's  right   eye,  pouch  of  stones,   blind  sivallows 
cut  out  of  his  maw.     ([bid.  862.) 

871.  Puer  si  veri  genitoris  indusium  nigrum  sen  maculatum  involvatur, 
si  epilepsia  ipsum  arigat,  nunquam  redibit.     (Lbid.  854.) 

872.  When  a  child  dwindles,  they  tie  a  thread  of  red  silk  about  its  neck, 
then  catch  a  mouse,  pass  the  thread  with  a  needle  through  its  skin  over 
the  backbone,  and  let  it  go.     The  mouse  wastes,  the  child  picks  up.     (Ibid- 
920.) 

873.  When  an  old  wife  blesses  and  beets  (bcket)  tension  of  the  heart,  she 


1814  APPENDIX. 

breathes  on  the  painful  part  crosswise,  strokes  it,  ties  salt  and  rye-meal 
over  it,  and  says  :  '  Hert-gespan,  ik  segge  di  an,flug  van  den  ribben,  asse 
Jesus  van  den  kribben!  '  If  the  patient  be  seized  with  spasms,  let  him 
stretch  himself  on  a  plum-free,  saying :  '  K/anke-bom,  stand  !  plumke-bom 
wasse  (wax)!' 

874.  Some  men's  mere  look  is  so  hurtful,  that  even  without  their  know 
ing  it,  they  put  men  and  beasts  in  peril  of  their  lives. 

875.  Some  men,  by  bespeaking  (muttering  a  spell),  can  pull  up  a  horse 
in  full  gallop,  silence  a  watch-dog,  stanch  blood,  keep  fire  from  spreading. 

876.  You  may  recover  stolen  goods  by  filling  a  pouch  with  some  of  the 
earth  that  the  thief  has  trodden,  and  twice  a  day  beating  it  with  a  stick  till 
fire  comes  out  of  it.     The  thief  feels  the  blows,  and  shall  die  without  fail 
if  he  bring  not  back  the  things. 

877.  To  save  timber  from  the  woodworm,  knock  it  with  a  piece  of  oak 
on  Peter's  day,  saying :  '  Sunte  worm,  wut  du  herut,  Sunte  Peter  is  komen  ! ' 

878.  If  the  nightmare  visits  you — a  big  woman  with  long  flying  hair — 
bore  a  hole  in   the  bottom  of  the  door,  and  fill  it  up  with  sow-bristles. 
Then  sleep  in  peace,  and  if  the  nightmare  comes,  promise  her  a  present; 
she  will  leave  you,  and  come  the  next  day  in  human  shape  for  the  promised 
gift. 

879.  No   bird  will  touch  any  one's  corn  or  fruit,  who  has  never  worked 
on  a  Sunday. 

880.  He  that  was  born  at  sermon-time  on  a  Christmas  morning,  can  see 
spirits. 

881.  Where  the   mole  burrows  under  the  wash-house,  the  mistress  will 
die. 

882.  If  a  herd  of  sivine  meet  you  on  your  way,  you  are  an  unwelcome 
guest;  if  a  flock  of  sheep,  a  welcome. 

883.  If   the    crust    of  the    saved    up    wedding-loaf  goes    mouldy,    the 
marriage  will  not  be  a  happy  one. 

884.  In  some  parts  the  bride's  father  cuts  a  piece  off  the  top  crust  of  a 
well-baked  loaf,  and  hands   it  to  her  with  a  glass  of  brandy.     She  takes 
the  crust  between  her  lips,  not  touching  it  with  her  hand,  wraps  it  in  a 
cloth,  and    keeps  it  in  a  box;  the  glass  of  brandy  she  throws  over  her 
head  on  the  ground. 

885.  The  first  time  a  woman  goes  to  church  after  a  confinement,  they 
throw  on  the  floor  after  her  the  pot  out  of  which  she  has  eaten  caudle 
during  the  six  weeks. 

886.  If  a  suspicious  looking  cat  or  hare  cross  your  path,  throw  a  steel 
over  its  head,  and  suddenly  it  stands   before  you  in  the  shape  of  an  old 
woman. 

887.  He  that  kills  a  black  cow  and  black  ox  may  look  for  a  death  in  his 
house. 

888.  If  on  coming  home  from  church  the  bride  be  the  first  to  take  hold 
of  the  house  door,  she  will  maintain  the  mastery,  especially  if  she  says  : 
"This  door  I  seize  upon,  here  all  my  will  be  done!"     If  the  bridegroom 
have  heard  the  spell,  he  may  undo  it  by  adding  the  words  :  "  I  grasp  this 
knocker-ring,  be  fist  and  mouth  (word  and  deed?)  one  thing!  " 


SUPERSTITIONS.      I.  1815 

889.  If  magpies  chatter  or  hover  round  a  house,  if  the  logs  at  the  back 
of  a  fire  jump  over  and  crackle,  guests  are  coming  who  are  strangers. 

890.  In  setting  out  for  the  wars,  do  not  look  behind  you,  or  you  may 
never  see  home  again. 

891.  If  you  leave  yarn  on  the  spool  over  Sunday,  it  turns  to  sausages. 

892.  Ghosts   are  banished  to    betwixt  door  and  doorpost;  if  a  door  be 
slammed  to,  they  are  too  much  tormented  (995). 

893.  Lookoyer  the  left  shoulder  of  one  who  sees  spirits  and  future  events, 
and  you  can  do  the  same. 

894.  If  two  friends  walk  together,  and  a  stone  fall  between  them,  or  a 
dog  run  across  their  path,  their  friendship  will  soon  be  severed. 

895.  If  in  going  out  you  stumble  on  the  threshold,  turn  back  at  once,  or 
worse  will  happen. 

896.  The  day  before  Shrove  Sunday  many  people  cook  for  the  dear  little 
angels  the  daintiest  thing  they  have  in  the  house,  lay  it  on  the  table  at 
night,  set  the  windows  open,  and  go  to  bed.  (Oberseusbach  in  the  Odeii- 
wald.) 

897.  At  harvest  time  he  that  gets  his  corn  cat  first,  takes  a  willow  bough, 
decks  it  with  flowers,  and  sticks  it  on  the  last  load  that  conies  in.    (Gerns- 
heim.) 

898.  At  the  moment  any  one  dies,  the  grain  in  the  barn  is  shuffled,  and 
the  wine  in  the  cellar  shaken,  lest  the  seed  sown  come  not  up,  and  the 
wine  turn  sour.     (Ibid.)    Conf.  576.  664.  698. 

899.  On   St.  Blaise's  day  the  parson  holds   two  lighted  tapers  crossed  ; 
old  and  young  step  up,  each  puts  his  head   between  the  tapers,  and  is 
blessed;  it  preserves  from  pains  in  head  or  neck  for  a  year.     (Ibid.) 

900.  In  some  parts  of  Westphalia  a  woman   dying  in  childbed  is  not 
clothed  in  the  usual  shroud,  but  exactly  as  she  would  have  been  for  her 
churching,  and  she  is  buried  so. 

901.  The  ticking  of  the  wood-worm  working  its  way  through  old  tables, 
chairs  and  bedsteads  we  call  deadmans  watch :  it  is  supposed  that  the 
dead  man  goes  past,  and  you  hear  his  watch  tick. 

902.1  Set  your  hens  to  hatch  on  Peter-and-Paul's,  they'll  be  good  layers. 

903.  Pull  the   molehills   to  pieces   on  Silvester's,   they'll    throw  up  no 
more. 

904.  If  the  cuckoo  calls  later  than  John's,  it  means  no  good. 

905.  Thrash  before  sunrise  on  Shrove  Tuesday,  you'll  drive  the  moles 
away. 

906.  If  it  freeze  on  the  shortest  day,  the  price  of  corn  will  fall;  if  it's 
mild,  'twill  rise. 

907.  Sow  no  wheat  on  Maurice's,  or  it  will  be  sooty. 

908.  Who  at  John's  beheading  would  fell  a  tree,  will  have  to  let  it  be. 

909.  A  March  fog,  and  a  hundred  days  after,  a  thunderstorm. 

910.  When  the  wind  blows  of  a  New  Year's  night,  it  means  a  death. 

911.  At  Martinmas  you  see  by  the  goose's  breastbone  if  the   winter  '11 
be  cold  or  not. 

J  902—919  from  Schmeller's  Dialects  of  Bavaria,  p.  529. 


1816  APPENDIX. 

912.  Chickens  hatched  out  of  duck's  eggs  change  colour  every  year. 

913.  Who  drinks  not  on  Good  Friday,  no  drink  can  hurt  him  for  a  year 
(see  356). 

914<z.  Stuff  a  bed  with  feathers  in  a  waxing  moon,  and  they  slip  out 
again. 

914&.  On  Ash  Wednesday  the  devil  hunts  the  little  wood-wife  through 
the  forest. 

915.  If    on  Christmas  eve,  or  ISTewyear's  day,  or  eve  (?)   you   hang  a 
washclout  on  a  hedge,  and  then  groom  the  horses  with  it,  they'll  grow  fat. 

916.  If  you  thrash  in  the  Ranch-nights,  the  corn  spoils  as  far  as  the 
sound  is  heard  (see  418). 

917.  Set  no  hens  to  hatch  on  Valentine's,  or  all  the  eggs  will  rot. 

918.  Jump  over  John's  fire,  and  you'll  not  have  the  fever  that  year. 

919.  If  a  horse  be  let  blood  on  Stephen's,  it  keeps  well  all  the  year. 

920.  A  wound  dealt  with  a  knife  whetted  on  Golden  Sunday  will  hardly 
ever  heal. 

921.  If  shooting  at  the  butts  that  Sunday,  you  wrap  your  right  hand  in 
the  rope  by  which  a  thief  has  hung  on  the  gallows,  you'll  hit  the  bull's  eye 
every  time. 

922.  If  a  man  has  a  new  garment  on,  you  give  it  a  slap,  with  some  such 
words  as  'The   old  must  be  patched,  the  new  must  be  thrashed;  '  and 
the  garment  will  last  the  longer. 

923.  Sick  sheep  should  be  made  to  creep  through  a  young  split  oak. 

924.  If  a  pregnant  woman  eat  or  taste  out  of  the  saucepan,  her  child 
will  stammer. 

925.  IE  on  a  journey  she  mount  the  carriage  over  the  pole  or  the  traces, 
the  child  entangles  its  limbs  in  the  navelstring  (see  688.  933). 

926.  If  a  baby  cries  much  in  the  first  six  weeks,  pull  it  through  a  piece 
of  unboiled  yarn  three  times  in  silence.     If  that  does  no  good,   let  the 
mother,  after  being  churched,  go  home  in  silence,  undress  in  silence,  and 
throw  all  her  clothes  on  the  cradle  backwards. 

927.  The  first  time  the    horned  cattle   are   driven   to  pasture,  draw  a 
woman's  red  stocking  over  a  woodman1 8  axe,1  and  lay  it  on   the  threshold 
of  the  stable  door,  so  that  every  beast  shall  step  over  it  (see  752). 

928.  To  keep  caterpillars  off  the  cabbages,   a  female  shall  walk   back 
wards  naked  in  the  full  moon  three  times  in   all  directions  through  the 
cabbage  garden. 

929.  If  a  single  woman  be  suspected  of  pregnancy,  let  the  manservant 
pull  a  harvest-waggon  in  two,  and  set  the  front  part  facing  the  south  and 
the  hind  wheels  the  north,  so  that  the  girl  in  doing  her  work  must  pass 
between  the  two  halves.     It  prevents  her  from  procuring  abortion. 

930.  When  a  cricket  is  heard,  some  one  in  the  house  will  die  :  it  sings 
him  to  the  grave. 

931.  A  shirt  of  safely,  proof  against  lead  or  steel,  must  be  spun,  woven 
and  sewed  by  a  pure  chaste  maiden  on  Christmas   day ;  from  the  neck 
down,  it  covers  half  the  man;  on  the  breast  part  two  heads  are  sewed  on, 

1  Any  steel  tool  laid  on  the  threshold  will  do ;  conf.  Keichs-Anz.  1794,  p.  656. 


STJPEBSTITIONS.      I.  1817 

that  on  the  right  with  a  long  beard,  that  on  the  left  a  devil's  face  wearing 
a  crown  (see  115). 

932.  The  key-test :  a  hymn  book  is  tied  up,  inclosing  a  key,  all  but  the 
ring,  which,  resting  on  two  fingers,  can  turn  either  way  ;  questions  are 
then  asked. 

933.  A  woman  with  child  may  not   pass  under  any  hanging  line,  else  her 
child  will  not  escape  the  rope.     They  avoid  even  the  string  on  which  a 
birdcage  hangs  (see  688.  925). 

934.  In  setting  peas,  take    a   few  in  your  mouth  before   sunset,  keep 
them  in  silently  while  planting,  and  those  you  set  will  be  safe  from  spar 
rows. 

935.  The  sexton  does  not  dig  the  grave  till  the  day  of  the  burial,  else 
you'd  have  no  peace  from  the  dead. 

936.  Children  dying  unbaptized  hover  betwixt  earth  and  heaven. 

937.  Children  must  not  stretch  the  forefinger  toward  heaven;  they  kill  a 
dear  little  angel  every  time  (see  334.  947). 

938.1  Many  would  sooner  be  knocked  on  the  head  than  pass  between  two 
females. 

939.  One  man  puts  his  white  shirt  on  of  a  Monday ;  he'd  rather  go  naked 
than  wear  clean  linen  on  Sunday. 

940.  I  know  some  that  think,  if  they  did  not  eat  yellow  jam  on  Ash 
Wednesday,  nine  sorts  of  green  herbs  on   Maundy   Thursday,  plaice  and 
garlic   on    Whiiwednesday,  they  would    turn  donkeys  before  Martinmas 
(see  275). 

941.  Bride  and  bridegroom  shall  stand  so  close  together  that  nobody  can 
see  through. 

942.  They  shall  observe  the  tap  of  their  first  beer  or  wine  cask,  and  step 
into  bed  together. 

943.  The  bridegroom  shall  be  married  in  a  bathing  apron. 

944.  He  that  wipes  his  mouth  on  the  tablecloth  hath  never  his  fill. 

945.  'Tis  not  good  to  have  thy  garment  mended  on  thy  body  (see  42). 

946.  The  last  loaf  shoved  into  the  oven  they  mark,  and  call  it  mine  host  : 
'  So  long  as  mine  host  be  in  house,  we  want  not  for  bread;  if  he  be  cut 
before  his  time,  there  cometh  a  dearth.' 

947.  '  On  thy  life,  point  not  with  thy  finger,  thou  wilt  stab  an  angel!' 

948.  '  Dear  child,  lay  not  the  knife  so,  the  dear  angels  will  tread  it  into 
their  feet!'     If  one  see  a  child  lie  in  the  fire,  and  &  knife  on  its  back  at 
one  time,   one  shall  soooner  run  to  the  knife  than  to  the  child  (see  209. 
596-7). 

949.  Cup  or  can  to  overspan  is  no  good  manners ;  who  drinks  thereof 
shall  have  the  heart-cramp  (see  11). 

950.2  It  shall  profit  the  sick  to  smoke  them  with  a  rod  that  is  broke  out 
of  an  old  hedge  and  hath  nine  ends  or  twigs. 

951.  Or  with  hay  that  is  fetched  unspoken,  unchidden,  from  the  loft  of  an 
inherited  barn. 

1  938—949  from  Chr.  Weise's  "  Three  Arrant  Fools,"  Lpzg  1704,  pp.  253—7. 

2  950-1  ibid.,  p.  360. 


1818  APPENDIX. 

952.  On  the  Absolution  nights  (before  Advent,  before  Christmas,  before 
Twelfthday,  and  Saturday  in  Candlemas)  the  Gastein  girls,  as  soon  as  it  is 
dark,  go  to  the  sheep-fold,  and  clutch  blindly  among  the  flock ;  if  at  the 
first  clutch  they  have  caught  a  ram,  they  are  confident  they'll  be  married 
that  year.1 

953.2  Some,  in  the  middle  of  the  night  before  Christmas,  take  a  vessel 
full  of  water,  and  ladle  it  out  with  a  certain  small  measure  into  another 
vessel.  This  they  do  several  times  over,  and  if  then  they  find  more 
water  than  the  first  time,  they  reckon  upon  an  increase  of  their  goods 
the  following  year.  If  the  quantity  remain  the  same,  they  believe  their 
fortune  will  stand  still,  and  if  there  be  less  water,  that  it  will  diminish  (see 
258). 

954.  Some  tie  the  end  of  a  ball  of  thread  to  an  inherited  key,  and  unroll 
the  ball  till  it  hangs  loose,  maybe  an  ell,  maybe  six;  then  they  put  it  out 
of  window,  and  swing  it  back  and  forwards  along  the  wall,  saying  lharlt, 
hark  ! '     From  the  quarter  where  they  shall  go  a  wooing  and  to  live,  they 
will  hear  a  voice  (see  110). 

955.  Some,  the  day  before  Christmas,   cut  wood    off  nine  sorts  of  trees, 
make  a  fire  of  it  in  their  room  at  midnight,  strip  themselves  naked,  and 
throw  their  shifts  outside  the  door.     Sitting  down  by  the  fire,  they  say  : 
'  Here  I  sit  naked  and  cold  as  the  drift,  If  my  sweetheart  would  come  and 
just  throw  me  my  shift! '     A  figure  will  then  come  and  throw  the  shift  in, 
and  they  can  tell  by  the  face  who  their  lover  will  be. 

956.  Others  take  four  onions,  put  one  in  each  corner  of  the  room,  and 
name  them  after  bachelors;  they  let  them  lie  from  Christmas  to  Twelfth- 
day,  and  the  man  whose  onion  then  buds  will  present  himself  as  a  suitor ; 
if  none  have  budded  the  wedding  won't  come  off. 

957.  Some,  the  day  before   Christmas,  buy  the  fag-end  of  a  wheat  loaf 
for  a  penny,  cut  a  piece  of  crust  off,  tie  it  under  their  right  arm,  wear 
it  like  that  all  day,  and  in  going  to  bed  lay  it  under  their  head,  saying: 
'  I've  got  into  bed,  And  have  plenty  of  bread ;  Let  my  lover  but  come, 
And  he  shall  have  some.'     If  the  bread  looks  gnawed  in  the  morning,  the 
match  will  come  off  that  year;  if  it's  whole,  there's  no  hope. 

958.  At  midnight  before   Christmas-day,  the  men  or   maids  go  to  the 
stack  of  firewood,  pull  one  log  out,  and  look  if  it  be  straight  or  crooked ; 
their  sweetheart's  figure  shall  be  according  (see  109). 

959.  Some,  on  Christmas  eve,  buy  three  farthings  worth  of  white  bread, 
divide  it  in  three  parts,  and  consume  it  along  three  streets,  one  in  every 
street;  in  the  third  street  they  shall  see  their  sweetheart. 

960.  The  night  before  Christmas,  you  take  two  empty  nutshells,  with 
tiny  wax  tapers  in  them,  to  stand   for  you  and  your  sweetheart,  and  set 
them  afloat  on  a  dishful  of  water.     If  they  come  together,  your  suit  will 
prosper ;  if  they  go  apart  it  will  come  to  nought.     (Ungewiss.  Apotheker 
p.  649.) 

961.  If  a  master  is  left  in  the  lurch  by  his  man,  or  a  girl  in  the  family 

1  Muchar's  Gastein  p.  146. 

2  953—9  from  Praetorii  Saturnalia,  Lips.  1663. 


SUPERSTITIONS.      I.  1819 

way  by  her  lover,  you  put  a  certain  penny  in  the  pan  of  a  mill,  and  set 
the  mill  going.  As  it  turns  faster,  such  anguish  comes  upon  the  fugi 
tive,  that  he  cannot  stay,  but  neck  and  crop  he  comes  home.  This  they 
call  'making  it  hot  for  a  man.'  (Beschr.  des  Fichtelbergs,  Lpzg.  1716.  4, 
p.  154.) 

962.  To  discover  what  the  }rear  shall  bring,  they  plant  themselves  on  a 
cross-roads  or  parting  of  ways  at  12   the  night  before  Christmas,  stand 
stockstill  without   speaking  for  an  hour,  whilst  all  the  future  opens  on 
their  eyes  and  ears.     This  they  call  '  to  go  hearken.'     (Ibid.  p.  155.) 

963.  On  Andrew's  day  fill  thee  a  glass  with  water :  if  the  year  shall  be 
moist,  it  runneth  over ;  if  dry,  it  standeth  heaped  atop.      (Aller  Practic 
Grossm.) 

964.  On  Andrew's  eve  the  maids  mark  whence  the  dogs  bark ;  from  that 
quarter  comes  the  future  husband. 

965.  They   tie   a  farthing  to  their  great  toe,  sit  down  on  the   way  to 
church,  and  look  among  the  Matin-goers  for  their  bridegroom.     (Tharsau- 
der  1,  84.) 

966.  To  know  if  an  infant  be  bewitched,  put  under  its  cradle  a  vessel 
full  of  running  water,  and  drop  an  egg  in  ;  if  it  float,  the  child  is  bewitched. 
(Val.  Krautermann's  Zauber-arzt  216.) 

967.  Evil  persons  in  Silesia  did  upon  a  time  have  a  knife  forged,  and 
therewith  cut  but  a  little  twig  off  every  tree,  and  in  a  short  time  all  the 
forest  perished.     (Carlowitz's  Sylvicuhur  p.  46.) 

968.  The  oak  is  a  prophetic  tree :  in  gallnuts  a  fly  betokens  war,  a  worm 
dearth,  a  spider  pestilence  (conf.  1046). 

969.  Wood  felled  in  the  dog-days  will  not  burn. 

970.  A  piece  of  oak  passed  lightly  over  the  body  in  silence,  before  sunrise 
on  John's  day,  heals  all  open  sores. 

971.  The  elsbeer-iree  is  also  called  dragon-tree :    branches  of   it  hung 
over  house  and  stable  on  Walburgis-day  keep  out  the  flying  dragon. 

972.  Oak  and  walnut  will  not  agree:  they  cannot  stand  together  with 
out  (one  ?)  perishing.     So   with  'blackthorn  and  whitethorn ;  if  placed  to 
gether,  the  white  one  always  gets  the  upper  hand,  the  black  dies  out. 

973.  Cut  no  timber  in  the  bad  wddel  (waxing  moon) :  timber  [schlag- 
holz  =  strike-wood)  felled  at  new-moon  is  apt  to  strike  out  again ;  that 
felled  in  a  waning  rnoon  burns  better. 

974.  When  a  sucking  babe  dies,  they  put  a  bottle  of  its  mother's  milk  in 
the  coffin  with  it;  then  her  milk  dries  up  without  making  her  ill. 

975.  If  you  have  warts,  nail  a  big  brown  snail  to  the  doorpost  with  a 
wooden  hammer ;  as  it  dries  up,  the  wart  will  fade  away. 

976.  If  an  old  woman  meet  you  at  early  morn,  and  greet  you,  you  must 
answer  '  As  much  to  you  ! ' 

977.  Some  people  can  stop  a  waggon  of  hay  on  its  way,  so  that  it  will 
not  stir  from  the  spot :  knock  at  every  wheel-nail,   and  it  will  be   free 
again. 

978.  In  a  thief s  footprints  put  burning  tinder:  it   will  burn  him  and 
betray  him. 

979.  If  a  swallow  fly  into  the  stable,  and  pass  under  the  cow,  she  will 


1820  APPENDIX. 

give  blood  for  milk:  lead  her  to  a  cross-way,  milk  her  3  time*  through 
a  branch,  and  empty  what  you  have  milked  backwards  over  her  head  three 
times. 

980.  A  bunch  of  wild  thyme  or  marjoram  laid  beside  the  milk  keeps  it 
from  being  bewitched. 

981.  If  you  walk  once  round  your  garden-fence  on  Shrove  Sunday,  not  a 
plank  will  be  stolen  out  of  it  for  a  year  to  come. 

982.  If  you  have  many  snails  on  your  land,  go  before  sunrise  and  take 
one  snail  from  the  east  side;  then  by  way  of  north   to    the  west,   and 
pick  up  another;  then  to  the  north;  then  by  way  of  east  to  the  south  : 
if  you  put  the  four  snails  in  a  bag,  and  hang  them  inside  your  chimney, 
all  the  snails  on  your  land  will  creep  into  the  chimney,  and  die. 

983.  If,  in  cutting  the  vegetables  in  autumn,  a  molehill  be  found  under 
the  cabbage,  the  master  will  die. 

984.  In    Westphalia,  when  a  loaf  is   cut,   they  call  the   upper    crust 
laughing -knost,  the  under  the  crying-kuost.     When  maid  or  man  goes  out 
of  service,  they  get  a  jammer-hnost  (wailing-crust),  which  they  keep  for 
years  after. 

985.  When    children  have    the   schluckuk    (hiccough  ?),   their   heart   is 
growing. 

986.  The  first  stork  a  peasant   sees  in  the  year,  he  falls  on  the  ground, 
rolls  round,  and  is  then  free  from  pains  in  the  back  for  a  year. 

987.  On  buying  a  cow  from  another  village,  you  give  beside  the  price 
a  milk-penny,  so  that  her  milk  may  not  be  kept  back.     At  the  boundary 
you  turn  her  three  times  round,  and  let  her  look  at  her  old  home,  to  banish 
her  regret. 

988.  Many  fasten  fern  in  blossom  over  the  house-door:  then  all  goes  well 
as  far  as  the  waggon-ivhip  reaches. 

989.  On  the  first  day  of  Lent,  boys  and  girls  run  about  the  fields  like 
mad,  with  blazing  wisps  of  straw,  to  drive  out  the  evil  sower.     (Rhone). 

990.  The  first  night  of  Christmas  the  people  of  the  Rhon  roll  on  un- 
thrashed  pea-straw.      The  peas  that  drop  out  are  mixed  with  the   rest, 
which  improves  the  crop. 

991.  On  Innocents'  day,  every  adult  is  flogged   with  a  rod,  and  must 
ransom  himself  with  a  gift.     The  trees  too  are  beaten,  to  promote  their 
fertility. 

992.  Whoso  doth  any  sewing  to  bed  or  clothing  on  a  Sunday,  cannot 
die  therein  till  it  be  unripped. 

993.  If  you  rise  from  the  spinning-wheel  without  twisting  off  the  strap, 
the  earth-mannikin  comes  and  spins  at  it :  you  don't  see  him,  but  you  hear 
the  spindle  hum. 

994.  A  beggar  that  would  pay  his  debt  in  full  ought  to  say  as   many 
paternosters  as  it  would  take  blades  of  grass  to  cover  the  bread  given  him. 
As  he  cannot,  he  says  '  God  yield  ye !  ' 

995.  Never  slam  the  door :  a  spirit  sits  between,  and  it  hurts  him  (892). 

996.  The  first  child  christened  at  a  newly  consecrated  font  receives  the 
gift  of  seeing  spirits  and  things  to  come,  until  some  one  out  of  curiosity 
step  on  his  left  foot  and  look  over  his  right  shoulder;  then  the  gift  passes 


SUPEESTITIONS.      I.  1821 

over  to  him.     But  that  can  be  prevented  by  the  sponsors  dropping  a  straw, 
a  pin  or  a  piece  of  paper  into  the  basin. 

997.  He  that  is  always  praying,  and  prides  himself  on  it,  prays  himself 
through  heaven,  and  has  to  mind  geese  the  other  side. 

998.  If  you  drop  bread-and-butter,  and  it  falls  on  the  buttered  side,  you 
have  committed  a  sin  that  day. 

999.  When  girls  are  weeding,  they  look  for  the  little  herb  '  leif  in  de 
meute '  (love  meet  me),  and  hide  it  about  them  :  the  first  bachelor  that  then 
comes  towards  them  is  their  sweetheart. 

1000.  Whoever  builds  a  house  must  use  bought,  stolen  and  given  timber 
to  it,  or  he  has  no  luck :  a  belief  so  general  in  Lippe,  that  even  a  large 
farmer  who  has  wood  of  his  own,  will  steal  a  beam,  then  go  and  accuse 
himself,  and  pay  for  it. 

1001.  When  the  holy  weaker  (lightning)  strikes,  it  can  only  be  quenched 
with  milk,  not  with  water  (conf.  1122). 

1002.  In  weeding  flax,  the  girls  pull  up  the  weed  Red  Henry  (mercury  ?) : 
whichever  way  the  root  grew,  from  there  will  come  the  sweetheart;  if  it 
grew  straight  down,  the  girl  will  die  soon  (conf.  Dan.  Sup.  126). 

1003.  Whoever  is  the  first  to  see  the  stork  come  in,  and  to  bid  it  welcome, 
not  a  tooth  of  his  will  ache  that  year. 

1004.  If  you  go  to  bed  without  clearing  the  table,  the  youngest  in  the 
house  will  get  no  sleep. 

1005.  If  a  maid  have  not  spun  her  distaff  clear  by  Sunday,  those  threads 
will  never  bleach  white. 

1006.  She  that  sets  the  gridiron  on  the  fire,  and  puts  nothing  on  it,  will 
get  an  apron  in  her  face  (be  wrinkled). 

1007.  If  you  stand  a  new  broom  upside  down  behind  the  street-door, 
witches  can  neither  get  in  nor  out. 

1008.  If  a  woman  nurse  her  babe  sitting  on  the  boundary -stone  at  the 
cross-way,  it  will  never  have  toothache. 

1009.  Children  born  after  the  fathers  death  have  the  power  of  blowing 
away  skin  that  grows  over  the  eyes  for  three  Fridays  running. 

1010.  Why  give  ye  not  the  bones  of  the  Easter  lamb,  that  is  blessed,  unto 
dogs  ?     They  will  go  mad,  say  ye.     Ye  may  give  them,  it  harmeth  not 
(Keisersb.  Ameisz.  52). 

1011.  Wouldst  lame  a  horse  ?     Take  of  a  tree  stricken  by  hail,  and  make 
thereof  a  nail,  or  of  a  new  gallows,  or  of  a  knife  that  hath  been  a  priest's 
cell-woman's    (conf.  priest's  wife,  Spell  xxxiv),  or  the  stump  of  a  knife 
wherewith  one  hath  been  stuck  dead  ;  and  push  it  into  his  hoofprint.    (Cod. 
Pal.  212,  53b.) 

1012.  To  know  how  many  '  good  holden '  are  conjured  into  a  man,  he 
shall  draw  water  in  silence,  and  drop  burning  coals  out  of  the  oven  into 
it :  as  many  coals  as  sink  to  the  bottom,  so  many  good  holden  has  he  in 
him. 

1013.1  If  a  tempest  lasts  three  days  without  stopping,  some  one  is  hang 
ing  himself. 

1  Nos,  1013—1104  from  the  New  Bunzlau  Monthly  for  1791-2. 
VOL.   IY.  N   N 


1822  APPENDIX. 

1014.  Who  bathes  in  cold  water  on  Easterday,  keeps  well    the    whole 
year. 

1015.  If  you  go  ont  on  important  business,  and  an  old  woman  meet  you, 
it  is  unlucky ;  if  a  young  girl,  lucky. 

1016.  When  the  niglit-owl  cries  by  day,  a  fire  breaks  out. 

1017.  If  you  look  at  a  babe  in  swaddling-bands,  cross  it  and  say  'God 
guard  thee  ! ' 

1018.  Whoever  sees  the  corn  in  blossom  first,  and  eats  nine  of  the  blos 
soms,  will  keep  free  from  fever  (conf.  718). 

1019.  If  a  howling  dog  holds  his  head  up,  it  means  a  fire ;  if  down,  a 
death. 

1020.  Whoever  on  St.  John's  Eve  puts  as  many  John's  worts  as  there 
are  people  in  the  house,  into  a  rafter  of  his  room,  naming  the  plants  after 
the  people,  can  tell  in  what  order  they  will  die :  he  whose  plant  withers 
first  will  die  first  (conf.  Dan.  Sup.  126). 

1021.  It  is  not  good  to  point  with  your  finger  at  where  a  thunderstorm 
stands. 

1022.  Blood  let  out  of  a  vein  should  always  be  thrown  into  running 
water. 

1023.  Let  no  milk  or  butter  be  sold  out  of  the  house  after  sunset. 

1024  Moles  are  removed  from  the  face  by  letting  a  dead  person's  hand 
rest  on  them  till  it  grow  warm. 

1025.  The  rainwater  left  on  tombstones  will  send  freckles  away. 

1026.  If  you  see  blue  fire  burn  at  night,  throw  a  knife  into  it,  and  if  you 
go  there  before  sunrise,  you  will  find  money. 

1027.  Hairs  that  comb  out  should  be  burnt :  if  a  bird  carries  them  to  its 
nest,  it  gives  you  headaches,  or  if  it  be  a  staar  (starling),  staar-bliudness 
(cataract). 

1028.  When  the  schalaster  (magpie?)  cries  round  the  house,  guests  are 
near. 

1029.  If  you  have  the  hiccough,  drink  out  of  your  jug  (mug)  over  the 
handle. 

1030.  When  it  rains  in  sunshine,  the  sky  drops  poison. 

1031.  Let  a  sold  calf  be  led  out  of  doors  by  the  tail,  and  the  cow  will  not 
fret ;  let  a  bought  cow  be  led  into  stable  by  the  tail,  and  she'll  soon  feel  at 
home. 

1032.  When  the  floor  splinters,  suitors  are  coming. 

1033.  When  a  hanged  man  is  cut  down,  give  him  a  box  on  the  ear,  or 
he'll  come  back. 

1034.  If  the  moon  shine  on  an  unbaytized  child,  it  will  be  moonstruck. 

1035.  If  the  dead  man's  bier  falls,  some  one  will  die  in  3  days  ;  it  will 
be  one  that  did  not  hear  it. 

1036.  If   your  right  hand  itch,  you'll  take  money;  if   your  left,   you'll 
spend  much. 

1037.  When  a  sudden  shiver  comes  over  you,  death  is  running  over  your 
grave. 

1038.  If  the  altar-candle  goes  out  of  itself,  the  minister  dies  within  a 
year. 


SCJPEESTITIONS.      I.  1823 

1039.  If  you  run  in  one  boot  or  shoe,  you  lose  your  balance,  unless  you 
run  lack  the  same  way. 

1040.  A  horse  goes  lame,  if  you  drive  a  nail  into  his  fresh  footprint  (conf. 

1041.  On  Christmas- eve  thrash  the  garden  with  a  flail,  with  only  your 
shirt  on,  and  the  grass  will  grow  well  next  year. 

1042.  As  long  as  icicles  hang  from  the  roof  in  winter,  so  long  will  there 
be  flax  on  the  distaff  the  next  year. 

1043.  If  a  straw  lies  in  the  room,  there  is  snoio  coming. 

1044.  Good  Friday's  rain  must  be  scratched  out  of  the  ground  with 
needles,  for  it  brings  a  great  drought. 

1045.  If  the  godfather's  letter  be  opened  over  the  child's  mouth,  it  learns 
to  speak  sooner. 

1046.  Flies  in  gallnuts  betoken  war,  maggots  bad  crops,  spiders  pestilence 
(conf.  968). 

1047.  Rods  stuck  into  the  flax-bed  keep  the  cattle  unbe witched. 

1048.  Three  knocks  at  night  when  there's  nobody  there,  some  one  at  the 
house  will  die  in  3  days. 

^  1049.  If  a  woman   dies  in  childbed,  wash   out  her  pldtsche  (porringer) 
directly,  or  she  will  come  back. 

1050.  If  bride  and  bridegroom  on  the  wedding  day  put  a  three-headed 
boJiemian  (a  coin)  under  the  sole  of  their  right  foot,  it  will  be  a  happy 
marriage, 

1051.  Snow  on  the  wedding    day  foretells    a   happy   marriage,   rain   a 
wretched. 

1052.  If  you  stir  food  or  drink  with  a  knife,  you'll  have  the  cutting 
gripes  ;  if  with  a  fork,  the  stitch. 

1053.  When  one  is  dying  hard,  lay  him  on  the  change  (where  the  ends  of 
the  boards  meet),  and  he'll  die  easy. 

1054.  Give  your  pigeons  drink  out  of  a  human  skull,  and  other  people's 
pigeons  will  come  to  your  cot. 

1055.  When  hens  croiv,  a  fire  breaks  out. 

1056.  A  house  where  cock,  dog  and  cat  are  black,  will  not  catch  fire. 

1057.  One  where  the  chain-dog  is  burnt  to  death,  will  soon  be  on  fire  again. 

1058.  If  the  butter  won't  come,  whip  the  tub  with  a  willow  rod,  but  not 
one  cut  with  a  knife. 

1059.  To  win  a  maiden's  love,  get  a  hair  and  a  pin  off  her  unperceived, 
twist  the  hair  round  the  pin,  and  throw  them  backwards  into  a  river. 

1060.  If  by  mistake  the  pall  be  laid  over  the  coffin  wrong  side  out,  another 
in  the  house  will  die. 

1061.  When  you  buy  a  dog,  a  cat  or  a  hen,  twirl  them  3  times  round  your 
right  leg,  and  they'll  soon  settle  down  with  yon. 

1062.  Under  a  sick  man's  bed  put  a  potful  of  nettles  :  if  they  keep  green, 
he'll  recover;  if  they  ^uitlLer,  he  will  die. 

1063.  A  ivorn  shirt  shall  not  be  given  to  be  a  shroud,  else  he  that  wore  it 
will  waste  away  till  the  shirt  be  rotten. 

1064.  If  a  women  in  childbed  look  at  a  corpse,  her  child  will  have  no 
colour. 


1824  APPENDIX. 

1065.  A  hanged  man's  finger  hung  in  the  cask  makes  the  beer  sell  fast. 

1066.  If  it  rain  on  the  bridal  wreath,  the  wedded  pair  will  be  rich  and 
fruitful. 

1067.  In  measuring  grain,  siveep  the  top  towards  you,  and  you  sweep 
blessing  into  the  house ;  if  you  sweep  it  from  you,  you  send  it  into  the 
devil's  hand. 

1068.  If  a  child's  navel  sticks  out,  take  a  beggar's  staff  from  him  silently* 
and  press  the  navel  with  it  cross-wise. 

1069.  To  make  a  broodhen  Latch  cocks  or  hens,  take  the  straw  for  her 
nest  from  the  man's  or  the  woman's  side  of  the  bed. 

1070.  He  that  has  ivliite  specks  on  his  thumb-nails,  he  whose  teeth  stand 
close  together,  will  stay  in  his  own  country. 

1071.  If  wife  or  maid  lose  a  garter  in  the  street,  her  husband  or  lover  is 
untrue. 

1072.  To  find  out  who  has  poisoned  your  beast,  cut  the  creature's  heart 
out,  and  hang  it  pierced  with  30  pins,  in  the  chimney ;  the  doer  will  then 
be  tormented  till  he  come  and  accuse  himself. 

1073.  Wheat,  sown  in  Michael's  week,  turns  to  cockle;  barley,  in  the 
first  week  of  April,  to  hedge-mustard. 

1074.  If   you  have   fever-frost  (ague),  go   in    silence,    without  crossing 
water,  to  a  hollow  ivillow  tree,  breathe  your  breath  into  it  three  times,  stop 
the  hole  up  quick,  and  hie  home  without  looking  round  or  speaking  a  word : 
the  ague  will  keep  away. 

1075.  Young  mayflowers  picked   before  sunrise,  and   rubbed  together 
under  your  face,  keep  summer-freckles  away. 

1076.  A  woman  with  child  shall  not  sib  down  on  any  box  that  can  snap 
to  under  her,  else  her  child  will  not  come  into  the  world  until  you  have  set 
her  down  on  it  again  and  unlocked  it  three  times. 

1077.  If  you  see  dewless  patches  in  the  grass  before  sunrise,  you  can  find 
money  there. 

1078.  Let  linseed  for  sowing  be  poured  into  the  bag  from  a  good  height, 
and  the  flax  will  grow  tall. 

1079.  If  you  have  fever,  walk  over  nine  field-boundaries  in  one  day,  and 
you'll  be  rid  of  it. 

1080.  Or:  hunt  a  black  cat  till  it  lies  dead.     It  is  good  for  epilepsy  to 
drink  the  blood  of  a  beheaded  man,  and  then  run  as  fast  and  far  as  you  can 
hold  out. 

1081.  On  Christmas-eve  make  a  little  heap  of  salt  on  the  table  :  if  it  melt 
over  night,  you'll  die  the  next  year ;  if  it  remain  undiminished  in  the  morn 
ing,  you  will  live. 

1082.  Whoever  on  St  Walpurg's  eve  puts  all  his  clothes  on  wrong  side 
out,  and  creeps  backivards  to  a  cross-way,  will  get  into  witches'  company. 

1083.  If  the  reel  hung  awry,  and  the  thread  dangled  doivnwards,  when  a 
child  came  into  the  world,  it  will  hang  itself.     If  a  knife  was  lying  edge 
upwards,  it  will  die  by  the  sword. 

1084.  The  smallest  box  in  the  house  is  usually  placed  before  the  child 
birth  bed :  if  any  one  sit  down  on  it,  and  it  snap  to  of  itself,  the  woman 
will  never  be  brought  to  bed  again. 


SUPEESTITIONS.      I.  1825 

1085.  As  many  times  as  the  cock  crows  during  service  the  night  before 
Christmas,  so  many  bohmen  will  the  quarter  of  wheat  fetch  the  coming 
year. 

1086.  Whosoever  shall  spy  the  first  ploughman  ply,  and  the  first  swallow 
fly,  on  a  year  of  good  luck  may  rely. 

1087.  If  a  spinster  in  spring  time,  when  birds  come  back,  see  two  wag 
tails  together,  she'll  be  married  that  year. 

1088.  If  a  bridal  pair  on  their  way  to  the  wedding  meet  a  cartload  of 
dung,  it  betokens  an  unhappy  marriage. 

1089.  Before  sowing  barley,  let  the  seed  run  through  a  man's  shirt,  and 
the  sparrows  will  spare  it. 

1090.  If  you  eat  peeled  barley,  apoplexy  cannot  strike  you  while  there  is 
a  grain  of  it  left  in  your  stomach. 

1091.  If  you  strike   a  light  on  the  corner  of  the  table  or  fireplace,  the 
'  brand'  (blight)  will  fall  on  your  millet. 

1092.  When  the  women  are  going  to  wash,  every  one  in  the  house  must 
get  up  in  a  good  temper,  and  there  will  be  fine  weather. 

1093.  Spinsters  on  Sb  John's-eve  twine  a  ivreath  of  nine  sorts  of  flowers, 
and  try  to  throw  it  backwards  and  in  silence  on  to  a  tree.     As  often  as  it 
falls,  so  many  years  will  they  remain  unmarried  (conf.  848). 

1094.  If  a  chip  in  the  fire  in  wintertime  has  a  large  catstail,  it  is  a  sign 
of  snow ;  and  if  the  catstail  splits  down  the  middle,  of  guests. 

1095.  It  is  not  good  to  ivalk  over  sweepings  (see  Swed.  1). 

1096.  Children  beaten  with  rods  off  a  broom  that  has  been  used,  waste 
away. 

1097.  If  you  want  your  cows  to  give  much  milk,  buy  a  summer  from  the 
summer-children,  and  stick  it  over  the  stable-door. 

1098.  The  first  time  the  cows  are  driven  to  pasture,  you  tie  red  rags 
round  their  tails,  so  that  they  cannot  be  bewitched. 

1099.  If  you  want  the  witch  to  have  no  hold  over  your  cattle,  shut  a 
bear  up  in  their  stable  for  a  night :  he  scratches  out  the  hidden  stuff  that 
holds  the  magic,  and  when  that  is  gone,  they  are  no  longer  open  to  attack- 

1100.  Flax  bought  on  St  Lawrence  day  will  get  '  burnt '  (blasted). 

1101.  If  you  had  something  to  say,  and  forget  what,  step  out  over  the 
threshold  and  in  again  ;  it  will  come  into  your  head  again. 

1102.  Let  a  beemaster  at  honey  harvest  give  away  to  many,  and  the  bees 
will  be  generous  to  him. 

1103.  On  Christmas-eve  put  a  stone  on  every  tree,  and  they'll  bear  the 
more. 

1104.  When  a  girl  is  born,  lay  over  her  breast  a  net  made  of  an  old 
(female)  cap,  and  the  alp  (night-elf)  will  not  such  her  dry. 

1105.  On  Allhallows-eve  young  folks  in  Northumberland  throw  a  couple 
of  nuts  in  the  fire.     If  they  lie  still  and  burn  together,  it  augurs  a  happy 
marriage ;  if  they  fly  apart,  an  unhappy  (Brockett  p.  152). 

1106.  When  the  bride  is  undressing,  she  hands  one  of  her  stockings  to 
a  bridesmaid,  to  throiv  among  the  assembled  wedding-guests.     The  person 
on  whom  the  stocking  falls  will  be  married  next  (ibid.  218). 

1107.  Bride  and  bridegroom,  at  the  end  of  the  wedding,  sit  down  on  the 


18-26  APPENDIX. 

bridal  bed  in  all  their  clothes  except  shoes  and  stockings.  Each  brides 
maid  in  turn  takes  the  bridegroom's  stocking,  stands  at  the  foot  of  the  bed 
with  her  back  to  it,  and  throws  the  stocking  with  her  left  hand  over  her 
right  shoulder,  aiming  at  the  bridegroom's  face.  Those  who  hit  will  get 
married  soon.  The  young  men  do  the  same  with  the  bride's  stocking 
(ibid.). 

1108.  On  St  Mark's-eve  some  young  people  watch  all  night  in  the  church- 
porch,  and  see  the  spirits  of  all  that  are  to  die  that  year  go  past,  dressed  as 
usual.     People  that  have  so  watched  are  a  terror  to  the  parish  :  by  nods 
and  winks  they  can  hint  men's  approaching  deaths  (ibid.  229).     In  E.  Fries- 
land  they  say  such  people  *  can  see  quad '  (bad). 

1109.  On  Christmas-eve  the  yule-clog  is  laid  on,  and  if  possible  kept 
burning  2  or  3  days.     A  piece  of  it  is  usually  kept  to  light  the  next  year's 
log  with,  and  to  guard  the  household  from  harm   (ibid.  243).     If  it  will  not 
light,  or  does  not  burn  out,  it  bodes  mischief. 

1110.  In  spring,  when  the  farmer  goes  afield,  and  turns  up  the  first 
furrows  with  unbolted   plough,  he  sprinkles  this  earth  in  the  four  corners 
of  the  living-room,  and  all  the  fleas  retire  (Kriinitz  1,  42). 

llll.1  Dogs  and  blade  sheep  have  also  the  gift  of  '  seeing  quad,'  and  you 
may  learn  it  of  them.  When  the  howling  dog  has  a  vision,  look  through 
between  his  ears,  and  lift  his  left  leg ;  or  take  him  on  your  shoulder,  and  so 
look  between  his  ears.  If  you  wish  to  be  rid  of  the  art,  you  can  transfer  it 
to  the  dog  by  treading  on  his  right  foot  and  letting  him  look  over  your  right 
shoulder. 

1112.  Whichever  way  the  howling  dog  points  his  muzzle,  from  the  same 
quarter  will  the  coming  corpse  be  brought. 

1113.  Sometimes  the  steeple-bells  give  out  a  dull  dead  clang :  then  some 
one  in  the  parish  will  die  soon   (conf.   284).     When  the  death-bell  tolls* 
whichever  side  of  it  the  tongue  touches  last,  from  that  side  of  the  village 
will  the  next  corpse  come. 

1114.  If  a  cabbage-plant  blossoms  the  first  year,  or  gets  white  places  on 
its  leaves,  a  misfortune  will  happen  in  the  owner's  house. 

1115.  A  house  beside  which  a  star  has  fallen  will  be  the  first  to  have  a 
death. 

1116.  It  betokens  war  when  the  cherry-tree  blossoms  twice  in  a  year. 

1117.  When  the  sun  shines  on  the  altar  at  Candlemas,  expect  a  good  flax- 
year. 

1118.  A  witch  can  hurt  cattle  by  skimming  the  dew  off  the  grass  in  their 
pasture. 

1119.  Eggshells  should  be  smashed  up  small;  else  the  witch  may  harm 
the  men  that  ate  out  of  them,  and  the  hens  that  laid  them. 

1120.  If  you  find  something  eatable,  throw  the  first  mouthful  away,  or 
witches  may  hurt  you. 

1121.  When  7  girls  running  are  born  of  one  marriage,  one  is  a  were 
wolf. 

1122.  When  lightning  strikes,  the  fire  can  only  be  quenched  with  milk 
(conf.  1001). 

1 1111—1123  E.  Friesl.  superst.  (Westfal.  Anz.  for  1810,  nos.  68—72). 


SUPEESTITIONS.      I.  1827 

.  1123.  If  you  point  your  finger  at  the  moon,  you'll  get  a  wooden  finger. 

1124.  Wisps  of  straw,  taken  out  of  a  led  on  which  a  dead  man  lias  lain, 
and  stuck  up  in  the  cornfield,  keep  the  birds  away. 

1125.  Birds  are  kept  out  of  the  corn,  if  in  harrowing  you  go  to  the  left, 
and  say  a  certain  spell,  but  you  must  have  learnt  it  from  one  of  the  opposite 
sex. 

1126.1  If  a  child  look  into  a  mirror,  and  cannot  yet  speak,  it  is  not 
good. 

1127.  Two  babes  that  cannot  talk  shall  not  be  let  Mss  one  another. 

1128.  Crickets  or  ofcn-eimichen  bring  ill-fortune. 

1129.  Ye  shall  not   spin  nor   wash  while  a  dead   person  is  yet    above 
ground. 

1130.  Three  drops  of  blood  falling  from  one's  nose  signifieth  something 
strange. 

1131.  On  the  sea  one  shall  not  say  thurm  or  Idrclie,  but  sf(/Y,  spitze  and 
the  like. 

1132.  One  shall  not  speak  the  while  another  drinks. 

1133.  It  is  not  good  that  two  drink  together. 

1134.  Wood,  when  it  lies  on  the   fire,  and  by  reason  of  wetness  letteth 
out  air  &nd  fumetli,  it  signifieth  chiding. 

1135.  When  a  mess,  though  it  be  off  the  fire,  still  simmers  in  the  pot,  'tis 
good  warrant  there  be  no  witches  in  the  house. 

=  1136.  Pocks  can  be  sold,  and  he  that  buys  gets  not  so  many  as  other 
wise. 

1137.  When  one  hath  to  do  out  of  doors,  and  turneth  about  in  the  door, 
and  goes  not  straightway,  it  is  not  good. 

1138.  Itching  of  the  nose  signifies  a  sudden  fit. 

1139.  If  a  nail  being  driven  into  the    coffin    bends,  and  will   not   in, 
another  shall  follow  soon. 

1140.  Go  not  into  service  on  a  Monday,  nor  move  into  a  house,  nor  begin 
aught,  for  it  shall  not  live  to  be  a  week  old. 

1141.  To  stretch  over  the  cradle  is  not  good,  thereof  comes  tension  of  the 
heart. 

1142.  When  ye  move  into  a  house,  if  ye  bring  salt  and  bread  first  there 
into,  ye  shall  lack  therein  nothing  needful. 

i  1126 — 1142  from  '  Des  uhralten  jungen  leiermatz  lustigem  correspondenz-geist,' 
1668,  pp.  170—176. 


1828  APPENDIX. 

K.     SCANDINAVIAN. 

a.    SWEDEN.1 

PERSONAL  PRONOUNS  : 

He.  She.  It.  They. 

N.         ban  hon  (Dan.  hun)  det  de  (Obsol.  the) 

G.         hans  hennes  dess  deras  (Dan.  deres). 

D.A.    honom  henne  det  dem  (Obsol.  them). 
(Dan.  ham) 

Poss.  PEON.  :  M.F.  sin,  N.  sit,  PI.   sina,  his,  her,  its,  their  (own),  Lat. 

8UU8. 

INDEF.  ART.  :  M.F.  en,  N.  et. 

INDEF.  PRON.  :  ntigon,  ndgot  (Dan.  nogen,  nogei),  some,  any.  Ingen,  intet, 
none. 

DEF.  ART.  :  usually  a  Suffix  :  M.F.  -en,  -n,  N.  -et,  -t,  PI.  -ne,  -na.  Thus 
in  No.  9,  sko-n,  the  shoe;  fot-en,  the  foot;  golfv-et,  the  floor;  in  No.  12, 
sJcor-na,  the  shoes. 

PASSIVE  formed  by  adding  -s  to  the  Active:  No.  19,  Wga-s,  is  or  are 
bathed  ;  liigge-s,  is  or  are  laid. 

An  initial  j  or  v  (Engl.  y,  w)  is  often  omitted  before  an  o  or  u  sound :  <lr 
year,  ung  young;  ord  word,  urt  wort. 

SWED.  often  changes  Id,  nd  to  77,  nn  :  skulle  should,  andre,  annars,  etc. 
other.  The  reverse  in  DAN.  :  faldc  fall,  mand  man. 

1.  Ej  ma  man  mota  sopor  i  dorren,  om  man  vil  bli  gift  det  aret  (one 
must  not  meet  sweepings    in    the  doorway,   if  one   would   get.  married 
that  year). 

2.  Om   en   flicka  och   gosse   at  a  af  en  och  samma  beta,  bli  de   kara   i 
hvar-andra   (if  a  girl  and  boy  eat  off  one  morsel,  they  get  fond  of  each 
other). 

3.  Midsommars-nat  skal  man  lagga  9  slags  Uomster  under  hufvudet,  sa 
dromer  man  om  sin  faste-man  eller  faste-mo,  och  far  se  den  samma  (dreams 
of  his  or  her  betrothed,  and  gets  to  see  them). 

4.  Ej  ma  ung-karl  (young  fellow)  gifva  en  flicka  Ttnif  eller  Imap-ndlar 
(pins),  ty  de  sticka  sender  karleken  (for  they  put  love  asunder). 

5.  En  flicka  ma  ej  se  sig  i  spegelen  sedan  ned-morkt  ar,  eller  vid  ljus  (not 
look  in  her  glass  after  dark  or  by  candle),  at  ej  forlora  manfolks  tycket  (not 
to  lose  men's  good  opinion). 

6.  Bruden  skal  laga  (the  bride  must  contrive),  at  hon  forstfdr  se  Irud- 
gummen,  sa  far  hon  husbonda-kastet  (mastery). 

7.  Hon  skal  under  vigslen  (at  the  wedding),  for  samma  orsak  (reason) 
satta  sin  fot  framfdr  hans  (in  front  of  his). 

1  Nos.  1 — 71  from  Erik  Fernoic's  Beskrifning  ofver  Warmeland  (Gotheborg  1773, 
pp.  254—260) ;  72—109  from  Hiilphers's  Beskrifn.  ofver  Norrland,  4  (Westerns 
1780,  pp.  308-310) ;  110—125  from  Johan  Odman's  Bahuslans  beskrifn.  (Stockh. 
1746,  pp.  75—80). 


SUPERSTITIONS.       K.  1829 

8.  Afven  for  samma  skal  (reason)  skal  hon  laga,  at  hon  sdtter  sig  forst 
ned  i  brud-stolen  (sit  down  first  in  the  bridal  chair). 

9.  For  samma  orsak  skal  hon,  liksom  af  vada  (accident),  sldppa  skon  af 
foten,  eller  nds-duken  (drop  her  shoe  or  kerchief),  eller  nagot  annat^a  golf- 
vet  (floor),  som  brndgummen  af  Loflighet  bugar  sig  (politely  stoops)  at 
hjelpa  til  ratta.     Hans  ode  blir,  at  kroka  rygg  under  hela  agtenskapet 
(bend  the  back  all  his  married  life). 

10.  Bruden  skal  sta  brudgummen  ndra,  at  ingen  framdeles  ma  trdnga  sig 
dem  imellan  (no  one  in  future  squeeze  in  between  them). 

11.  De  halla  (they  hold)  i  kyrkan  et  band  eller  Made  imellan  sig,  at  de 
maga  bli  ensame  tilhopa  (dwell  in  unity  together). 

12.  Bagge  bora  hafva  pengar  i  skorna  (both  should  have  coins  in  their 
shoes),  at  mynt  ma  aldrig  tryta  (never  run  short). 

13.  Den  som  (the  one  who)  under  vigslen  lutar  (turns)  frdn  den  andra, 
dor  (dies)  forst;  afven-sa  den  som  ser  bast  ut  (looks  best). 

14.  Bruden  sksA  taga  med  sd  manga  fingrar  pa  bara  kroppen  (touch  her 
bare  body  with  as  many  fingers),  under  det  hon  sitter  i  brud-stolen,  som 
hon  vil  hafva  manga  barn  (as  she  wishes  to  have  children). 

15.  At  hon  ma  fa  latfc  barn-sang   (easy  child-bed),  skal  hon,  vid  hem- 
komsten  fran  kyrkan,  til  vdnster  spdnna  ifrdn  buk-hjolen  om  hon  ridet, 
men  fimmel-stdngen  om  hon  aket  (undo  leftwards  the  saddle-girth  or  the 
traces). 

16.  At  bruden  m&  bli  god  mjolk-ko,  moterJidnnesmoderbsume  p&  garden, 
d&  hon  kommer  ur  kyrkan,  med  et  mjolke-glas,  at  ut-dricka. 

17.  Til  mat  (for  food)  pa  forsta  barn-s-angen,  skal  hon  forse  sig  (provide 
herself)  med  en  kaka  och  en  ost  (cheese),  som  hon  har  hos  sig  ligande 
(lying  by  her)  i  brud-sangen. 

18.  Nar  barn  aro  nyss-fodde,  lagges  (when  babes  are  newly  born,  there 
is  laid)  en  bok  under  deras  liufvud,  at  de  ma  bli  nimme  at  lasa  (quick  at 
reading). 

19.  Nar  de  forsta  gangen  logas   (when  they  are  bathed  the  first  time) 
lagges  penning ar  i  vatnet,  at  de  ma  bli  rika.     En  pung  (purse),  med  pengar 
uti,  sys  ok  kring  halsen  (is  sewed  also  round  the  neck). 

20.  Nagot  af  fadrens  kldder  bredes  pa  flicko-barn  (is  spread  over  girl- 
babies),  och  modrens  kjortel  p&  gosse,  at  fa  tycke  hos  andra  koiiet  (to  find 
favour  with  the  other  sex). 

21.  Modren  bor  mota  barnet  i  dorren,  nar  det  fores  bort  (when  it  is 
carried  off)   til  Christendom ;    men  nar  det  fores  hem,  sedan   (after)   det 
iir  dopt,  skal  man  mota  det  i  dorren  med  en  brod-kaka,  at  det  aldrig  mS, 
fattas  brod  (that  it  may  never  want  bread). 

22.  S&  lange  barn  ej  fadt  namn,  m&  ej  elden  sldckas,  (the  fire  go  out). 

23.  Ej  ma  man  ga  mellan  eld  och  epen-bam  (between  fire  and  sucking 
babe). 

24.  Ej  ma  man  sent  bdra  in  vatten,  dar  (bring  water  in  late  where)  spen- 
barn  ar,  utan  at  kasta  eld  deruti  (without  putting  fire  therein). 

25.  Ej  m&  nagon  som  (Let  no  one   that)  kommer  in  i  huset,  taga  et 
barn  i  sina  Lander,  utan  at  forut  taga  i  elden  (without  first  touching  the 
fire). 


1830  APPENDIX. 

26.  Nar  barn  fa   snart  tander,  vanta  de  snart  nya  syskon  efter.     (If 
children  teebhe  quickly,  they  expect  new  brothers  and  sisters  soon). 

27.  Om  barn  trifuas  gerna  i  varmt  vatten,  bli  de  horaktiga. 

28.  Ej  ma  man  vagga  torn  vagga  (rock  an  empty  cradle),  ty  barnet  blir 
gratb  och  olatigt. 

29.  Nar  ebforst-fddt  barn,  som  ar  fodt  med  tander  (born  with  teeth),  biter 
ofver  onda  betet  (rhe  evil  bite),  sa  blir  det  lakt  (it  will  be  healed).     See  37. 

30.  Barn  ma  ej  pa  en-gang  Icisa  och  dta  (at  once  read  and  eat),  ty  det 
far  trogt  minue  (sluggish  memory). 

31.  Barnet  skal  forst  taga  i  (touch)  liund,  men  ej  i  katt. 

32.  Om  barn  leka  med  eld,  (play  with  fire)  fa  de  svart  at  halla  sit  vatten. 

33.  Barn  som  ar  afladt  fore  vigslen   (begotten   before   marriage)   skal 
modren  sjelf  holla  vid  dopet  (hold  at  the  font),  eljest  blir  det  icke  agta  (else 
not  legitimate);  men  ar  det  fodt  forut  (if  born  before),  skal  hon  holla  det 
pd  armen  nar  hon  star  brud  (is  married). 

34.  Om  den  sjuke  f&r  frammande  mat  (stranger's  food),  blir  han  frisk. 

35.  For  lake-medel  (medicine)  bor  man  ej  tacka  (not  thank),  ty  det  har 
ingen  verkan  (for  then  it  has  no  effect). 

36.  Ej  ma  man  ga  ofver  grafvar  med  opet  sar  (open  sore),  ty  det  lakes 
sent  eller  aldrig  (heals  late  or  never). 

37.  Onda  betet  botas  (is  cured)  af  forstfodt  barn  med  tander  (see  29). 

38.  Ej  ma  man  fore  morgonen  omtala  (talk  of),  om  man  sedt  spoke  (seen 
a  spectre),  at  ej  bli  kramad  och  spotta  blod. 

39.  Sedan  nedmurkt  ar  (after  dark),  mil  man  ej  ga  til  vatten,  et  ej  i&onda 
betet. 

40.  For  samraa  orsak  (reason),  eller  ock  at  ej  bli  kramad,  skal  man  spotta 
3  ganger  (spit  3  times),  da  man  gar  ofver  vatten  sedan  nedmorkt  ar. 

41.  For  den  sjuka   bor  man  lac,a  bedja  (have  the  sick  prayed  for)  i  3 
kyrkor,  dock  bor  gerna  dar-ibland  vara  (but  among  them  should  be)  en 
o/er-kyrka  sa-som  Gunnarskog,  Visnum,  Kada,  om  man  bor  dem  sa  nar 
(lives  near  enough).     Det  maste  da  hastigt  sl&  ut,  antingen  til  helsa  eller 
doden  (speedily  issue  either  in  healing  or  death). 

42.  Stora  fiskars  tander  bora  upbrdnnas,  at  bli  lyklig  i  fiske.    (Big  fishes' 
teeth  should  be  burnt,  to  be  lucky  in  fishing). 

43.  Man  bor  ingen  tilsaga  (tell  no  one),  da  man  gar  astad  at  fiska;  och 
ej  omtala,  antingen  (nor  talk  about  whether)  man  Jar  mycket  eller  litet 
(see  109). 

44.  Ej  heller  bor  nclgon  frdmmande  (nor  must  any  stranger)  fa  se  hur 
micket  fisk  man  fatt. 

45.  Nar   man   ror   ut    fran   landet   at    fiska,   ma   man   ej  vdnda    bdten 
ansols. 

46.  Knapnalar  (pins^fundna  i  kyrkan  och  dar  gjorda  til  mete-krokar  (and 
there  made  into  bait-hooks)  nappa  bast,  eller  aro  gafvast. 

47.  Gar  qvinfolk  (if  a  female  walks)  ofver  mete-spo,  nappar  ej  fisken. 

48.  Stulen   fiske-redskap    (stolen    fishing-tackle)    ar   lyklig,    men   den 
bestulne  mister  lyckan  (the  person  robbed  loses  the  luck). 

49.  Ej  ma  man  kora  lik  (drive  a  corpse)  til  kyrka,  ty  hasten  blir  skamd 
(the  horse  gets  shy). 


SUPEESTITIONS.      K.  1831 

50.  Ej  ma  man  lysa  under  bordet  (shew  a  light  under  the  table),  at  ej 
gasterne  skola  bli  o-ense  (get  dis-united,  quarrel). 

51.  Ej  ma  man  vdnda  om  (turn  back),  da  man  gar  i  nagot  arende  (any 
errand),  at  det  icke  ma  aflopa  ilia  (turn  out  ill). 

52.  For  knapnalar  ma  man  ej  tacka,  ty  de  tappas  bort  (get  lost). 

53.  Qvinfolks  mote  dr  ondt,  om  det  ej  ar  en  lonliora. 

54.  Kommer  en  frammande  in,  der  ljus  stopes  (where  candles  are  being 
dipped),  skal  han  taga  i  elden,  eljest  losnar  talgen  af  ljusen. 

55.  Ej  ma  man   spinna  om   Torsdags  qvdll  (evening),  eller  i  Dymmel- 
veckan  (Carnival);  ty  det  spinner  efter  om  natten  (spins  on  all  night). 

56.  Kommer  frammande  in,  der  korfkokas,  spricker  han  sender. 

57.  Om  nagon  som  bar  onda  ogon  (evil  eye)   ser  da  man  slagtar,  har 
kreaturet  ondt  for  at  do  (the  beast  dies  hard). 

58.  Slar  man  (if  you  beat)  kreatur  med  vriden  vidja  (turned  wood),  far 
det  tarm-topp  (bowel-twisting). 

59.  Yander  man  toflor  eller  skor  med  tan  in  at  sdngen  (slippers  or  shoes 
with  the  toes  towards  the  bed),  sa  kommer  maran  (the  mare)  om  natten. 

60.  Pask-afton  skal  man  gora  kors  (Easter-eve,  make  a  cross)  ofver  fahus- 
dorren  (cowhouse-door)  for  troll-karingar. 

61.  Nar  man   ligger  forsta  gdngen  i  et   1ms,  skal   man   rakna   bjelkarna 
(count  the  rafters),  sa  blir  sand  (comes  true)  hvad  man  dromer. 

62.  Om  man  glomer  nagot  (forget  something)   da  man  reser  bort  (sets 
out),  ar  godt  hopp  for  de  hema  varande  (home-stayers),  at  den  resande 
kommer  tilbaka;  men  se  sig  tilbaka   (to  look  back)  ar  ej  godt  marke. 

63.  Nar  kattor  tvdtta  sig  (wash),  eller  skator  skratta  (magpies  scratch)  vid 
husen,  vanta  de  frammande  (they  expect  strangers).    Har  en  solaktig  mat- 
moder  eller  vardslos  piga  icke  forr  sopat  golfvet  (not   before  swept  the 
floor),  sa  bor  det  da  vist  ske  (be  done  then). 

64  Den  som  om  Jul-dagen  forst  kommer  hem  fran  kyrkan,  slutar  (will 
finish)  forst  sin  ande-tid. 

65.  Om  man  gar   3   ganger  kring  kdl-sdngen  (round  the  cabbage-bed) 
sedan  man  satt  kalen,  blir  han  fri  for  mask  (free  from  slugs). 

66.  Om  qvinfolk   klifver   ofver  skaklor  (climb   over   the  shafts),  skenar 
hasten  eller  blir  skamt. 

67.  Nar  vdf-stolen  tages  ned  (loom  is  taken  down),  skal  man  kasta  et  eld- 
kol  dar-igenom  (burning  coal  through  it) ;  sa  far  man  snart  up  ny  vaf. 

68.  Lagges  eld  i  karet  fore  maskningen,  surnar  ej  drikat  (if  fire  is  put  in 
the  vessel  before  malting,  the  drink  will  not  turn  sour). 

69.  Jul-afton  kastar  man  stifvu  rdghalms  strd  i  taket  (rye-straws  into  the 
roof).     Sa  manga  stra   som  fastna,  sa  manga  trafvar  rag  far  man  det 
aret. 

70.  Tom  sdk  ma  ej  baras  oknuten  (empty  sacks  not  to  be  carried  untied). 
Gar  en  liafvande  hustru  dar-efter,  sa  blir  hannes  footer  aldrig  matt  (baby 
never  satisfied).     Men   rakar  en  ko  (but  if  a  cow  chance)  pa  den  olykliga 
vagen,  sa  tar  (gets)  hon  sig  aldrig  kalf. 

71.  Da  man  logar  sig,  sattes  stdl  i  vatnet  (in  bathing,  steel  is  put  in  the 
water),  och  ndcken  bindes  salunda:  '  Ndck,  ndck,  stal  i  strand  !  far  din  var 
en  stal-tjuf,  mor  din  var  en  nal-tjuf ;  sa  langt  (so  far)  skal  du  vara  har- 


1832  APPENDIX. 

ifran,   som  detta  rop  bores  (as  this  cry  is  heard).'     Och  da  ropa  alle  med 
full-hals:  'Ho  haglal' 

72.  Om  kornet  viil  vil  mylla  sig  (moulds  well),  ar  tekn  til  god  ars-vaxt 
(year's-growth).     Nar  godningen  om  varen  (manure  in  spring)  skattas  af 
kalan,  hvarast  den  legat  ofver  vinteren,  kastas  ndgre  korn  in,  brakningen. 
Likesa,  nar  man  sar  (sows),  bor  en  ndfva-mull  Idggas  i  sdd-skorgen  (hand 
ful  of  mould  be  put  in  the  seed-basket) ;  den  dagen  bor  ock  ej  tagas  eld 
ifran  gran-garden. 

73.  Om  Pask-lordag  biases  (on  Easter  Saturday  they  blow)  med  en  lang 
lur  genom  fahus-gluggen  (through  the  cowhouse  window) ;  sd  Idngt  ljudet 
dd  liors  (far  as  the  sound  is  heard),  sa  langt  bort-blifva  o-djuren  (beasts  of 
prey  keep  away)  det  aret. 

74.  Nar  man  soker  efter  boskap  i  skogen  (seek  cattle  in  the  wood),  och 
rdkar  en  kdkling  (talg-oxe)  pa  hogra  handen  (and  a  fatling  turn  up  on  your 
right),  skal  det  sokta  finna  igen. 

75.  Sliippes  svinen  (if  the  swine  are  let  out)  Lucii  dag,/<£  de  ohyra  (un 
canny)  ;  likesa  sagas  de  bli  dker-gdngse,  om  de  komma  ut  at  Paskafton. 

76.  Gar  man  vilse  (astray)  i  skogen,  skal  man  stul-vdnda  sig  (vanda  ut 
och  in  pa  kladerna),  sa  kommer  man  til  riltta  (see  Germ.  852). 

76  1).  Om  boskapen  Mikelsmass-afton  kures  tyst  in  (are  driven  in  silently), 
skal  ban  vara  rolig  (quiet)  i  fahuset  hela  aret. 

77.  Nar  kon  blir  sprungen  af  oxen,  bor  man  med  kokslef  sld  henne  pd 
ryggen,  annars  bottnar  hon  (far  ej  kalfven  fran  sig). 

78.  Nar  askan  (ashes)  brinner  vdl  ihop  (together),  gors  boskapen  val  til 
(blifver  dragtig,  breed  well). 

79.  At  boskapen   skal   sjelfmant  (may  of  themselves)   komma  hem  ur 
skogen,  maste  sparas   af  Fet-Tisdags  mat  (some  of  Shrove  Tuesday's  food 
saved  up),  at  ge  da  den  (against  when  they)  om  varen  iorst  slappes  ut. 

80.  Yid  forsta  ho-ladningen  (hay-loading)  sages,  at  da  drdngen  (if  the 
lad,  manservant)  forst  far  in  sin  ho-famn  (fathom  of  hay),  skal  ox-kalfvar 
fodas  ;  men  tvartom,  da  pigan  (and  the  contrary  if  the  maid)  bar  fortradet, 

81.  Om  den,  som  byter  sig  til  en  hast  (if  he  who  acquires  a  horse)  eller 
annat  kreatur,  later  det  dta  af  en  jordfast  sten,  sa  trifves  det  val.     Nagre 
bar  af  svansen  bindas  ok  for  den  orsaken  uti  spiallet. 

82.  Nar  en  byter  sig  til  hemman    (homestead),  bor  litet  fyllning  tagas 
ifran  gamla  stall  och  fahus,  och  laggas  i  hvar  spilta  elles  bas  i  det  nya,  at 
kreaturen  ma  trifvas.    Afvensa  sattes  en  stor  gran  i  fahus-dorren,  at  krea- 
turen  ma  ga  der-igenom  forsta  giingen. 

83.  Alt  fullgjordt  arbete  korsas  ofver  (all  finished  work  has  the  sign  of 
the  cross  made  over  it). 

84.  Om  man  Fet-Tisdag  gar  i  riinbaka  at   aka  pa  skida,  ok  maktar  sta 
utan  at  falla  kull  (without  falling),  skal  det  aret  blifva  Idngt  lin  (the  flax  be 
long). 

85.  Garnet  far  ej  tvettas  i  nedan  (not  washed  downwards),  ty  da  blir  det 
gratt. 

86.  Om  alt  ar  under  las  (lock  and  key)  Miclielsmdss-afton,  skola  tjufvar 
ej  gora  skada  (thieves  do  no  harm)  det  iret. 

87.  Om  et  korn  eller  annat  finnes  under  bordet  (if  some  grain  or  other  be 


SUPEESTITIONS.      K.  1833 

found  under  the  table),  da  der  sopas   (swept)  Ny-ars  morgon,  skal  blifva 
ymnog  ars-vext  (pretty  good  harvest). 

88.  Nar  man  pa  de  3  forsta  sades-dagar  (days  of  sowing)  satter  3  stickor 
i  en  myr-stak  (ant-hill),  far  man  se,  hvilket  sade  bast  lyckas  :  kryper  myran 
dfverst  pa  den  3,  blifver  den  lykligast. 

89.  Ar  sjo-redskap  stulen,  bor  den  rokas  med  vriden  eld  (if  sea-tackle 
is  stolen,  it  should  be  smoked  with  need-fire). 

90.  Vil  vorten  ej  rinna  genom  rasten,  bor  man  satta  en  ull-sax  emellan 
banden  ocJi  rdstkaret. 

91.  Nar  brannvins-pannor  vora  i  bruk  (use),  troddes  (it  was  believed)  at 
branningen  geek  bast  i  nedanet,  om  pannan  da  var  forfardigad ;  och  tvar- 
tom  (and  v.v.). 

92.  Da  svin  kommo  at  lukta  eller  smaJca  (smell  or  taste)  af  brannvins- 
amnet  (vapour),  skulle  hela  branningen  forolyckas,  sa  framt  ej  en  hast  feck 
bldsa  (would  be  a  failure,  unless  a  horse  blew)  i  pannan  eller  piporna  (see 
Germ.  820). 

93.  P&sk-natten  ligga  i  strumpor  (stockings)  var  at  forekomma  (prevent) 
skabb. 

94  Nar  lomen  ses  flygaoch  strika  ofver  isen,  skal  bli  manga  o-dgta  barn 
det  aret.     Den  som  ddras  af  honom,  far  sara  hander  (see  119). 

95.  Gropar  vartiden  p&  garden  (cracks  in  the  yard  in  springtime)  betyder 
at  nagon  snart  skal  do  i  huset. 

96.  Om  nagon  mistaukt  kom  (suspicious  person  came)  i  garden,  skulle 
man,  at  undga  (escape)  spadoms  saudningen,  antingen  sld  henne  (either 
beat  her)  sd  at  lloden  rann,  eller  Teasta  eldbran defter  en  sadan  (such  a  one). 

97.  Nar  bruden  ar  kladd,  bor  hon  forst  fa  se  brudgumen  i  sin  sJcrud,  at 
aktenskapet  m&  blifva  karligt. 

98.  Nar  bruden  kommer  frtln  kyrkan,  skal  hon  sjelf  spdnna  ifrdn  eller 
sadla  af  (unharness  or  unsaddle)  hasten,  at  hon  matte  lindrigt  fa  barn. 

99.  Afven  bor  hon  da  forst  ga  i  kok-stugan  (kitchen),  och  se  i  sop-vrdn, 
at  hennes  foda  ma  bli  tilriikelig. 

100.  Dansar  bruden  med  pengar  i  sJcona  (money  in  her  shoes),  kan  ingen 
trolldom  bita  pel  henne. 

101.  Nar  en  qvinna  lyktat  sin  vaf  (has  finished  her  weaving),  och  tar  en 
spjelJca,  som  sutiti  vafskelet,  rider  derpd  ut  genom  dorr  en,  och  moter  en  man, 
sa  skal  den  hafvande  hustrun,  hon  tanker  pa  (the  woman  she  thinks  of), 
fa  et  goss-barn  ;  men  tvartom  (and  v.  v.). 

102.  Dricker  hafvande  hustrun  ur  breda  kdrl  (out  of  a  broad  vessel),  blir 
barnet  bred-mynt  (wide-mouthed). 

103.  Gar  hon  genom  et  liag-skott,  d.  a.,  der  gards-balken  slutas,  skal  hon 
fa  fall-pjuka. 

104.  Om  barnet  far  sofva  (go  to  sleep)  i  christnings-kldderna,  skal  det 
ej  bli  okynnigt  (not  be  stupid),  utan  godt. 

105.  Nar  spjdll  om  qvallen  skjutes,  hafva  de  ock  fordom  haft  en  sardeles 
(special)  sang:  *  Skjuter  jag  mitt  sqjall  sent  om  en  qvall  (late  of  an  even 
ing),     .     .     .     aldrig  (never)  skal  min  eld  slackas  ut.' 

106.  Den  som  forst  kommer  frdn  kyrka  Jul-dagen,  tros  (is  believed)  forst 
f£  s&  och  berga  (sow  and  reap),  samt  vara  framst  i  alt  arbete  (all  work). 


1834 


APPENDIX. 


107.  Tvat-vattn   utslas  aldrig  efter  sol-gdngen  (washing-water  is  never 
emptied  after  sunset),    utan   at   deri   stickes  eld   (without  fire   being  put 
therein)  i  stallet  for  spottniug  om  dagen. 

108.  Da  boskapen  forst  om  varen  utsLappes  (let  out  in  spring),  gd  de 
dfver  eld  let  rykande  fnoske  eller  annat  amne  (vapour). 

109.  Man  bor  g&  bort,  utan  at  saga  til,  eller  mota  ndgon,  om  fiske  i  vissa 
sjoar  skal  lyckas  (if  fishing  in  certain  lakes  is  to  prosper;  see  43). 

110.  Ibland  (among)  the  storre  amuleter  aro  bo-tra  (dwelling-trees),  stora 
hogar  och  berg,  uti  hvilka  man  tror  (believes)  under j  or  dskt  folk  bo;  sa  akta 
de  sig  hogeligen,  at  icke  allenast  intet  hugga  (are  careful,  not  only  to  hew 
nothing)  af  sliJct  bo-trd,— til  undvikanda  (avoidance)  af  o-lycka,  som  skedde 
in  Foss-pastorat  for  2  ar  sen,  ta  en  bonde  inbillade  sig  (imagined)  at  ban 
fadt  sin  o-lycka,  for  thet  ban  allenast  hogg  en  gren  (cut  a  branch)  af  slikt 
bo-trd,  ok  giorde  kua-fall  ok  bad  om  forlatelse,  hvarfore  ban  blef  skrit'tad 
ok   maste    plikta;— utan   ok    halla    the    sardeles    (but   also   keep   espec.) 
Torsdags  qvdller  sa  heliga,  at  the  hvarken  tora  hugga  elle  spinna,  at  icke 
tomte  gubbarne  (lest  the   hornesprites),  som  bo  i  sddanne  bo-trd  nar  vid 
garden,  ma  fortornas  (be  offended)  och  vika  bort  med  all  valsignelse. 

111.  The  lata  intet  garna  (willingly)  nagon  brud  fa  god  hast,  at  rida  pa, 
ty  om  hon  intet  er  mo  (for  if  she  be  no  maid),  blir  ban  aldrig  god  therefter. 

112.  Ta  the  aro  faste  eller  vigde  (betrothed  or  married),  lagar  bruden,  at 
ingen  kommer  at  ga  emellan  brudgummen  ok  henne,  ty  eliest  tro  the,  at  the 
bli  snart  skilgegenotn  doden  eller  eliest  (soon  parted  by  death  or  otherwise). 

113.  Nar  bruden  kommer  til  brollops  gardsens  agor  (wedding  house's 
grounds),  komma  the  emot  brudgummen  ok  henne  med  brannevin,  ock 
dricka  til  hela  foliet  (whole  party)  fran  kyrkan  :  ta  hon  sldr  bdgaren  med 
dricken  bak  om  sig  (throws  the  cup  of  brandy  behind  her),  sd  Idngt  (far) 
hon  kan,  i  hopp,  at  hennes  ago-delar  skola  blifva  formerade  (increased). 

114.  Mdten  (the  food)   star  pd  bordet,  natt  ok  dag,  sa  liinge  brollopet 
pastar  (lasts),  i  then  tron,  at  brude-folken  aldrig  skal  fattas  (lack)   mat 
eller  dricka. 

115.  Fa  the  barn,  sa  lata  the  intet  gerna  sina  barn  dopas  pa  samma  dag 
the  aro  fodde  (born).     Hvarfore  the  domma  (deem),  at  the  barn,  som  om 
Sondag  fodas  ok  dopas,  intet  skola  lange  lefva.     Men  (but)  lefva  the,  tror 
man,  at  intet  troll  eller  spoke  (no  witch  or  bogie)  kan  giora  them  skada. 

116.  Dopelse-vatnet,   ther  i  (baptism-water,  wherein)  barnen  dopte  aro, 
soka  the  micket  efter,  thet  the  sedan,  om  the  prasten  o-vitterligit  kunna  fa, 
(can  get  it  unknown  to  the  priest),  bruka  (use)  til  at  bota  siukdommar  med. 

117.  Til  sina  siuka  (to  their  sick)  kalla  the  intet  garna  prasten,  forran 
the  ligga   pa  thet  yttersta   (till  the  last  extremity);  ty   the  tro,  at   the 
o-felbart  (without  fail)  do,  sedan  the  tagit  Herrans  helga  nattvard  (supper). 

118.  Hustrorna  akta  noga  (watch  strictly)  sina  barn:  tils  the  bli  dopte, 
ha  the  altid  stal  ok  sy-ndler  (needles)  i  barnets  kldder,  at  the  icke  af  spoken 
skola  blifva  forbytte  (not  become  booty  of  bogies). 

119.  Om  varen  aro  the  micket  radde  fQrfogle-rop  (much  afraid  of  birds' 
cries)  at  the  icke  skola  ddras  (fooled)  af  them,   sardeles  goJcen  (esp.  the 
cuckoo) ;  therfore  gd  the  1  April  ok  Maji  aldrig  ut  fastandes  (never  go  out 
fasting).     See  128. 


SUPEKSTITIONS.      K.  1835 

120.  Om  en  flicka,  enka  (widow),  eller  karl  blir  ddrad,  tror  then  samma 
sig  bli  gift  (fancy  they'll  be  married)  thet  aret;  om  gamla  ok  gifte  bli 
ddrade,  befara  the  thet  aret  svara  siukdoramar  eller  olycks-fall. 

121.  Somlige  bruka  sla  sina  spada  (backward)  barn  3  slag  med  riset  i 
dndan,  innan  modrarna  ga  i  kyrkan,  eller  halla  sin  kyrko-gang  (church 
ing)  ;  og  ta  mena  the,  barnen  skola  fa  godt  minne  (memory). 

122.  Sorn  (as)  the  i  gamla  dagar  djrkat  elden  (worshipped  fire),   sa  ha 
the  ok,  har  sa  val  som  an  i  Norriget,  brukat  dricka  eldborgs  skal Y  hvar 
Kyndel-masso  (ty 'kindel'   pa  gammal  Giotiska  betyder  lius):  hvarfore, 
nar  the  skulle  dricka  eldborgs  skal,  taden  the  2  stora  lius  ok  satte  pa  golf- 
vet  (lit  2  great  candles  and  set  them  on  the  floor),  emillan  hvilka  lades  et 
hyende  (a  pillow  between),  pa  hvilket  alia  som  i  huset  voro,  then  ene  efter 
then  andre,  skulle  satta  sig  ok  dricka  eldborgs  skdl  med  dricka  i  en  tra- 
skal  (wooden  cup).     Ok  nar  the  utdruckit,  skulle  skalen  kastas  bak  ofver 
hufvudet  i  golfvet.     Hvdlfdes  ta  skalen  ofver-anda  (if  the  cup  tipped  over), 
trodde  the  at 'then  skalen  kastat  (he  who  threw  it)  skulle  thet  aret  do; 
men  stod  lian  ratt  upp,  vore  tekn  at  ban  skulle  lefva. 

123.  Innan  dager  har  hustrun  (housewife)  lagt  eld  i  bak-ugnen,   ok  ta 
thet  bast  brunnit,  haft  tilreds  en  smor-klening  (buttered  slice)  pa  kake- 
brod,  jamte  en  skal  ol  (ale).     Therpa  har  hon  kallat  alt  sitt  hus-folk  ihop 
(together),  ok  stalt  them  i  en  half-mane  mit  for  ugns-holet  (oven's  mouth). 
Ok  ta  the  alia  under  knd-bojande  ok  lyck-onskan  (luck-wishing)  atit  en  bit 
af   smor-kleningen   ock  druckit  hvar   (each)   sin  drick  eldborgs- skal,    sen 
hafva  the  kastat   thet  ofvriga   af   kleningen  ok  dricken  uti  elden,  i   tro 
(belief)  at  thet  aret  bli  bevarade  for  elds-vada  (safe  from  fire-accidents). 

124.  Sa  ha  the  ok  brukat  tdnda  eld  pa  then  halmen  lik  ha  legat  (burn  the 
straw  a  corpse  had  lain  on),  ok  thet  strax  efter  liket  blifvit  burit  til  grafva, 
ta  the  noga  sedt  pa  roken  (watched  the  smoke).     Om  han  slagit  ned  pd 
garden,  ta  the  sakert  trodt  (firmly  believed)  nagon  af  narrnaste  slakten 
(kindred)  pa  garden  skulle   snart  folja  efter.     Men  ther  han  gik  Idngt  i 
hogden  eller  Idngden  up  ivddret  (air),  skulle  siukdomen  ok  doden  fljtta  sig 
ther  ban  i  oster  eller  vester,  som  roken  for  (E.  or  W.,  as  the  smoke  went). 

125.  Pa  det  liket  icke  skulle  spo'ka  (that  the  dead  might  not  haunt), 
brukade  the  at  stro  ho-fro  (strew  rye-seed)  pa  kyrko-vagen  ok  grafveu,  ta 
the  mante  (then  they  thought)  at  Satan  ingen  makt  hade  (see  150). 

b.  DENMARK.2 

126.  Det  er  skik  (custom),  at  pigerne  (girls)  paa  S.  Hans-dag  plukke  de 
saa-kaldte  8.  Hans  urter  (worts,  herbs),  og  satte  dem  i  bjelkerne  (beams) 
under  loftet,  for  at  (so  that)  de  deraf  kunne  slutte  sig  til  det  tilkommende 
(guess  the  future).     Saaledes  pleie  de  (thus  they  are  wont)  at  satte  en  urt 
for  sig  og  en  for  Mdresten  (sweetheart) ;  og  hvis  disse  d&voxe  sammen  (if 
these   grow   together),   betyder  det   bryllup  (marriage).     Ogsaa  satte  de 
saadanne  (such)  urter  i  bjelken  for  deres  paarorende  (relatives),  at  de  deraf 
maa  kunne  vide  (know),  hvo   der  skal  have  langt  liv,  og  hvo  et  stakket 

1  Drinking  the  fire's  health  ;  prevalent  esp.  in  Krokstad  and  Nafverstad. 
2  From  Thiele's  Danske  Folkesagu  3,  95—124. 


1836  APPENDIX. 

(and  who  a  short).  Voxer  urten  op,  i-mod  loftet  (toward  the  ceiling),  da  er 
det  gode  tegn ;  men  voxer  den  nedad  (downwards),  da  befcyder  det  sygdom 
og  dod. 

127.  Naar  piger  og  karle  ville  have  at  vide,  hvo  der  skal  skifte  (leave), 
og  hvo  der  skal  blive  (stay)  i  huset,  da  haste  de  en  skoe  over  hovedet  mod 
doren.     Falder  (falls)  da  skoen  saaledes,  at  lialen  vender  (the  heel  points) 
mod  doren,  da  betyder  det,  at  personen  skal  blive ;  men  vender  taaen  mod 
doren,  da  er  det  tegn  til,  at  ban  skal  skifte. 

128.  Seer  man  forste  gang  i  aaret  gjogen  (cuckoo),  medens  man  endnu 
(still)  er  fastende,  da  hedder  det  '  gjogen  ganter  os ! '  (i  Fyen  :  '  g.  daarer 
os  ! ') ;  og  er  det  et  mandfolk,  skal  ban  i  dette  aar  ikke  liitte  kreaturer 
(not  find  cattle)  eller  andet  hvad  ban  monne  soge.    Er  det  en  pige,  maa  him 
vel  vogte  (guard)  sig  for  ung-karlene,  at  bun  ikke  bliver  gantet  (fooled)  af 
dem.     Er  det  gamle  folk,  da  have  de  vel  aarsag  til  at  frygte  (reason  to 
fear)  for  sygdomme  (see  119). 

129.  Naar  tjeneste-folk  (servants)  gaae  i  tjeneste,  da  maa  de  vel    give 
agt  paa,  hvem  de  mode  (notice  whom  they  meet).     En  gaaende  betyder 
ondt,  men  ridende  godt. 

130.  Naar  tyende  (servants)  forste-gang  see  storken  flyende,  da  betyder 
det,  at  de  endnu.  i  samme  aar  skulde  komme  at  skifte.     Men  see  de  den 
staaende,  da  skulle  de  blive  i  deres  tjeneste. 

131.  Naar  noget  er  bort-stjaalet  (stolen),  da  kan  man  lade  (let)  en  smed 
slaa  diet  ud  paa  tyven  (knock  the  thief's  eye  out). 

132.  For  at  optage  en  tyv,  besynderligen  mellem  tyendet  (espec.  among 
servants),  bar  det  tilforn  varet  skik,  at  lade  soldet  lobe  (it  was  the  custom 
to  let  the  sieve  run).    Husbonden  pleiede  (used)  da  at  tage  et  sold,  og  siitte 
det  i  lige-vilgt  paa  spidsen  af  en  sax  (balance  it  on  the  points  of  scissors), 
derpaa  at  opremse  navnene  (then  call  out  the  names)  paa  alle  sine  folk,  og 
vel  give  agt  paa  soldet,  som   ufeilbarligen   (unfailingly)  horn  i  bevdgelse 
(motion),  naar  tyvens  navn  navntes. 

133.  Naar  noget  er  lort-stjaalet,  da  skal  man  henvende  sig  (resort)  til  de 
saa-kaldte  kloge  folk,  hvilka  have  den  evne,  at  de  kunne  tvinge  (force) 
tyven  til  at  bringe  det  stjaalne  igjen. 

134  Fra  Jule-dag  til  Nyt-aars-dag  maa  man  ikke  satte  nogen  ting,  som 
lober  rundt,  i  gang  (set  nothing  that  runs  round  a-going),  altsaa  hvarken 
spinde  eller  vinde. 

135.  Jule-nat  vid  midnats-tid  reiser  qvclget  sig  pa  stalden  (the  cattle  rise 
in  their  stalls). 

136.  Naar  man  Jule-aften  sidder  til  bords,  og  6'nsker  at  vide,  om  nogen 
blandt  de  tilstede  varende  (wish  to  know  if  one  of  those  present)  skal  doe 
indennaste  Jul,  da  kan'man  erfare  dette,  naar  man  gaaer  stil-tiende  udenfor 
og  Idger  ind  igjennem  en  vindues-rude  (go   silently  outside,  and  peep  in 
through  a  pane).     Den  som  man  da  seer  at  sidde  ved  bordet  uden  Jioved 
(without  head),  skal  doe  i  det  kommende  aar. 

137.  Ved  gjeste-bud  (feast)  er  det  ikke  godt  at  sidde  tretten  (13)  till  bords, 
thi  da  maa  en  af  dem  doe  forindeii  (before)  aaret  er  omme. 

138.  Om  Fredagen  skal  man  skjare  (pare)  sine  nagle,  da  faaerman  lykke. 
Naar  man  bar  klippet  sine  nagle  eller  sit  haar,  da  maa  det  afklippede  enten 


SUPEESTITIONS.      K.  1837 

brdndes  eller  graves  ned  (either  burnt  or  buried) ;  thi  dersom  onde  menne- 
sker  faaer  fat  paa  saadant  (for  if  bad  men  get  hold  of  such),  da  kunne  de 
dermed  forgjore  (undo)  den  person,  som  har  baaret  det. 

139.  Hvo  der  finder  en  afbrudt  sye-naal  (broken   needle)  paa  gulvet, 
forend  han  har  last  sin  morgen-bb'n,  faaer  enten  hug  eller  onde  ord  (blows 
or  ill  words). 

140.  Staaer  oinene  aabne  paa  et  liig  (if  the  eyes  of  a  corpse  stand  open), 
betyder  det,  at  snart  nogen  af  samme  familie  skal  folge  efter. 

141.  Kldder  og  linned-stykker,  som  have  tilhort  en  a/clod  (belonged  to 
one  dead),  henfalde  og  gaae  let  i-tu  (to  pieces),  altsom  legemet  forraadner 
(rots)  i  graven. 

142.  Man  maa  ei  give  et  liig  gang-kldder  af  en  endnu  levende  (of  one  yet 
living)  med  i  graven;  thi  altsom  kladerne  forraadne  i  jorden,  saa  vil  ogsaa 
den,  som  har  baaret  (he  who  has  worn)  disse  klader  tilforn,  tid  efter  anden 
forsvinde  og  hentares  (day  by  day  waste  away). 

143.  Naar  talgen  (tallow),  som   sidder  omkring  et  brdndende  lys,  boier 
sig  ligesom  en  hovle-spaan  (shaving),  da  betyder  det,  at  nogen  skal  doe, 
og    er    det    sadvanligen   (usually)    den,    til    hvem    hovle-spaanen   peger 
(points). 

144.  Naar  man  om  morgenen  finder  blaa  pletter  (blue  spots)  pa  sit  legeme, 
da  er  det  dodni/ng-kneb,  og  har  det  slagtninges  eller  kjare  venners  (kins 
man's  or  dear  friend's)  nar  fore-staaende  dod  at  betyde. 

145.  Naar  en  skade  (magpie)  satter  pa  huset,  da  kommer  der  freramede 
(strangers). 

146.  Naar  man  forste-gang  om  aaret   horer  gjogen  at  kukke  (cuckoo 
sing),  da  skal  man  sporge  :  '  Hvor  gammel  bliver  jeg  ?  '  eller  ogsaa :  *  Hvor 
lange  skal  det  vare,  indtil  det  eller  det  skeer  (till  so  and  so  happens)  ?  ' 
Og  giver  den  da  svar  ved  at  kukke  (answer  by  cuckooing). 

147.  Naar  man  finder  en  fire-Mover,  eller  en  tvilling-nod  eller  en  shilling, 
skal  man  vel  gjemme  det  (save  it  up),  eftersom  sligt  bringer  lykke. 

148.  Naar  man  vil  see  djdvlen,  eller  have  med  ham  at  gjore  (to  do),  skal 
man  gaae  ire  gauge  om  kirken,  og  tredje  gang  standse  ved  kirke-doren,  og 
enten  raabe  :  *  Kom  herud  ! '  eller  ogsaa  floite  igjennem  nogle-hullet. 

149.  Naar  man  onsker  at  vide,  om  en  afdod  mand  har  i  levende  live 
havt  med  fanden  at  bestille  (dealings  with  the  devil),  da  skal  man  kige 
igjennem  seletoiet  paa  de  heste  (peep  through  the  harness  of  the  horses), 
som  trakke  hans  liig-vogn;  og  hvis  det  saa  har  varet  (if  it  was  so),  da  vil 
man  see  en  sort  liund  at  sidde  bag  (black  dog  sit  at  the  back)  paa  vognen. 

150.  Frygter  man  for  spogerie,  skal  man  stroe  hor-froe  for  doren,  da  kan 
intet  spogelse  komme  over  dor-tarsklen  (threshold).     See  125. 

151.  Naar  man  slaaer  en  heste-skoe  fast  paa  dor-trinnet  (nail  a  horse-shoe 
on  the  doorstep),  da  kan  intet  spogerie  komme  derover. 

152.  Naar  man  om  morgenen  kommer  alt-fortidligt  (too  early)  i  kirken, 
da  kan  det  vel  hande  (happen),  at  man  seer  de  dode,  hvorledes  de  sidde  i 
stole- staderne. 

153.  Troldene  tor  (dare)  ikke  navne  Korsets  navn  (the  Cross's  name), 
men  kalde  det  blot  '  hid  og  did'  (merely  Hither-and-thither). 

154.  Naar  man  er  paa  fiskerie,  da  maa  man  vel  vogte  sig  for  at  tratte 

VOL.  IV.  O  O 


1838  APPENDIX. 

om  fangsten  (guard  against  quarrelling   over   the   lake);    ej   heller   maa 
man  mis-unde  (grudge)  andre,  thi  da  forsvinde  fiskene  strax  fra  stedet. 

155.  Er  nogen  dod,  som  frygtes  for,  at  han  vil  gaae  igjen  (who  you  fear 
will  come  again),  da  kan  man  hindre  sligt  ved  at  kaste  en  skaal-fuld  vand 
(cupful  of  water)  efter  liget,  naar  det  ud-bares. 

156.  Det  er  daarligt  at  skyde  (silly  to  shoot)  paa  et  spogelse,  thi  leuglen 
farer  tilbage  (ball  flies  back)  paa  den,  som  ud-skyder.      Men  lader  man 
bossen  med  en  solv-hnap  (silver-button),  da  vil  den  visselig  traffe. 

157.  Den  tredje  nat  efter  begravelsen  pleie  de  dode  at  gaae  igjen. 

1 58.  En  frugtsommelig  (pregnant)  kone  maa  ei  gaae  over  et  sted,  hvor 
man  liar  selbet  en  Jcniv,  thi  det  voider  en  svaar  forlosning.     Men  naar 
man  i  forveien   spytter  tre  gange  paa   stedet,  da   har  det  ei  fare   (no 
danger). 

159.  Naar  et  barn  veies  strax,  som  det  er  fodt  (weighed  as  soon  as  born), 
da  vil  det  siden  ei  trives  (not  thrive  afterwards). 

160.  Naar  man  lofter  et  barn  ud  af  et  vindue,  og  tager  det  ind  igjen 
gjennem  et  andet  (in  again  through  another),  da  vil  det  aldrig  siden  blive 
storre  (never  grow  bigger). 

161.  Naar  en  barsel-qvinde  doer  uden  at  vare  bleven  forlost  (dies  with 
out  being  delivered),  da  vil  hun  fyrretyve  uger  derefter  fode  (give  birth 
40  weeks  after)  i  graven.     Derfor  gives  hende  naal,  traad,  sax  (needle, 
thread,  scissors)  og  andet  sligb  med,  at  hun  selv  kan  sye  borne-toiet  (sew 
the  baby-linen). 

162.  Det  er  et  godt   middel   imod   tand-pine   (remedy  for  toothache), 
forst  at  tage  en  hylde-pind  i  munden  (elder-twig  in  mouth),  og  der-nast 
stikke  den  i  vaggen  (wall)  med  de  ord  :  '  Viig  bort,  du  onde  aand  (go,  evil 
spirit) ! '     Saa  er  ogsaa  gavnligt  mod  kold-feber  (good  for  ague),  at  stikke 
en  hylde-pind  i  jorden,  dog  uden  at  male  (without  speaking)  et  ord  der-ved. 
Da  holder  feberen  sig  til  hyldepinden,  og  hanger  sig  ved  den,  der  u-heldig- 

viis  forst  kommer  til  stedet. In  a  MS.  of  1722  :  Paganismo  ortum  debet 

superstitio,   sambucum   non    esse    exscindendam,   nisi  prius  rogata  per- 
missione,  his  verbis :  'Mater  sambuci,  mater  sambuci,  permitte  mihi  tuam 
caedere  silvam ! '      Videmus  quoque  rusticos  orsuros  caesionem  arboris 
ter  exspuere,  quasi  hac  excretione  vettas  aliosque  latentes  ad  radicem  arboris 
noxios  genios  abacturos.     Passim  etiam  obvium,  quod  bacillum  vel  fracturi 
vel  dissecturi,  partem  abruptam  abscissamve  non  projiciant  in   terram, 
nisi  ter  in  extremitatem  fragminis  exspuerint,  cujus  quidem  rei  aliam 
non  norunt  rationem,  quam  curasse,  ne  quid  sibi  a  vettis  noceatur. 

163.  Af  bryst-benet   (breast-bone)    paa    Mortens-gaasen    kail    man    see 
hvorledes  (how)  vinteren  vil  blive.     Det  hvide  deri  (white  therein)  er  tegn 
paa  snee,  men  det  brune  paa  meget  stark  kulde.     Og  er  det  at  marke, 
at  den  forreste  deel  ved  halsen  spaaer  (part  by  the  neck  foretells)  om 
vinteren  for  Juul,  men  den  bageste  (hindmost)  om  vinteren  efter  JuuL 

164.  Oft  hander  det,  at  soefolk  i  rum  soe  see  et  skib  (ship),  i  alle  maader 
som  et  andet,  at  seile  forbi  (sail  past),  og  i  samme  stund  forsvinde  (vanish) 
for  deres  aasyn.     Det  er  dodning-seileren,  som  varsler  om   (announces),  at 
et  skib  snarligen  (soon)  skal  gaae  under  paa  det  samme  sted. 

165.  Naar  man  taler  om  pkadelige  dyr  (noxious  beasts),  da  maa  man  ikke 


SUPERSTITIONS.      K,  L.  1839 

navne  deres  rette  navn,  men  omscrive  det  (periphrase  it),  og  saaledes  kalde 
rotterne  (call  rats)  '  de  lang-rumpede,'  musene  (mice)  '  de  smaa  graa.' 

166.  Naar  man  vil  vide  sin  tilkommende  lykke  i  det  nye  aar,  da  skal 
man  tage  et  brod,  en  kniv,  og  en  sMlling,  og  dermedgaae  ud  at  see  maanen, 
naar  nyet  tdndes  (moon  newly  lighted).     Og  naar  man  da  slaaer  op  (opens) 
i  en  Psalme-bog,  vil  man  af  dens  indhold  kunne  slutte  sig  til  det  vigtigste 
(guess  the  weightiest). 

167.  Naar  en  pige  ved  midnat  ud-spander  mellemfire  kieppe  den  hinde,  i 
hvilken  follet  er,  naar  det  kastes  (stretch  betw.  four  sticks  the  afterbirth  of 
a  foal),  og  derpaa  nogen  kryber  der-igjennem  (creep  naked  through  it),  da 
vil  hun  kunne  fode  born  uden  smerte  (without  pain).     Men  alle  de  drenge 
(boys)  hun  undf anger,  blive  vdr-ulve,  og  alle  de  piger  blive  marer.1 

168.  Skjer-Torsdag-aften  (Maundy  Thursd.)  kaster  bonden  oxer  og  jern~ 
kiler  paa  de  besaaede  agre  (axes  and  iron  bolts  on  the  sown  fields),  og 
faster  staal  paa  alle  dore,  at  ikke  gamle  kjerlinger  (lest  old  witches)  skulle 
skade  ham. 

169.  Naar  en  kommer  til  kirke  Skjer-Torsdag,  og  haver  da,  uden  selv  at 
vide  det,  et  Iwneke-ag  (chicken's  egg),  det  er,  det  forste  ag  en  hone  lagger, 
paa  sig ;  saa  vil  han  see  alle  de  qvinder,  der  ere  hexe,  at  gaae  lige-som  rned 
sie-botter  eller  malke-botter  paa  Jwvedet  (see  Germ.  783). 


L.    FRENCH.2 

1.  Le  24  decembre,  vers  les  six  heures  du  soir,  chaque  famille  met  a  son 
feu  une  enorme  buche  appelee  souche  de  noel.     On  defend  aux  enfans  de 
s'y  asseoir,  parceque,  leur  dit   on,   ils  y   attraperaient  le   gale.      Notez, 
qu'il  est  d'usage  dans  presque  tous  les  pays,  de  mettre  le  bois  au  foyer 
dans  toute  sa  longueur,  qui  est  d'environ  4  pieds,  et  de  l'y  faire  bruler  par 
un  bout.     See  28. 

2.  Le  jour  de  la  fete  de  la  Trinite  quelques  personnes  vont  de  grand 
matin  dans  la  campagne,  pour  y  voir  lever  trois  soleils  a  lafols. 

3.  Le  24  Juin,  jour  de  Saint  Jean,  quelques  personnes  vont  aussi  sur 
une  montagne  elevee,  et  y  attendent  le  lever  du  soleil,  pour  le  voir  danser. 

4.  Les  herbes  et  plantes  medicinales,  cueillies  la  veille  de  la  Saint  Jean, 
passent  pour  avoir  plus  de  verCus,  surtout  contre  certains  maux. 

5.  La  coupe  de  cheveux  ne  doit  se  faire  que  lorsque  la  June  est  nouvelle, 
sans  cela  les  cheveux  ne  pourraient  plus  pousser.     On  ne  doit  point  Jeter 
la  recoupe  des  cheveux  sur  la  voie  publique,  les  sorciers  pourraient  y  jeter 
un  sort. 

6.  Les  linges,  qui  ont  servi  au  pansement  des  maux,  ne  doivent  etre  ni 
brules  ni  jetes  dans  la  rue,  pour  les  memes  motifs. 

1  '  Om  bruden  kryper  genom  en  sela  (horse-collar),  far  hon  barn  utan  moda,  hvil- 
ke^dock  skola  blifva  maror.'     Westerdahl's  Beskriming  om  Svenska  seder,  p.  28. 

2  From  Memoires  de  1'academie  celtique :  Nos.  1 — 10  (Commercy  en  Lorraine)  3, 
-  441—450  and  4,  83-4.     Nos.  11—13  (Sologne)  4,  93-4.     Nos.  14—20  (Chartres)  4, 

242.     Nos.  21-2  (Gironde)  4,  268.     Nos.  23—28  (Bonneval)  4,  428.     Nos.  29—32 
(Pyrenees)  5,  386—390.     Nos.  33—35  (Bonnevai)  Mem    dss  antiquaires  1,  239— 


1840  APPENDIX. 

7.  Si  quelqu'un  meurt,  on  voile  les  glaces  de  sa  chambre. 

8.  Lorsqu'une  personne  est  gravement  malade,  on  a  soin  d'observer,  si 
quelque  hibou,  chouette  ou  chathuant  viennent  voltiger  autour  de  1'habi- 
tation. 

9.  L'hirondelle  est  un  oiseau  d'heureux  presage;  aussi  ne  la  derange-t- 
on  jamais.      Detruire  son  nid,  c'est  detruire  ou  attenuer  les  heureuses 
destinees,  qu'on  y  attache  en  faveur  de  la  maison. 

10.  L'araignee  est  un  signe  de  bonheur,  et  annonce  particulierement 
de  1'argent  pour  la  personne,  sur  laquelle  elle   est   trouvee.      Plus  une 
erable  est  garnie  de  toiles  d'araignees,  plus  elle  est  digne  de  regards  de  la 
Providence. 

11.  Si  une  jeune  taure  s'egare  la   premiere  fois    qu'elle  est   mise  aux 
champs,  les  Solonaises  vont  Jeter  deux  liards  dans  la  serrure,  se  mettent 
a  genoux,  et  disent  tout  haut  cinq  pater  et  cinq  ave,  qu'elles  addressent  au 
bon  saint  Hubert ;  cette  priere  faite,  elles  sont  bien  sures  que  les  loups 
respecteront  la  taure,  fut-elle  au  milieu  d'eux,  et  qu'ils  la  rameneront  meme 
a  la  bergerie. 

12.  Dans  la  nuit  du  jour  de  noel,  jusqu'a  midi,  les  chevaux,  les  vaches, 
les  bceufs,  les  taureaux,  les  anes  parlent.     Ces  animaux  se  plaignent  ou 
s'applaudissent  du  traitement  de  leurs  maitres.     Ce  don  de  la  parole  leur 
arrive  seulement  avant  minuit  sonnant,  et  finit  a  midi  du  jour  de  noel,  ou 
plutot  si  la  personne,  qui  les  soigne,  est  coupable  d'un  peche  mortel. 

13.  Le  meme  jour  de  noel  il  ne  faut  pas  mettre  paitre  les  betes  a  corne 
avant  midi,  parceque  de  suite  elles  se  battraient,  et  se  blesseraient  cer- 
tainement. 

14.  La  veille  de  noel,  pendant  la  genealogie  qui  se  chante  a  la  messe  de 
minuit,  tous  les  tresors  caches  s'ouvrent. 

15.  Dans  la  plupart  des  eglises  de  campagne  on  fait  encore  aujourd'hui 
des  offrandes  de  la  premiere  gerbe  de  froment  coupee  dans  un  champ.     Ces 
premices  de  la  moisson  ne  recoivent  d'autres  ornements   qu'en  paille  plus 
ou  moins  faponnee.     Cette  gerbe  est  presque  toujours  surmontee  d'une 
croix  aussi  en  paille. 

16.  L'usage  des  brandons  est  consacrc  partout  les  premier  et  second 
dimanche  de  care  me.     On  va  bruler  dans  les  champs,  ou  sur  les  chemins 
vicinaux,  des  flambeaux  formes  de  paille  en  chantant :  *  Brandons,  brulez 
pour  les  filles  a  marier  !  ' l 

17.  Quand  le  mari  met  I'anneau  au  doigt  de  la  mariee,  il  ne  le  porte  que 
jusqu'a   la  second   jointure.      Celle-ci    doit    done  vite  le    pousser  a    la 
troisieme,  afin  d'empecher   le  malefice   des   sorciers,   qui   n'ont  que  cet 
instant  du  passage  de  1'anneau,  pour  1'operer  la  nouure  de  1'aiguillette. 

18.  Les  maries  entendent  la  messe  a  genoux.     A  1'evangile  on  a  soin  de 
remarquer  lequel  des  deux  epoux  se  leve  le  premier  ;  on  en  augure  que  c'est 
lui  qui  sera  le  maitre. 

19.  Au  moment  qu'on  montre  le  bon  dieu  de  la  messe,  ceux  qui  se  trou- 
vent  places  aupres  des  maries,  leur  frappent  trois  petits  coups  sous  les 

1  Gonf.  Mem.  des  antiquaires  1,  237  :  '  Brandelons,  brulez  par  ces  vignes,  par  ces 
bles ;  brandelons,  brulez  pour  ces  filles  a  marier.'  Puis  on  s'ecrie :  '  Mais  les 
vieilles  n'en  auront  pas.' 


SUPERSTITIONS.      L.  1841 

talons,  avec  le  raanche  d'un  couteau,  pour  empecher  qu'ils  ne  deviennent 
jaloux. 

20.  En  sorfcant  de  Peglise,  on  conduit  la  mariee  en  face  d'une  image  de 
la  vierge,  aupres  de  laquelle  est  attachee  une  quenouille  garnie  de  chanvre, 
on  la  lui  presente  ;   elle  file  deux  ou  trois  aiguillees,  et  1'emporte  chez  elle; 
elle  fait  filer  ou  file  le  reste,  et  rend  ensuite,  avec  Veclieveau  de  fil  qui  en 
est  provenu,  cette  meme  quenouille,  qu'elle  a  eu  soin  de  garnir  d'autre 
chanvre. 

21.  Un  enfant  male  qui  n'a  pas  connu  son  pere,  a  la  vertu  de  fondre  les 
loupes,  en  les  touchant  pendant  trois  matinees  de  suite,  etant  a  jeun  et 
recitant  quelques  prieres. 

22.  Le  cinquieme  des  enfans  males  venus  au  monde  et  de  suite,  guerit  les 
maux  de  rate  par  le  simple  attouchenient  repete. 

23.  A-t-on  chez  soi  une  poule,  qui  chante  comme  le  cog,  on  se  depeche  de 
la  tuer  ou  de  la  vendre,  dans  la  crainte  qu'elle  n'attire  quelque  malheur  sur 
la  maison. 

24.  Est-on  en  voyage,  si  Ton  rencontre  dans  son  chemin  des  pies  par 
nombre  impair,  c'est  malheur. 

25.  Quand  on  veut  savoir,  quel  mari  ou  quelle  femme  on  epousera,  il  est 
d' usage  de  se  lever,  le  premier  jour  de  mars,  au  coup  de  minuit  et  pendant 
que  1'heure  sonne.    On  marche  trois  pas  en  avant  de  son  lit,  en  prononpant 
ces  paroles  :  'Bon  jour  Mars,  de  Mars  en  Mars,  fais  moi  voir  en  mon  dor 
mant  la  femme  que  j'aurai  en  mon  vivant ! '     On  revient  a  son  lit  en  mar- 
chant  en  arriere  ;  on  se  recouche,  on  s'endort,  on  reve,  et  1'homme  ou  la 
femme  qui  apparaissent  alors,  sont  le  futur  epoux. 

26.  Ceux  qui   possedent  de  mouclies  a  miel,  ont  grand  soin,  lorsqu'il 
meurt  quelqu'un  dans  la  maison,  d'aller  d'abord  annoncer  a  chaque  ruche 
1'evenement  facheux,  qui  vient  d'avoir  lieu,  et  d'y  attacher  ensuite  un  petit 
morceau  d'etaffe  noire.     Sans  cela,  ils  periraient  bientot. 

27.  La  veille  de  Saint  Jean  uufeu  dejoie  est  allume  dans  un  carrefour. 
Au  milieu  du  feu  on  place  une  longue  perche,  qui  le  domine,  et  qui  est 
garnie  de  feuillages  et  de  fleurs.     Le  clerge  se  rend  en  grande  pompe  au 
lieu  de  la  ceremonie,  allume  le  feu,  entonne  quelques  chants,  et  se  retire ; 
ensuite  les  assistants  s'en  emparent,  sautent  par  dessus,  et  emportent  chez 
eux  quelques  tisons,  qu'ils  placent  sur  le  ciel  de  leur  lit,  comme  un  pre- 
servatif  contre  la  foudre. 

28.  La  veille  de  noe'l,  avant  la  messe  de  minuit,  on  place  dans  la  cheminee 
de  1'appartement  le  plus  habite  une  buche,  la  plus  grosse,  que  Ton  puisse 
rencontrer,  et  qui  soit  dans  le  cas  de  resister  pendant  trois  jours  dans  la 
foyer ;  c'est  ce  qui  lui  a  fait  donner  la  nom  de  trefue,  trefoue,  trois  feux 
(see  1). 

29.  Une  jeune  fille  qui  desire  savoir  son  futur  epoux,  se  leve  avant  le  jour 
le  premier  mai.     Elle  prend  un  seau,  qu'elle  nettoie  avec  une  branche  de 
romarin,  et  s'achemine  vers  quelque  fontaine  solitaire.     Eendue  la,  elle  se 
met  a  genoux  sur  le  bord  de  la  fontaine,  fait  une  priere,  plante  sa  branche 
de  romarin  dans  un  buisson  voisin,  et  remplie  son  seau  de  1'eau  de  la  fon 
taine.     Elle  attend  alors  le  lever  du  soleil.     Aussitot  qu'il  commence  a 
paraitre  sur  1'horizon,  elle  s'approche  du  seau,  en  trouble  I'eau  avec  la  main 


1842  APPENDIX. 

gauche,  eb  dit  ces  trois  mobs  :  '  Ami  rabi  vohi !  '  Elle  doib  repeber  neuffois 
la  meme  chose,  et  avoir  fini  lorsque  le  soleil  parait  en  entier.  Alors,  si 
elle  n'a  etc  vue  par  personne,  ni  en  venanb  a  la  fontaine,  ni  pendant  les 
ceremonies  qu'elle  y  a  faibes,  elle  voib  aufond  du  seau  la  figure  de  celui, 
qu'elle  doib  epouser. 

30.  Un  jeune  homme,  pour  connaibre  la  couleur  de  cheveux  de  celle,  qni 
doib  etre  sa  femme,  fait,  la  veille  de  S.  Jean,  trois fois  le  tour  dufeu  de  joie, 
prend  un  tison  enflamme,  le  laisse  eteindre  dans  sa  main  gauche,  et  le  soir, 
avanb  de  se  coucher,  le  met  sous  le  chevet  de  son  lit,  enveloppe  d'une 
chemise  qu'il  a  porte  trois  jours.     II  faut  que  tout  cela  se  fasse  les  yeux 
clos.     Le  lendemain  mabin,  au  lever  du  soleil,  le  jeune  homme  brouve, 
aubour  de  son  bison,  des  cheveux  de  la  couleur  que  doivent  avoir  ceux  de 
sa  future  epouse. 

31.  II  est  d'usage  de  se  marier  djeun.     On  croit,  que  ceux  qui  y  man- 
queraient,  sans   des  motifs   bien   puissants,  n'auraient   que  des   enfants 
muets. 

32.  Les  epoux  ont  grand  soin,  le  jour  de  leur  mariage,  de  metbre  du  sel 
dans  leur  poche  gauche  avant  de  se  presenter  a  1'eglise.     Ce  sel  empeche 
le  noeud  de  1'aiguillette. 

33.  La  rosee  de  la  nuit  de  la  S.  Jean  guerit  la  gale,  et  le  premier  seau  tire 
d'un  puits  a  1'instanb  du  minuit,  qui  commence  le  jour  de  S.  Jean,  guerit 
de  la  fievre.     Pres  de  Nogent-le-Rotrou  il  y  a  une  fontaine  celebre  pour  sa 
verta  curabrice  pendant  toute  la  nuit,  veille  de  S.    Jean.      Hommes  et 
femmes  entrent  dans  ses  eaux  et  s'y  lavent :  nulle  idee  d'indecence  ne 
trouble  la  ceremonie. 

34.  ~Lefeu  de  S.  Jean  ne  brule  pas,  on  peut  en  prendre  a  la  main  les 
tisons  enflammes. 

35.  Pour  se  defendre  de  la  puissance  des  bergers  sorciers,  on  met  du  sel 
dans  sa  poche,  et  en  passant  devant  le  berger  on  dit  tout  bas :   '  Berger 
sorcier,  je  ne  te  crains  ni  te  redoube.' 

M.      ESTHOXIAN.1 

1.  Marriages  take  place  at  the  time  of  new  moon. 

2.  If  the  suitor  rides  to  the  house  where  he  goes  a- wooing,  he  is  careful 
not  to  take  a  mare,  else  there  would  be  only  daughters  born  of  the  mar 
riage. 

3.  When  the  bride  is  betrothed,  a  red  string  is  tied  round  her  body;  and 
when  the  wedding  is  completed,  she  must  so  inflate  herself  as  to  break  the 
string.     A  sure  preventive  of  difficult  confinements. 

4.  In  many  places  the  young  couple  run  out  of  church,  hand  in  hand,  at 
the  top  of  their  speed,  to  secure  rapid  progress  in  their  business. 

5.  When  the  bride  is  fetched,  if  she  falls  on  the  way,  it  betokens  the 
early  death  of  her  first  three  or  four  children. 

6.  If  they  see  the  suitor  arrive  on  horseback,  they  hasten  to  undo  his 
saddle-girth.     This  also  tends  to  facilitate  childbirth  in  the  future  wife. 

1  Etwas  iiber  die  Ehsten  (Leipz.  1788,  pp.  55-88).     Nos.  93-99  from  Hupel's 
Topogr.  nachr.  von  Lief-  und  Ehst-land  (Riga  1777.     2,  134—145). 


SUPERSTITIONS.      L,  M.  1843 

7.  The  bride  must  nob  come  out  by  a  gate  through  which  a  corpse  has 
lately  been  carried  out. 

8.  When  the  bride  is  fetched  in,  she  must  wear  no  chains  or  bells,  but 
be  led  in  in  solemn  silence ;  else  she  will  have  restless  noisy  children. 

9.  Directly  the  wedding  is  over,  the  strongest  of  the  relations  or  guests 
lifts  the   bride  and  bridegroom  aloft,  thereby  to  heighten   their  married 
bliss.1 

10.  As  soon  as  the  wedded  pair  have  stept  into  their  house,  a  waichman 
must  stay  a  good  while  by  the  household  fire,  that  no  stranger  may  come 
near  it,  and  contrive  secret  sorcery  to  their  hurt. 

11.  The  moment  the  bride  enters,  she  is  led  through  every  part  of  the 
house,  parlours,  bedrooms,  bathrooms,  stables  and  gardens  ;  and  is  bound, 
as  she  holds  her  husband's  happiness  dear,  to  drop  ribbons  or  money  into 
each  part,  even  into  the  well  and  the  fire. 

12.  When  she  sits  down,  they  set  a  male  child  in  her  lap,  that  she  may 
have  the  power  to  bear  men-children. 

13.  In  some  parts  they  used,  during  the  wedding  feast,  to  stick  two 
swords  into  the  wall  over  where  the  bride  and  bridegroom  sat;  the  one 
whose  sword  kept  up  the  longest  vibration,  would  live  longest. 

14.  At  the  meal  they  are  wilfully  wasteful  of  the  beer,  and  spill  it  about, 
so  that  superfluity  may  house  with  the  happy  pair. 

15.  Whichever  of  the  p&ir  first  goes  to  sleep,  dies  first. 

16.  Rain  on  the  wedding-day  means  frequent  weeping  for  the  wife. 

17.  At  the  marriage- feast  they  set  two  candles  before  bride  and  bride 
groom;  the  one  whose  light  goes  out  first  of  itself,  is  sure  to  die  first. 

18.  The  bridegroom's  attendant   cuts   a  small  piece  off  a  whole  loaf, 
butters  it,  and  puts  it  in  the  bride's  mouth.     Her  children  will  then  have  a 
small  smooth  mouth. 

19.  In  bringing  the  young  wife  into  the  husband's  house,  they  pull  down 
the  fence  on  both  sides  of  the  entrance,  that  she  may  drive  in  swiftly 
without  hindrance.      Then  her  confinements  will  come  oft'  quickly  and 
easily. 

20.  Women  with  child  are  careful,  in  lighting  a  fire,  not  to  throw  the 
wood  in  against  the  branches,  else  they  would  have  a  difficult  labour. 

21.  A   difficult   labour  is  lightened  by  the  husband   striding  over  the 
wife. 

22.  No  pregnant  woman  will  sit  on  a  water-vessel,  lest  she  have  too  many 
daughters,  or  the  fruit  be  lost  in  the  water. 

23.  If  two  pregnant  women  sneeze  together,  they  will  have  daughters ;  if 
their  husbands  sneeze,  sons. 

24.  In  beginning  a  loaf,  a  pregnant  woman  cuts  a  very  small  slice  first, 
that  her  children  may  have  pretty  little  mouths. 

25.  To   change  the  bastels   (bast-shoes)  once  a  week   in  the  middle  of 
pregnancy,  and  to  throw  salt  three  times  behind  oneself  shortly  before  con 
finement,  will  ease  the  labour. 

26.  None  shall  step  over  the  feet  of  a  pregnant  woman,  lest  her  children 
get  crooked  misshapen  feet. 

1  EA.  433. 


1844  APPENDIX. 

27.  A  newborn  babe  is  not  placed  at  once  in  the  mother's  arms,  but  first 
laid  at  her  feet,  that  her  left  foot  may  touch  its  mouth ;  then  it  will  not  be 
rebellious. 

28.  A  newborn  baby's  bath-water  is  emptied  on  the  most  out-of-the- 
way  spot,  lest,  if  many  trample  on  it,  the  child  be  down-trodden  and 
despised. 

29.  The   midwife  with  the  baby  shall,  soon  after  the  birth,  take  the 
uppermost  seat  at  table  ;  it  will  then  be  more  highly  esteemed. 

30.  Never  pass  anything  over  the  baby's  head,  or  it  won't  grow ;   if  such 
a  thing  happens,  pull  the  hair  on  the  top  of  its  head  upwards. 

31.  What  a  baby  first  clutches  at,  shows  what  will  be  its  favourite  occu 
pation. 

32.  The  first  time  a  babe  is  laid  in  the  cradle,  they  put  a  knife,  a  cross- 
key,  and  some  red  yarn  beside  it ;  these  defend  it  from  sorcery. 

33.  One  born  on  one  of  the  last  days  of  a  iveek,  will  marry  late  or  never. 

34.  If  a  married  woman  has  boys  only,  it  is  a  sign  of  war ;  if  girls  only, 
of  peace. 

35.  When  a  priest  visits  a  sick  man,  they  watch  the  gait  of  his  horse  as 
he  draws  near.     If  the  horse  hangs  its  head,  they  despair  of  the  patient's 
recovery.1 

36.  A  funeral  must  on  no  account  cross  a  cornfield,  even  when  it  lies 
fallow. 

37.  By  a  corpse  they  lay  a  brush,  money,  needles,  and  thread.     Some 
brush  the  dead  man's  head,  and  lay  the  brush  beside  him,  to  bring  him 
peace. 

38.  Some  drive  a  nail  into  the  threshold  every  time  a  person  dies  in  the 
house. 

39.  The  vehicle  that  has  carried  a  corpse  is  not  admitted  within  the  gate 
at  once,  but  left  outside  for  a  time;  else  more  of  the  family  would  follow. 

40.  The  straw  on  which  the  sick  man  died,  is  all  carried  out  and  burnt : 
by  footprints  in  the  ashes  they  can  tell  if  the  next  loss  will  be  of  man  or 
beast. 

41.  If  one  dies  at  new  moon,  he  takes  all  the  luck  with  him;  if  in  Shrove 
tide,  he  is  buried  as  plainly  as  possible. 

42.  On  All  Souls  day  every  family  makes  a  feast  for  its  departed  mem 
bers,  and  visits  the  churchyards.     In  some  parts  they  set  food  for  the 
deceased  on  the  floor  of  a  particular  room.    Late  in  the  evening  the  master 
of  the  house  went  in  with  a  pergel  (a  lighted  brand  split  down  its  length), 
and  invited  the  deceased  by  name  to  eat.     After  a  time,  when  he  thought 
the  souls  had  made  a  hearty  meal,  he,  while  beating  his  pergel  to  pieces  on 
the  threshold,  bade  them  go  back  to  their  places,  and  not  trample  the  rye 
on  their  way.    If  there  was  a  bad  crop,  it  was  ascribed  to  the  souls  having 
been  entertained  too  scantily.2 

43.  About  the  Judgment-day  the  Esthonian  has  the  notion  that  all  the 
churches  will  then  topple  over  towards  the  North.     He  cannot  bear  the 
thought  of  being  buried  in  that  part  of  the  churchyard. 

1  Conf.  Hupel's  Topogr.  Nachr.  2,  146.         2  More  fully  in  Thorn.  Hiarn  1,  49. 


SUPERSTITIONS.      M.  1845 

44.  Till  the  baby  is  baptized,  it  has  a  hymnbook  laid  under  its  head,  and 
afire  kept  up  beside  it,  to  ban  the  devil,  and  keep  him  from  changing  the 
child. 

45.  During  baptism  they  fix  their  eyes  on  the  baby,  to  see  if  it  holds  its 
head  up  or  lets  it  sink  down.     If  up,  it  will  have  a  long  life;  if  down,  a 
short. 

46.  Sometimes,  during  the  service,  the  father  runs  rapidly  round  the 
church,  that  the  child  may  be  gifted  with  fleetness  of  foot. 

47.  If  by  bribing  the   sexton  they  can  get  the  baptismal  water,  they 
dash  it  as  high  as  they  can  up  the  wall.     The  child  will  then  attain  high 
honours. 

48.  During  baptism  you  must  not  talk,  or  the  child  will  talk  in  its  sleep. 

49.  Don't  have  a  baptism  directly  after  a  burial,  or  the  child  will  follow 
the  dead. 

50.  Leave  the  chrisom  baby's  hands  free-,  it  will  then  be  quick  and  in 
dustrious. 

51.  During  baptism  a  sponsor  shall  not  look  about  him,  or  the  child  will 
see  ghosts. 

52.  Many  tie  rings  to  the  swathings  of  a  chrisom  boy,  to  make  him  marry 
early. 

53.  They  do  not  like  a  child  to  be  baptized  on  another  child's  birthday. 

54.  In  the  chrisom  child's  clothes  some  insert,  unobserved,  money,  bread, 
and  garlic ;  then  the  first  two  will  never  fail  him,  and  the  last  protects 
from  sorcery. 

55.  A  chrisom  child's  sleeping  shows  it  will  not  live  long. 

56.  When  none  but  girls  are  brought  to  the  font,  they  will  go  unmarried 
long,  perhaps  always. 

57.  No  sponsor  eats  flesli  just  before  the  christening,  else  the  baby  will 
have  toothache. 

58.  Parents  who  lose  their  first  children  call  the  next  ones  Adam  and 
Eve,  and  they  live  (see  Germ.  26). 

59.  They  will  have  no  christening  on  a  Friday ;  on  Thursday  it  has  more 
power. 

60.  A  child  christened  on  a  Friday  grows  up  a  rogue,  and  comes  under 
the  hangman's  hands. 

61.  Thunder  comes  of  God  chasing  the  devil,  overtaking  him,  and  dashing 
him  down.     During  the  storm  they  make  doors  and  windows  fast,  lest  the 
hunted  devil  take  refuge  in  their  house,  and,  as  God  is  sure  to  catch  him 
up,  the  house  be  thunderstruck. 

62.  Some  during  a  storm  fasten  two  knives  outside  a  window,  to  prevent 
being  struck. 

63.  Many,  the  first  time  they  hear  thunder  in  the  year,  take  a  stone,  tap 
their  forehead  with  it  three  times,  and  are  free  from  headache  for  a  year. 

64.  Anything  struck  by  lightning  they  muse  over  gravely,  especially 
certain  riven  rocks  ;  they  think  the  devil,  having  taken  refuge  in  or  under 
them,  was  there  surprised  and  slain. 

65.  Many  take  the  rainbow  to  be  Thunder's  sickle,  with  which  he  pun 
ishes  malignant  under-gods  who  try  to  injure  men. 


1846  APPENDIX. 

66.  Many  believe  in  the  power  of  man  to  raise  wind,  and  to  change  its 
direction.     For  this  purpose  they  would  hang  up  a  snake,  or  set  up  an  axe, 
in  the  direction  whence  they  wished  for  a  wind,  and  try  to  allure  it  l>y 
whistling. 

67.  A  sudden  noise  on  New-year's  night  foretells  the  death  of  an  inmate. 

68.  They  give  wild  beasts  periphrastic  names,  and  avoid  their  real  ones, 
when  they  have  to  speak  of  them.     The  fox  they  call  Hallkuhb  (grey-coat), 
the  bear  Layfalgk  (broad-foot). 

69.  The  first  time  they  drive  their  cattle  out  in  the  year,  they  bury  eggs 
under  the  threshold  over  which  they  must  pass,  whereby  all  discomfort  is 
banned  away  from  them.     Once,  when  a  cattle  plague  broke  out,  it  was 
found  that  they  buried  one  head  of  the  herd  under  the  stable  door,  as  a 
sacrifice  to  Death,  and  to  stay  the  murrain. 

70.  If  the  cattle  return  from  pasture,  still  chewing  grass,  there  will  be  a 
hay-famine. 

71.  They  send  the  wolf  to  the  rightabout  by  sprinkling  salt  on  his  track. 

72.  A  great  howling  oficolves  at  early  morning  foretells  plague  or  famine. 

73.  Formerly  the  Ehsts  believed,  when  they  heard  a  great  howling  of 
wolves,  that  they  were  crying  to  God  for  food,  and  he  then  threw  them 
dumplings  doivnfrom  the  clouds. 

74.  If  the  wolf  carries  off  a  sheep  or  pig,  they  let  something  fall,  of  their 
clothes  or  of  what  they  have  in  their  pockets,  believing  that  the  wolf  will 
then  find  his  load  too  heavy,  and  drop  his  prey. 

75.  Some  wear  the  tip  of  a  hen's  wing  about  them,  and  think  it  promotes 
early  rising. 

76.  They  do  not  like  to  name  the  hare  often,  they  think  it  tempts  him  to 
come  and  damage  their  rye-grass. 

77.  If  a  cock  or  hen  walking  in  the  yard  trails  a  straw  after  it,  there  will 
soon  be  a  corpse  in  the  house,  its  sex  depending  on  that  of  the  fowl. 

78.  You  can   enable   a  hen   to   lay  eggs   by  beating  her  with  an  old 
broom. 

79.  Some,  the  first  time  of  driving  out  cattle,  put  an  egg  before  the 
stable-door-,  the  beast  that  treads  on  it  is  ripe  for  death,  and  they  try  to 
sell  it. 

80.  They  gladly  sell  the  first  calves  of  young  cows,  where  the  mistress  is 
her  own  mother's  first  child ;  such  a  calf  cannot  thrive. 

81.  The  yoke  just  taken  off  or  about  to  be  put  on  must  not  be  laid  on  the 
bare  ground,  or  it  will  chafe  and  wound  the  ox. 

82.  A.  fire  may  be  checked  by  throwing  in  a  live  black  hen  as  a  sacrifice. 

83.  In  clearing  out  the  corn  and  flour  bins,  leave  a  little  behind,  or  it  will 
bring  misfortune. 

84.  No  farmer  is  willing  to  give  earth  off  his  cornfields,  he  thinks  it  is 
parting  with  a  good  piece  of  his  prosperity. 

85.  Let  no  one  step  over  your  girdle  ,•  it  brings  on  the  itch. 

86.  One  is  careful  not  to  be  beaten  with  dry  twigs,  it  brings  on  con 
sumption  or  leanness. 

87.  In  cutting  a  new  loaf  they  throw  some  aside  ;  from  a  full  cup  they 
let  some  drops  fall  on  the  ground.     It  is  a  sacrifice  to  the  Invisible  Spirit. 


SUPERSTITIONS.      M,  N.  1847 

88.  Many  a  man  looks  glum  if  you  try  to  find  out  the  depth  of  his  well, 
it  would  dry  up  if  you  did. 

89.  One  does  not  like  giving  all  the  money  in  his  purse  at  once;  if  it 
can't  be  helped,  let  your  spittle  fall  in  the  purse. 

90.  They  are  anxious  not  to  have  clothes-props  stolen :  their  loss  runs 
them  short  of  ash. 

91.  The  first  time  the  cowherds  drive  home  in  the  year,  they  are  on 
arriving  sprinkled  with  water ;   it   is  thought  to  be  wholesome  for  the 
cattle. 

92.  No  shearing  of  sheep  at  seed-time,  for  then  the  wool  does  not  grow 
again  properly. 

93.  Dung  fallen  off  the  cart  is  not  to  be  picked  up  again  :  it  breeds  ver 
min. 

94  At  flax-picking  there  is  no  talking,  no  question  answered,  no  greet 
ing  returned ;  otherwise  the  flax  does  nob  answer  well. 

95.  If  the  first  that  dies  in  a  farmer's  new  abode  be  a  least  with  hairy 
legs,  a  blessing  rests  on  the  house ;  if  a  bird  with   bare  legs,  the  farmer 
mopes,  dreading  losses  arid  poverty. 

96.  At  night  when  candles  are  lighted,  the  people  sigh  and  cross  them 
selves. 

97.  Every  time  they  kill  anything,  if  only  a  fowl,  they  put  a  piece  of  it 
behind  the  cattle-shed  as  a  sacrifice. 

98.  On  the  accursed  spot  where  a  house  was  burnt  down,  they  never 
build  a  new  one ;  if,  in  laying  the  ground-beam,  a  single  spark  is  kindled 
by  a  by-blow,  it  foretells  a  new  fire,  and  they  look  out  another  place  to 
build  on. 

99-  On  the  site  where  a  cowhouse  is  to  be  built,  they  first  lay  rags  and 
herbs  ;  if  black  ants  creep  on  to  them,  it  is  a  good  sign ;  if  red  ants,  the  place 
is  pronounced  unfit  to  build  on. 

100.  A  ivhirlwind  is  the  work  of  evil  spirits  :  where  you  see  dust  gather 
ing,  you  should  throw  stones  or  a  knife  into  the  heart  of  the  whirl,  and 
pursue  it  with  cries. 

101.  At  a  wedding  the  bride  treads  on  the  bridegroom's  foot,  that  she 
may  never  be  oppressed  by  him. 

102.  Red  streaks  in  the  sky  shew  that  the  dragon  is  setting  out ;  a  dark 
hue  in  the  clouds,  that  he  comes  home  with  booty.     Shooting  stars  are 
little  dragons. 

N.    LITHUANIAN.1 

1.  When  the  elf  is  red,  he  brings  people  gold;  when  blue,  corn  or  ill- 
luck. 

2.  It  is  not  good  for  a  corpse  to  lie  so  that  it  can  be  seen  in  the  glass ; 
some  say  the  dead  man  gets  up  and  looks  at  himself.     Better  hang  it  else 
where. 

3.  On  New-year's  eve  nine  sorts  of  things — money,  cradle,  bread,  ring, 
death's  head,  old  man,  old  woman,  ladder,  and  key — are  baked  of  dough, 

1  Besseldt  in  Biisching's  Woch.  Nachr.,  b.  3  (Breslau  1817).  pp.  223.  339. 


1848  APPENDIX. 

and  laid  under  nine  plates,  and  every  one  has  three  grabs  at  them.     What 
he  gets  will  fall  to  his  lot  during  the  year. 

4.  The  same  evening  every  girl  takes  tow  or  flax,  rolls  it  into  a  little  ball, 
sets  it  alight,  and  tosses  it  up.     She  whose  ball  rises  highest,  or  burns 
longest,  will  get  married  that  year. 

5.  If  you  spin  on  Shrove  Tuesday,  the  flax  will  not  thrive ;  if  you  go  for 
a  drive  there  will  be  good  flax.     All  over  Lithuania  they  drive  on  that  day ; 
if  the  gentlefolk  don't  themselves,  they  let  their  servants. 

6.  Sow  peas  when  the  wind  sets  from  a  soft  (rainy)  quarter;  then  they 
will  boil  well. 

7.  Grass  mown  under  a  new  moon  the  cattle  reject,  or  eat  reluctantly. 

8.  The  death  of  the  master  or  mistress  must  be  told  the  horses  by  jingling 
the  keys,  also  to  the  other  cattle,  especially  the  bees.     Otherwise  the  cattle 
fall,  the  trees  decay,  and  the  bees  die  out  or  move. 

9.  If  a  hare  runs  across  your  path,  it  means  bad  luck ;  a  fox  on  the 
contrary  a  safe  journey  and  good  news. 

10.  If  you  take  needle  in  hand  on  Good  Friday,  the  lightning  will  be 
after  you  (see  Germ.  43).     All  work  on  that  day  is  fraught  with  mischief. 

11.  Girls  must  be  weaned  by  a  waning  moon,  or  they'll  have  too  large 
a  bosom ;    boys  at  full  moon,  that  they  may  grow  big  and   strong ;    but 
no   children   during  the  passage  of  birds,  else  they'll  be  restless   and 
changeable. 

12.  When  visitors  drive  away,  don't  sweep  your  floors  directly  after;  it 
would  bring  them  ill-luck  on  their  journey. 


SPELLS. 


I.  A8.  spell  for  pricking  pains.     Harl.  MSS.  no.  585.  fol.  186  (communic. 

by  Price).     See  p.  1244. 

II.  A8.  spell  for  fertilizing  land.     Oxf.  MSS.  no.  5214  (Jun.  103).     See 

p.  1236. 

III.  Exorcismus  ad  pecudes  inveniendas.1 

Ne  forstolen  ne  forholen  nan  uht  thas  dhe  ic  age,  ne  ma  the  mihte 
Herod  (no  more  than  H.  could)  urne  Drihten.  Ic  gethohte  ice  Ead  Elenan, 
and  ic  gethohte  Crist  on  rode  ahangen.  sva  ic  thence  this  feoh  t6  findanne, 
nas  to  othfeorganne  and  to  vitanne.  nas  to  othvyrceanne  and  to  lufianne. 
nas  to  odhlaedanne.  Gdrmund,  Godes  dhegen,  find  that  feoh,  and  fere  that 
feoh.  and  hafa  that  feoh  and  heald  that  feoh,  and  fere  ham  that  feoh. 
that  he  nsefre  n'abbe  landes  that  he  hit  odhlasde,  ne  foldan  that  odhferie 
ne  husa  that  he  hit  odhhealde.  Gif  hit  hva  gedo,  ne  gedige  hit  him  na3fre 
binnan  thrim  nihtum.  cunne  ic  his  mihta  his  magen  and  his  mihta  and 
his  mundcraftas.  eall  he  veornige  sva  er  vudu  veornie,  sva,  bredhel  theo 
sva  tliistel.  se  dhe  his  feoh  odhfergean  thence,  odhde  dhis  orf  odhehtian 
dhence.  amen. 

This  man  sceal  cvedhan  dhonne  his  ceapa,  hvilcne  man  forstelenne.  cydh, 
aer  he  aenig  other  vord  cvedhe :  Bethlem  hattas  seo  burh,  dhe  Crist  on 
geboren  vas.  seo  is  gemaersod  ofer  ealne  middangeard.  sva  dheos  dsed 
vyrthe  for  mannum  maere.  per  crucem  xpi.  And  gebide  the  thonne  thriva 
east,  and  cvedh  thriva :  ~j"  xpi  ab  oriente  reducat.  and  thriva  vest,  and 
cvedhj^  crux  xpi  ab  occidente  reducat.  and  thriva  suth,  and  cvedh  thriva : 
crux  xpi  a  meridie  reducat.  and  thriva  north,  and  cvedh :  crux  xpi  abscondita 
sunt  (fuit?)  et  inventa  est.  Judeas  Crist  ahengon.  gedidon  him  daeda 
tha  vyrstan.  haslon  that  hi  forhelan  ne  mihton.  sva  naafre  theos  deed 
forholen  ne  vyrthe.  per  crucem  xpi.  Gif  feoh  sy  undernumen.  gif  hit 
sy  Jwrs,  sing  on  hisfeotere  odhdhe  on  liis  Iridel.  gif  hit  sy  other  feoh,  sing 
on  that  hofrec,  and  ontend  dhreo  candela,  and  dryp  on  that  ofrec  veax 
thriva.  ne  mag  hit  the  manna  forhelan.  Gif  hit  sy  inorf,  sing  onfeover 
healfa  thds  huses  and  aene  on  middan :  crux  xpi  reducat.  crux  xpi  per  furtum 
periit,  inventa  est.  Abraham  tibi  semitas  vias,  montes  concludat  Job  eb 
flumina,  Isac  tibi  tenebras  inducat.  Jacob  te  ad  iudicium  ligatum  per- 
ducat. 

1  Nos.III.IV.fromWanley'sCatal.  114-5  (conf.  110b.  186a.  198>>.  275*).  corrected 
by  Kemble's  transcripts.  Many  more  AS.  spells  might  be  culled  out  of  MSS.  cited 
by  Wanley,  pp.  44.  83.  223.  231-2-4.  247.  304-5. 

1849 


1850  APPENDIX. 

IV-  Benediction. 

Ic  me  on  thisse  gyrde  beluce,  and  on  Godes  helde  bebeode,  vidh  (against) 
thane  sara  sice,  vidh  thane  sara  siege,  vidh  thane  grymma  gryre,  vidh  thane 
micela  egsa,  the  bidh  seghvam  ladh,  and  vidh  eal  that  ladh,  the  in  to  lande 
fare.  Sige-gealdor  ic  begale  (sing),  sige-gyrd  ic  me  vege.  vord-sige  and 
veorc-sige.  Se  me  dege  ne  me  merne  gemyrre.  ne  me  maga  ne  gesvence. 
ne  me  naefre  minum  feore  forht  ne  gevurdhe.  ac  gehaele  me  Aelmihtig 
and  Sunu  frofregast  ealles  vuldres  vyrdig  Drihten.  Svasva  ic  gehyrde 
heofna  scyppende  Abrahame  and  Isace  and  svylce  men,  Moyses  and  Jacob 
and  Davit  and  Josep  and  Euan  and  Annan  and  Elizabet,  Saharie  and  ec 
Marie  modur  xps.  and  eac  thce  gebrodhru  Petrus  and  Paulus  and  eac  thfisend 
thira  engla.  clipige  ic  me  to  are  vidh  eallum  feondum.  Hi  me  ferion  and 
fridhion  and  mine  fere  nerion.  eal  me  gehealdon,  men  gevealdon.  Yorces 
stirende  si  me  vuldres  hyht.  hand  ofer  heafod  haligra  rof  sige-rofra  sceote 
sodh-fastra  engla  biddu  ealle  blidhu  mode  that  me  beo  hand  ofer  liedfod. 
Matheus  helm.  Marcus  byrne  leoht  lifes  rof.  Lucas  min  svurd  scearp  and 
scireg.  scild  Johannes  vuldre  gevlitegod.  vega  Seraphin.  Fordh  ic  gefare. 
frind  ic  gemete.  call  engla  blaed.  eadiges  lare.  bidde  ic  nu  God  sigere 
Godes  miltse  sidhfat  godne.  smylte  and  lihte  vind  veredhum  vindas 
gefran  circinde  vater  simblige  haledhe  vidh  eallum  feordum.  Freond  ic 
gemete,  vidh  that  ic  on  this  almihgian  (sic)  mote  belocun  vidh  tha  ladhan. 
se  me  lifes  eht  on  engla  bla  blaed  gestathelod,  and  inna  halre  hand  hofna- 
rices  bleed,  tha  hvile  the  ic  on  this  life  vunian  mote.  amen. 

V.     Adjuratio  contra  grandinem. 
(Munich  MS.  of  llth  cent.,  Cod.  Tegerns.  372.) 

Signo  te  aer  nomine  Domini  ....  adjuro  te  didbole  et  angelos  tuos 
.  .  .  .  adjuro  vos  .  .  .  .  ut  non  feratis  grandinem  neque  aliquam 
molestiam  in  terminum  istum,  et  non  habeatis  dicere  coram  Deo,  quia  nemo 
vobis  contradixerit.  contradicat  vobis  Deus  et  Dei  films,  qui  est  initium 
omnium  creaturarum.  contradicat  vobis  sancta  Maria  ....  adjuro 
te  Mermeut,  cum  sociis  tuis,  qui  positus  es  super  tempestatem,  per  illius  nomen 
te  adjuro,  qui  in  principio  fecit  coelum  et  terram.  adjuro  te  Mermeut  per 
illius  dexteram,  qui  Adam  primum  hominem  ad  imaginem  suam  plasmavit. 
adjuro  te  Mermeut  per  Jesum  Christum  filium  Dei  unicum  .... 
conjuro  te  daemon  et  satanas  .  .  .  .  te  conjuro,  ut  non  habeas  hie 
potestatem  in  isto  loco  vel  ini  sto  vico  nocere  nee  damnum  facere,  nee 
tempestatem  admittere  nee  pluviam  valentissimam  jacere,  etc. 

A  German  weather-spell  in  a  later  Munich  MS.  (Cgm.  734,  f.  208)  has : 
'  ich  peut  (bid)  dir  Fasolt,  dass  du  das  wetter  verfirst  (removest)  mir  und 
meinen  nachpauren  an  schaden  (without  hurt).' 

VI.    For  a  sick  Horse  (p.  1235). 
(from  Cod.  Vindob.  theol.  259,  bottom  of  right-hand  page.) 

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. 


SPELLS.  1851 

VII.     Contra  malum  malannum. 
(from  a  Bonn  MS.  of  1070-90,  in  Wackernagel's  Wessobr.  Gebet  67-70.) 

Cum  minimo  digito  circumdare  locum  debes  ubi  apparebit,  his  verbis : 
ich  bimuniun  dih  suam  pi  Gode  jouh  pi  Christe.  Tune  fac  crucem  per 
medium  -j-  et  die :  daz  tu  niewedar  ni  gituo  noh  tolc  noh  tut  houpit. 
item  adjuro  te  per  Patrem  eb  Filium  et  Spiritum  sanctum  ut  amplius  non 
crescas  sed  arescas. 

VIII.     For  a  Uoodij  flux. 
(Cod.  Vindob.  E.  3282,  fol.  32.  Twelfth  cent.) 

Dere  heligo  Christ  was  geboren  ce  Betlehem, 

dannen  quam  er  widere  ce  Jerusalem, 

da  wart  er  getoufet  vone  Johanne 

in  demo  Jordane, 

dno  verstuont  (stood  still)  der  Jordanis  fluz 

unt  der  sin  runst. 

also  verstant  du  bluot-rinna 

durch  des  heiligen  Christes  minna, 

du  verstant  an  der  note, 

also  der  Jordan  tate 

duo  der  guote  see  Johannes 

den  heiligen  Christ  toufta. 

verstant  du  bluot-rinna 

durch  des  heiliges  Christes  minna. 

VIIIb.     Blessing  on  a  Journey  (Diut.  2,  70). 

Ic  dir  nach  sihe,  ic  dir  nach  sendi  mit  minen  f  unf  fingirin  funvi  undi 
fanfzic  engili.  Got  dich  gisundi  heim  gisendi.  offin  si  dir  daz  sigi-dor, 
sami  si  dir  daz  slegi-dor1  (s.l.  for  *  selgidor' ;  query,  saslde-dor  ?).  bislozin 
si  dir  daz  wagi-dor,  sami  si  dir  daz  wdfin-dor. "  des  guotin  sandi  Uolrichis 
segin  vor  dir  undi  hindir  dir  undi  obi  dir  undi  nebin  dir  si  gidan,  swa  du 
wonis  (dwellest)  undi  swa  du  sis,  daz  da  alsi  guot  fridi  si,  alsi  da  waeri,  da 
*  min  frauwi  sandi  Marie  des  heiligin  Cristes  ginas  (was  recovering). 

IX.     The  same  (An  Engelberg  Cod. ;  Diut.  2,  293). 

Herre  see  Michahul  hiute  wis-tu  (be  thou)  N.  sin  scliilt  und  sin  sper. 
min  frouwa  sea  Maria  si  sin  halsperge  (hauberk),  hiute  muoze  er  in  deme 
heiligin  fride  sin,  da  Got  inne  ware,  do  er  in  daz  paradise  chame.  Herre 
Got  du  muozist  in  bescirmin  vor  wage  und  vor  wafine,  vor  fiure,  vor  alien 
sinen  fiandin  gesiunlichen  und  ungesiunlichen.  er  muoze  alse  wol 

1  Gate  of  the  flood ;  conf.  Egi-dor,  vol.  i.  239. 

3  Conf.  MS.  2,  198'j :  '  der  froiden  tor  ist  zuo  getdn.' 


1852  APPENDIX. 

ginot  sin  so  daz  heilige  wizzot  ware,  daz  min  herre  see  Johannes  mime 
herrin  dem  almehtigen  Gote  in  den  mund  flozte,  do  er'n  in  deme  Jordane 
touffce.  amen. 

In  nomine  Domini,  daz  heilige  lignum  domini  gisegine  mich  hiute, 
undenan  und  obenan,  min  buch  si  mir  beinin,  min  h&rze  si  mir  stdlielin,  min 
houbet  si  mir  steinin  (my  belly  of  bone,  hearb  of  steel,  head  of  stone),  der 
guote  see  Severin  der  phlege  min,  der  guote  see  Petir  unde  der  guote  see 
Stephan  gesegineigin  mich  hiute  for  allir  minir  fiande  gewafine.  in  nomine 
Dei  patris  et  Filii  et  spiritus  sancti.  alse  milte  und  alse  linde  (soft)  muozis- 
tu  hiute  sin  ufin  mime  libe  (body)  swert  nnd  aller  slahte  gesmide,  so  miner 
frouwun  see  Mariun  sweiz  (sweat)  ware,  do  si  den  heiligin  Crist  gebare. 
Pater  noster. 


X.     From  a  Munich  MS.  (Hoffm.  Fundgr.  343). 

Ich  slief  mir  hiute  suoze 

datz  mines  Trehtins  fuozen. 

daz  heilige  himel-chint 

daz  si  hiute  min  fride-schilt. 

daz  heilige  himelchint  bat  mich  hiut  uf  stan, 

in  des  namen  und  gnade  wil  ich  hiut  uf  gan, 

und  wil  mih  hiute  gurten 

mit  des  heiligen  Gotes  worten, 

daz  mir  allez  daz  holt  si  (be  gracious) 

daz  in  dem  himel  si, 

diu  sunne  und  der  mane 

und  der  tage-sterne  scone. 

mins  gemuotes  bin  ih  hiute  bait, 

hiute  springe  ih,  Herre,  in  dinen  gewalt 

sant  Marien  lichemede 

daz  si  hiute  min  frid-liemede. 

aller  miner  viende  gewafen 

diu  ligen  hiute  unde  slafen 

und  sin  hiut  also  palwahs 

als  wsere  miner  vrouwen  sant  Marien  vahs, 

do  si  den  heiligen  Christum  gebsere, 

und  doch  ein  reiniu  mait  waere. 

min  lioupt  si  mir  hiute  stcelin, 

deheiner  slahte  (no  kind  of)  wafen  snide  dar  in. 

min  swert  eine  wil  ih  von  dern  segen  sceiden  (exempt  from  the 

spell), 

daz  snide  und  bize  allez  daz  ih  ez  heize, 
von  minen  handen 
und  von  niemen  andern  ; 
der  heilige  himel-trut  ^ 

der  si  hiute  min  halsperge  guot. 


SPELLS.  1853 

XI.     Tobias's  blessing  on  Tdbifs  journey. 
(Braunswg.  nachr.  1755,  p.  321.     Hoffm.  Fundgr.  261). l 

Der  guote  herre  sante  Tobias, 

der  Gotes  wizage  (prophet)  was, 

sinen  lieben  sun  er  sande 

so  verre  in  vremdiu  lande. 

sin  sun  was  ime  vile  Hep, 

unsanfte  er  von  ime  schiet  (parted), 

umbe  in  was  im  vil  leide  (very  sad), 

er  sande  in  uber  vierzec  tage-weide  (40  days'  journey). 

Er  sprach  :  "  der  Got  der  vor  niemen  verborgen  (hidden    ist, 

und  des  eigen  schalc  (servant)  du  bisfc, 

der  an  niemanne  wenket  (is  faithless), 

die  armen  vil  wol  bedenket, 

der  miieze  dich  hiute  behiieten 

durch  sine  vaterliche  giiete 

iiber  velt,  durch  wait 

vor  aller  ncete  manec-valt, 

vor  hunger  und  gevroerde. 

Got  miieze  min  gebete  erhoeren, 

so  du  slafest  oder  wachest 

in  holze  oder  under  dache. 

din  viende  werden  dir  gevriunt, 

Got  sende  dich  heim  vil  wol  gesunt 

mit  vil  guotem  muote 

hin  heim  zuo  dinem  eigen-guote. 

gesegenet  si  dir  der  wee  (way), 

uber  straze  und  uber  stec, 

da  vor  und  da  hinden 

gesegenen  dich  des  Herren  viinf  wunden. 

ietweder  halben  dar  en  eben 

geste  dir  der  himelische  degen. 

in  Gotes  vride  du  var, 

der  heilige  engel  dich  bewar. 

der  lip  (body)  si  dir  beinin, 

ez  lierze  si  dir  steinin, 

ez  lioubet  si  dir  stcelielin, 

der  himel  si  dir  schiltin, 

diu  helle  si  dir  vor  versperret, 

allez  iibel  si  vor  dir  verirret  (miss  its  way), 

ez  paradis  si  dir  offen, 

alliu  wafen  si  vor  dir  verslozzen  (shut  up), 

daz  si  daz  vil  gar  vermiden  (avoid) 

daz  dich  ir  deke-inez  steche  noch  en-snide  (none  prick  or  cut). 

1  First  4  lines  borrowed ;  see  Eschenbg's  Denkm.  p.  279.     Tobias  segen-spr. 
H.  Sachs  1,  439d. 

VOL.    IV.  p   p 


1854  APPENDIX. 

der  mane  und  ouch  din  sunne 

diu  liuhten  dir  mit  wunne. 

des  heiligen  geisfces  siben  gebe 

lazen  dich  mit  heile  leben. 

der  gnote  sante  Stephan 

der  alle  sin  not  iiberwant  (overcame  his  trouble) 

der  geste  dir  bi  (stand  by  thee), 

swa  dir  din  not  knnt  si. 

die  heiligen  zwelf  boten  (apostles) 

die  eren  (commend)  dich  vor  Gote, 

daz  dich  diu  herschaft  gerne  sehe. 

allez  liep  miieze  dir  geschehen. 

sante  Johannes  und  die  vier  evangeliste 

die  raten  dir  daz  beste, 

rain  frouwe  sante  Marie 

diu  here  unde  vrie. 

mit  des  heiligen  Kristes  bluote 

werdest  du  geheiliget  (ze  guote), 

daz  din  sole  (so  du  sterbest) 

des  himel-riches  niht  verstozen  werde 

nach  den  weltlichen  eren. 

Got  gesegne  dich  dannoch  mere. 

sante  Galle  diner  spise  pflege  (thy  food  prepare), 

sante  Gertrut  dir  guote  herberge  gebe  (lodging  give). 

sselec  si  dir  der  lip  (body), 

holt  (kind)  si  dir  man  unde  wip, 

guot  rat  (counsel)  dir  iemer  werde, 

daz  du  gashes  lodes  (sudden  death)  niene  ersterbest." 

Also  segente  der  guote 

Santobias  sinen  sune, 

und  sande  in  do  in  ein  larit, 

ze  einer  stat,  diu  hiez  ze  Median, 

diu  burc  diu  hiez  ze  Rages  : 

sit  wart  er  vil  fio  des. 


Got  sande  in  heim  vil  wol  gesnnt 

mit  vil  guotem  muote 

hin  heim  ze  sinem  eigen-guote. 

Also  miiezest  du  hiute  gesegenet 

des  helfen  hiute  die  heiligen  namen  dri, 

des  helfe  hiute  diu  wihe. 

min  Hebe  vrouwe  Marie, 

des  helfen  mir  alliu  diu  kint 

diu  in  dem  himel-riche  sint, 

und  der  guote  Santobias 

und  sin  heiliger  trut-sun.     amen. 


SPELLS.  1855 

XII.     For  stolen  goods.1 
(MS.  of  1347  at  Sant  Paul  in  the  Lavant  valley.) 

Darnach  dise  nachgende  gebette,  daz  soltu  dri-stunfc  sprechen  in  eim 
gadem  (chamber),  daz  dich  niemen  irre  (disturb),  so  kument  darin  engel 
und  sagent  dir  daz  du  fragest : 

"  Der  heilig  Crist  vuor  von  himele  mit  engeln  manegen,  do  fuort  er  an 
sineu  henden  en  Frones-bilde  (Lord's  image),  under  einem  bourne  er 
geraste  (rested),  do  entslief  er  so  vaste.  do  komen  die  leidigen  diebe,  und 
verstalen  im  sin  Frones  bilde.  do  er  erwachte,  trurete  er  so  vaste.  do 
sprach  diu  genedige  min  frowe  sant  Marie,  '  des  sol  guot  rat  werden,  wir 
sulen  uf  diser  erden  von  dem  heiligen  kinde  daz  dink  noch  hi-naht  (to 
night)  vinden.' — Sabaoth  Herre,  ich  bitte  dich  durch  din  einborn  sun 
Jesum  Christum,  daz  du  vergebest  mir  min  siinde,  und  gib  mir  ein  guot 
ende.  Jesu  Crist,  des  waren  Gotes  sun  du  bist.  ich  bit  dich,  und  man  dich, 
daz  du  dis  dinges  verrihtest  mich." 

Disen  selben  segen  maht  du  ouch  sprechen,  so  dir  oder  eim  andern  diner 
guten  friinden  ut  (aught)  verstolen  wirt,  daz  gar  schedelich  si  und  redelich, 
mit  umb  kleine  iippig  sache,  nuwent  da  ez  noturftig  und  redelich  si;  wande 
(for)  so  di  segen  ie  edeler  und  ie  besser  sint,  ie  minre  (the  less)  sii  helfent 
da  man  sii  bruchet  unnotdurfteclich  (spells  lose  their  virtue  if  used  on 
trifling  occasions). 

XIII.     Exorcism  of  Gout  (MS.  at  Gottweich  ;  of  1373). 

Ich  virbeden  dir,  gycht,  bi  der  heylgir  wandillungin.  vnd  bi  den  heylgin 
V  wundeu  vnsers  herren  Jesu  Christi.  viwi  bi  deme  bluode  dat  Gote  vyt 
(out  of)  sinen  V  wunden  ran.  vnd  bi  dem  erstin  menschin  dat  Got  vf 
erden  ye  getnacht,  oder  ye  liz  geborren  werden.  Ich  virbeden  dir  bi  den 
drin  nagelin,  de  Gode  durch  sine  hende  vnd  durch  sine  vusze  wrde  geslagen. 
Ich  virbeden  dir  bi  den  vi/er  hidden  (4  gracious  ones)  de  da  stuonden  vf  zweyn 
vuoszin  vnd  sprachin  vys  (out  of)  zweyir  muodir  libe,  '  wer  si  bede  van  rechtir 
lybden,  vmme  allis  dat  mogelich  is,  des  wulden  si  in  geweren.'  dat  was 
Maria,  Godis  muodir,  vnd  was  Jesus  Christus.  vnd  was  min  frauwe  sancte 
Elsebe,  vnd  was  rnyn  herre  sancte  Johannes  der  deufir.  Ich  virbeden  dir 
bi  deme  bebiiiden  vrdeil  (varying  verdicts)  das  Got  wil  gebin  ubir  mich 
vnd  ubir  alle  doden  und  lebenden.  Ich  virbedin  dir  bi  deme  fronen  cruce 
vnsers  herren  Jesu  Christi,  da  he  de  martil  ayn  leyt  (suffered)  durch  mich 
vnd  alle  cristeneyt.  Ich  virbedin  dir  bi  der  gotligir  kraft  de  da  ist  m 
hymil  vnd  in  erden,  dat  du  mir  Godes  knegthe  (servant)  nyt  in-schades  an 
alien  minen  glederen  (limbs),  an  haubde,  an  hirne,  an  aiigen,  an  cenden 
(teeth),  an  armen,  an  henden,  an  vingeren,  an  rippen,  an  rucke,  an  lenden, 
an  huffin  (back,  loins,  hips),  an  beynen,  an  vuozin,  an  cein  (toes),  an  adereii 
(veins),  noch  an  alien,  da  ich  mich  mach  keren  (may  turn)  oder  wenden. 
Des  helfe  mir  de  Godis  kraft,  vnd  dat  heylge  graf,  da  Got  selve  inne  lach 
(lay),  da  her  bebede  (quaked)  allit  dat  da  was.  Pylatus  sprach,  '  hais  du 
gesugthe  odir  gegichte  ?  '  neyn,  ich  in-han  sin  nyt. — It  sy  vrauwe  oder 

1  Nos.  XII.  XIII.  XIV.  communic.  by  Hoffmann. 


1856  APPENDIX. 

man,  der  diise  wort  ubir  yme  dreyt,  der  sal  sigchir  sin  (may  be  sure)  dat  in 
de  geychte  nummer  gelemen  kan  (never  can  lame).  Ich  geleufe  dat  keyii 
wif  noch  keyn  man,  der  diise  wort  ubir  sprechen  kan.  want  der  sunder 
(for  the  sinner)  an  deme  cruce  genade  gewan.  De  mach  mich  Godis  knegt 
N.  gesunt  an  selen  und  an  libe,  as  Maria  was,  do  si  irs  lieben  kyndis  genas 
(got  well),  amen. 

XIY.     Herdsman's  charm  (see  p.  1241). 
XV.     For  the  blowing  Worm  (Cod.  Pal.  367,  173b). 

Dis  ist  eyn  guter  seyn  vor  den  Itlasinden  ivorm :  "  Der  gute  lierre  senthe 
lob  der  lak  in  deme  miste.  her  clagete  deme  heilge  Criste,  wi  syn  gebeyne 
essen  die  worme  cleyne.  Do  sprach  der  heilge  Crist,  wen  nymandt  besser 
ist.  ich  gebite  (bid)  dir,  worm,  dti  siest  wies  (white)  adir  swartz,  geel  adir 
gruene  adir  roet.  in  desir  stundt  siestu  in  dem  pferde  toet.  in  Gotis 
namen  amen."  Nota.  man  sal  das  pferdt  nennen  alz  is  geharet  is  (by  hue 
of  hair;  see  XXXV). — Dis  ist  eyn  seyn  vor  den  pirczil : l  "Horestu,  worm 
yn  fleische  und  in  beyne.  vornem  was  das  heilge  euangelium  meyne.  du 
seist  weis,  swartz  adir  geel,  grime  adir  roet.  der  gebutet  myn  herre  senthe 
lob  in  desir  stunt  siestu  in  desem  pferde  toet.  in  Gotis  namen  amen." 
ISTota.  man  sal  deme  pferde  treten  uf  den  vorder-fuss,  und  sal  ym  runen 
(whisper)  in  das  rechte  oer  desen  segn  (conf.  RA.  589). 

XVI.     Conjuring  a  magic  Horse  (Cod.  Pal.  212,  45b). 

Wiltu  machen  ein  pferd  das  dich  trag  wo  du  wilt,  so  nymb  ein  plut  von 
einer  fledermaus  (blood  of  a  bat),  wen  es  dan  nacht  ist,  so  gang  zu  einem 
haus  heimblich  an  das  ende  sin.  und  schreib  an  die  haus-tur  und  die 
.  .  .  .  in  namen  omnii.  geapha.  diado.  wen  du  si  geschriben  hast, 
so  gang  dan  ein  weil,  und  kom  dan  herwider,  so  findestu  ein  ros  bereit  mit 
sail  und  mit  zaum  (bridle)  und  mit  allem  gezenge.  Wen  du  dan  uf  das  ros 
wilt  sitzen,  so  tritt  mit  dem  rechtemfuss  in  den  linken  stegreif,  und  sprich 
die  beschwerung  :  "  Ich  beschwer  dich,  ros,  bei  dem  Vater  und  bei  dem 
Sone  und  bei  dem  heilgen  Geist,  und  bei  dem  schepfer  himelreichs  und 
erdreichs,  der  alle  ding  aus  nichts  gemacht  hat.  Ich  beschwer  dich,  ros, 
bei  dem  lebendigen  Got  und  bei  dem  waren  Got,  bei  dem  heiligen  Got, 
das  du  an  meinem  leib  noch  an  meiner  sel  noch  an  meinen  gliderri  nit 
geschaden  mugst,  noch  mit  keinerlei  hindernus."  So  sitz  frolich  uf  das 
pferd,  und  solt  dich  nit  segen,  und  forcht  dich  nit.  Wan  du  komst  an  di 
stat  do  du  gerii  werest,  so  nymb  den  zaumb  vnd  grab  in  under  die  erden. 
Wan  du  das  ros  wilt  haben,  so  nymb  den  zaumb  und  schutel  in  vast,  so 
komt  das  ros.  So  beschwer  es  aber  (again)  als  vor,  und  sitz  doruff  und  rit 
wo  du  wilt,  und  lug  (look)  das  du  den  zaumb  ivol  behaltest  (keepest). 
verleurstu  den  zaumb,  so  mustu  das  pferd  wider  machen.2 

1  Biirzel,  gun-Urzel.    Frisch  1,  157C.  383a. 

2  Conf.  supra,  Hartlieb,  p.  1768.     The  importance  of  bit  and  bridle  in  magic 
horses  is  seen  in  the  story  of  King  Beder  in  the  Arabian  Nights. 


SPELLS.  1857 

XVII.     Conjuring  the  Hedge-stick.1 

Geh  zu  einem  zaun-stecken  und  sprich  :  Zaunstecken,  ich  week  dlcli  ! 
min  lieb  das  wolt  ich.  ich  beger  (desire)  vil  mer,  dan  aller  teufel  her 
(host).  Her  za  mir,  so  riir  ich  dich  zaunsteoken.  alle  teufel  miissen  dich 
wecken,  und  fiiren  (lead  thee)  in  das  haus,  do  mein  lieb  get  in  und  aus. 
dass  du  miissest  faren  in  die  vier  wend  (4  walls),  wo  sich  mien  lieb  hin  ker 
(turn)  oder  wend  !  es  ist  aller  eren  wol  wert.  ich  send  ir  einen  bock  (zum 
pfert).  Ich  ruf  euch  heut  alle  gleich.  bei  den  drei  negeln  reich.  und 
bei  dem  rosen-farben  blut,  das  Gott  aus  semen  heiligen  wunden  floss. 
ich  beut  (bid)  euch  teufel  her.  ir  bringet  zu  mir  mein  lieb  N.  her,  zwischen 
(twixt)  liimel  und  erden,  das  es  nit  berur  (touch)  die  erden,  furt  es  ol>  alien 
laumen  her,  als  man  Maria  thet,  do  si  fur  in  ires  Kindes  reich."  -  Und 
mm  die  caracteres  alle  zu  dir,  und  bias  dreimal  auf  die  hant,  und  schlage 
dreimal  gegeii  in  (them),  so  miigen  sie  dir  nit  geschaden. 

XVIII.     Against  Wolves,  etc. 

Christ  sun  gieng  unter  thiir,  mein  frau  Maria  trat  herfiir  :  '  Heb  uf 
Christ  sun  dein  hand,  und  versegen  mir  das  viech  und  das  land,  das  kein 
wolf  beiss,  und  kein  wulp  stoss,  und  kein  dieb  komm  in  das  gebieb.  Du 
herz  trutz  markstein,  hilf  mir  das  ich  kom  gesunt  und  gevertig  heim  !  ' 
(Oonf.  XIA) 

XIX.     Das  die  Wolf  das  viech  nit  essen. 

Ich  beschwer  dich,  Wolf-zan  (-tooth),  bei  dem  vil  heiligen  namen,  und 
bei  dem  vil  heiligen  Barn,  den  unser  liebe  frau  trug  an  irem  arm,  das 
du  noch  alle  dein  genossen  das  viech  nit  beissen  noch  stossen.  Es  muss 
dis  nacht  sein  als  war  und  als  vast,  als  das  heilig  paternoster  was,  das  Got 
aus  seinem  munde  sprach. 

XX.     On  Going  Out. 

Hude  (to-day)  wil  ich  uf  sten,  in  den  heilgen  friden  wil  ich  gen,  do 
unser  liebe  fraue  in  gieng,  do  sie  den  heilgen  Crist  inphieng.  Noch  hute 
wil  ich  mich  gorten  (gird)  mit  den  heilgen  funf  worten,  mit  den  heilgen 
sigeringen,  mit  alien  guten  dingen.  Allez  daz  dages  alt  sy  daz  sy  mir  holt  ! 
unser  lieben  frauwen  zunge  sy  aller  miner  fiende  miinde!  amen. 


XXI.     For  a  Journey. 

Ich  dreden  hude  (I  tread  to-day)  uf  den  phat,  den  unser  herre  Jesus 
Cristus  drat,  der  si  mir  also  siiss  und  also  gut  !  nu  helfe  mir  sin  heilges 
rose-farbes  blut,  und  sin  heilge  funf  wunden,  das  ich  nimmer  werde 
gefangen  oder  gebunden  !  von  alien  minen  fienden  mich  behude,  daz 
helfe  mir  die  here  hude  (heavenly  care),  vor  ....  fliessen,  vor 

1  Nos.  XVII-XXXVII  from  Mone's  Anzeiger  for  1834,  p.  277  ;  the  same  Anz.  for 
'34,  p.  46,  has  a  Wound-spell  and  a  Blood-spell  from  a  Wolfenb.  MS.  ;  and  those 
for  '33,  p.  234,  and  '37,  p.  464,  a  spell  against  sorcery,  and  a  few  against 
fire. 


1858  APPENDIX. 

swerten  und  vor  schiessen,  vor  aller  slacbt  ungehiire,  vor  schuoder  gesell- 
schaft  und  abentiire  ;  das  alle  mine  bant  von  mir  enbunden  werde  zn 
hant  (at  once),  also  unser  here  Jesus  inbunden  wart,  do  er  nam  die  himel- 
fart! 

XXII.     Ain  schoner  segen,  alle  Sebtemer  zu  thun. 

Am  Mantag  vor  der  Fronfasten  (ember-week),  der  Mantag  is  kraftiger 
dan  die  Fronfasten.  vor  aufgang  der  sonne,  unbesclirauen.  sprich  also  : 

"  Hier  ein,  in  dese  hof-stat  gehe  ich  'nein.  solche  laud  beschliesst 
(encloses)  Got  mit  seiner  aignen  hand,  er  beschliesst  sie  also  fest  mit 
dem  siissen  Jesu  Crist,  disen  gibel  oben  und  disen  gibel  unden.  diser 
gibel  unden,  der  ist  mit  engeln  uberzogen  verbunden.  Feuer  vom  dacli, 
dieb  vom  loch,  rauber  vor  der  thilr !  unser  liebe  frau  trit  heut  selbst 
darfiir,  das  ave-maria  sei  vor  der  thiir,  das  paternoster  der  rigel  (bolt) 
darfiir.  und  was  der  lieb  h.  Lorenz  hat  gegert,  das  hat  der  heilig  Crist 
bewert,  das  niemant  starker  ist  dan  der  heilig  Crist,  der  gehe  herein 
und  nemb  was  hier  innen  ist.  im  namen  i"  ~[-  -j-  amen."  15  pat.,  15  ave,  und 
credo. 

XXIII.     Against  Hail. 

Item,  mach  den  pfeil  (i.e.  figure  of  an  arrow)  auf  die  erden  gegen  dem 
wetter,  oder  auf  ein  deller  (plate),  und  setz  in  gegen  dem  wetter ;  und  nim 
ein  weich-brun  (holy-water  pot),  und  spritz  dreu  kreuz  gegen  dem  wetter 
im  namen,  u.  s.  w.  und  sprich  :  "  Ich  peut  (bid)  dir,  scliaur  und  hagl,  in 
der  kraft  der  heilgen  drei  nagl,  die  Jesu  Cristo  durch  sein  heilge  hend 
und  fuss  wurden  geschlagen,  er  du  kumbst  zu  der  erd,  das  du  zu  wind 
und  wasser  werd,  im  namen  etc."  mach  dreu  kreuz  mit  dem  weich- 
brun  gegen  das  wetter. 

XXIV.     For  a  Fire. 

Wellent  ir  feuer  leschen  (quench),  so  sprechent  wie  hernach  folgt ;  auch 
das  ir  ain  prant  (brand)  von  demsel  bigen  feuer  in  der  hand  habt,  wo  aber 
solliches  nit  beschehn  mocht,  sol  es  dannacht  mit  andacht  gesprochen 
werden:  "  Unser  lieber  herr  Jesus  Christus  gieng  uber  land,  und  er  fand 
einen  riechenden  prant,  den  hueb  er  uf  mit  seiner  gotlichen  hant,  und 
gesegent  disen  riechenden  prant,  das  er  nimer  weiter  kum.  in  dem  namen 
etc."  und  darzue  bett  5  p.  5  a.  1  cr. 


XXV.     Against  Fire. 

Wer  feuer  verhiiet,  dass  sein  haus  und  statel  nit  prinnent  werd,  der 
mach  alweg  mit  der  hand  ein  creuz,  und  sprech  wie  hernach  folgt :  "  Mein 
haus  das  sei  mir  umbeschivaifen  mit  engelischen  raifen,  mein  haus  sei  mir 
bedeckt  mit  einer  englischer  deck  !  das  hel£  mir  Gotes  minn,  der  sei 
alzeit  haus-vater  und  wirt  darin !  " 


SPELLS.  1859 

XXVb.     For  a  Fire. 

Sprich:  "  Feuer,  ich  gepeut  (bid)  dir  in  dem  namen  Jesu,  das  du  nit 
weiter  kumest.  beltalt  (hold  in)  dein  funk  und  flammen,  wie  Maria  ir 
jungfrauschaffc  und  er  (honour)  behalten  hatvor  alien  mannen.  das  sei  dem 
feuer  zue  puess  zelt  (counted  as  quittance)  in  namen  etc." 

XXVI.     Against  Fever. 

Zwig,  icli  buck  dich,  Rett  nu  mid  mich  (twig,  I  bend  thee,  fever,  void  me)1 
bi  dem  heiligen  nagel,  der  unserm  lieben  herren  Cristo  Jesu  durch  sin 
rechten  hand  ward  geschlagen!  und  als  menig  bluts-trop£  dar-von 
ran,  als  meniger  rett  mid  mich,  und  gang  mir  ab  !  im  namen  u.  s.  w. 

XXVII.     Against  Diseases. 

Ich  stand  uf  den  mist  (dunghill),  und  ruf  zu  werden  Crist,  das  er  mir 
buss  (rid  me  of)  die  rechten  sporen-fuss,  und  das  heupt-gescheub  und  den 
herz-ritten,  und  alien  semen  sitten,  und  gel-suchtuud  sibenzich  gesucht ;  und 
ist  ir  keiner  mer  (any  more),  den  buss  mir  Gott  der  herre,  und  gang  aus 
her  ruck-bein,  und  gang  aus  her  ripp,  und  gang  ab  in  das  wile  zorach  ! 
das  buss  dir  der  man,  der  den  tot  an  dem  heilgen  creuz  nam. 

XXVIII.     Against  the  Worm. 

"Ich  beschwor  dich,  Wurm  und  Wurmin,\>ei  der  waren  Gottes  minn, 
und  bei  der  waren  Gothait  gut,  das  dein  aiter  (matter)  und  dein  blut  werd 
lauter  und  auch  rain  (pure)  als  unser  lieben  frauen  gspint,  die  sie  gab 
Jesu  Crist  irem  lieben  kint !  im  namen  Got  des  vaters  etc."  Item,  nim 
den  gerecliten  dumen  (right  thumb)  in  die  gereclite  Jiant. 

XXIX.     The  Same. 

"  Wurm,  bist  du  dinne,  so  beut  ich  dir  bei  sant  ....  minne,  du 
seiest  weiss,  schwarz  oder  rot,  dass  du  hie  ligest  tot !  "  Ist's  ain  vich 
(animal),  so  streichend  im  mit  der  rechten  hand  iiber  den  rucken  ab. 
ist's  dan  ain  mensch,  so  nemend  im  den  finger  (take  his  f.)  in  die  hand, 
und  sprechend  5  vatter  unser,  5  ave  Maria  und  ain  globen  (belief). 

XXX.    Against  Ague. 

Griiss  dich  Gott,  vil-heiliger  tag !  nimm  mir  mein  77  Tcalt-wee  ab;  is 
eben  einer  drunder,  der  nit  zu  erbitten.  ist,  so  nem  mir's  der  lieb  herr 
Jesus  Crist,  der  am  heilgen  fran-kreuz  verstorben  ist.  in  dem  namen 
u.  s.  w. 

XXXI.     To  be  ivorn  under  the  right  arm  24  hours. 

Es  giengen  drei  selige  briider  aus  in  guter  frist  (time),2  begegnet  inen 
herr  Jesus  Christ,  unser  lieber  herr  Jesus  Christ  sprach  :  '  Wo  welent  ir 
hin !  ' '  Wir  welent  hinter  den  zaun  (hedge),  wir  welent  suchen  das 

1  Rett  =  Y'ite  (febris).     '  Mit  der  metten  du  mich  mit !  '     Kolocz  263. 

-  A  spell  in  Keisersp.  Ameis  50a  begins  :  '  Es  giengen  drei  briider  iiber  feld.' 


1860  APPENDIX. 

kraut  (seek  the  herb)  das  zue  alien  wunden  guet  1st,  es  sei  gleich  gehauen 
oder  gestochen  '  (a  cub  or  a  stab).  Unser  lieber  herr  J.  Cr.  sprach  :  '  Gant 
auf  Messias  berg,  nement  die  wol  von  denen  schafen,  und  das  moes  von 
denen  steinen,  und  das  61  von  denen  bemen.'  druck  dareiri  und  darauf, 
so  heilfc  die  wunde  von  grund  auf,  es  sei  gleich  gehauen  oder  gestochen  oder 
brochen,  \vie  es  mdcht  ergangen  sein,  so  sol  es  weder  geschwelen  oder 
scliwcren  (swell  nor  fester),  sol  auch  keines  eiters  begereu  (conf.  XXXIX). 
Wie  Lucas  auf  Severines-berg  hat  gesprochen,  wie  die  Juden  unsern 
herrn  J.  Chr.  umb  unschult  haben  gestochen.  das  wait  Got  der  vatter 
u.  s.  w. 

XXXII.     A  fine  charm  for  Stanching  Blood. 

In  unsers  herren  Gottes  herz  da  stuenden  (stood)  drei  rosen.  die  erst 
ist  sein  dugent,  die  ander  ist  sein  vermogen,  die  dritt  ist  sein  will — Pluet 
steh  still!  im  namen  u.  s.  w. 

Another:  Longinus  der  man,  der  unserm  herren  Jesu  Crist  sein 
gerechte  seiten  hat  auf-getan  (opened),  daraus  rann  wasser  und  bluet — ich 
beschwore  dich,  bluet,  durch  desselbigen  bluets  ehre,  das  du  nimer  lluetest 
mere  !  im  namen  u.  s.  w. 

Another:  0  Got,  der  immer  ewig  ist,  der  aller  menschen  hilf  und  trost 
ist— ich  but  dir,  Hut,  das  du  stil  standist,  als  die  menschen  am  jungsten  tag 
(last  day)  still  stan  miissend,  die  nicht  nach  Gottes  willen  hant  getan  (have 
done). 

XXXIII.     For  the  Nail  in  a  horses  eye. 

Welches  ros  (whose  horse)  den  nagel  het  in  dem  ougen,  der  sol  ain  stro 
nemen  ain  nacht,  als  dick  er  mag,  und  sol  im  sin  atem  (breath)  in  das  oug 
nlichter  kuchen  (breathe,  fasting),  und  sol  mit  seinem  finger  gen  dem  oug 
grifen,  und  sol  sprechen  :  "  Ich  geblit  dir's,  Nagel,  bi  dem  vil  hailgen 
Gottes  grab,  da  Got  in  selber  lag  unz  an  (until)  den  hailgen  Oster-tag,  das 
du  verschwinist,  Nagel,  und  dorrest  (dwindle  and  dry  up),  als  die  Juden 
taten,  die  verschwinend  und  verdorrenden.  das  gebiit  der  Vatter  u.  s.  w." 

XXXIV.     For  the  Worm  in  horses. 

Welches  ros  (whose  horse)  die  wiirm  in  dem  gederm  (guts)  hat,  und  in 
dem  magen,  der  sol  das  ros  mit  seinem  linken  fuss  stossen,  und  sol 
sprechen :  "  Wurm,  und  al  di  wiirm,  die  in  dem  ros  sind,  das  euch  des  ros 
lib,  flaisch,  gederm  und  bain  also  laid  sige  (as  loathsome  be)  ze  niessen 
und  ze  bruchen,  und  euch  das  als  unmar  (distasteful)  sig,  als  unserm 
Herren  ains  pfa/en  wip,  die  des  tiifels  velt-merch  (field-mare)  ist,  als  was 
miissent  ir  (so  surely  may  ye)  in  dem  ros-flaisch  sterben.  das  gebiit  euch 
u.  s.  w." 

Welches  ros  den  uss-werfenden  (vomiting)  wurm  hat,  der  sol  sprechen  : 
"  Ich  gebiit  euch,  wurm  und  wilrmin,  das  du  des  rosses  flaisch  und  bain 
und  al  sin  lip  [lassest],  das  dir  darin  sig  als  wind  und  als  we,  und  dir  darinne 
sig  als  laid,  als  S.  Petern  was  unsers  Herren  marter,  do  er  vor  den  richtern 
und  den  Juden  floch ;  dar  dir  darinne  werd  als  we,  unz  das  er  das  wort 


SPELLS.  1861 

gesprech,  das  S.  Peter  sprach,  do  er  ze  Eom  ze  dem  ersten  in  das  rniinster 
trat ;  das  ir  uss  dem  ros  fliessend,  oder  aber  heruss  fallend,  oder  in  dem  ros 
sterbend,  und  ewer  d'heiner  nimmer  lebend  werde.  das  gebiit  each  der 
man  der  die  marter  und  den  tod  laid  (suffered)." 

XXXV.     For  a  Horse. 

Item  ain  pfart,  das  sich  strichet,  so  ziich  es  unter  den  himel  an  ainem 
Sontag  frii  vor  der  sunnen  ufgang,  und  her  dem  ros  den  kopf  gegen  der 
sunnen,  und  leg  dine  zwen  dumen  (thumbs)  criiz-wis  uber  am  ander,  und 
halt  die  hend  umb  den  fuss,  doch  das  sie  den  fuss  nit  an  rilren  (not  touch), 
und  sprich:  "  Longinua  war  ain  Jud,  das  ist  war.  er  stach  unsern  Herrn  in 
sein  siten,  das  ist  war  (und  nem  das  pfard  bei  der  varb),  das  si  dir  fur  das 
streichen  gut! " 

XXXYI.     On  losing  a  Horse-shoe. 

Item  ain  pfard,  das  ain  iseu  verliert,  so  nim  ain  brot-messer  (bread- 
knife),  und  umb-schnit  im  den  huf  an  den  wenden  von  ainer  fersen  (heel) 
zu  der  ander,  und  leg  im  das  messer  criiz-wis  uf  die  solen,  und  sprich  : 
"  Ich  gebiit  dir,  huf  und  horn,  das  du  als  liitzel  zerbrechist,  als  Got  der 
herr  die  wort  zerbrach,  do  er  himel  und  erd  beschuf."  Und  die  wort  sprich 
dri-stunt  nach  einander,  und  5  pat.  n.  und  5  ave  Maria  ze  lob  ;  so  trit 
das  pi'ard  den  huf  nit  hin,  bis  das  da  glichwol  zu  ainem  schmit  komen 
magst. 

XXXVII.     Wo  man  die  Milich  stelt. 

Nimb  weich-wasser  (holy  water)  und  spreng's  in  den  stall,  nimb  gun- 
reben  (ground-ivy),  geweicht  salz  und  mer-linsen  (duckweed)  :  ich  gib  dir 
heut  gunreben,  merlinsen  und  salz ;  gang  uf  durch  die  ivolken  und  bring 
mir  schmalz  und  milich  und  molken ! 

XXXVIII.1     Against  the  Holdichen. 

Fahr  aus,  und  fahr  ein  in  N.  wie  bist  du  hereingekommen  ?  du  sollt 
gedenken,  dass  du  da  wieder  heraus  kommst.  wer  dich  herein  gebracht 
lta,t,  soil  dich  wiederum  herausbringen,  er  sei  hei  oder  sei ;  und  sollst  einen 
beweis  (sign)  von  dir  geben,  dass  man  siehet,  dass  du  hinweg  bist. 

Another:  Das  walte  Got  und  der  teufel!  fahr  hin  da  da  nutze  bist,  und 
thu  wie  ich  empfangen  habe  ! 

Another:  Alle  in  und  alle  ut !  so  spricht  die  liebe  jungfrau  sente  Ger- 
drut. 

Another:  Wolanf  elb  und  elbin,  zwerg  und  zwergin,  unterwarts  und  ober- 
warts.  du  sollst  za  dem  und  dem,  du  sollst  seine  beine  necken  (torment), 
du  sollst  sein  fleisch  schmecken,  da  sollst  sein  blat  trinken,  und  in  die  erde 
sinken  !  in  aller  teufel  namen. 

Another:  Da  elben  und  du  elbinne,  mir  ist  gesagt,  du  kannst  den  konig 
von  der  konigin  bringen,  und  den  vogel  von  dem  nest,  du  sollst  noch  ruhen 

1  Nos.  XXXVIII.  XXXIX.  from  Voigt's  Quedlinburg  Witch-trials. 


1862 


APPENDIX. 


noch  rasten,  du  kommst  denn  unter  den  buscb,  das  du  den  menschen 
keinen  schaden  thust. 

Another:  Op  unsers  Gottes  berge  ist  unsers  herrn  Gotfces  born  (well),  in 
unsers  herrn  Gottes  born  ist  unsers  herrn  Gottes  nap  (bowl),  in  unsers 
herrn  Gottes  nappe  ist  unsers  herrn  Gottes  appel,  liegt  sente  Johannis 
evangelium,  das  benimmt  einem  (rids  one  of)  die  bosen  dinger.  der  Hebe 
Gott  wolle  helfen,  dass  es  vergehe,  und  nicht  bestehe  ! 

Another:  Joseph  und  gardian  die  giengen  vor  Gott  den  herrn  stan  ;  da 
sie  vor  Gott  den  herrn  kamen,  trauerte  (sorrowed)  Joseph  also  sehre.  Es 
sprach  Gott  mein  herre :  'Joseph,  warum  trauerst  da  so  sehr?'—  'Die 
unternsen  Heine  wollen  ausfaulen  (the  underground  tinies  want  to  rot) 
mein  fleisch  und  meine  beine.' — '  Ich  verbiede  es  den  untersen  kleinen,  das 
sie  nicht  ausfaulen  mein  fleisch  und  meine  beine  !  ' l 

Another:  Die  heiligen  Drei  Konige  giengen  liber  das  feld,  do  mutten 
ihnen  (met  them)  alp  und  elbin."  Albinne,  das  solt  da  nicht  than,  kehre 
wieder  um.'  im  uamen  u.  s.  w. 

Another:  Hebbe-mutter  und  hoch-mutter,  lege  still  ein  deinem  blode,  als 
Jesus  lag  in  seiner  mutter  schote. 

XXXIX.     Against  Diseases. 

Unser  herr  Jesus  Christus  und  dieser  wasser-fluss.  ich  verbiisse  dir, 
sieben  und  siebenzig  scliuss  (77  shot)  ;  sieben  und  siebenzig  seuche,  die  seind 
mehr  denn  wir  verbiissen ;  weichen  von  diesem  geruch  (?)  neunerlei 
geschuss  !  das  sei  dir  zur  busse  gezahlet  (counted  as  quittance),  im  namen 
etc. 

Es  giengen  drei  Salomen  liber  einen  61-berg,  sie  giengen  iiber  eine  griine 
aue,  da  begegnet  ihnen  Marie  unse  liebe  fraue  :  '  Wohin  ihr  drei  Salomen  ?  ' 
— '  Wei  willen  hen-gahn  ut,  und  seuken  mangerlei  god  Icrut  (see  XXXI), 
dat  stikt  nicht,  dat  brikt  nicht,  dat  Jeillt  nicht,  dat  swillt  nicht.'  im  namen 
u.  s.  w. 

Unse  leve  frue  ging  still  over  land,  se  gesegene  desen  hilligen  brand,  dat 
he  nich  quillt  oder  schivillt  und  inworts  fritt ! 

Wollet  ihr  horen  des  Herrn  wunder  grot,  da  Jesus  Christus  von  Marien 
auf  den  erdboden  schot,  in  einer  hilligen  spangen,  damit  sie  den  herren 
Jesum  Christ  empfangen.  sie  trug  ihn  unterm  herzen  vierzig  wochen  ohne 
schmerzen,  sie  trug  ihn  gen  Betlehem  in  die  stadt,  da  Jesus  drinne  geboren 
ward.  Sie  schickten  ihn  iiber  das  wilde  meer,  es  ware  noth  sie  hinter  ihn 
kamen,  drei  scharfe  dornen  mit  sich  nahmen.  das  eine  was  de  harte  nagel, 
de  ward  dem  heiligen  Christ  durch  bande  und  fiisse  geschlagen.  Die 
falschen  Juden  waren  oft  behende  (quick),  sie  warfen  ihm  ein  dornen  kron 
auf  sein  haupt,  dass  ihm  sein  rosin-farbnes  blaut  durch  seinenbraunen  bart 
floss.  Johannes  that  einen  hellen  schrei :  '  Hilf  Gott,  mir  bricht  mein  herz 
entzwei.  die  mutter  Gottes  will]  gar  verderben,  J.  Christus  wird  gar  am 
kreuze  sterben.'  Wie  he  do  gestorben  was,  do  verwandelt  sich  laub  und 
gras,  und  alles  was  auf  dem  erdboden  was.  Ut  welken  munde  (out  of 

*  A  similar  formula  in  the  little  Book  of  Romanus  (Gorres's  Volksbiicher,  p.  205). 
2  The  orig.  has  absurdly  '  alfinadi  alfinie,'  evid.  for  the  L.  Sax.  alf  indi  elfin. 


SPELLS.  1863 

whose  month)  dies  gebet  wird  gesprochen,  der  wird  (may  he  be)  nicht 
gehauen  oder  gestoclien,  dem  wird  kein  haus  verbrant,  kein  jungfraulich 
herz  wird  auch  zu  schanden,  keiner  frauen  ....  gelungeu  !  das  helf 
mich  Gott  und  seine  heiligen  fiinf  wunden. 

XL.     Fragm.  of  a  prayer  against  Fire  and  Tempest. 
(Andr.  Gryphius'  Horribilicr.  p.  768.) 

Das  walte  der  es  walten  kann  !  Matthes  gang  ein,  Pilatus  gang  aus, 
1st  eine  arme  seele  draus  (i.e.,  out  of  hell).  '  Arme  seele,  wo  koramst  du 
her  (from)?  ' — '  Aus  regen  und  wind,  aus  demfeurigen  ring.' 

XL.b    Beginning  of  a  Spell  (14th  cent.). 

Unser  Herr  saz  nnd  stunt  under  der  kirch-tiir,  da  kam  sein  lieb  traud 
muter  gangen  (herf iir) :  '  Draut  son,  mein  herre,  wie  siezest  du  trawreri  so 

sere?' '  Ach,  herczen-liebew  muter  mein,  solt  ich  nit  trawrig  sein?' 

Da  kom  ich  an  bulwechs  perg  gangen,  da  schoz  mich  der  bulwechs,  da  sclcoz 
mich  die  bulwechsin,  da  schoz  mich  als  ir  hin-gesind  (all  their  household), 
etc.  Conf.  XVIII. 

XLI.     For  a  Fire. 

A  fire  can  be  charmed,  if  he  that  speaks  the  charm  ride  three  times  round 
the  flame ;  it  will  then  go  out.  But  the  third  time,  the  fire  'makes  a  rush 

at  him,  and  if  it  catch  him,  he  is  lost. '  Feuer,  stand  stille  um  der  worte 

willen,  die  S.  Lorenz  sprach,  da  er  den  feurigen  rost  ansach  (looked  at  the 
burning  gridiron).' 

Another:  '  Gott  griisse  dich,  liebes  fewer,  mit  deiner  flamme  ungeheuer  ! 
das  gebeut  (bids)  dir  der  heilige  mann  Jesus,  du  solt  stille  stan,  und  mit 
der  flamme  nit  fur  bass  gan  (no  further  go)!  im  namen  etc.' 

Another  :  '  Feuer- glut,  du  sollst  stille  stehn,  und  wie  das  liebe  Marien- 
kind  die  marter  am  kreuze  hat  ausgestanden,  der  hat  um  unserer  siinde 

willen  all  still  gestanden.' While  uttering  these  words  three  times,  one 

shall  take  a  little  earth  from  under  one's  right  (or  left)  foot,  and  cast  it  in 
4lie  fire  (conf.  a  Danish  spell  in  Nyerup's  Morskabsl.  200). 

XLII.     Against  Elbe. 

Ich  beschwore  dich,  alb,  der  du  augen  hast  wie  em  kalb,  rilcken  ivie  ein 
teig-trog,  weise  (shew)  mir  deines  herren  hof ! 

Ihr  elben,  sitzet  feste,  weicht  (budge)  nicht  aus  eurem  neste  !  Ihr  elben, 
ziehet  fort,  weicht  bald  an  andern  ort ! 

Im  thume  steht  die  rosenblume,  sie  ist  weder  braun  noch  fahl.  so 
miissen  die  huf-dinger  (hip  or  thigh  elben)  zersteuben  und  zerfahren 
(disperse),  und  kommen  der  hirtischen  Margareten  in's  teufels  namen 
an  !  (Carpzov's  Pract.  rer.  crim.,  pars  1,  qusest.  50,  p.  420). 

In  burying  her  elben,  the  witch  puts  a  little  wax,  some  threads  of  flax, 
and  some  cheese  and  bread  in  the  grave  with  them,  and  accompanies  the 


1864  APPENDIX. 

action  with  the  words:  'Da,  elben,  da,  wringet  das  wachs,  spinnet  das 
flachs,  esset  den  base,  esseb  das  brot,  und  lasst  mich  ohne  noth  ! '  (Elias 
Gasp.  Reichardt's  Yerm.  beitr.  3,  369). 

XL1II.     For  Fever,  etc. 

Fieber  hin,  fieber  her!  lass  dich  blicken  nimmer  raehr!  fahr  der  weil 
in  ein  wilde  au  !  das  schaft  dir  ein  alte  frau.  Turtel-taubchen  ohne  gallen  ; 
Jcalte  gichtchen,  du  sollst  fallen  ! 

For  worm  in  the  finger.  Gott  vater  fahrt  gen  acker,  er  ackert  fein 
wacker,  er  ackert  wilrme  heraus.  einer  war  weiss,  der  auder  schwarz,  der 
dritte  roth  ;  hie  liegen  alle  wiirme  todt. 

For  ulcered  lungs.  Scher  dich  fort,  du  scbandliches  brust-geschwiir,  von 
des  kindes  rippe,  gleich  wie  die  kuh  von  der  krippe  !  (see  Superst.  873). 

For  barm-grund.  To  uproot  this  eruption,  wash  in  a  pool  where  cats 
and  dogs  are  drowned,  saying  the  words:  'In  dit  water,  worm  versupen 
manch  katt  und  hund,  darin  still  ik  di  barmgrund.  im  namen  u.  s.  w.' 
(Schiitze's  Hoist.  Id.  1,  70). 

XLIV.     For'the  Gout. 

Before  daybreak  on  the  first  of  May,  the  gouty  man  must  go  into  the 
wood,  there  silently  let  three  drops  of  his  blood  sink  into  the  split  of  a 
young  pine,  and  having  closed  up  the  opening  with  wax  from  a  virgin  bee 
hive,  must  cry  aloud:  '  Give  you  good  morning,  Madam  Pine,  here  I  bring 
you  the  gout  so  fine;  what  I  have  borne  a  year  and  a  day,  you  shall  bear 
for  ever  and  aye!  Earth's  dew  may  drench  you,  and  heaven's  rain  pour, 
but  gout  shall  pinch  you  for  evermore!'  (Ernst  Wagner's  ABG  ernes 
henneberg.  fiebel-schiitzen,  Tub.  1810,  p.  229). 

XLV.     For  Women  in  Labour. 

Unser  liebe  frau  und  unser  lieber  herr  Jesus  Christ  giengen  mit  ein- 
ander  durch  die  stadt:1  '  1st  niemand  hier  der  mein  bedarf  (has  need  of 
me)?  Liegt  ein  krankes  weib,  sie  liegt  in  kindes  banden.  Gott  helf  ihr 
undihrem  lieben  kind  von  einander  !  das  thu  herr  Jesu  Christ,  der  schliess 

auf  (may  he  unlock)   schloss,  eisen  und  bein  ! ' Conf.  the  following  in 

Mone's  Anz.  for  1834,  p.  278:  Ich  bitte  dich,  Maria  und  Jesu  Christ,  das 
mir  das  schloss  verschlossen  ist,  der  Maria  ruhet  unter  ir  brust,  das  mir 
das  schloss  wider  uf  wisch  (fly  open). 

XLVL     To  forget  Women  (conf.  ON.  6-minnis-ol). 

Ich  weiss  wol  wo  du  bist,  ich  sende  dir  den  vater  herrn  Jesu  Christ,  ich 
sende  dir  der  treusten  boten  drei  (three  messengers),  die  auf  erden  und 
himmel  sind,  den  einen  in  dein  gerniite,  den  andern  in  dein  gebliite,  den 
dritten  in  deines  herzens  block :  Gott  gebe  dass  alle  iveiber  und  mdgde  in 
deinem  herzen  verstocken  (moulder)  !  Ich  sende  dir  den  siissen  herrn 
Jesum,  den  siissen  herrn  Christum,  die  stumpfen  ndgel  drei,  die  Gott  dem 

1  Many  such  beginnings,  e.g.  :  '  Christ  and  his  mother  came  out  of  a  wood,  went 
over  field  and  went  over  land,  up  hill,  down  hill,  faggot  in  hand,  etc.' 


SPELLS.  1865 

herrn  warden  geschlagen,  den  eiueii  darch  seine  hande,  den  einen  durch 
seine  fiisse,  den  dritten  durch  sein  herze:  Gotfc  gebe  dass  da  miissesfc 
vergessen  alle  weiber  in  deinem  herzen !  im  naraen  etc. 

XLYII.     To  stop  Thieves.1 

Wie  Maria  im  kinde-bette  lag,  drei  engel  ihr  da  pflageii  (tended),  der 
erste  hiess  S.  Michael,  der  ander  S.  Gabriel,  der  dritte  hiess  S.  Eafael. 
da  kamen  die  falschen  Juden,  and  wollten  ihr  liebes  kindlein  stehlen.  Da 

sprach  Maria:  '  S.  Petre,  bind!' Petrus  sprach  :  '  Ich  hab  gebanden 

mit  Jesu  banden,  mifc  Gottes  selbst-eignen  (very  own)  handen.'  Wer  mir 
ein  diebstal  thub  stehlen,  der  muss  stehn  bleiben  wie  ein  stock,  liber  sich 
sehen  wie  ein  block,  wann  er  mehr  kann  zahlen  (count)  als  sterne  am 
himmel  stehn,  alle  schnee-flocken,  alle  regentropfen,  wann  er  das  alles 
kann  thun,  mag  er  mit  dem  gestolen  gut  hin-gehn  wo  er  will,  wann  er's 
aber  nicht  kann,  so  soil  er  stehn  bleiben  mir  zu  einein  pfand  (pledge),  bis 
ich  mit  meinen  leiblichen  augen  iiber  ihn  sehe,  und  ihm  ur-laub  (leave) 
gebe,  wieder  zu  gehn. 

XL VIII.     To  root  one  to  the  spot. 

Hier  stand  so  fest,  als  der  baum  halt  sein  ast  (boughs),  als  der  nagel 
in  der  wand  (wall),  durch  Jesum  Marien  sohn ;  dass  du  weder  schreitest 
noch  reitest,  und  kein  gewehr  (weapon)  ergreifest !  In  des  Hochsten 
namen  solt  du  stehn. 

XLIX.     The  Same. 

Ich  thu  dich  anblicken,  drei  bluts-tropfen  sollen  dich  erschricken  in  dei 
nem  leibe,  der  erste  mit  einer  leber,  der  zweite  mit  einer  zunge,  der  dritte 
mit  einer  mannes  kraft.  Ihr  reitet  oder  geht  zu  fuss,  gebunden  sollt  ihr 
sein  so  gewiss  und  so  fest,  als  der  baum  halt  seine  ast  (boughs),  und  der 
ast  halt  seine  nest,  und  der  hirsch  (hart)  halt  seine  zungen,  und  der  herr 
Christus  uns  hat  das  himmelreich  errungen  (won);  so  gewiss  und  wahr 
sollt  ihr  stan,  als  der  heil.  Johannes  stand  am  Jordan,  da  er  den  lieben 
herrn  Jesum  getaufet;  und  also  gewiss  und  wahrhaftig  solt  ihr  stehn,  bis 
(till)  die  liebe  gottliche  mutter  einen  andern  sohn  gebahret,  so  gewiss 
solt  ihr  sein  gebunden  zu  dieser  tag-zeit  und  stunden  (hour) ! 

L.     To  make  oneself  Beloved. 

Ich  trete  liber  die  schwelle  (threshold),  nehme  Jesum  zumeinem  gesellen 
(companion);  Gott  ist  mein  schuh,  himmel  ist  mein  hut  (hat),  heilig  kreuz 
mein  schwert ;  wer  mich  heute  sieht,  habe  mich  lieb  und  werth !  So  befehl 
(commit)  ich  mich  in  die  heilige  drei  benedicts  pfennung  (keeping  ?),  die 
neun-mal-neun  (9x9)  geweihet  und  gesegnet  sein;  so  befehl  ich  mich  in 
der  heil.  Dreifaltigkeit  leuchtung;  der  mich  heute  sieht  und  horfc,  der 
habe  mich  lieb  und  werth.  im  namen  etc. 

1  Similar  Danish  spells  in  Nyerup's  Morskabsl.,  pp.  197-8. 


1866 


APPENDIX. 


LT.     To  make  oneself  Invisible. 


Griiss  euch  Gott !  seid  ihr  wol-gemut   (are  ye  merry)  ?     liabfc  ihr  ge- 

trunken  des  herrn  Christ!  blut  ? '  Gesegne  mich  Gotfc,  ich  bin  wol-gemut, 

ich  babe  getrunken  des  herrn  Christi  blut.'  Christus  1st  mein  mantel, 
rock,  stock  undfuss,  seine  heilige  fiinf  wunden  mich  verbergen  thun  (do 
hide).  Rep.  '  Gesegne  mich— Christi  blut.'  Christus  der  herr,  der  die 
blinden  sehend  gemacht,  und  die  sehenden  blind  macheii  kann,  wolle  eure 
augen  verdunkeln  und  verblenden  (darken  and  dazzle),  dass  ihr  mich  nicht 
sehet  noch  merket  u.  s.  w. 

SWEDISH. 
LIT.     (from  Fernow's  "Warmeland,  p.  250  seq.) 

Sanct  Johannes  evangelist,  han  bygde  bro  (built  bridges)  for  Jesum 
Christ.  var  Herre  ar  min  brynja  (armour),  och  Jesus  ar  min  iorsvar.  ser 
viil  for  (provides  against)  min  fall  idag  och  hvar  dag,  for  den  heta  eld  (hot 
fire),  for  den  livassa  orm  (sharp  worm).  fi}r  den  llinda  man,  soin  alia  vahla 
villa  kan.  Den  ena  bon  (prayer)  for  min  nod,  den  ara  for  min  dod,  den 
tredje  for  min  fattiga  sjal  (poor  soul). 

Afton-bon  (evening  prayer).  Jag  lagger  i  v£rs  Herres  trost,  korsa 
(crosses)  gor  jag  for  mit  brost.  signe  mig  Sol,  och  signe  mig  Milne  (sun 
and  moon  bless  me),  och  all  den  frugd  som  jorden  bar  (joy  that  earth 
bears).  Jorden  ar  min  brynja,  och  himrnelin  ar  min  skjold,  och  jungfru 
Maria  ar  mit  svdrd. 

ater:  Nil  gar  jag  te  sangje  (bed),  med  mig  bar  jag  Guds  angle,  tolf  (12) 
te  hand  och  tolf  te  fot,  tolf  te  hvar  ledamot  (limb). 

dnnu  en  annan  :  Yar  herre  Jesus  rider  ofver  hede  (heath),  dar  moter  lian 
den  lede  (evil  one).  '  Hvart  (whither)  skal  du  han  ?  '  sade  var  herre  Jesus. 
— 'Jag  skal  at  kott  at  suga  blod.' — 'Nej,  jag  formenar  dig;  du  skal  ur 
ben  och  i  kott  (out  of  bone  and  into  flesh),  ur  kott  och  i  skinn,  ur  skinn 
och  an  da  at  helfvetes  pina  ! '  genom  tre  namn. 

At  ddfva  verk  (to  allay  pain)  :  Yar  herre  Jesus  rider  in  p&  kyrko-gard, 
dar  dofde  han  bade  verk  och  sdr.  Jesus  sornnade,  verken  domnade ;  Jesus 
vaknade,  verken  eaktnade.  geuom  tre  namu. 

DANISH. 
LIIL     (from  Nyerup's  Morskabsl.  200.  201). 

At  dolge  eg  og  od  (to  blunt  the  edge  and  point).  Las  disse  ord  strax 
naar  (as  soon  as)  du  seer  knivene  eller  svardene  dragne:  '  Stab,  eg  og  od, 
med  de  samme  ord  som  Gud  skabte  himmel  og  jord.  stat,  eg  og  od,  med 
de  samme  ord  som  Gud  skabte  sig  selv  med  kjod  og  blod  i  jomfru  Maria 
liv!  i  navn  Gud  faders  etc.' 

Yor  herre  Christus  red  i  herre-fard,  dovede  han  alle  dragne  svard;  alle 
de  vaaben  (weapons)  som  han  saae,  dem  tog  hane  eg  og  odde  fra,  med  sine 
to  hander  og  med  sine  ti  fingre,  med  sit  velsignede  blod,  med  sin  vardig 
hellig  aand  (spirit)  og  med  sit  heilige  kors,  med  sine  tolv  engle  og  med  sine 


SPELLS.  1867 

tolv  apostle.  Fra  Mod  og  ud  til  od,  det  livide  skal  ikke  bide  (white  shall 
not  bite),  det  rode  skal  ikke  blode,  forend  Christus  sig  igjen  lader  {'ode  (till 
C.  again  be  born),  dat  er  skeet  og  skeer  aldrig  mere. 

Jesus  gik  ad  vejen  fram,  der  modte  ham  Rylla  den  lede  og  gram.  '  Hvor 
vil  du  gange  ?  '  siger  Jesus. — '  Jeg  vil  gaae  til  N.  NV — '  Hvad  vil  du 
dei-  ?  '  siger  Jesus. — '  Jeg  vil  Hans  blod  lapt,  jeg  vil  hans  ben  bidt,  og 
hans  hdnder  slidt,  jeg  vil  hans  hilse  fortappe.' — '  Nej,'  siger  Johannes 
evangelist,  'det  skal  du  ikke  gjore;  mens  Jesu  navn  mane  dig  of  blod  i 
flod  I  Jesu  navn  mane  dig  af  been  i  steen  !  Jesu  navn  mane  dig  of  hold 
i  mold  !  Jesu  navn  mane  dig  ud  til  verdens  ende  1 

Jesus  han  sig  under  espen  stod,  han  svedte  vand  (water),  han  svedte 
blod.  Flye  dgte  rosen  for  ordet  (before  the  word),  som  den  dode  under 
jorden,  som  duggen  (dew}  for  dag  en  !  Jeg  binder  dig  med  min  haand,  og 
med  Jesu  haand,  med  jomfru  Marias  haand,  med  de  ni  (nine)  gode  Grids 
engler,  med  livid  uld  (wool)  og  gran  grds  og  den  hellig  Aands  sande  last. 
i  navn  etc. 

Lucia  den  blide  skal  flye  mig  ad  vide  (sweet  St  Lucy  let  me  know)  :  hvis 
dug  jeg  skal  brede  (whose  cloth  I  shall  lay),  hvis  seng  (bed)  jeg  skal  rede, 
hvis  barn  jeg  skal  bare,  hvis  kjdreste  (darling)  jeg  skal  vdre,  hvis  arm  jeg 
skal  sove  i  (sleep  in). 

FIIOM  JUTLAND. 

A  ligger  ma  paa  mi  hyver  ley  (I  lay  me  on  my  right  side),  saa  souer 
a  pa&vorfrou  Frey.  Herud  (get  out),  Ragirist !  herind,  Mari  med  Jesu 
Christ!  Herud,  dit  slemme  skaan  (filth)!  herind,  Mari  med  det  lille 
baan  ! 

Tvi!  det  siitter  a  mellem  deulen  aa  mil  (this  I'll  put  twixt  the  d.  and 
me)  :  '  Du  gjor  di  finger  for  brey  (too  broad),  aa  di  taa  for  laang  '  sagde 
jomfru  Mari. — 'Da  skal  a  bind  dem  i  en  silke-traa'  sagde  Jesns;  '  vig 
bort,  du  deuel,  aa  i  7  ond  aander!'  Saa  satter  a  vor  Haris  12  engler 
omkring  ma,  to  ve  min  hoved,  to  ve  hver  a  min  bien  (2  at  each  leg),  to 
ve  mi  hyver  aa  to  ve  mi  venster  sie  (left  side) ;  saa  vil  a  si  paa  den  deuel 
der  skal  gjor  ma  noy.  i  Giosus  naun,  amen. 

LIY.     In  anointing  with  salt  for  the  Gripes  (?}. 
(fr.  Skand.  Lit.  selsk.  Skr.  19,  376.) 

Christus  gik  sig  til  kirke,  med  bog  i  hande ;  kom  selver  jomfru  Marie 
gacgende.  'Hvi  falder  du  lud  (pale),  min  valsignede  sun  ?  ' — 'Jeg  haver 
faaet  stark  greb,  min  velsignede  moder.' 

LV.     Against  Gripes.1 

Jeg  gior  at  dette  menneske  for  berg-greb,  for  soe-greb,  for  dodmans  greb, 
for  alle  de  greb,  som  falder  imellem  himmel  og  jord.  i  de  tre  navn  etc. 

1  Nos.  LV — LVIII  from  Hans  Hammond's  Nordiska  Missions-historic  (Kjobenh. 
1787),  pp.  119.  120. 


1868  APPENDIX. 

LYI.     Against  Eendsel  (gout,  rheumatism). 

Jesus  gik  sig  efter  vejen  frem,  der  mddte  han  slangen  (snake).  '  Hvor 
bar  du  agtet  digp'sagde  der  herre  Jesus.  Saa  svarede  ban:  '  til  den, 
som  svag  er  (is  weak).'  Saa  svarede  den  herre  Jesus  :  '  Jeg  skal  dig  igien 
vende  (turn  thee  back),  hiem  igien  sende.  jeg  skal  sende  dig  udi  bierget 
blaa  (into  the  blue  mtn),  der  skal  du  staae,  saa  liinge  som  verden  (world) 
staaer,  jeg  skal  binde  dig  med  mine  ti  fingre  og  med  tolv  Guds  engle.' 
udi  tre  navn  etc. 

LYII.     For  a  Broken  Bone. 

Jesus  reed  sig  til  heede  (heath),  der  reed  han  syndt  (asunder)  sit  fole- 
been.  Jesus  stigede  af,  og  liigte  det  (doctored  it).  Jesus  lagde  marv  i 
marv,  been  i  been,  kiod  i  Mod..  Jesus  lagde  derpaa  et  blad,  at  det  skulde 
blive  i  samme  stad.  i  tre  navne  etc. 

LVIII.     Against  Qvdrsil  (a  horse-disease). 

Jeg  gior  at  dette  best  for  qviirsil  udi  3  navn.  der  ere  3  ord  som  dover 
(allay)  qviirsil :  et  er  jorden,  det  andeb  er  solen,  det  tredie  er  Jesu  Christ! 
moder'jomfrue  Marie. 

LIX.     For  Nettle-sting. 

When  badly  stung  with  nettles,  you  take  a  few  leaves  of  dock,  docJcon 
(rumex  obtusifolius),  spit  on  them,  and  rub  the  place  with  them,  uttering 
the  words  :  'In  dockon  (elsewh.  dock),  out  nettle  ! '  In  Chaucer's  Troil.  and 
Cr.  4,  461 :  '  Nettle  in,  dock  out.'  A  Mid.  Lat.  saw  :  '  Exeat  urtica,  tibi  sit 
periscelis  arnica ! ' — Brockett's  Glossary  of  North-country  words,  p.  57. 
[Out  'nettle,  in  dock  !  Barnes,  p.  49.] 


A  more  copious  Collection  of  such  Incantations  (of  which  but  a  bare 
beginning  is  here  made)  would  be  needed  to  throw  a  full  light  on  their 
origin  and  drift.  But  older  documents  seem,  indispensable;  l  many  are 
taken  down  from  the  people's  mouth  corrupt  and  unintelligible.  Their 
substance  is  often  antique  and  highly  poetic ;  some  are  distinguished  by  a 
compressed  conciseness,  e.g.  '  Oben  aus,  und  nirgend  an  ! '  or  '  AVer  mich 
scheusst,  den  schiess  ich  wieder,'  and  '  Shot  me  thou  hast,  I  shoot  thee 
again.' 

The  same  incidents,  the  same  turns  of  expression,  re-appear  in  different 
countries  :  a  sign  of  long  and  wide  diffusion.  Thus,  the  elf  or  devil,  bound 
on  a  mischievous  errand,  is  met  and  baulked  (XXXVIII.  LII.  LIII.  LYI)  ; 
then  again,  the  meeting  of  those  in  search  of  remedies  forms  a  prelude 
(XXXI.  XXXIX).  The  successive  casting-out  from  marrow  to  bone,  fr. 
bone  to  flesh,  fr.  flesh  to  skin,  in  VI  and  LII,  shews  the  oneness  of  the 

1  Horst  (Zauber-bibl.  4,  363)  got  a  number  of  Spells  out  of  a  15th  cent,  parchment 
at  Trier,  but  does  not  give  them  in  his  book,  which  has  a  wearisome  abundance  of 
worthless  things.  Probably  the  little  Book  of  Komanus  (Gorres  no.  34)  contains 
available  matter. 


SPELLS.  1869 

Old  German  spell  with  the  Swedish.  It  is  ancient  too  for  protection  to  be 
expressed  by  gates  (VHP),  hauberk,1  shirt,  shield,  helmet  and  sword  (IV. 
X.  L.  LII),  or  by  a  body  of  lone,  a  heart  of  stone,  a  head  of  steel  (IX.  X.  XI). 
Often  Alliteration  still  peeps  out  through  the  Rhyme,  e.g.  in  the  numbers 
77  and  55  (XXX.  XXXIX.  VHP),  and  in  the  AS.  spells  III.  IV. 

As  alliteration  and  rhyme  are  mixed,  the  contents  seem  also  to  combine 
a  worship  of  Heathen  and  Christian  beings.  Mary  stands  side  by  side 
with  Earth  and  Sun  (LVIII),  also  with  Earth  and  Heaven  (II).  Sun  and 
Moon  are  invoked  in  X  and  LII,  and  in  XXXV  the  head  must  be  turned 
toward  the  Sun :  a  primitive  worship  of  Elements.  The  Jutish  formula 
LIII  retains  even  the  goddess  Freya,  if  the  translation  be  correct :  'I  lay 
me  down  on  my  right  side,  so  shall  I  sleep  with  lady  Freya.'  Who  is 
Ragirist?  (ON.  ragr  =  timidus,  malus,  conf.  Ragi  og  Riste !  herud  Ragi 
Rist,  Antiqv.  anm.  3,  44).  Rylla  too  in  LIII  seems  a  nickname  (conf.  Rulla 
s.  2,  298). 

Many  spells  rest  on  mere  sympathy  between  the  simile  and  the  desired 
effect.  The  blood,  the  fire,  are  to  stand  as  still  as  Christ  hung  on  the  cross 
(XLT,  sanguis  mane  in  venis,  sicut  Christus  pro  te  in  poenis;  sanguis 
mane  fixus,  sicut  Christus  crucifixus) ;  as  Jordan  stood  at  the  baptism 
(V.I  1 1);  as  mankind  will  stand  at 'the  Judgment-day  (XXXII).  The  fire 
is  to  keep  in  its  sparks,  as  Mary  kept  her  maidenhood  (XXVI) ;  the  worm 
in  the  flesh  to  feel  such  pain  as  Peter  felt  when  he  saw  the  sufferings  of 
his  Lord  (XXXIV) ;  the  hoof  to  break  as  little  as  ever  God  broke  his  word 
(XXXVI).  Yet  sometimes  the  formula  of  the  simile  bears  a  direct  re 
lation  to  the  effect,  as  in  VHP,  where  a  peace  is  prayed  for,  like  that 
which  prevailed  at  the  birth  of  Christ. 

Oar  poets  of  the  13th  cent,  mention  several  spells,  but  quote  none. 
<  Das  swert  bedarf  woi  segens  wort,'  Parz.  253,25;  '  swertes  segen  even,' 
MS.  2,  233a;  '  wunden  segen  sprechen,'  Parz.  507,  23.  Only  in  Diut.  1,  362 
are  a  few  words  introduced  of  a  Blessing  on  a  Journey :  '  guot  si  iu  weter 
unde  wint ! '  An  dbent-segen,  a  morgen-segen,  are  alluded  to  in  MS.  1,  184a. 
2,  36* ;  conf.  1,  161".  2,  207b.  A  morning-blessing  composed  by  Walther 
stands  in  his  works  24,  18. 

/  A  MS.  at  Cambr.  Univ.  LI.  1,  10  has  a  Latin  spell,  entitled  Lorica,  with  an 
AS.  interlinear  version  :  '  hanc  loricam  Lading  cantavit  ter  in  omni  die.'  There 
are  89  lines  of  rhyme,  imploring  protection  for  all  parts  of  the  body  and  in  all 
dangers.  The  first  four  lines  are  : 

Suffragare,  trinitatis  unitas, 
unitatis  suffragare  trinitas, 
suffragare  quaeso  mini  posito 
maris  magni  velut  in  periculo. 

It  is  not  very  poetical,  nor  always  intelligible  ;  but  it  is  of  the  9th  cent. 


VOL.    IV.  Q    Q 


INDEX    TO    VOL.    IV. 


Aaskereia  1591. 
abgott  (false  god)  1285. 
Abraham's  garden  1696. 
abrenuntiatio  1279. 
abrotonum  (southern-wood)  1678-9. 
Action  (like  Hackelberg)  1587. 
Ad,  old  buildings  ascribed  to  1444. 
Adam  1450.  1550.  1595. 
Adams-butz  (changeling)  1421. 
Adonis  (like  Hackelberg)  1587. 
Adrasteia  =  Nemesis  1576. 
.ZEacus  1451. 

Aegir,  journey  to  Asgard  1362. 
jEolus,  ruler  of  winds  1471-2.  1474. 
Affenberg  (apes'  hill)  1441.  1489. 
Agasul  1361. 

Agathodfemon  1431-4.  1491. 
Agemund  (a  homesprite)  1434. 
Agistadium  (under  Oegir)  1361. 
Agnar  (Brynhild's  first  choice)  1405. 
Agsteyn  (amber,  pearl?)  1685. 
Ahriman  (devil)  1601. 
Ahti,  Ahto  (sea-god)  1361.  1430. 
Ahuro-mazdao,  Ormuzd  1291.  1600. 
aibr  (gift)  1299. 

aihvatundi  (bramble-bush)  1301. 
air-castle  (paradise)  1544. 
AT<ra  (fate)  1401. 
Ajax,  Ai'as  (his  flower)  1670. 
Akinakes  (sword-god)  1351. 
alah,  alhs  (temple)  1307. 
Alban  (dwarf's  name)  1408-9. 
*Alb-donar  1347. 
alb-dono,  eelf-jxme  (bittersweet  ?)  1411. 

1682-3. 

Alber  (a  mountain-sprite)  1354.  1409. 
Alberich  (fairy  king)  1411-8. 
Alcis  (a  giant)  1390. 
aldurnari  (world-tree)  1536.  1540. 
Aletheia  (truth)  1576-9. 
alf,  elf  1409-10.  1452. 
Alf-heimr  (Elf-land)  1355.  1409-10. 
Alfrigg,  Elberich  (fairy  king)  1413. 
Alfro'Sull  (moon  ?)  1362. 
alhait,  olheit  1755,  no.  8. 
Aliruna,  Albruna  1318.  1399. 
Alke  (a  dog's  name)  1282. 
Allerhatenberg  (a  hill  in  Hesse)  1313. 
alleriirken  (homesprite?)  1435. 
alp  (elf)  1408-19.  1763,  line  81. 


Alps,  called  albe,  elve  1409. 

Alraun,  Aliruna  1399. 

alraun   (mandrake)    1399.   1435.    1562. 

1673.  1762,  line  43. 
Altanus  (a  wind,  W6den)  1327. 
al-tvil  (hermaphrodite)  1425.  1431. 
Al-vis  (Thor's  son-in-law)  1348. 
Amaltheia's  horn  1525. 1569. 
Amazons  1403. 
ambrosia,  amrita  1376-7. 
Ameretat  (immortality)  1576. 
andacht  (devotion)  1293.  1314.  1399. 
and-skoti  (foe,  fiend)  1602. 
Andvara-naut  (Sigurd's  ring)  1599. 
Andvari  (a  dwarf)  1410-4-7.  1469.  1470. 
anel  (granny)  1290. 
anemos  (wind)  1469. 
angang  (what  meets)  1637.  1762,  line  52. 

1771,  ch.  67.     1777,  no.  10.     1781, 

no.  92. 

angels  1411.  1570-1. 
announce,  anmelden  (of  ghost)  1585. 
anses  (gods)  1732-3. 
Ansivarii  1291. 
anst  (grace)  1296. 
ant-heiz  (vowed  offering)  1298. 
Antichrist  1541. 
Antony's  fire  1656. 
Apis  1493. 

Apollo  1531.  1554.  1649.  1676. 
appearing,  disappearing  1379-80. 
aptra-ganga  (re-venant)  1585. 
"Apeos  Kwrj,  Tyr-hialm  1352.  1671. 
Ares's  blood  (a  plant)  1670. 
ar-gefnar  (crop-givers)  1383. 
Arianrod  (milky  way)  1334.  1389. 
ariolus  (soothsayer)  1317. 
Aristeas  1333. 
Arnliotr  (a  giant)  1443-4. 
arrow-spell  1761,  line  15. 
ars-gang  1634. 
Artemis  (Diana)  1321.  1357.  1365.  1483. 

1494.  1554.  1592.  1665.  1670. 
artemisia  (mugwort)  1678. 
Arthur  1595. 
ar-weggers  (earth-wights)  1408  n.  1414-5 

n. 

Asa-bragr  (Thorr)  1348. 
Asa-grim  (OSinn)  1337. 
Asa-thorr  1338. 


1871 


1872 


INDEX. 


ases,  the  (gods)  1291.  1581. 

Asgarftr  (Ases'  land)  1384. 

Askiburg  for  Ascafna-b.  1388. 

Askr  (first  man)  1449-50.  1734. 

Asmer  grib  (Oftinn)  1337. 

Asprian  (a  giant)  1448.  1473. 

asses  sacrificed  1302. 

ast  (bough,  akin  to  as  ?)  1291. 

Asta  (a  mountain  in  the  west)  1514. 

Astraea  (justice)  1576. 

asura  (spirit)  1291. 

asynja  (goddess)  1363. 

Athena  (Minerva)  1321.   1380-1-2.  1670. 

athrava  (priest)  1314. 

Atlas  1450.  1536.  1541. 

Atli  (Thorr)  1339-40.  1600. 

At-riSi  (0-Sinn)  1335. 

Atropos  1401-2. 

attungr  (kindred  ?)  1291. 

atzmann  (wax  figure)  1772-3. 

Aucholf  1529. 

Audon  (OSinn?)  1326. 

auga-steinn  1685. 

aulne  (alder,  Erlkonig  ?)  1480. 

ausa  vatni  (pagan  baptism)  1279. 

Austheia  (bee-goddess)  1497. 

Auftumla  (cow  of  creation)  1483. 

Avalou,  isle  of  1401. 

avara  (image)  1319. 

avatara  (incarnation)  1384-5. 

Aventiure  (fortune)  1585. 

baba,  zloto-baba  1290. 

Babehild  1671. 

Babilos  (bee-god)  1497. 

Bacchus  1354.  1501. 

backofen-drescher  (dwarfs)  1416. 

badi  (bed,  altar)  1308. 

Baeldaeg,  1357.  1717.  1729-30. 

Balaam's  ass  1481. 

Baldach  1357. 

Baldr  1357.    1377.  1383-6.    1392.   1625. 

1694. 

Baldrs-hagi  1384. 
balvonas,  bolvan  (image)  1319. 
ban-shi  1409.  1571. 
bare  head  1454. 
bark,  'twixt  wood  and  1480. 
barlebaeii  (a  devil)  1606. 
Barwithsyssel  1309. 
barzdukkai  (dwarf)  1412. 
baum-heckel  (tree-pecker)  1598. 
Bayard  1446.  1595. 
beal-tine  (May  fire)  1465. 
Bearskin  1011. 
Beaw,  Beow  1722. 
Bechl-boschen  (Xmas  tree)  1370. 
Beelzebub  1604-5. 
bees  1476. 
Bel,  Belenus  1357. 
Beli  1355. 
Belinuntia  1676. 


bell-ringing  1280.  1417.  1468.  1626-7. 

Bellona  1352-3.  1381. 

Bendis  (moon-goddess)  1398. 

Beowulf  1448. 

Berecynthia  1365. 

Bergelmir  1441. 

berg-mannlein  1414. 

Berhta  1366.  1494.  1797-8. 

Berhtolt  1370. 

berlicke  1699. 

betan,  boten,  biiezen  (heal)  1616. 

betouica  1676. 

bibernell  (pimpernel)  1668. 

biboz  (mugwort)  1678. 

Bibunc  (a  dwarf)  1414. 

bidental  (struck  by  lightning)  1341. 

bidjan  (pray)  1294. 

BiflrSi,  Biflindi  (OSinn)  1469. 

biiken-brennen  1468. 

Bilei  (king  of  dwarfs)  1413. 

bilewit,  bilwiz  (spectre,  witch)  1423-4. 

bilfinger  (12  fingered)  1440. 

Billing  1391-2. 

Billy  blind  1432. 

bilmer-schnitt,    pilsen-s.     (crop-lifting) 

1424.  1798. 
bird's  nest  1597. 
birds  of  omen  1639.  1771-2. 
bitebau  (faunus)  1426. 
Bivor  (a  dwarf)  1414. 
bja'ra  (conveyance)  1628. 
blate-fuoz  (blade-foot)  1412. 
blessed  maids  1398.  1404-5. 
Blicero  (death)  1559. 
Blocksberg  1619. 
blotan  (sacrifice)  1297. 
boar-badge  1355. 
boar's  head  1328.  1355. 
bocks-mahrte  (spectre)  1697. 
bogk  (bogie)  1433. 
bohlers-mannchen  (hill-folk)  1415. 
B61>orn  (a  giant)  1437. 
bona  dea,  b.  socia,  b.  fortuna  1431. 
bonus  eventus  1431. 
Boppe,  Poppo  (a  hero)  1393. 
Boreas  1469.  1473. 
Borg-gabe  (loan-giver)  1369. 
Borr,  his  three  sons  1449. 
boruta  (wood-sprite)  1425. 
bo-tra  (goblin's  tree)  1834. 
botz,  potz  (for  Gottes)  1285. 
Bragi  1361-2.  1386. 
BrerSa-blik  1357. 
brem-garten  1494. 
Brezeliande  1422. 
Brians  (a  dwarf)  1413. 
Brimir  (the  sea)  1460. 
brising  (Midsummer-fire)  1467. 
Brisinga-men  1573-4. 
Brittia  1550. 
Broga  (terror)  1353. 
broomstick -riding  1623. 


INDEX. 


1873 


Brunel-straet  (milky  way)  1389. 
Brunhild,  her  footmarks  1313. 
Brunmatin  (Aurora)  1519. 
Brunn-akr  1361. 

Bruno's  coach  (Great  Bear)  1508. 
Brynhildr   1318.    1398.     1403-5.     1443. 

1599.  1674. 
built-in  alive  1646-7. 
bu-limus  (dog-hunger)  1660.  1777. 
Buller-born  1312. 
bulwechs  (spectre)  1863. 
KVVT)  (Ino)  1450. 
Burlenberg  1600. 
Burr  (fair  wind)  1333. 
bush-grandmother  1427. 
butze,  butz-igel  (bogie)  1421.  1433. 
Byr  (fair  wind)  1333. 

Caesar  1444.  1714. 
Cain  1444. 
Callaecia  1379. 
Calypso  1400. 
cambio  (changeling)  1754. 
capeet  1502. 
caragius,  1737-8. 
caraway-bread  1427. 
Carl  1335-6.    1594.  1676. 
Carna  1574. 
Casere,  Caesar  1714. 
Cassandra  1491. 
Castor  1390.  1438. 
Cerberus  1670. 

Ceres  1365.  1382.  1417.  1501. 
certain  bridge,  certain  death  1550-8. 
cervula  1737. 
chafer  1494. 

changeling  (wechselbalg)  1421.  1777. 
Charis  (grace)  1330. 
Charles  wain  1508.  1582. 
Charon  1550.  1554. 
chelidonium  (celandine)  1531. 
Cheru,  Heru  1351. 
chervioburgus  (witch's  porter)  1619. 
child's  caul  1570.  1788. 
Chiron  (a  centaur)  1670. 
Christmas  fires  1468. 
Chronos,  Xpovos  (time)  1534. 
chuleih  (horse-beetle)  1494. 
church  1312-3. 
Circe  1631-2. 
Cisa,  Zisa  1372. 
Clarina  1368-9.  1404. 
Clotho  (a  fate)  1402. 
cloud-castle  1544. 
clouds,  path  of  1389. 
clutched  by  a  witch  1632. 
cock-chafer  1495. 
cock-crowing  1485. 
coibhi,  coifi  (priest)  1281.  1316. 
complices,  consentes  1291. 
Constantino  1444. 
Copia  (plenty)  1575. 


cornucopia  1569. 

Corybantes  1418. 

cow-death  1443. 

crane-men  1420. 

Cross,  wood  of  the  1595. 

crystal,  looking  into  1774. 

cuckoo  1488.  1785-6.  1792.  1804.  1834. 

1836-7. 

cummin-bread  1427. 
Cundrle  1424. 
cursing  1690. 
cyclop  1439.  1440.  1444. 
cyno-cephalos  (dog-headed)  1403. 

dad-sisas  (adjuring  the  dead)  1739,  ii. 

daemon  (spirit)  1407.  1410. 

Dagr  (day)  1361.  1373.  1481.  1511. 

dahe,  dehait  (opp.  to  souhait)  1688. 

daigs  (sacrifice)  1298. 

Damn  (dead :  a  dwarf)  1414. 

Dains-leifr  (a  sword's  name)  1423. 

Dakshus  1450. 

Dalkopp  (a  homesprite)  1434. 

Damhest  (a  watersprite)  1429. 

Dan  1595. 

danitza,  dennitsa  (morning-star)  1507. 

Danpr,  Danr  (dawn)  1361. 

Danubii  filius  1459. 

dase  (goblin,  witch  ?)  1621. 

day  1511—21. 

day-choosing  1645. 

Death  1552. 

death-bird  1643. 

Death,  Gossip  1560. 

death's  head  1559. 

death-shoe  1550. 

decumanus  fluctus  (tenth  wave)  1461. 

dehait  (opp.  to  souhait)  1688. 

Dellingr  1511. 

Demeter  1365.  1383.  1476. 

Deucalion's  flood  1452. 

devil's  bit  1795. 

carl,  child  1601.    1611. 

limb  1604.  1611. 

mother  1607. 

dew-skimmer,  tau-dragil  1533.  1624. 

dewaite  szwenta  (goddess  of  rain)  1458. 

dialas  (fays)  1401. 

Diana  1737.  1741.  1750.  1761. 

Diarmuid  na  mban  1587. 

dice  1334. 1574. 

dicht  (snug,  safe,  sound)  1585.  1808. 

Diespiter,  also  Dis  pater  1350  1387. 

Dietrich,  his  footmarks  1313.  1387. 

's  house  1667  n. 

Bern  1590. 

dievas,  dievaitis  (god)  1349. 
dille-stein  (lid  of  hell)  1540. 
Dina  (Diana)  1589. 
cling  (thing,  sprite)  1408.  1862. 
Dionysus  (Bacchus)  1354.  1538. 
Dios-curi  (Gemini)  1390-6.  1449. 


1874 


INDEX. 


dirne-weibel  1370.  1405. 

dls  (wise  woman)  1398. 

disappearing  1592. 

Dlt,  divit-  (Pluto,  Plutus)  1599.  - 

divovi  (giants)  1442. 

docke  (water-dock)  1429. 

dogor,  doegr  (half-day)  1526. 

dogs  named  after  gods  1282. 

Dold  1600. 

Don  1334. 

Donar,  Thunar,  Thorr  1310.  1338. 

donner-bart  1346. 1672. 

besen,  -gueg  1346. 

nessel,  -rebe  1346.  1790  n. 

Donners-berg  1340. 

Doners-we  (-temple)  1347. 

Dor,  Dhor  1338. 

dorant  (snapdragon  ?)  1680. 

doste  (wild  marjoram)  1680.  1820. 

dove  1333.  1490.  1547. 

dragon  1493.  1631.  1599.  1798.  1812-9. 

1847. 

dragon-fly  1614. 
dragon-tree  1819. 
dreams,  interpretation  of  1647. 
draugr  (spectre)  1585. 
Drebkullys  (earthquake)  1542. 
Drifa  (a  wind-goddess)  1470. 
drole  (  =  troll?)  1439. 
drucs,  drukhs  (daemon)  1585.  1605. 
druden-baum  1536. 
drugi-dinc  (spectre)  1419. 
druids  1315.  1616. 
drut  (goblin)  1404. 
drut's  foot  (pentagram)  1803.  1810. 
dryads  1412. 
dry  (magician)  1616. 
dnende  (goblin)  1431. 
Duisburg  1350. 
Dumbs-haf  1460. 
Durinn  (a  dwarf)  1414. 
dusii,  dusen  (incubi  ?)  1426. 
Dvalinn  (a  dwarf)  1414. 
Dvapara  1535.  1574. 
dverg-mal  (echo)  1413. 
dvergr  (dwarf)  1409. 
dwarfs  1409.  1861. 
Dyggvi  1361. 
Dyaus  (sky-god)  1386. 
Dziewanna  1670. 

Eager  1361. 

eagles  fan  the  king  1642. 
ears,  ringing  in  the  1637. 
earth,  slices  of  1763,  line  92. 
earth-mannikins  1410.  1415.  1820. 
earth-worms  (men)  1445.  1449. 
east,  looking  to  the  1297. 
Easter  1808.  1810. 
Easter-cakes  1206-7. 
Easter-fires  1466. 
echo  1412-3. 


Eckhart  1589-90. 

Egesa  (awe)  1353. 

Egisleiba  1361. 

ehren-gang  1300. 

Eigil  1392. 

EindrrSi  1339  n. 

einhamr  1386-7. 

einheri  1543. 

Eir  1651. 

Eirimoin  1388. 

Eisen-berhta  1370. 

elbe  (elf)  1495.  1546.  1861-2-3-4. 

Elbegast,  Elegast  1420. 

Elbendrotsch  1409.  1417. 

Elberich  1420-2. 

eldborg  (fire)  1835. 

elements  1453. 

Eleuther  1355. 

elf-blaster,  -na'fver  (plants)  1411. 

elf-gras  1422. 

elf-shot  (thunder  bolt)  1410-1. 

Elias  1341. 

Elmo's  fire  1644. 

Elver-sele,  Elvinnen-berg  1409. 

elysium  (lightning-struck)  1341.  1544-5. 

Embla  (first  woman)  1449.  1450. 

endr-bornir  (twice -born)  1394. 

Eniautos  (year,  as  giant)  1525. 

Enoch  1341. 

ent  (giant)  1438.  1444. 

eofor-cumbol  (boar's  figure)  1355. 

eoteu,  eten  (giant)  1437.  1444. 

Epaphos  (begotten  by  touch)  1327. 

Ephialtes  (a  giant)  1440. 

epidemia  (visitation)  1385. 

eragrehti  (grace)  1296. 

Ere  (honour)  1576. 

Erik  1389-90.  1602. 

Erinnyes  (furies)  1586. 

erl-konig  (alder  king)  1480. 

eppaia  (cairns)  1305. 

Er-tag  (Tuesday)  1351. 

Etionas  1437. 

Etzel,  Atli  (Th&rr)  1339-40. 

Eve  1450. 

evil  eye  1632.  1808.  1814.  1826. 

e-warto  (priest,  judge)  1314. 

Exhelmer  stein  1361. 

ezidemon  (serpent  on  helmet)  1491. 

Fafnir  1492.  1494.  1599. 

Fairguneis  1341. 

fairy  rings  1422. 

Falada  1399. 

Fama  1579.  1584. 

Famars  1351. 

familiaris  1436. 

Famorgan  1544.  1650. 

fantasma  1426. 

Fanuel  (St.  Anne's  father)  1449. 

farfadet  (ignis  fatuus)  1433. 

farhuatan  (curse)  1592. 


INDEX. 


1875 


Farma-tyr  (Oftinn)  1331. 
Fasolt  (a  giant)  1473.  1588. 
Paste  1370. 

fasten-biihli  (May-bride)  1531. 
fata,  fada,  fee  1401. 
fatalism  1562. 
Fates  1401-2.  1746. 
fatus  1400-1. 
faunus  1426. 
Faustus  1569.  1629. 
fays,  fees  1401. 
febrifuga,  feverfew  1697. 
feig,  fey  (marked  to  die)  1560. 
Femurgan  1401. 
feng  (wild  woman)  1426. 
Fengr  (OSinn)  1331. 
Fenja  1404.  1442. 
Fenrir  1362. 
fergon  (ask,  pray)  1294. 
Feridun  1337. 
fern-seed  1677. 
ferver  (souls)  1545-6.  1584. 
fetch  (double,  wraith)  1571. 
feuer-mann  (ignis  fatuus)  1586.  1801. 
Fiele  Gig  (a  giant)  1436. 
field-spinster  (witch)  1811. 
Fin  Barre  (a  hero)  1336.  1444. 
Finn  (a  dwarf)  1414.  1723. 
Finz-weibl  (wood-wife)  1427. 
Fiolnir  (OSinn)  1331.  1334.  1354.  1356. 
Fiorgyn  1341.  1363  end. 
fire-gazing  1748  (D).  1762,  line  34.  1773. 
fire,  perpetual  1465. 
firwitz  (presumption)  1471. 
Fitchers-vogel  1420. 
Fiuk,  Frick  1471. 
fleder-vogel  1420. 
Flederwisch  (devil)  1622. 
flehen  (implore)  1294-5. 
flower-offerings  1305-6. 
foal's  tooth,  fuli-zant  1482.  1794. 
Folch-ans  1291.  1333. 
Fold,  Fuld  (devil)  1603. 
foil  (one's  '  thorn  in  flesh')  1360. 
^follet  (fairy)  1433. 
fols  (cuckoo)  1488. 
Fonn  (a  wind-god)  1470. 
Fontinalia  1459. 
fools  cut  out  of  the  sick  1610. 
Fools,  Ship  of  1366. 
fordffifta  (sorcery)  1615. 
forget-me-not  1597. 
Formido  1352-3. 
Forniotr  1441. 
Forseti  1360. 
Fortuna  1564. 

fosse-grim  (water-sprite)  1430. 
Franangrs-fors  1458. 
Frea  (Wodan's  wife)  1328. 
Freawine  1718—22. 
Frecken-horst  1309.  1313.  1373. 
Freke  1373. 


freskr  (seer  ?)  1635. 

frett  (divination)  1298.  1317. 

Freyia  1354.  1373.  1501.  1538.  1867-9. 

Freyr  1325.  1354.  1442.  1501.  1528. 

Freys-vinr  1387. 

Fricca  1591-2. 

Frick,  Fiuk  1471. 

Friedrich  Eedbeard  1474.  1594. 

Frigg  (OSin's  wife)    1328.  1373.   1377. 

1744  n. 

Frigge-rakken  (-distaff,0rion's  belt)1509. 
friscing  (pig?  lamb)  Ib03. 
FrrSuwulf  1719—22. 
Fro  1353. 
Fro  1354-6. 

FroSa-midll  (gold)  1475. 
Frogertha  1373. 
Froja  1373. 

Fro-muot  (mirth)  1577. 
Fros-a  1353-5. 
Frosti  (a  giant)  1442. 
Fruike,  Fru  1373. 
Fruma  (gain)  1576. 
frum-sceaft  (creation)  1444. 
Fuik  1373. 
Fulla  1373. 

fulla-fahjan  (worship)  1298. 
Fuoge,  Fro  1374. 
furia  1587. 
furious  host  1587. 
furiwiz  1307. 

fiirwitz  (presumption)  1471. 
futter-mannchen  (homesprite)  1434. 
fylgja  (guardian  spirit)  1571. 

gach-schepfe  1399. 

gauthier  (spectre)  1588. 

Gaia,  Ge  (earth)  1363.  1458. 

galdr,  galster  (magic  spell)  1616-8. 1850. 

galiug  (false  god,  idol)  1285. 

gallows-mannikin  1562. 

galm  (echo)  1412. 

Gand-alfr  (a  dwarf)  1620. 

Ganders-heim  1313. 

gandharva  1581. 

gandr  1620. 

Ganga  1405. 

Gang-leri,  -raSr  (OSinn)  1332.  1593. 

Gargantua,  chaire  de  1445. 

garsecg  (sea)  1460. 

Garuda  (king  of  birds)  1485. 

Gaste-ble  1627. 

Gauchs-berg  (cuckoo's  hill)  1441.  148D 

Gauden,  Dame  1588. 

gauthier  1588. 

Gautr  1390.  1733. 

Gauts,  '  Gapt '  1732-3. 

Geat  1719—24. 

Gebhart  (an  elf)  1433. 

Gefjon  1323.  1374.  1442-3.  1581. 

gehenna  (hell)  1537. 

geira-drottinn  (OSinn)  1332. 


1876 


INDEX. 


geir-niorSr  (hero)  1380. 

Geir-rofir  (a  giant)  1442. 

GeirstaSa-alfr  (Olafr)  1410. 

geist,  ghost  1407. 

Gelder  1357. 

genesen  (get  well)  1653. 

Geniscus  1737. 

Geofen  1460. 

George's  (St)  shirt  1765,  line  183. 

GerSr  1354-6.  1373-4.  1442. 

Ger-ans  (spear-god)  1291.  1333. 

Gersimi  1574. 

Gertrud  1306.  1551.  1757. 

Gestr  (0-Sinn)  1332.  1381. 

getwas  (fantasma)  1419.  1586. 

Gevarus  1317. 

Giant  1437-9. 

Giber  mons  1595. 

Gibicho  1313.  1391.  1477. 

gid  (song)  1581. 

giezen  (cast,  mould)  1290. 

Gifaidis  1398. 

Gif-horn  1569. 

gifr  (giantess)  1439. 

gift-hant  1651. 

gigant  (giant)  1439. 

Giltine  (plague)  1668. 

ginnunga-gap  (chaos)  1448. 

gipsies,  Zygainer  1775. 

girregar  (ignis  fatuus)  1586. 

Givekan-horst  1309. 

Givers-berg  1439.  1595. 
glas-burg  1544. 

Glasir,  Glasis-lundr  (-grove)  1385. 

Glaukos  1192.  1671. 

Glenr  1373.  1514. 

gliicks-haube  (child's  caul)  1570.  1788. 
gnid-eld  (needfire)  1464. 
goa  (thunder)  1339. 
goat-men  1426. 
goat-sacrifice  1303. 
gobelin  (homesprite)  1432. 
God,  gud,  gu5  1285. 
God  and  me,  welcome  to  1287. 
goddess  1363. 
Gode,  Fru  1364. 

god-forgotten  (horehound)  1670. 
go$-ga  (blasphemy)  1288. 
god-gubbe  (Thor)  1414. 
God  'Imighty's  cow  1495. 
god-malugr  (inspired)  1581. 
god-mor  (Thor's  wife)  1364. 
Go-5rmmdr  (a  hero)  1442.  1545. 
God's   judgment    (ordeal)    1281;  anger, 
hatred  1288;  goodness,  power  1289; 
fatherhood  1290. 
gods'  images  1319.  1320-1-2. 

language  1383. 

vehicles  1319. 

God  threatened  1288-9. 
gofar,  gaffer  (Thor)  1339. 
Goi  1364.  1588. 


Gondul  (a  valkyr)  1318.  1404. 

good  man,  g.  woman  (priest,  nun)  1314. 

good  neighbour  (dwarf)  1416. 

good  people  (elves)  14.32. 

gota-deo  (priest)  1316. 

Gota-helm  1287. 

gotes  friunt,  kint  (priest)  1316. 

gotewuote,  godowode  (tyrant)  1327. 

gotinne  (goddess)  1363.  1400. 

gotze  (false  god,idol)  1286. 1319—21.1433. 

go-vejter,  gu-vitter  (good  wights)  1407. 

Gozes-brunno  (spring)  1456. 

Grail,  the  holy  1593.  1595. 

Grani  (OSin's  horse)  1481.  1591. 

Grranmar  1545. 

Greet,  schwarze  (a  giantess)  1443. 

Grendel  1431.  1443-8.  1574.  1612. 

grensinc  (nymphasa)  1679. 

grey-man,  Grey-mantle  1332. 

grey-smith  1332.  1649. 

grr5a-sta$r  (sanctuary)  1313. 

Grime  (a  giant)  1448. 

Grimnir  (OSinn)  1331-2. 

grindel  (bolt,  bar)  1362. 

Groa  (a  prophetess)  1318. 
grandfather  1340.  1476. 

Grumbus  1436. 

Guckenburg  1591. 

gud,  gu3  (god)  1285. 

GuSbrandr  1280.  1317. 

gudeman's  croft  1284. 

gudja  (priest)  1314. 

giietel  (goblin)  1426. 

Guggenberg  1589. 

Gullin-bursti  (Frey's  boar)  1354. 

gun-bet  1308. 

gunderebe,     gunderman  ?     (ground-ivy) 

1625. 

Gunginge  1333.  1733.] 
Gungnir  1333. 

Gunnarr  (OSinn)  1327.  1599. 
Gunnlod  1442.  1582. 
Gunnvor  1374. 
Gurorysse  1591. 
gwion  (elf)  1409. 
Gwydion  (Wodan  ?)  1334. 
Gyges,  ring  of  1569. 
gygr  (giant)  1439. 
Gylfi  1362.  1698. 
Gymir  (a  giant)  1441.  1460. 

Habel  1413-4. 

Hachel  (a  witch)  1618.  1620. 

Haddmgr  1387. 

Hades  1537.  1548 

Hadu,  Hadu-lava  1358. 

Hadu-wart  1389. 

hafs-fruu  (mermaid)  1374.  1428. 

hag,  hagetisse,  hagazusa  1618. 

hag-ridden  1419. 

Hagedorn  (devil)  1606.  1621. 

ha  holl  (Valholl)  1543. 


INDEX. 


1877 


hail-making  1769. 
hail-wardens  1473. 
Hakelberg  1587. 
Halgoland  1360. 
Halja  1375-6. 
Halle  1619. 
Halogi  1362. 
hamadryads  1425. 
hamars-mark  1344-5. 
hamingja  1571. 
hammer  1344-5.  1605. 
hand,  under  one's  1592-3. 
Hans,  Jack  1447. 
hant-gift  1651.  1762,  line  47. 
Har  (high)  1337. 
Har-bar«r  (OSinn)  1331. 
hardened,  made  proof  1631. 
harein  (noise  of  wind)  1470. 
Harga  (a  giant)  1443. 
Harii  1592. 
Harke,  Frau  1364. 
haruc  (temple)  1308. 
Hasalwara  1374. 
hatching-dollar  1809. 
Hati  (a  giant)  1443. 
Hatt  1332. 

hauga-drottinn  (OSinn)  1332. 
hauga-eldr  (rock-fire)  1539. 
Haule-mutter  (Holle)  1368 
Haurvatat,  (wholeness)  1576. 
heart-worm  (-burn)  1660. 
heathen  1277 
heathen-wolf  1630. 
Hecate  1369.  1494.  1592. 
heer-brand  (aurora  b.)  1510. 
heer-schein  1499.  1510. 
heer-strasze  (highway)  1389. 
heila-wac  (holy  wave)  1810. 
heil-brunnen  (healing  springs)  1455-6. 
heiliges  wetter  (lightning)  1821. 
Heillug  1322. 
heil-rathinnen  1400. 
heil-schauen  (augury)  1634. 
heimchen  (cricket)  1816. 
•Heim«allr  1360-1.  1377.  1621. 
Heimo  (a  hero)  1394.  1440.  1599. 
Hein,  Friend  (death)  1559. 
Heinz  (tom-cat)  1432. 
heita  (pray,  vow)  1294. 
heithaft  (priest,  priestly)  1315. 
heize-manncher  (homesprite)  1432. 
Hekel-berg,  -velde,  Hecla  1605. 
Hel  1362.  1375.  1537.  1667. 
hela-valkya  (frictile  fire)  1465. 
Hel-blindi  1391. 
hele-kappe  (cap  or  cloak  of  darkness) 

1418. 

Helena  1396.  1449. 
Helenus,  1491. 
Helga-fell  1476.  1545. 
hel-grind  (-grating,  -rail)  1538. 
Heligoland  1360. 


helle-bock   (devil),   -rabe,   -ware,   -wolf 

1604  ;  -grave,  -scherge,  -warte,  -wirt 

1605. 

helle-hunt  1540-1-2.  1604. 
helle-putze  (pit)  1540  ;  -tor,  -viur  1538. 
helli-porta     1538 :     -stroum,    -strauma 

1540;   -winna,   hell-wiiterin   (fury) 

1587. 
hell-jager    1517;    -wagen    1538;    -weg 

1389.  1538. 

Helmnot  Eleuther  1355. 
Hel-rei-5  (-ride)  1538. 
Hel-voet  (-foot)  1377. 
Hengi-kiaptr  (OSinn)  1331. 
Heugist  1712-3. 

heune-kleid  (grave-clothes)  1438. 
Hennil  (dawn)  1520. 
Heorot  1482. 

Hephffistos  (Vulcan)  1461.  1539.  1601. 
Hera  (Juno)  1321.  1458. 
Herakles's  blood,  H.'s  seed  1470 
Herbot,  Herbout  (hunger-stricken)  1575. 
Hercules  1390.  1691. 
Hercynia  1308.  1311. 
herd-got  (hearth-god)  1431. 
Heremod  1722.  1726. 
Her-gautr  (OSinn)  1390. 
Herjan  (OSinn)  1327.  1374. 
Herkir,  Herkja  (giants)  1443.  1650. 
Hermen,  sla  dermen  1388. 
Hermes    1334-6-7.    1342.    1491.    1554. 

1670. 

HermoSr  1358. 
Herne  the  hunter  1591. 
Herodias  1589.  1741-2  u.  1750.  1761. 
Her-teitr  (OSinn)  1327.  1724. 
hertinga  (heroes)  1387. 
Heru  1351. 
Hervor  1374. 
Hesperides  1545. 

hexe  (witch)  1618.  1789.  1802-3-4.  1809. 
hexen-besen  (houseleek)  1846. 
hialm-mey  (valkyr)  1403. 
Hiisi  (woodsprite)  1425.  1447. 
Hilde-grim,  Grim-hildr  1361. 
Hilden-street  (milky  way)  1319. 
Hildi-goltr,  -svin  (-boar)  1355. 
Hildi-moder  1368. 
Hild-olfr  (son  of  OSinn)  1353.  1390. 
Hildr  under  helmet  1404. 
Hilgerio  1307. 
Hille  1698. 

Hille-sne  (Holle's  snow)  1313. 
Hilte  (a  giantess)  1448. 
Hilti-coma  1404. 
himel-bliie  (rainbow)  1511. 
Himeles-berg,  Himin-bidrg  1360-1. 
himel-wagen  (Charles  wain)  1508. 
himmel-brand  (white  mullein)  1672. 
himmels-ziege  (a  spider)  1346. 
hiuri,  geheuer  (snug,  safe)  1585. 
Hler  1361-2. 


1878 


INDEX. 


HlrS-skialf  1328. 

Hlin  1573. 

hliodar-sazo  (wizard)  1617. 

Hloftyn  1347. 

Hlock  (a  valkyr)  1404. 

Hlora  1339  n. 

Hlor-ricSi  1339  n.  1728. 

Hnikarr  (OSinn)  1333. 

Hnoss  1574. 

hobbyhorse  1533. 

hobgoblin  1432. 

Hodd-mimir  1392. 

Hodeken  1433.  1471.  1474. 

HoSr  1358. 

hogbergs-gubbe  (giant)  1414.  1443-4. 

Hogni  1412.  1420.  1599. 

hoie-mannlein  (elf)  1422. 

Hoier  1336. 

Holda  1367.  1591-2.  1744. 

holden  (elves)   1407.   1821.    1855,   xiii. 

1861. 

Holga-bruSr  (ThorgerSr,  Irpa)  1318. 
Holle,  Frau  1367.  1545.  1588. 
Hollen-stein,  -teich  1367. 
Holle-peter  1536. 
Holl-haken  (-hook)  1538. 
holy  weather  (lightning)  1821. 
holz-fraule  (woodsprite)  1406.  1424-7. 
holz-mann  (woodsprite)  1413. 
holz-wip  (woodsprite)  1404.  1427.  1795. 
Hood,  Robin  1432. 
horga-bruSr  (ThorgerSr,  Irpa)  1318. 
horn  of  plenty  1569. 
Home  the  hunter  1591. 
horn-hita  1621. 
Horsa  1712-3. 
horse-flesh  1302.  1619. 
horse-footed  1603. 
horses'  heads  on  gables  1482. 
horses  sacrificed  1301. 
Horselberg  1590. 
hors-gok  (cuckoo)  1346-7. 
Hotherus  1357. 
Hours  1458.  1542.  1560. 
Hradlan  laf  1573. 
hrae-lios  (ignis  fatuus)  1586. 
Hrffi-svelgr  1447.  1472. 
hraiva-dubo  1643. 
Hrani  bondi  (OiSinn)  1332.  1381. 
HreiS-cyning  1352. 
Hrim-faxi  1458.  1489. 
Hrim-gerSr  (a  giantess)  1440.  1442-3. 
Hris-berg  1439. 
Hroftrs  andscoti  1352. 
Hroptr  (OSinn)  1331.  1543. 
Hrungnir  (a  giant)  1441. 
Huginn  1333.  1485-6. 
Hugleich,  Hygelac  1393. 
Huldre-web  1368. 
huldre-hat  1418. 
huldren  1452. 
Huldu-folk  1415-6. 


human  sacrifices  1300. 

hiine  (giant)  1438. 

Hunger  1575. 

hunger-spring  1457. 

Hunsaloa  1298. 

hunsl,  husel,  housel  1298. 

hunter,  the  wild  1556.  1587-8. 

hunt-houbito  (dog-headed)  1403. 

huorco  (ogre)  1428. 

hus-got  (homesprite)  1431. 

hvarfs-hatt  1418. 

hvat  (omen)  1592.  1634-9. 

hvitsippan  1422. 

Hyfja-berg  1651. 

Hylle-fru  1368. 

Hymir  (a  giant)  1353.  1441. 

hypffithral  temple  1309. 

lafn-har  (co-equal)  1337. 

lalkr  1390. 

iarn-greipr  (Thor's  gloves)  1346. 

larn-saxa  (Thor's  wife)  1348.  1351. 1441. 

iarn-vrSjur  1427. 

Idanthyrsus  1387. 

idol-pelting  1284. 

ie.dzona  (witch)  1625. 

illuminations  1468. 

images  of  gods  1319. 

incense  1304. 

incubus  1754. 

Indra    1339.    1342.    1350.   1386.   1414. 

1471.  1495.  1543.  1569.  1663. 
Ingo  1388.  1717-8.  1734. 
Ino  1450. 

mvultare  (fascinate)  1629. 
lo  1327. 
iodute  1350. 
I6r5  (earth)  1363. 
lormungandr  1452-3. 
lotun-heimr  1437.  1442.  1605. 
iotunn  (giant)  1437. 
Iriug  (a  hero)  1389. 
Iris  1511.  1554-8.  1683. 
Irmansul  1312.  1322. 
Irmino  (a  hero)  1734. 
Irpa  1318. 

irr-kraut,  -wurz  (fern)  1678. 
irr-licht  (ignis  fatuus)  1586.  1801. 
isarna  (verbena)  1676. 
Isarno-dori  1312. 
Isen-stein  1404. 
Isis  1367. 

Iskrycki  (a  homesprite)  1586. 
Istaevones  1733. 
Istio  1734. 

Itermon  1722.  1726.  1735. 
itis  (nymph)  1398 
i-vi«ir  (woodsprite)  1427. 

Jack  player  1442.  1560. 

James's  road  (milky  way,  etc.)  1389. 

Janus  1448. 


INDEX. 


1879 


Jasion  1476. 

Jemshid  (death-god)  1554. 

Jettha  1318.  1437. 

Jodute  1284.  1350.  1656. 

John  (Baptist)  1469.  1696.  1782-3. 1812. 

John's  eve  1526. 1822-5-8. 1839. 1841-2. 

fires  1465-7-8.  1816.  1842. 

—  minne  1306. 

morrow  1456.  1839. 

wort  (hypericum)  1835-6. 

jiidel  (goblin)  1779-80.  1792-5. 

ju-glans  1340. 

Julius  Csesar  1444. 

juncfrouwen-wert  1359. 

jung-brunne  (fount  of  youth)  1456. 

Juno  1321.  1469-71.  1665. 

Jupiter    1322-3.     1339.    1469.    1738-9. 

1740. 

Ammon  1387. 

Juv  1349. 

Kaiser,  the  old  1494. 

Kala  (god  of  underworld)  1554.  1574. 

Kaleva  1343.  1445.  1509. 

Kalis  1480.  1535. 

Kallewepoeg  1447. 

Kalma  (death-god)  1560. 

Kama-duh  (wishing-cow)  1570. 

Kann  (possibility)  1399. 

Kama  (son  of  the  Sun)  1394. 

Katzaus,Katzen-veit(woodsprite)  1424-5. 

kaukas  (elf)  1415.  1586. 

kel-kropf,  keel-kropf  (changeling)  1421. 

Ker-ans,  Ger-ans  (spear-god)  1291.  1333. 

kessel-fang  (water-ordeal)  1281. 

key,  inherited  1785.  1818. 

kiesen  (choose,  foresee),  1634. 

Kifhauser  1594. 

kikimora  (nightmare)  1697. 

kilchen,  vor  (outside  the  church)  1691  n. 

kinen  (yawn,  gape)  1448. 

kint  ungemeilit  1624. 

Kipu-maki  (mount  of  pain)  1651. 

kitz-kammer  (cave)  1368.  1373. 

Kivutar  1619.  1654. 

klag-mutter  (owl,  woodwife,  witch)  1643. 

klabater-man  (ship-sprite)  1432. 

Klaubauf  1436. 

klokar  (wise,  holy  men)  1814. 

klopfer,  knocker  (homesprite)  1432. 

knockers,  1410. 

kobolt  (homesprite),  1431-2.  1495. 

koelkerz  (May  fire)  1465. 

kolski  (devil)  1606. 

K6pa.Koi  (Orestes  and  Pylades)  1407. 

korr  (dwarf)  1411. 

Kotar  (man  in  the  moon)  1505. 

kreide-weiss  (death-bird)  1643. 

Kreka  (Attila's  wife)  1364. 

Krimhilt  1599.  1632. 

Krishna  1378. 

kroden-duvel  1363.  1415. 


Krodo  1352. 

Kronos  1362-3.   1384.  1595. 

krotten-stein  (thunderbolt)  1344.  1686. 

Krumine  (Ceres)  1367. 

Kuga  1668. 

Kullervo  (woodsprite)  1425.  1583. 

Kummerniss,  St.  1577. 

kunder  (creature)  1408. 

kuu  (moon)  1505. 

kuutar  (man  in  the  moon)  1505.  1511. 

Kuvera  (god  of  wealth)  1384.  1575.  1599. 

Kvasir  1377.  1581-2. 

kynsl  (creature)  1408. 

lac  (offering)  1298. 

Lachesis  1402. 

lady-bird,  God  'Imighty's  cow  1495. 

Isevisi  Loki  1362. 

laga-stafr  1354. 

Laima  (fate)  1565.  1571-2.  1665. 

Lakshmi  1377.  1572. 

Iand-va3tt  (genius  loci)  1407. 

lang-hlite  (homesprite)  1434. 

Lanuvium  (dragon  of)  1599. 

Lapithrc  1441. 

lar  (house-god)  1431. 

Lateranus  1410-1.  1434-5. 

Lauma  1369.  1421.  1686. 

laun-blot  (secret  paganism)  1278. 

Laurin  (a  king  of  dwarfs)  1413. 

lead,  pouring  melted  1763,  line  94.  1775 

(96).  1781  (97).  1800  (579). 
league-boots  1443-4. 
leber-mer  (liver-sea)  1460.  1551. 
Leda  1396. 
leifi  (giant)  1439. 
lenz  (spring)  1525. 
Leucothea  1518. 
Liber  1354-5. 
liezen  (to  divine)  1617. 
ligaturse  1664.  1741.  1744. 
Linkenbold  (wild  hunter)  1589. 
liuflingr  (elf)  1415. 
Liviso  1362. 
log-pelting  1348. 
Logi  1362.  1605. 
loh-jungfer  1588. 

Loki  1362.  1386.  1481.  1574.  1605. 
Loptr  1610. 

losl-nachte  (Absolution-days)  1818. 
lot-casting  1635.  1748-9. 
Louhi  1381.  1386.  1582. 
Luaran  1413.  1431. 
lubbe,  lubber  1439. 
Lucifer   1362.  1507.  1512.  1536.    1601, 

1605. 

Lucina  1665. 

ludegheer  (man  in  the  moon)  1505. 
Lug,  Heillug  1322. 
Luna  1322. 
lunam  deducere  1628. 
Lurlenberg  1600. 


1880 


INDEX. 


lutin  (goblin)  1431.  1433. 

macalla  (echo)  1413. 

Madalger  1677. 

Madhyama  (the  earth)  1535. 

Maere  (fame)  1579-80. 

magician  1614. 

Magni  1348.  1728-9. 

Maha,  St  1336.  1505. 

Maius  1531-2. 

majalis  sacrivus  1302-3. 

rnalannus  1851,  vii. 

Mal-creatiure  1424. 

Maledicur  (a  dwarf)  1420. 

malina  (tide)  1460. 

mammelainen  (she-dragon)  1599.  1600. 

Mana-golt  1442. 

mana-sejjs  (world)  1451. 

mandragora,  mandrake  1673. 

manducus  (ogre)  1436. 

manes  (ghost)  1585. 

man-ezze,  man-seta  1437.  1447. 

man-leika  (image)  1318-9. 

Mannus  1388.  1735. 

manon  (destine)  1560. 

Manoratha  1570. 

Mantus  (death)  1345.  1559. 

Manus  1453. 

mara  (nightmare)  1697. 

mar-gygr  (giantess)  1446. 

Mari-rok  (Orion's  belt)  1509. 

Marko  1595.  1671. 

Marpalie  1442. 

Mars  1350-1-2.  1471.  1613. 

Mars  Thuros  1349. 

Mars  vigila !  1520. 

Martin,  St  (cattle's  guardian)  1696. 

Martin's  fowl  1641.  1765,  line  158. 

Marutes  1344.  1350.  1414.  1471-4.  1546. 

Mary  1402.  1671. 

masca,  mask  1618-9. 

mathematici  (magicians)  1449.  1614. 
matronae  1405. 

Matuta  (dawn)  1518. 

May  1527-8-9. 

bride  1531-2. 

—  chafer  (cock-chafer)  1495. 

pole  1529. 

riding  1530-1. 

measuring  1661.  1748  (38  r.).  1818  (953). 

Meflngr  (OSinn)  1331. 

megin-giorS  (Thor's  belt)  1346. 

meise,  meislin  (titmouse)  1490. 

Melde,  Frau  (fame)  1580. 

melden,  announce  (of  ghosts)  1585. 

Melusina  1405.  1470. 

Menelaos  1387. 

Men-glotS  (jewel-glad)  1373. 

Menja  1404.  1442. 

Mennon  1388. 

Mercurius  1322.  1334.  1739-40. 

meridianus  daamon  1661. 


meri-minni  (mermaid)  1406.  1428. 1430. 

Mermeut  1850. 

Merovings  1395  n. 

mer-wip  (mermaid)  1405.  1428. 

merza-folli  (woodpecker)  1487. 

metod  (creator)  1290. 

mets  halias  (woodsprite)  1413.  1425. 

Meuen-loch  1398. 

Michael  1542.  1551.  1561.  1757. 

midsummer,  midwinter  1526. 

milky  way  1389.  1588. 

mill  wheel  water  1771.  1795.  1808. 

milzinas  (giant)  1439. 

Mime,  Miming,  Mimir  1392. 

Minerva  1737-8. 

Minne  (love)  1283    1577. 

minne-drinking  1306. 

Minos  1542. 

Mioll  1470. 

Miolnir  1344. 

miotvrSr  (Yggdrasill)  1536. 

Mirabilis  1410. 

inistil-teinn,  mistletoe  1598.  1674. 

Mith-othin  1337.  1669. 

mock-piety  1297.  1314. 

M6«i  1348.  1728-9. 

modra-necht  (Christmas  night)  1724. 

moirai  (fates)  1401-2.  1560-1. 

molken-tover  (milk-bewitcher)  1623-4. 

monjochtroger  1501. 

Monoloke  1435. 

Montjoie,  Montjoux  1340. 

moon  1500—5.  1787.  1792-4-6.  1808-12. 

moon's  spots  1504. 

morgen  1519. 

Morgana  1401.  1413. 

moss-maidens  1427. 

Motte,  Frau  1364.  1589. 

Mount  of  Joy  1340. 

mouse-making  1628. 

mud-spelli  (fire)  1540. 

mummel  (goblin)  1433. 

Mundilfori  1373. 

Muninn  1333.  1485-6. 

Munon  1388. 

Munya  (lightning)  1406. 

Muotes  her  (furious  host)  1589. 

Murraue  =  Holle  1697. 

Muses,  the  1582-3. 

Muss  (necessity)  1399. 

nack-ros  (water-dock)  1429. 

nafn-festi  (naming-feast)  1328. 

Nahanarvali  1399. 

naiad  (fountain-sprite)  1406.  1412. 

Nainn  (dead  :  a  dwarf)  1414. 

Nandini  (wishing-cow)  1349.  1483.  1570. 

Nanna  1357.  1374.  1393. 

Napf-hans  (goblin)  1434-5. 

narren  (fools)  cut  out  1610. 

Narren-berg  (fools'  hill)  1489. 

narren-schif  (fools'  ship)  1366. 


INDEX. 


1881 


Nascentia  (fate)  1738. 

NauS  (necessity)  1400.  1565.  1575-6. 

navel-stone,  omphalos  1539-40. 

nebel-kappe  (cloak  of  darkness)  1418. 

Necessitas  1400. 

Neckar  1429.  1430. 

nectar  1376-7. 

need-fire  1464-5.  1739,  xiv. 

Nehalennia  1405-6. 

neighing  1482.  1787. 

Nemesis  sleeps,  wakes  1565. 

neorxena-wong  (paradise)  1544. 

Neph  (an  Egyptian  god)  1450. 

Nepr  (son  of  OSinn)  1374.  1390. 

Neptunus  1322.  1333.  1431. 

Nereus  1356. 

Nerthus  1364. 

Nesia  1695. 

Nibelunge-hort  1562. 

nichus,      nicker,    nicor     (water-sprite) 

1428-9. 

nickelmann  1429. 
NfS-hoggr  1537. 
Nifl-hel  1537. 
night  1521-4. 
egese,   -eise  (-horror)  1353.  1523. 

1621. 

folk  (elves)  1422.  1587-9.  1621. 

frau  1621.  1748. 

mare  1814. 

vole  1620. 

weide  (norn)  1561. 

nimbus  (a  glory)  1379.  1470. 

nimidas  (groves  ?)  1479.  1739,  vi. 

NiorSr  1355-6. 

niradhi  (ocean)  1356. 

nis,  nisken  (homesprite)  1432. 

Nithart  (devil)  1609. 

niu,  ny  (new  moon)  1503. 

nix,  nixe  (watersprite)  1429. 

Noa-tun  1356. 

Nobiskratten  1586. 

nobis-krug  1605-6. 

Nokkvi  1374: 1429. 

nonnor,  Odin's  (valkyrs)  1374. 

nork  (woodsprite)  1428. 

norns  (fates)  1428. 

North  1297.  1605. 

northern  lights  1510. 

Not  (necessity)  1400.  1576. 

not-hemd  (shirt  of  proof)  1816-7. 

Nott  (night)  1481.  1541. 

notten  (rubbing  needfire)  1464. 

numen  (nod,  deity)  1378. 

nundinae  (week)  1323-5. 

Niirggel  1428. 

n£  (new  moon)  1503. 

nymphae  1401-2. 

oaks,  holy  1479-80. 
Cannes  (trfe  sun)  1515. 
Oberland,  the  Smith  of,  1290. 


odebero  (stork)  1486. 
Oden  1326.  1331-2-3.  1591.  1601. 
Odens-kalla  (-spring)  1336.  1542-9. 
Ofl-hro3rir  1582. 
OtJin-karl  1336. 

OiSinn    1326.    1366.   1377.   1381.    1393. 
1442.  1491.  1538,  1611.  1618.  1667. 
OSinn-dsell  (un-gentle)  1331. 
Oftins-ve  (-temple)  1336. 
odolian  (valerian)  1675. 
0«r  1373. 

Oegir  1361.  1460.  1463. 
oegi-sandr  (sea-sand)  1361. 
Oegis-hialmr  (helmet)  1361. 
Ofnir  (a  snake)  1491. 
6-freskr  (ghost-seer)  1635. 
Oggewedel  (devil)  1610. 
ogre  1428. 
Oku-)>6rr  1338. 
Olaf  1446. 

old  one,  the  1441.  1602. 
Oleg  1591. 

61-gefnar  (ale-givers)  1383. 
61-gotze  (idol)  1286. 
Ollerus  =  Ullr  1337-8. 
Olympus  1384. 

6-minnis-6l  (drink  of  oblivion)  1632. 
Onar  1363. 

Ons-anger  (OSin's  ings)  1336. 
Ons-kalla  (OSin's  fount)  1336. 
Opfer-beiii  1301. 
Orcus  1375.  1418.  1428. 
Orgelmir  1441. 
Orion  1509. 

Ormuzd,  Ahuro-mazdao  1600. 
Orva-rodd  1591. 
oscillum  (models)  1311. 
Oska-byr  (fair  wind)  1333. 
Osk-meyjar  1330. 
Osk-opnir  1330.  1541. 
Osna-briick  1291.  1510. 
Ostacia  (a  sorceress)  1618. 
Ostara  (Easter)  1371.  1520.  1808.  1810. 
Ostar-tac  1357.  1372. 
oster-flade,  -stuopha  (-cakes)  1206-7. 
Oswald  1336. 
Othin  1280.  1282. 
Oti-geba  1369.  1576. 
Otos  1440. 
Ottarr  1353 
Otwurm  1599. 
oxen  sacrificed  1302. 

Pacolet  (a  dwarf)  1423.  1626. 

Pakuls  (devil)  1423. 

Pale-born  (-spring)  1359. 

Palilia  1468. 

palm  1755.  1762,  line  69.  1805. 

Paltar,  Balder  1357. 

Pan  1661. 

paradise  1544. 

Parcas  (fates)  1402.  1746. 


1882 


INDEX. 


paro  (temple)  1308-9. 

path-crossing,  see  angang. 

Paulus  1469. 

pavaka  (fire)  1462.  1468. 

Pavor  (dread)  1352. 

Pedauque  1371. 

Pegasus  1483. 

pehrkones  (ground-ivy,  hedge-mustard) 

1340. 

Peitho  (persuasion)  1576. 
penas,  penates  (house-god)  1431. 
Penia  (poverty)  1576. 
Peninus  (Jupiter)  1340. 
Perahta,  Berhta  1368. 
Peri-pik  (Orion's  belt)  1509. 
Perkele  (devil)  1340. 
Perkunas  (thunder-god)  1281.  1340-4-5. 

1501-3. 

perpetual  fire  1465. 
Perun  (thunder-god)  1339. 
Perunika  (iris)  1511.  1683. 
Peter,  St.  1436. 
petrifaction  1446. 
pfadelat  (cake)  1306-7. 
pfaffen-kellerin,  -wip  (priest's  wife)  1821. 

1860,  xxxiv. 

pfal-graben  (-dike)  1612. 
phallus  1354.  1436. 
Pbaraildis  unguentum  1769. 
Phol,  Pholes-ouwa,  -piunt  1358-9. 
Pholes-pruuno  (-spring)  1359. 1456. 1613. 
Piast  1391. 

Picus  (woodpecker)  1487. 
piderit  (picklock)  1597. 
Pikker  1342. 
pileati  (priests)  1316. 
pilosus  1426. 
pilwiz,  bilwiz  1423. 
Piper,  Pippe  kong  1413. 
Pita-maha  (Brahma)  1290. 
pixy  1409.  1431. 
plague  1667. 
Pleiades  1509. 
plica  Polonica  1419. 
plough  carried  about  1366. 
Pluto  1323.  1328.  1538. 
Plutus  1575.  1599. 
Poghoda  (weather)  1573. 
Pchjan's  daughter  1511.  1625. 
Pohjola  1501. 
Poine  (plague)  1667. 
pol-graben  (-dike)  1612. 
Pollux  1390. 

polter-geist  (noisy  sprite)  1432. 
Polyphemus  1439.  1440-2. 
Poppo  (a  hero)  1393. 
porperuna  (rain-maker)  1458. 
Poseidon  (Neptune)  1542. 
possessed  1609. 
poster-nights  1467. 
Potrimpus  1299. 
potz  !  (for  Gottes)  1285. 


Poulpikan  (an  elf)  1433. 
precari  (pray)  1293-4. 
Precht,  Berhta  1762. 
Priapus  1354. 

priest's  wife  1821.  I860,  xxxiv. 
primsignaz  1279. 
Pripegala  1354. 
Prometheus  1451.  1462. 
proof  against  shot,  steel  1631. 
Proserpina  1323.  1538.  1558. 
Proteus  1436. 

przipolnica,  pshipolnica  1661. 
Psyche  1545. 
Ptah  1450. 

puk,  puki  (homesprite)  1431. 
Pulch  (woodsprite)  1360. 
Pulloineke,  Pulhoidchen  1359. 
pump-hut  (goblin)  1433-4. 
pygmaei  1415.  1420. 
pyssling  (dwarf)  1412. 

ra  (sprite)  1407.  1431. 

rabat  (goblin)  1433. 

racketing  sprite  1432. 

Radbod  1280. 

radels-fuhrer  (wheel-bearer)  1348. 

Radost  (joy)  1340.  1544.  1620. 

ragin  (deity)  1291-2. 

Eagirist  1867.  1869. 

ragna-rokr  (twilight  of  gods)  1541. 

Rahus  (demon)  1501. 

rai  (paradise)  1544. 

rainbow  1510-1.  1550.  1801.  1845. 

rain-making  1342.  1458. 

rajani  (night)  1541. 

rakshasa  (giant)  1440. 

rakud,  reced  (temple)  1312. 

Ran  1374. 

rauch-fihs  (Whitsun  sluggard)  1533. 

rauch-nacht  1758.  1767,  line  219. 

Redbeard  1418. 

redbreast  1490. 

£e?a  (easily)  1378. 

Rekan  (Attila's  wife)  1364. 

relics  1666. 

religio  1313. 

Reto  =  Krodo  1352. 

Rhea's  bath  1365. 

ribhus  1410. 

Rigr  1361. 

Rindr  1363-4. 

Risa-land  1442. 

Robigo  1424. 

Robin  goodfellow,  R.  Hood  1432. 

rodor  (sky)  1498. 

roggen-mome  (corn-spectre)  1424. 

rose-garden  1415.  1544. 

roses,  to  laugh  r.  1632. 

Rota  1404. 

rowan-tree  1682. 

Riibezahl  (woodsprite)  1425. 

ruhe-wisch  1789,  no.  296. 


INDEX. 


1883 


Kulla,  Eylla  1867-9. 
Eumour  1580. 
Kumpelstilt  1433. 
runes  1318.  1688-9. 
Eunze  (a  giant)  1448. 
Ruprecht,  kneclit  1432.  1436. 

sacrifice  1297.  1304. 

sacrificial  vessels  1304. 

Sffi-fugel  1717. 

Saslde  (fortune)  1564—9. 

Saelde's  wheel,  messenger,  horn  1568-9. 

Sffimingr  (son  of  OSin)  1373.  1390. 

Sffitere  1601. 

Saga  1377. 

sahs-luzzo  1617. 

Sahsnot  1351. 

sal  (hall,  temple)  1536. 

salg-ofnir  1485. 

Salida  (well-being)  1564—9. 

salt  1619. 

Sampo  1582. 

Samr  1390. 

Sand-Jack,  Sand-Peter  (death)  1555. 

Santanu  1405. 

Sarrasins  1444. 

Satan  1601. 

Saturn  1325.  1362-3. 

Satyavratas  1453. 

satyr  1411. 

sau-arsch,  sau-kegel  (whirlwind)   1371. 

1470. 

Sau-reussel  (devil)  1604. 
Savelios,  7?Xios,  sol  1499. 
savitu,  ueros  (rain)  1342. 
Saxneat  1351.  1715. 
scaturnir  1363. 
Sceaf  1391.  1719-20.  1723. 
sceffara  (fate)  1399. 
Sceldwa  1722-4.  1731. 
Schalks-berg  (rogue's  hill)  1441. 
schate  bar  (shade  supplied)  1642. 
Schellen-moritz,  Shelly-coat  1435. 
schelme  (plague)  1666. 
schem-bart,  schemen  (mask)  1436. 
Schilbunc  1391.  1731-2. 
Schlemihl's  shadow  1613. 
schlenz  1810,  no.  812. 
schmagostern  1457. 
Schnellerts  (a  spectre)  1591. 
schon-bart  1366.  1436. 
schrat  (woodsprite)  1424.  1763,  line  85. 
schratzel  (woodsprite)  1410.  1424-5. 
schrawaz  1425. 

schreck-stein  (stone  of  fear)  1684. 
Scilfingas  1391. 
scocca  (demon)  1606. 
scorungr  (valkyr)  1403-4. 
Scrawunc  (weather-giant)  1473. 
scraz  (woodsprite)  1424-5. 
Scyld  1724. 
Segard  (Brynhild's  castle)  1404. 


Segumon,  Mars  1391. 

serSr  (magic)  1616-8. 

self  done,  self  have  1411.  1613. 

Selp-hart  1575. 

Semele  1538. 

Sessrymnir  (Freyja's  hall)  1373. 

seven-league  boots  1569. 

sgon-aunken  (dwarfs)  1411. 

shadow  lost  1613. 

shamir  (rock-blasting  plant)  1598. 

Shelly-coat  (goblin)  1435. 

shield-maiden  1397.  1403-4. 

ship  carried  about  1365-6. 

ship  of  fools  1366. 

shoulder-blade  inspected  1636-7.   1764, 

line  126.  1775-6. 
shooting  star  1506.  1801. 
shower-man  (god  of  rain)  1342. 
Shrove-fire  1468. 
Si5-grani  (OSinn)  1729. 
Siegfried  1599. 
sieve-turning  1635. 
Sif  1348. 
Sigelot  1393. 
Sigewunsc  1330. 

Sigi  (son  of  OSinn)  1390.  1729-30. 
Signild  1404. 
Sigor  (victory)  1574. 
Sigrdrifa  1403. 
Sigrhofundr  (Oftinn)  1328. 
Sigrlami  (son  of  OSinn)  1390. 
SigriSr  1373. 
sigstein  (stone  of  victory)  1568.   1686. 

1763,  line  89. 

Sigtunir  (Odin's  dwelling)  1328. 
SigurSr  1387.  1395.  1403-5.  1540.  1591- 

9.  1730. 

sihle  (titmouse)  1642. 
sihora,  sire,  sir  1292. 
silvanus  (forest-god)  1392.  1426. 
Sindbad  1447. 
Sindgund  1373. 
sin-flut  (Deluge)  1452. 
sjo-rnor  (watersprite)  1431. 
SkaSi  1338.  1355-6.  1373.  1383. 
skald  1581. 
skam  1602. 

skiald-mey  (shield-maiden)  1403. 
SkrSbla-Snir  1355-6.  1570. 
Skilfingr  1391. 
Skin-faxi  1481. 
Skioldr  1443.  1724.  1731. 
skiptungr  (changeling)  1421. 
skog-snerte  (woodsprite)  1428. 
skogs-ra  (woodsprite)  1427. 
skorungr  (valkyr)  1403-4. 
skratti  (woodsprite,  giant)  1425. 
slag-ruta  (divining  rod)  1598. 
Sleep  1575. 
sleeping-thorn  1674. 
slegel  (cudgel,  divining  rod)  1598. 
Sleipnir  (OSin's  horse)  1335.  1481. 


1884 


INDEX. 


Smertis,  Smrt  (death)  1560. 

smoke-offerings  1304. 

snake  1490-1-2. 

sneezing  1116-7. 

snow  1313. 1573. 

snow-child  1582. 

sobotka  (midsummer  fire)  1468. 

Sockmimir  1392. 

Sol  (Latin)  1322.  1499.  1753. 

Sol  (ON.)  1373. 

solsatire  (sunset)  1513. 

solstice  1466. 

soothsaying  1635-6.  1775. 

sorcerer  1614;  sorceress  1617. 

souche  de  noel  (yule-log)  1839. 

sower,  the  evil  1820. 

sow's  dung,  tail  1371. 

Spange  1574. 

spiders  1497-8. 

spiel-hansel  (Jack-player)  1442.  1560. 

spirit,  ghost,  geist  1407. 

spitting,  a  defence  from  magic  1633. 

spring-wurzel  1597. 

Sretia  (fortune)  1571. 

Sri  (fortune)  1567. 

stab-wurz  (southern-wood)  1678. 

Stampho,  Stempo  1370. 

StarkaSr  1540.  1582. 

stars  1505—10.  1802. 

Stempe  1370. 

stendel  (nightmare)  1419. 

Stepcheu  (goblin,  devil)  1432. 

Steuble  (ignis  fatuus)  1801. 

stone,  turning  into  1446. 

stonecrop  1779,  110.  60. 

stor-y-unkare  1340. 

Strakh  (terror)  1353. 

striga  (witch)  1618. 

Stroh-ars  1366 

stroking  (by  a  witch)  1632. 

subterraneans  1415. 1451-2.  1862. 

Suevo  monte  1390. 

Sumar  1526. 

Sumar-li«i  1484. 

Summer  and  Winter,  brothers  1531. 

Sun  1499  ;  sun-fair,  -glad  1514. 

sun's  well  1499. 

sune-wende,  sun-giht  (solstice)  1466. 

sune-wend  fires  1467. 

Sunna  1373. 

sunna-felt  (elysium)  1544. 

superventa  (omen)  1638. 

sure  bridge,  sure  death  1550-8. 

Suryas  (sun)  1499. 

Surtr  1540. 

su-stert,  sow-tail  (devil)  1471. 

Suttungr  1447.  1582. 

Suvantolainen  1469. 

Sva«il-fari  (a  horse)  1446. 

Svafnir  (a  snake)  1331.  1491. 

Svafr-lami  (Otfin's  grandson)  1390. 

Svalr  (sun's  shield)  1500. 


Svantevit  1352. 

Svart-alfa-heim  1410. 

Svart-hofSi  (a  giant)  1441. 

SvrSur  1327. 

Svipdagr,  Swefdfeg  1357.  1717.  1730. 

swan-knight  1725-6  n. 

sword-magic  1635.  1774. 

sword-spell  1761,  line  31. 

Syn  1374. 

Syr  (Freyja)  1373. 

Syritha  1373. 

Toetwa  1722-4. 

taivas  (sky)  1349. 

talamasca  (mask,  spectre)  1585-6. 

tanewezel  (spasms)  1660. 

Tanfaua  1312.  1365. 

Tauhauser  1590. 

tann-gniostr  (tooth-gnashing)  1347. 

Tarauis  (thunderer)  1339. 

Taranucnus  1339. 

Tarnodurum  1339. 

taterman  (goblin)  1432. 

Tchert  (devil)  1540. 

Tell  1393. 

Temper  1370. 

temperie  (medicine)  1652. 

Tempesto  1627. 

Tepentiren  (a  goblin)  1433. 

Termagant  1334. 

Terror  1352. 

Tharapila  1311.  1488. 

thegathon  1310. 

Theuth  (god  of  rain)  1334. 

Thiassi,  f  iazi  1362. 

thief's  helmet  1418  ;  thumb  1624. 

Thock  (a  giantess)  1443. 

ThorgerSr  1318. 

Thor-ketill,  Durcytel  1347. 

Thorr  1280-3.  1323.  1377-8.  1442.  1507. 

1728. 

Thors-reia  (thunder)  1338. 
Thor-steinn  1309.  1686. 
Thraetaono  1337. 
ThrrSi  (third)  1337. 
)>r6}?jan  (initiate)  1315. 
ThruSgelmir  1441. 
ThruSr  1315.  1348.  1404. 
Thryrnr  (a  giant)  1441. 
Thunar,  Thorr  1338. 
thunder  1845,  no.  61. 
thunder-bolt,  -stone  1686. 
Thuros  (god  of  war)  1349. 
thurs  (giant)  1437-8. 
Thursday  1348-9. 
tibr  (sacrifice)  1299. 
Tiermes  (thunder-god)  1338-9. 
Timp-hute  (homesprite)  1434. 
Tina  1350. 
tiodute!  1350. 
Tityos  1440. 
Tive-bark  tied  on  1675. 


INDEX. 


1885 


Tivisco  1349. 

toad  1492-3. 

toadstone  1686. 

tomte  (homesprite)  1431. 

Torden-veir  1338.  1345. 

tor-don  (thunder)  1338. 

tord-wifel  (duugbeetle)  1494-5. 

Toril  1347. 

Toro  1342. 

Toxaris  1649. 

tranced  1626. 

transformation  1630-1. 

transmigration  1548. 

Tras  (tremor)  1353. 

treba  (sacrifice)  1298. 

trees,  marriage  of  1479. 

trefue  1841,  no.  28. 

Trempe  1370. 

Tri-glava  1505. 

TpiKvfAia  (third  wave)  1461. 

Trismegistos  1334. 

Tristan  1448. 

TptTo-ycveia  1337. 

troll,  troll  (spectre)  1439.  1621. 

troll-skot  1471. 

Tror  1388. 

Trotula  1650. 

trud,  trute  1419. 

true  as  day,  as  death  1512.  1558. 

truge-tiefel  1419. 

Trut-munt  1448. 

Tuisco  1349.  1388.  1733. 

Tumbo,  the  holy  1441. 

Tuonela  (hades)  1555. 

tuonen  koira  (dragon  fly)  1555. 

turilas,  Turisas  1437-8.  1495. 

turse,  tiirse  (giant,  devil)  1438.  1447. 

Tutosel,  1588. 

Typhoeus  1542. 

Tyr,  Tiw,  Zio  1350-3. 

Tyrrhenians  1438.  1444. 

ubarfangari  (devil  ?)  1602. 

uddg-hatt  (cap  of  darkness)  1332. 

Ugarthilocus  1607. 

uhta  (early  dawn)  1518-9. 

Ukko  1342.  1449.'  1686. 

ulf-he-Sinn  (were-wolf)  1630. 

iillerken  1415. 

Ulli  1414. 

Ullr  1337-8.  1359.  1442. 

unchristened  1586-9.  1817. 

Un-fuoge  (indecorum)  1374. 

un-gehiure  1407.  1585. 

un-gethum  (monster)  1407. 

un-holda,  un-huld  1602.  1769. 

Un-saelde  (ill-luck)  1572. 

Urban  1413. 

TJrftar-brunnr  1399. 

Urian  (devil)  1602. 

ur-lac,  or-log  (destiny)  1560-1. 

urolainen  (beetle)  1495. 

VOL.    IV. 


ur-teufel  1602. 

Utchaisravas  (steed  of  Day)  1512. 

vadanas  1327. 

VaSgelmir  1540. 

vaBtt,  vffittr  (wight,  elf)  1407. 

vafr-logi  (quivering  flame)  1586. 

vaihts,  wiht  (elf)  1407. 

Vala  (prophetess)  1398-9.  1618. 

valant  (devil)  1452.  1602. 

valantinne  (she- devil)  1399. 

Vala-skialf  1328. 

Valentin  (a  horse)  1482. 

Valholl  1542-3.  1593. 

valkyria  1403.  1458.  1542. 

valr  (the  fallen  in  fight)  1328. 

Vals  1391. 

vampire  1586. 

Vana-dis  1398. 

Vanir  1356. 

vassogalate  (temple)  1312. 

Vasukis  (king  of  snakes)  1492. 

vatte-lys  (fairy  lights)  1687. 

ve,  weoh  (temple)  1308. 

Vecha  1650. 

Vecher  (evening)  1372. 

Vegdeg,  Wffigdasg  1730. 

Veg-tamr  (OSinn)  1713. 

Veleda  1399. 

Velnies  1606. 

Vendels-rot  tied  on  1675. 

Veneris,  capillus  1671. 

Venus  1400.  1415.  1531. 

Venus  Mount  1590. 

Veorr  (Thorr)  1347. 

ver  sacrum  1532-3. 

Vergiliae  (Pleiades)  1508. 

Ver-goden-deel  strusz  (reapers'  offering) 

Verfcumnus  1406. 

Vesna  (spring)  1372. 

Vespera  1372. 

Vestralpus,  Vestri  1417. 

vettar  (wights,   elves)    1407.  1838,  no. 

162. 

vetula  1737. 
Victoria  1403. 

victory,  stoneof  1568. 1686, 1763,  line 89 
Victovali  1407. 
Viftarr  1545. 
Videvut  1326. 

ViSrir  (OSinn)  1333.  1473.  1582. 
Vielona  (god  of  souls)  1560.  1584  5. 
vigadeino  (tribulus)  1679.  1682. 
Viga-guft  (war-god)  1350. 
Vig-rrSr  (battle-field)  1541. 
Vila  (fairy  sister)  1406.  1470.  1595. 1671 
Vili,  Vilir  1337. 
Vilkinus  1392. 

vince  Luna  !  (win,  Moon)  1740. 
Vind-alfr  1417. 
Vind-heim  1469. 

K    E 


1886 


INDEX. 


Vindler  (HeinrSallr)  1361. 

Vingnir  1339  n.  1729. 

Ving-jJorr  1347.  1729. 

Vishnu  1484. 

Visvakarma  1452. 

Voland,  junker  (devil)  1603. 

yolencel  1359. 

Vollarc  1609. 

Volos  1336. 

Yolot  (a  giant)  1439. 

Volsunge  1391. 

volu-lerSi  (vala's  tomb)  1618. 

Tor  (faith)  1374.  1385. 

vorkiekers  (foreseers)  1634-5. 

vorwitz  (presumption)  1471. 

Vulcanus  1322.  1410.  1435.  1456. 

Vuodan  1326-7. 

Yut  1326. 

vult  1327. 

waal-riiter  (nightmare)  1419. 

wadel,  wadal  (lunar  phases)  1819. 

wahr  (true)  1512.  1558. 

waidelot  (priest)  1317. 

Wiiinamoinen  1378.  1441.  1453.  1462-9. 

loll.  1582-3. 

wake,  tree  1  1479.  wake,  Fortune  !  1575. 
"VValadamarca  1399. 
Walaruna  1693. 
Walburgis-night  1619-20.  1781-3.  1799. 

1805.  1812-9.  1824. 
"Walburg's  tire  1466. 
wald-frau  (forest  woman)  1405. 
wald-singer  1490. 
walks,  wanders  (of  a  ghost)  1585. 
wal-rider  (nightmare)  1419. 
wait-man  (wild  man)  1426. 
walt-miune  (wood-wife)  1406.  1426. 
Wandel-muot  (fickleness)  1369. 
wanno-weho  (sparrow-hawk)  1487. 
Wartburg  war  of  poets  1583. 
wasser-liiss  (water  sprite)  1429.  1430. 
\Vate  1392. 
water-bird  (sluggard)  1459. 

kelpie,  -mom  1429. 

saints  1473. 

Watzmann  (a  giant)  1446. 
Waude,  Waudl-gaul  1336. 
wax-figures  1628.  1637.  1761.  1772. 
weasel  1639. 
weather-cock  1485. 

-  -lords  (Paul,  John)  1469. 
witch  1627. 

wechsel-balg  (changeling)  1421.  1777. 

Weckolter,  Frau  (juniper)  1480. 

wedel  (lunar  phase)  1819. 

Wedki  1299. 

week,  days  of  the  1323—6. 

Wegdaeg  1729-30. 

wege-warte  (plantain)  1547. 

weichsel-zopf  (plica)  1419. 

Weidewut  1326. 


weise  (orphanus)  1685. 

weise  frau  1398.  1405-6, 

weis-hexen  1615. 

weles,  welflkas  (ghosts)  1546.  1584.  1595. 

Welf  (whelp)  1391. 

Welnas  (god  of  souls)  1560. 

Wendel-muot  (fickleness)  1369. 

wendil-meri  (ocean)  1460. 

Wensco  1330. 

were-wolf  1629-30.  1746.  1826. 

Westerfalcna  1717. 

wester-barn  1586. 

henid  (chrism-clotb)  1811. 

mane  1503. 

wat  (child's  caul)  1570.  1586. 

Westralp  1417. 

wetter-giogo  (salamander)  1346. 

leich  (lightning)  1343. 

-stein  (thunderbolt)  1344. 


wheel  of  fortune  1567-8. 

wheel-burning  1467-8. 

wheel-rolling  1348.  1371. 

whirlwind  1798-9.  1847. 

white  lady  1318.  1371.  1401.  1571.  1595. 

wicke-weib  (witch)  1809. 

Widu-kind  1406. 

widu-minna  1406. 

Wielant  1392. 

wih,  weoh  (temple)  1308. 

wiht,  wight  (elf)  1407. 

wild  fire  1464. 

wild  host,  hunt  1587. 

wildiu  wip  1405-6.  1426. 

wil-salda  (fate)  1561. 

wind  1846. 

Windis-prut  (whirlwind)  1470. 

wind-selling  1473-4.  1742-4. 1762,  line  65. 

Wintar  1529.  1531. 

Winter-troll  1429. 

Wipune  1583. 

wise-woman  1398.  1405. 

Wish  1328.  1422-3. 

wishing-gear,  etc.,  see  wiinschel. 

wisod  (sacrifice)  1298. 

witch,  see  hexe. 

Wittich  1392. 

wizago,  wizard  1615.  1748-9. 

wizod  (sacrifice)  1298. 

Wodan  1326-8.  1526. 

Wode  1417.  1556.  1587. 

Wodenes-weg  1334. 

Wodens-torp  1335. 

Woden-tungel  (-star)  1336. 

Wodes-heer  (-host)  1327. 

Woens-let  (-lith,  -limb)  1337. 

Woldan  1327. 

wolf,  she-wolf  (valkyr)  1404. 

Wolf-bizo  1645. 

wolf-riding  1618. 

Wolken-burg  1544. 

woman  reverenced  1396. 

wood-pecker  1598. 


INDEX. 


1887 


wood-wife,  see  waldfrau,  holzweib. 
wood-wose  (satyr,)  1426. 
wool,  wrapt  in  1636. 
Worblestriiksken  1413. 
wudewasa,  wudewicht  (satyr)  1426. 
wudu-maer  (echo)  1412-3. 
wiietendes  beer  (furious  bost)  1587. 
wuet-gusz  1390. 

wiillekes-locker  (dwarf's  caves)  1415. 
wulpin,  wylpen  (valkyr)  1404. 
Wiinschelburg  1330. 
wiinschel-dinge  (wisbing-gear)  1384. 

gerte,  -ruthe  (-rod)  1598. 

but  (-bat)  1569. 

wunder-blume  1596-7. 
wuiiderer  (wonder-worker)  1591.  1614. 
wunnilo  (paradise)  1544. 
Wunscb  (wisb)  1328.  1422-3. 
Wuotan  1326-8.  1471. 
Wuotilgoz  1390.  1469. 
wurm-garten,  -sal  (hell)  1540. 
Ward,  Wurt,  Wyrd  (destiny)  1399. 


Wusc-frea  1330. 

Yama  (death)  1378. 

Yggdrasil  1331.  1536. 

Yggr  1288.  1331.  1347.  1582. 

Ymir  1442. 

Yngvi,  Iiigui  1717-8.  1734. 

yrias  1740,  xxiv. 

yule-clog  1826. 

Zeus   1327.  1333-4'.  1337-9.  1343.  1377. 

1414.    1429.    1458.    1469.     1471-4. 

1539.  1560-1. 
ziefer  (sacrifice)  1299. 
Zies-burc  (Augsburg)  1350. 
Zio  1471. 
Zisa,  Csia  1372. 
zit-vogel  (time-bird)  1488. 
zloto-baba  1290. 

zwerg,  zwergin  (dwarf)  1409.  1861. 
Zygainer  (gipsies)  1775. 


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