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TEUTONIC MYTHOLOGY.
JACOB GEIMM.
TEUTONIC MYTHOLOGY
BY

JACOB GRIMM.

TRANSLATED FROM THE FOURTH EDITION.

WITH

NOTES AND APPENDIX

JAMES STEVEN STALLYBRASS,

VOL. III.

\C

LONDON GEORGE BELL & SONS, YORK STREET,

:

COVENT GARDEN.
1883.
 Butler & Tanner,
The Sclu'ood Priiiting WorkSt
Frome, and London,
 al^^'^'
Q'U^
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PREFACE
TO THE SECOND EDITION (1844)

Now that I am able to put my germinated sprout of Germau

Mythology into its second leafing, I do it with a firmer confidence
in the unimpeded progress of its growth. When the first shy-
ness was once overcome, seeking and finding came more quickly
together ; and facts, that rebuked any effeminate doubt of the
reality of scientific discoveries on a field till then considered
barren, started up on every side, till now there is a glut of them.
Well, I have got my joists and rafters, drawn some lines, laid

some courses, and yet guarded against pretending to finality

for who would do that, so long as in one place the materials are
wanting, and in another the hands are still full with fetching ?

I wish to explain all I can, but I am far from being able to

explain all I wish.
Criticism, often brilliantly successful on foreign fields, had
sinned against our native antiquities, and misused most of the
means it had. The immortal work of a Roman writer had shed
a light of dawn on the history of Germany, which other nations
may well envy us : not content with suspecting the book's
genuineness (as though the united Middle Ages had been capable
of such a product), its statements, sprung from honest love of
truth, were cried down, and the gods it attributes to our ancestors

were traced to the intrusion of Roman ideas. Instead of dili-

gently comparing the contents of so precious a testimony with

the remnants of our heathenism scattered elsewhere, people made
a point of minimizing the value of these few fragments also,

and declaring them forged, borrowed, absurd. Such few gods as

remained unassailed, it was the fashion to make short work of,
by treating them as Gallic or Slavic, just as vagrants are shunted
oif to the next parish — let our neighbours dispose of the rubbish
as they can. The Norse Edda, whose plan, style and substance
VI PREFACE.

breathe the renaotest antiquity, Avhose songs lay hold of the heart
in a far different way from the extravagantly admired poems of

Ossian, they traced to christian and Anglo-Saxon influence,

blindly or wilfully overlooking its connexion with the relics of

eld in Germany proper, and thinking to set it all down to nurses
and spinning- wives (p. 1230), whose very name seemed, to those
unacquainted with the essence of folk-lore, to sound the lowest
note of contempt. They have had their revenge now, those
norns and spindle-bearers.
One may faii'ly say, that to deny the reality of this mythology
is as much as to impugn the high antiquity and the continuity of
our language : to every nation a belief in gods was as necessary

as language. No one will argue from the absence or poverty of

memorials, that our forefathers at any given time did not practise
their tongue, did not hand it down ; yet the lack or scantiness
of information is thoughtlessly alleged as a reason for despoiling
our heathenism, antecedent to the conversion, of all its contents,
so to speak. History teaches us to recognise in language, the
farther we are able to follow it up, a higher perfection of form,
which declines as culture advances ; as the forms of the thirteenth
century are superior to our present ones, and those of the ninth
and the fifth stand higher still, it may be presumed that German
populations of the first three centuries of our era, whose very
names have never reached us, must have spoken a more perfect
language than the Gothic itself. Now if such inferences as to
what is non-extant are valid in language, if its present condition
carries us far back to an older and oldest; a like proceeding
must be justifiable in mythology too, and from its dry water-
courses we may guess the copious spring, from its stagnant
swamps the ancient river. Nations hold fast by prescription
we shall never comprehend their tradition, their superstition,
unless we spread under it a bed on still heathen soil.
And these views are confirmed by what we know to be true of
poetry and legend. If the heathens already possessed a finely
articulated language, and if we concede to them an abundant
stock of religious myths, then song and story could not fail to
 PREFACE. Vll

lay hold of these, and to interweave themselves with the rites and
customs. That such was the case we are assured by Tacitus ;

aud the testimony of Jornandes and Eginhart leaves not the

smallest room for doubt respecting later ages. Those primitive
songs on Tuisco, on Mannus and the three races that branched
out of him, are echoed long after in the genealogies of Ingo,
Iscio, Hermino ; so the Hygelac of the Beowulf-song, whom a
tenth century legend that has just emerged from oblivion names
Huglacus Magnus (Haupt 5, 10), is found yet again —as a proof
that even poetry may agree with history — in the ' Chochilaichus
'

of Gregory of Tours. If in the 12th and loth centuries our

country^s hero-legend gleamed up for the last time, poets must
have kept on singing it for a long time before, as is plain from
the saved fragment of Hildebrand and the Latin versions of
Rudlieb and Waltharius ; while not a tone survives of those Low
German lays and legends, out of which nevertheless proceeded
the Vilkinasaga that mirrors them back. The rise of our Court-
poetry has without the slightest ground or necessity been ascribed
to the Crusades ; if we are to assume any importations from
the East, these can more conveniently be traced to the earlier
and quieter intercourse of Goths and Northmen with the Greek
empire, unless indeed we can make up our minds to place nearly
all the coincidences that stai'tle us to the account of a funda-
mental unity of the European nations, a mighty influence which
is seen working through long ages, alike in language, legend
and religion.

I am met by the arrogant notion, that the life of whole cen-

turies was pervaded by a soulless cheerless barbarism ; this would
at once contradict the loving kindness of God, who has made
His sun give light to and while endowing men with
all times,
gifts of body and soul, has instilled into them the consciousness

of a higher guidance on all ages of the world, even those of

:

worst repute, there surely fell a foison of health and wealth,

which preserved in nations of a nobler strain their sense of right
and law. One has only to recognise the mild and manly spirit
of our higher antiquity in the purity and power of the national
viii PEEFACE.

laws, or the talent inherited by the thirteenth century in its

eloquent, inspired poems, in order justly to appreciate legend

and myth, which in them had merely struck root once more.
But our inquiry ought to have the benefit of this justice both
in great thino^s and in small. Natural science bears witness,
that the smallest may be an index to the greatest ; and the reason
is discoverable, why in our antiquities, while the main features
were effaced, petty and apparently accidental ones have been
preserved. I am loth to let even slight analogies escape me,
such as that between Bregowine, Freawine, and Gotes friunt
(p. 93).

True to my original purpose, I have this time also taken the

Norse mythology merely as woof, not as warp. It lies near to

us, like the Norse tongue, which, having stood longer undisturbed
in its integrity, gives us a deeper insight into the nature of our
own, yet not so that either loses itself wholly in the other, or
that we can deny to the German language excellences of its own,
and to the Gothic a strength superior to both of them together.
So the Norse view of the gods may in many ways clear up and
complete the German, yet not serve as the sole standard for it,

since here, as in the language, there appear sundry divergences

of the German type from the Norse, giving the advantage now to
the one and now to the other. Had I taken the rich exuberance
of the North as the basis of my inquiry, it would have perilously
overshadowed and choked the distinctively German, which ought
rather to be developed out of itself, and, while often agreeing
with the other, yet in some things stands opposed. The case
appears therefore to stand thus, that, as we push on, we shall

approach the Norse boundary, and at length reach the point

where the wall of separation can be pierced, and the two mytho-
logies run together into one greater whole. If at present some
new points of connexion have been established, more important
diversities have revealed themselves too. To the Norse anti-
quarians in particular, I hope my procedure will be acceptable :

as we gladly give to them in return for what we have received,

they ought no less to receive than to give. Our memorials are
 PREFACE. IX

scantier, but older ; theirs are younger and purer ; two things it

was important here to hold fast : fii'st, that the Norse mythology
is genuine, and so must the German be ; then, that the German
is old, and must the Norse be.
so
We have never had an Edda come down to us, nor did any one
of our early writers attempt to collect the remains of the heathen
faith. Such of the christians as had sucked German milk were
soon weaned under Roman training from memories of home, and
endeavoured not to preserve, but to efface the last impressions of

detested paganism. Jornandes and Paulus Diaconus, who must

have had plenty of heathen stories still within their reach, made
but slight use of the mythical ones. Other ecclesiastics now and
then, for a particular purpose, dole out scraps of information
which are of great value to us: Jonas (pp. 56. 109), Beda
(p. 289), Alcuin Widukind (p. 253), Adam of Bremen
(p. 229),
(p. 230). As I have said on p. 9, some monk at St, Gall, Fulda,
Merseburg or Corvei might have conceived the happy idea of
putting pen to the antiquities of his country, gathering up things
of which the footprints were still fresh, and achieving for the
foreground of our history, just where it begins to disengage itself
from legend, a lasting work, such as Saxo Grammaticus accom-
plished. Even if German tradition was more blurred and colour-
less from the seventh century to the eleventh, than was Danish
in the twelfth, if estrangement from native legend had advanced
more slowly in the far North ; yet Waltharius and Rudlieb, or
the rhyme of the boar in Notker, may shew us that in the very
cloisters there was much still unforgotten of the ancient songs.
It is likely that scribes continued for some time to add to the
collection set on foot by Charles the Great, the destruction of
which has proved an incalculable loss, and from which we might
have obtained an abundance of materials and pictures of the
remotest eld. The Middle High-German poets found themselves
already much fartheraway from all this ; anything they might
still unconsciously borrow from it must have been preserved
accidentally in traditional forms of poetry or the living idiom
of the people. The very book in which heathen names and cha-
X PEEFACE.

racfcers miglit the most innocently have found a place, Albrecht

of Halberstadt's translation of the Metamorphoses, is lost to us
in its original form ; when Rudolf in his Barlaam from a christian
point of view refutes the Grecian gods after the fashion of
Chrothilde (see p. 107), he sticks too closely to his text to let

any native characteristics come into his head : the age was too
entirely absoi-bed in its immediate present to feel the slightest
inclination to look back into its own or other people's distant
past. It is not till the 14th or 15th century that sundry writers
begin to shew a propensity to this. Gobelinus Persona bestows
a mite (p. 254) ; if Bohmer would but soon give us an edition of
the Magdeburg Schoppenchronick and the Chronicon Picturatum,
both sadly wanted ! Conf. Bohmer's Reg. ed. 1849, p. xxi,

pag. 62 ad ann. 1213; Zeuss p. 38. The statements of Botho,

uncritical as they are, claim attention, for in his day there may
have been accounts still afloat, which have vanished since. A
curious one is contained in Joh. Craemer's Chronica sancti Petri
in monte crucis ad ann. 1468 :
' Matthaeus Huntler in'cella Sancti

Martini ad Werram vidit librum Johannis Vanderi, ord. S. Bene-

dicti monachi in Reynertsborn, de omnibus gentilium deastris
in proviucia nostra, quem magna cura conscripsit, et quemlibet
deastrum in habitu suo eleganter depinxit cum multis antiquita-
tibus, in quibus bene versatus esse dicitur.' Botho drew his de-

scriptions from figures of idols that were before his eyes ; and at

Reinhartsbrunn in Thuringia there might be similar things

extant, or the very same that found their way to Brunswick, if

only PauUini, whose Syntagma p. 315 furnishes that passage

from the chronicle, were not himself suspicious. The like un-

certainty hangs over Joh. Berger (p. 96), over a Conradus

Fontanus quoted by Letzner (p. 190), and the Frisian Cappidus
whose work Hamconius professes to have used (see my chap.
XXI, Lotus). Any one that cared to read straight through
Berthold of Regensburg's works, dating from the end of the loth
century, would very likely, where the preacher gets to speak
of sorcery and devilry, come upon cursory notices of the super-
stitions of his time, as even the later sermons of Johannes
 PREFACE. XI

Herolt (my ch. XXXI, Berchta, Holda), Joliaunes Xider (d. cir.

1440), and Geiler von Kaisersberg offer some details. And even
historians in the IGth and 17th centuries, who rummaged many
a dusty archive, such as Aventin, Celtes, Freher, Spangenberger,
Letzuer (d. after 1612), Nicokius Gryse (d. 1614), must have had
all sorts of available facts within their reach, though to pick the
grain out of the chaff would no doubt come easier to us than to
them.
Much then is irrecoverably lost to our mythology ; I turn to

the sources that remain to it, which are partly Written Memorials,
partly the never resting sti*eam of living Manners and Story.
The former may reach far back, but they present themselves
piecemeal and disconnected, while the popular tradition of to-
day hangs by threads which ultimately link it without a break
to ancient times. Of the priceless records of the Romans, who
let the first ray of history fall on their defeated but unsubdued

enemy, I have spoken in the fourth and sixth chapters. If

among gods and heroes only Tuisco, Mannus and Alx are named
in German, and the rest given in '
Romana interpretatio on ;
'

the other hand, the female names Nerthus, Veleda, Tanfana,

Huldana (for Hludana), Aliruna, have kept their original form;
and so have names of peoples and places that lead back to gods,
Ingaevones, Iscaevones, Herminones, Asciburgium. Christian
authors also, writing in Latin, prefer the Roman names, yet, when
occasion calls, Wodan, Thunar, Frea, Sahsnot cannot be avoided.
The refined language of the Goths, and the framework of their

hero-legend, lead us to imagine a very full development of their

faith, then just giving way to Christianity, though to us it has
sunk into such utter darkness : such expressions as frauja, halja,
sibja, unhul}?o, skohsl, anz, fairguni, sauil (as well as sunna),

vaihts, alhs, gudja, hunsl, dulj^s, jiuleis, midjun-gards, aiihns,

a]7n, must have heathen notions lying at their
blotan, inveitan,
base, and these would offer themselves far more abundantly if
portions of the Gothic Old Testament had reached us. After
the lapse of a few centuries we find the other dialects all more
or less corrupted when compared with the Gothic, and as a long
Xll PREFACE.

interval had then passed since the conversion of most of the

races, heathenism must have retreated farther from the language
also and the poetry. Nevertheless the fragment of Muspilli,
the Abrenuntiatio, the Merseburg Lay and a few others, still

allow our glances to rove back beyond our expectation ; isolated

words occur in glosses, and proper names of men, places, herbs,
point to other vestiges ; not only do gods and heroes step out
of the mist, as Wuotan, Donar, Zio, Phol, Paltar, Froho, Sin-
tarfizilo, Orentil, and goddesses or wise women, as Frouwa, Folia,
Sindgund, Wurt ; but a host of other words, itis, wiht, urlac,
fuld, haruc, hliodar, paro, sigil, zunkal, etc. are found uneradi-
cated. Of among the Saxons, who remained heathen
course,
longer, among the Anglo-Saxons, whose language
especially
preserved its warmth better by poetry, such relics are trebly
numerous, for beside Woden, Thunor, Frea, Bealdor, Helle,
Eastre, HreSe, and the rich store of names in the genealogies,
there add themselves Forneot, Woma, Geofon, Grei'suma, Wusc-
frea, Bregowine, Earendel, ides, wyrd, wgelcyrge, ]>yrs, eoten,
geola, hleodor, bearo, neorxenawong, haele'tShelm, Brosingamene,
and many more. What the Middle High German poetry inevi-
tably loses by comparison with the older, is compensated by
its greater quantity : together with hero-names like Nibelunc,
Schiltunc, Schilbunc, Alberich, Wielant, Horant, which fall at

once within the province of mythology, it has treasured up for

us the words tarnkappe, albleich, heilwac, turse, windesbrut,
goltwine and the like, while in oft-recurring phrases about des
sunnen haz, des arn winde, des tiuvels muoter, we catch the
clear echo of ancient fables. Most vividly, in never-tiring play
of colours, the minne-songs paint the triumphal entry of May
and Summer : the pining heart missed in the stately march its

former god. The personifications of Saelde and Aventiui*e spring

from a deep-hidden root ; how significant are the mere names
of Wunsch and valant, which are not found in all the poets
even, let alone in O.H.German ! Yet we cannot imagine other-
wise than that these words, although their reference to Wuotan
and Phol was through long ages latent, were drawn directly
 PREFACE. XI 11

and without a break from heathenism. They are a proof of the

possibiUty of traditions lingering only in certain spots, and thus
finding their way after all to here and there a poet; totally

silenced in places and periods, they suddenly strike up some-

where else, though any district, any dialect, can boast but few
or comparatively few of these; it is not many arch-mythical
terms, like frau, holle, wicht, that our language has constant
need of, and has never to this day cast off.

If these numerous written memorials have only left us sundry

bones and joints, as it were, of our old mythology, its living
breath still falls upon us from a vast number of Stories and
Customs, handed down through lengthened periods from father
to son. With what fidelity they propagate themselves, how
exactly they seize and transmit to posterity the essential features
of the fable, has never been noticed till now that people have
become aware of their gi'eat value, and begun to set them down
in collections simple and copious. Oral legend is to written

records as the folk-song is to poetic art, or the rulings recited

by schciffen (scabini) to written codes.

But the folk-tale wants to be gleaned or plucked with a

delicate hand. Grasp it rudely, it will curl up its leaves, and
deny its dearest fragrance. There lies in it such a store of rich
development and blossom, that, even when presented incomplete,
it contents us in its native adornment, and would be deranged
and damaged by any foreign addition. Whoever should venture
on that, ought, if he would shew no gap in his harness, to be
initiated into all the innocence of popular poetry; as ho who
would coin a word, into all the mysteries of language. Out of
elben (elves) to make elfen, was doing violence to our language
with still less of forbearance have violent hands been laid on
the colouring and contents even of myths. They thought to
improve upon the folk-tale, and have always fallen short of it

not even where it shews gaps, is any restoration to be dreamt

of, which sits upon it as new whitewash on old ruins, con-
triving with a couple of dabs to wipe out all the charm.
Astonishing are the various shapes its identity assumes.
XIV PEEFACE.

additional adornments spring up on ground where we least

expect it; but it is not in every soil that it thrives luxuriantly,

here and there it shews scanty or shy ; it is sure to be vigorous
where rhymes and spells abound in it. The heaviest crops
seem to be realized by those collections which, starting from a
district rich in legend, glean cautiously from the surrounding
neighbourhoods, without straying far from its limits ; thus
Otmar's Harz-sagen found a favourable field, which is probably
worth going over a second time within the like modest bounds.
Among collections that have lately come to light, I name
Borner's Tales of the Orla-gau, which, grown up on rich
legendary soil, yield much that is valuable, though the accom-
panying discourses fail to realize the true nature of Folk-legend.
Bernhard Baader's Tales of Upper Germany aflford a rich treasure,
in simple suitable language; but in Mone's Anzeiger they are
presented in so scattered and inconvenient a form, that they
ought to be re-digested in a new edition: the two different
versions of the story of Dold (quoted on p. 983), are a good
illustration of meant just now by 'meagre^ and 'luxuriant.'
what I

Bechstein's Thuringian Legends seem to me only in the last

two volumes to true point of view, and to offer
attain the
something worth having. The Legends of Samogitia and the
Mark, collected by Reusch and Kuhn, satisfy all requirements
they furnish most copious material, and put to shame the notion
that any district of Germany is poor in popular traditions, which
only elude those who know not the right way to approach them.
Soon pei^haps we shall get collections laid out on the same
thoughtful plan from Holstein, Westphalia, Bavaria and Tyrol.
For Denmark too we have a model collection by Thiele, whose
last edition has only just reached me, and still remains unused.
Many of the finest Swedish legends have been given us in various
places, but a still greater number must be lying ungathered :

Afzelius's Sago-hiifder, welcome as they are, go too much on

the plan of extracting the juice from whatever came to hand.

Norway can hardly be less stocked with legend than Sweden,

it has moreover its popular lays to shew, into which songs of
 Pit E FACE. XV

the Edda have been transmuted, witness the lay of Thorns

hammer (p. 181) and the Solar-lay. In our own day, J. W.
Wolf is labouring on the popular traditions of Belgium, and Rob.
Chambers on those of Scotland, with zeal and visible success.

The Fairy-tale (miirchen) is with good reason distinguished

from the Legend, though by turns they play into one another.
Looser, less fettered than legend, the Fairy-tale lacks that local
habitation, which hampers legend, but makes it the more home-
like. The Fairy-tale flies, the legend walks, knocks at your
door ; the one can draw freely out of the fulness of poetry, the

other has almost the authority of history. As the Fairy-tale

stands related to legend, so does legend to history, and (we may
add) so does history to real life. In real existence all the out-
lines are sharp, clear and certain, which on history's canvas are
gradually shaded off and toned down. The ancient my thus,
however, combines to some extent the qualities of fairy-tale and
leo-end ; untrammelled in its flight, it can yet settle down in a

local home.
It was thought once, that after the Italian and French collec-

tions of Fairy-tales it was too late to attempt any in Germany,

but this is contradicted by fact ; and Molbech's collection, and
many specimens inserted in his book by Afzelius, testify also

how rich Denmark and Sweden are in fairy-tales not yet extinct.
But all collections have wellnigh been overtopt lately by the
Norwegian (still unfinished) of Moe and Asbiornsen, with its

fresh and full store; and treasures not a few must be lurking
in England, Scotland, and the Netherlands, from all of which
Mythology may look to receive manifold gain.

To indicate briefly the gain she has already derived from the
Folk-tale (legend) : it is plain that to this alone we owe our
knowledge of the goddesses Holda, Berhta and Fricka, as also
the myth of the Wild Hunt which leads us straight to Wodan.
The tale of the old beggar-wife is a reminiscence of Grimnir.
Of the wise-women, of swan-wives, of kings shut up in hills we
should have learnt little from written documents, did not Legend
spread her light over them ; even the myths of the Sin-flood and
Xvi PREFACE.

the World's Destruction she has not lost sight of to this day.
But what is most fondly cherished in her, and woven into the
gayest tissues, is the delightful narratives of giants, dwarfs,
elves, little wights, nixies, night-hags and home-sprites, these
last being related to the rest as the tame beasts of the fable
are to the wild and unsubjugated in poetry the wild is always
:

superior to the tamed. The legend of the sun-blind dwarfs (pp.

466n., 1247) and that of the blood-vat (pp. 468 n., 902) remind us
of the Edda.
In the Fairy-tale also, dwarfs and giants play their part
Swan-witchen (Swan-white) and Dorn-roschen (Thorn-rose =
Sleeping Beauty), pp. 425, 1204 are a swan-wife and a valkyr
the three spinning-wives, p. 415, are norns
; the footstool hurled
down from the heavenly seat (p. 136), Death as a godfather
(p. 853), the player's throw and Jack the gamester (pp. 818n., 887)
reach back to heathen times. Fairy-tales, not legends, have

in common with the god-myth a multitude of metamoi'phoses

and they often let animals come upon the stage, and so they
trespass on the old Animal-epos.

In addition to the fairy-tale and folk-tale, which to this day

supply healthy nourishment to youth and the common people,

and which they will not give up, whatever other pabulum you
may place before them, we must take account of Rites and
Customs, which, having sprung out of antiquity and continued
ever since, may yield any amount of revelations concerning it.

I have endeavoured to shew how ignition by friction, Easter

fires, healing fountains, rain-processions, sacred animals, the

between summer
conflict and winter, the carrying-out of Death,
and the whole heap of superstitions, especially about path-
crossing and the healing of diseases, are distinctly traceable to
heathen origins. Of many things, however, the explanation
stands reserved for a minute inquiry devoting itself to the

entire life of the people through the different seasons of the

year and times of life; and no less will the whole compass of
our law-antiquities shed a searching light on the old religion
 PREFACE. XVll

and manners. In festivals and games comes out the bright

joyous side of the olden time; I have been anxious to point
out the manifold, though never developed, germs of dramatic
representation, which may be compared to the first attempts
of Greek or Roman art. The Yule-play is still acted here and
there in the North ; its mode of performance in Gothland (p. 43)
bears reference to Freyr. The little wights' play is mentioned
on p. 441 n. ; on the bear's play (p. 785) I intend to enlarge
more fully elsewhere. Sword-dance and giant's dance (p. 30 i),
Berchta's running (p. 279), Whitsun play (p. 785), Easter
play (p. 780), the induction of summer or May, the violet-
hunt and the swallow's welcome are founded on pui'ely heathen
views; even the custom of the kilt-gang, like that of watch-
men's songs (p. 749), can be traced up to the most antique
festivities.

Such are our sources, and so far do they still carry us let us :

examine what results the study of them hitherto has yielded.

Divinities form the core of all mythology ours were buried :

almost out of sight, and had to be dug out. Their footmarks

were to be traced, partly in Names that had stubbornly refused
to be rooted out, yet offered little more than their bare sound
partly, under some altered guise, in the more fluid but fuller
form of the Folk-tale. This last applies more to the goddesses,
the former to the gods. Gods and heroes are found in the very

names of runes, the first of which in Old Norse is Freyr, others

are Thor, Zio, Eor, Asc, Man, but nowhere goddesses.

The gods that have kept the firmest hold are the three marked
in the days of the week as Mercury, Jupiter, Mars ; and of these,

Wuotan stands out the most distinct. Jonas, Fredegar, Paulus

Diaconus and the Abrenuntiatio name him, he towers at the head
of ancient lines of kings, many places bear the indelible impress
of his name. Woedenspanne signified a part of the human hand,
as the North named another part lilf-liSr,' wolf-lith, after the '

god T^r. Unexpectedly our 13th centuiy has preserved for us

VOL. 111. b
Xviil PEE FACE.

one of his names [Wish], which lies in abeyance even in the

Norse system, yet is the one that stands in the closest contact
with the women that do the god's bidding, with the wand that
unlocks his hoard, with the mantle that carries him through the
air, nay, is the only one that puts all these in the true light.
The Norse name Omi is not quite so clearly explained by the
AS. Woma, though the word marks unmistakably the stormful
god whom we know more certainly through our legend of the
'furious host the wide cloak and low hat are retained in the
' :

name Hackelbernd, which I venture to trace back to a Gothic

Hakul-baii-ands (p. 146-7). As Longbeard, the god deep-sunk
in his mountain-sleep is reproduced in the royal heroes Charles
and Frederick : wlio better than Wuotan, on whose shoulder they
sit and bring him thoughts and tidings, was entitled to inquire

after the flying ravens ? Eavens and wolves scented his march
to victory, and they above all other animals have entered into
the proper names of the people. In the Norse sagas the ques-
tioner is a blind graybeard, who just as plainly is old OSin
again. Father of victory, he is likewise god of blessing and
bliss, i.e. Wish over again, whose place is afterwards occupied
by Salida (well-being). Since he appears alike as god of poetry,
of measurement, of the span, of the boundary and of the dice-
throw, all gifts, treasures, arts may be regarded as having pro-

ceeded from him.

Though a son of Wuotan and yielding to him in power or
influence, Donar (Thunar, Thor) appears at times identical with
him, and to some extent as an older god worshipped before
Wuotan. For, like Jupiter, he is a father, he is grandfather of
many nations, and, as grandfather, is a god of the hills, a god of
the rocks, a hammer, sits in the forest, throned on the mountain
top, and hurls his old stone weapon, the lightning's bolt. To
him the oak was sacred, and his hammer's throw measured out
land, as did afterwards Wuotan's wand. He rather flies furi-

ously at the giants than fights battles at the head of heroes,

or meditates the art of war. I think it a significant featui'e, that
he drives or walks, instead of riding like Wuotan : he never ,
 PREFACE. XIX

presents himself in the wild hunt, nor in women's company.

But his name is still heard in curses (Wuotan's only in protesta-
tions, p. 132) and as Redbeard, Donar might sit in the moun-
;

tain too. The heroes all go to Wuotan's heaven, the common

folk turn in at Donar's beside the elegant stately Wuotan, we
;

see about Donar something plebeian, boorish and uncouth. He

seems the more primitive deity, displaced in the course of ages
(yet not everywhere) by a kindred but more comprehensive one.
If Wuotan and Donar are to be regarded as exalted deities of
heaven, much more may Zio, Tins, be accepted as such, whose
name expresses literally the notion of sky, while Wuotan signifies
the air, and Donar the thunderstorm. And as Wuotan turns the
tide of battle, Zio presents himself as the special war as god of ;

Donar flings the hammer and Wuotan the spear, he is god of the
sword, as exhibited in the names Sahsnot and Heru. But here
much remains dark to us, because our legend has lost sight of

Zio altoo-ether. Like Wuotan, he also seems to rush down from

the sky in the form of tempest.
Two though never appearing in the week, must yet
others,
be reckoned among the great gpds. Froho, a god of hunting,
of generation, fertility and summer, had long planted his name in
the heart of our language, where he still maintains his ground in
the derivatives fron and fronen ; his sacred golden-bristled boar
survived in helmet- crests, in pastry, and at the festive meal.

Year by year in kingly state Froho journeyed through the lands

(p. 213. 7G0). He is the gracious loving deity, in contrast with
the two last-mentioned, and with Wuotan in one aspect ; for, as

Wish, Wuotan also seems kindly and creative like Froho.

As to Phol, scarcely known to us till now, I have hazarded so
many conjectures that I will not add to their number here. If, as

appears most likely, he is synonymous with Paltar (Balder), he

must pass for a god of light, but also of fire, and again of tem-

pest; under another view he haunted wells and springs. He

approximates the higher elemental powers, and could the more
easily be perverted into a diabolic being. Equally lost to Ger-
many is the name of the Norse Loki, who represents fire in another
XX PEEFACE.

aspect, and was still better qualified to stand for the devil. The
stories of his artfulness, his cunning tricks, have reproduced
themselves repeatedly in all branches of our race.
now turn to
I the Goddesses. A mother of gods, Nerthus, is

named to us by Tacitus ; her name is the exact counterpart to

that of a Norse god, who confirms her existence, as Freyr would
confirm that of Freyja, had she come down to us only as the
High German Frouwa, and from the Gothic frauja (m.) we have
the same right to infer a fem. fraujo. Say that her name of
Nerthus has long ago died out, if it ever extended to all branches
of our race ; a whole group of beings almost identical with her
lives on in fadeless legend : Holde, Berhte, Fricke, Harke, Gaue,
Stempe, Trempe. At the first glance none of these names seem
to go very high up ; yet, Berhte at all events is introduced in
poems of the 14-1 5th century, and the matter begins to wear
another look the moment we can set her beside the Carolingian

Berhta, beside the Eddie Biort (p. 1149), beside the deeply rooted
tradition of the '
white lady.' Of dame Holda the legend was
never written down till the 1 7th century if Holda was in the
;

Venus-mountain, which goes as far back as the 14th, she at once

gains in importance; then further, in the 12th century we can
point to Pharaildis (p. 284) ; and if, to crown all, Huldana in the
stone inscription is correct (p. 266), we can have but little doubt
of a Gothic worship of Hul|7o (p. 990). Now, as Bei'hta and
Holda are adjective names, I was fain to claim for Nerthus also
an adj. basis nairthus, with the sense of mild, gracious, fair.
Frigg too {p. 301-2) I interpret by the adj. free, fair, gracious.-
If Gaue, Gauden, is a corruption of the masc. Woden, it might
still have an accessory notion of good. Frouwa is obviously
the fem. to Froho, and still asserts her full power in our present
frau. Almost all names of the female deities have still a trans-
parent meaning; as compared with those of the male, there is

something innocent and inviolable in them, and for that reason

they seem to have been treated tenderly or tolerated. The deli-
cacy and inoffensive matter of the myth have shielded it longer in
popular legend.
 PKEFACE. XXI

The goddess Hellia has exchanged her personal meaning for a

local one, that of hell. Ostara, Eastre, is preserved at least in the

name of the high festival ; and Hreda, if my conjecture be sound,
in the word for a bride's gerada (outfit), as Zio was in the name
of the sword. Folia and Sindgund have only come to light

through the latest discoveries.

This muster of divinities is strong enough to support the whole

remaining framework of mythology ; where such pillars stand, any
amount of superstructure and decoration may be taken for

granted. Considered in and for themselves, almost all tlie indi-

vidual deities appear emanations and branches of a single One

the gods as heaven, the goddesses as earth, the one as fathers,
the other as mothers, the former creating, governing, guiding,
loi'ds of victory and bliss, of air, fire and water, the goddesses
nourishing, spinning, tilling, beautiful, bedizened, loving.

As all the sounds of language are reducible to a few, from

whose simplicity the rest can be derived —the vowels by broaden-
ing, narrowing, and combination into diphthongs, the mute con-
sonants by subdivision of their three groups each into three

stages, while particular dialects them from one stage to

shift

another in regular gradation ^ ;

—
so in Mythology I reduce the

long array of divine personages to their unity, and let their multi-
plicity spring out of this unity and we can hardly go wrong in
;

assumingr for deities and heroes a similar coincidence, combina-

tion and gradation, according to their characters and particular

^ Thus, to take an example from the Dental

XXll PREFACE.

functions. How Wuotan, Donar, and Zio partly run into one
another has been shewn ; Logi (lowe, blaze) becomes Lol?i (lock,

bolt), g becomes h, the sense of fire is exchanged for that of bolts

and bars Hamar and Hera came to signify the im-

(of hell) , as

plements they used. We have seen Wuotan reappear in long-

bearded Charles, in red-bearded Frederick. On comparing the
Norse hero-legend with the German, we see remarkable instances
of this shifting and displacement of names and persons. Gudrun
in the Edda occupies the place of our Krimhilt, while Grimhildr
is her mother's name ; in the Yilkinasaga Mimir is the smith and
Keginn the dragon, in the Volsungasaga Reginn is the smith and
Fafnir the dragon. If these changes took place at haphazard,
there would be nothing in them ; but they seem to proceed by
regular gradation, without leaps.
Among all branches of the Teutonic race there shew them-
selves innumerable varieties of dialect, each possessing an equal
right ; so likewise in the people's religion we must presuppose a
good many differences : the difficulty is to reconcile in every case

the local bearings of the matter with the temporal. If the more
numerous testimonies to Wuotan in Lower Germany would lead
us to infer that he was held in higher esteem by Saxons than by
Alemanns or Bavarians, we must remember that this (apparent)
preference is mainly due to the longer continuance of heathenism
in the north ; that in the first few centuries after conversion the
south too would have borne abundant witness to the god. Upper
Germany has now scarcely a single name of a place compounded
with Wuotan (p. 158), Wuotan's day has there given place to
'
midweek,' and just there the legend of his ' wiitende heer ' is

found more alive than elsewhere ! It would be a great thing to

ascertain whereabouts —whether among Goths — the designation

Fairguneis prevailed above that of Thunrs. Any conclusion
drawn from the proximity of the Lithuanian Perkunas, the Slavic

Perun, may seem bold, though it is precisely to these two nations

that the Gothic and High German incline more than the Low
German, even in language: witness Hruodo and Kirt (p. 248).
It seems an easier matter to trace the distinction between Zio
 PREFACE. XXlll

and Eru, and follow it up to Swabia and Bavaria ;

yet, if my
conjecture be rigbt, the Cheruscans must of all races have had
the best claim to Eru. Even the name of the plant Ziolinta

(p. 1193) is worth taking into account. Sahsnut, Seaxneat, was

assuredly an eponymous deity of the Saxons. How do Paltar
and Phol stand to one another, as regards the nations that were
devoted to them ? Phol appears to point, now eastward, now
westward. An important mark of distinction is the change of
gender in the same name of a god among different tribes. In
Gothic the masc. frauja (lord) was still current as a common
noun, in O.H. German the fem. frouwa, in O. Saxon only the
masc. froho, fro, A.S. frea, so that Goths and Saxons seem to
have preferred the god. High Germans the goddess; in the
North both Freyr and Freyja are honoured alike. But the
North knows only the god NicirSr, and the Germans living on
the opposite side of the Baltic only the goddess Nerthus. The
relation of Zio to Zisa, perhaps Isis (p. 298), demands further
explanation. No
doubt the numerous aliases of that female deity,
who is not yet forgotten in modern legend, are due to differences
of race Holda shews herself in Hesse, Thuringia, and North
:

Franconia, Berhta in Vogtland, East Franconia and sundry tracts

of Swabia, where likewise a male Berhtold encounters us. There
is no trace of either goddess in Lower Germany, but a dame

Freke now turns up in the Mark, and dame Gaue haunts Majk-
lenburg between Elbe and Weser. Yet in ancient times Holda,
as Huldana, must have reached far westward to the Rhine, and,

if the Ver-hilden-straet (p. 285) was named after her, into the

Netherlands, reminding us of the kinship between Chatti and

Batavi ; while the Carolingian Berhta Pedauca and the Biort of
the Edda would betoken a similar extension of Berhta's worship.
AVe must pay regard to the almost universal rush of nations
toward the West : even Isis and her Suevian ship we managed to

trace as far as the Ardennes. But, beside the deities, other

portions of mythology must also have their say. Hirains and

himil, himel and heven are discussed on p. 698, the lapse of Himil
into Gimill on p. 823 in Hesse is the borderland between Wights
;
XXIV PEEFACE.

and Elves, the one belonging to Franconian, tlie other to Saxon

soil the Low Saxon hiine is out of use in High Germany, even
:

in O.H. German the huni seem to be only Huns, not giants, and
the M.H. German hiune had a very limited circulation, being
never heard now in Hesse, Swabia or Bavaria, unless we are to
look for it in the name of the disease (p. 1163).

Such investigations and similar ones capable of indefinite

expansion, some of them not even dreamt of at present, may

gradually become important to the internal aspect of our own
Mythology : a still more urgent task is, to establish its relation

to the Religions of Other Nations ; nay, this is really the hinge

on which mythological study in general turns. But seldom,

have their mutual influences or differences been so successfully

explored, as to educe therefrom a safe standard for the treat-
ment of any one mythology.
Every nation seems instigated by nature to isolate itself, to

keep itself untouched by foreign ingredients. Its language, its

home circle alone only so long as it rolls

epos feel happy in the ;

between own banks does the stream retain its colour pure.
its

An undisturbed development of all its own energies and inmost

impulses proceeds from this source, and our oldest language,
poetry and legend seem to take no other course. But the river

has not only to take up the brooks that convey fresh waters to it

from hill and mountain, but to disembogue itself at last in the

wide ocean : nations border upon nations, and peaceful inter-

course or war and conquest blend their destinies in one. From

their combinations will come unexpected results, whose gain
deserves to be weighed against the loss entailed by the suppres-
sion of the domestic element. If the language, literature and faith

of our forefathers could at no time resist at all points the

pressure of the Foreign, they have one and all undergone the
most disruptive revolution by the people^s passing over to
Christianity,
We had long plagued ourselves to derive all languages from
the far-off Hebrew ; it was only by closely studying the history
 PREFACE. XXV

of the European idioms near at band, that a safe road was at

length thrown open, which, leaving on one side for the moment
the Semitic province, leads farther on into the heart of Asia.
Between the Indian and Zendic languages and the majority of
those which spread themselves over Europe there exists an
immediate tie, yet of such a kind as makes them all appear as
sisters, who at the outset had the same leading features, but

afterwards, striking into paths of their own, have everywhere

found occasion and reason to diverge from each other. Amongst
all languages on earth points of contact are to be found, any
discovered rule compels us to admit exceptions, and these ex-
ceptions are apt to be misleading; but the rule teaches us to fix
upon fundamental distinctions, for which we can only expect a
very slow resolution into a higher unity. While there is every
appearance of Europe not having contained any aborigines, but
received its population gradually from Asia, yet the figures in
our chronolosries do not reach back to the actual descent of all

human speech from one original source; and the strata of our
mountains bear witness to a higher prehistoric age, whose im-
measurable breadth no inquirer can penetrate. Then, over and
above the original kinship necessarily underlying the facts taught
by comparative philology, we must also assume in the history of
European tongues some external, accidental and manifest inter-
changes of influence between them, which, powerful and resultful
as they may have been, are to be carefully distinguished from
that more hidden agency : we have only to call to mind the
former influence of Latin and the later of French on almost all
the other languages, or the origin of English from a mixture of
Teutonic and Eomance elements. The diSerence between the
two kinds of likeness shews itself especially in the fact that,
while the originally cognate elements of a language remain
flexible and intelligible, the borrowed ones, because they are
borrowed, shew an indistinctness of form and a crippling of
movement. Hence all cosrnate words are rooted in the essential

life of a language, about which the borrowed ones mostly tell us

nothing : how lifeless, for example, has our adj. rund become !
XXVI PEEFACE.

wtiereas the French rond, from which it comes, can still carry us

back to roond, reond, the Span, redondo, It. rotondo, and so to

rotundus, and therefore rota. Again, cognate forms are seldom
confined to one stem or branch, but run impartially through
several : e.g. our numerals ; our ist, Goth, ist, Lat. est, Gr. eVrt,

Skr. asti; the Goth, sa, so, J'ata, AS. se, seo, j^eet, ON. sa, su, ]mt,

Gr. 6, 7], TO, Skr. sa, sa, tad ; all of them consonances which did
not arise, like that ' rund,' at some definite assignable period, but

were there from time immemorial.

These examples are well known, and are here chosen merely to
make good for Mythology also a distinction between material
that was common from the first and that which was borrowed
and came in later. Our scholarship, disloyal to its countiy,
inured to outlandish pomp and polish, loaded with foreign speech
and science, miserably stocked with that of home, was prepared
to subordinate the myths of our olden time to those of Greece
and Rome* as something higher and stronger, and to overlook
the independence of German poetry and legend, just as if in
grammar also we were free to derive the German ist from est and

eVrt, instead of putting the claims of these three forms perfectly

on a par. Giving the go-by to that really wonderful and de-
lightful consonance, whose origin would have had to be pushed
far back, they struggled, however much against the grain, to

hunt up any possible occasions of recent borrowing, so as to strip

their country of all productive power and pith. Not content
even with handing over our mythology to foreign countries,

they were eager, with as little reason, to shift its contents into

the sphere of history, and to disparage essentially unhistoric

elements by expounding them as facts.

Why hold our tongues about the mischief and the caprices
of this Mone, an honest and able explorer, whose
criticism ?
strenuous industry I respect, will often come half-way to meet
the truth, then suddenly spring aside and begin worrying her.
By hook or by crook the Reinhart of our apologue must be re-
solved into a historical one, the Siegfried of our heroic lay into
Arminius, Civilis and Siegbert by turns, Tanhauser into Ulysses.
 PREFACE. XXVll

In all that I had gathered by a careful comparison of original

authorities on sorcery and witches, he of course can see neither

circumspectness nor moderation, who gravely imagines that

witchcraft was once a reality, who from the minutes of a single

trial in 1628 jumps at once to the Greek Dionysia, makes the
devil Dionysus, and warms up again the stale explanation of

hexe (witch) from Hecate. This is allowing the devil a great

antiquity in comparison with those heroes ; to me Eeinhart and
Isengrim seem to reach up far higher than the -ninth century,
and Siegfried even beyond Arminius, therefore a long way before
the time when the term devil first came into our language.
Several designations of the giants are unmistakably connected
with the names of surrounding nations ; Mone's view applies
them to Indians, Frisians, Persians, according as the words ent
and wrise suit his purpose let no one be startled to find that
;

Caucasus comes from our Gouchsberg (cuckoo's hill) !

A later work, whose merits I acknowledge on p. ]070n., comes

in not unseasonably here. Soldan agrees in my opinion on the
atrocity and folly of the witch-persecutions, but he would dispute
the connection of witches withGerman mythology, and derive all
our magic and demonology from the Greeks and Komans again.
The resemblance of the medigeval notions to classical antiquity
strikes him so forcibly, that he seems to think, either that
Germany and all barbarian Europe till their early contact with
the Romans were without any magic or belief in ghosts, or that
such belief suddenly died out. The Walburgis-night, it seems,
was suggested by Roman lares praestites, even the practice of
bidding for fiefs by floralia and averruncalia, and the cutting
of henbane by the fruges excantare : why may not our es also
come from id, our auge from oculus, our zehn from decem ? At
that rate Wuotan might without more ado be traced back to
Jupiter, Holda to Diana, the alp to the genius, German
all

mythology to Roman, and nothing be left us of our own but

the bare soil that drank in the foreign doctrine. ,

Whentwo nations resemble each other in language, manners,

and religion, such agreement is welcome in proof of their age.
XXVlll PEEFACE.

and is not to be perverted to conclusions in favour of borrowing

or influence which any peculiarity in them may suggest. But
the stamp of authority will be given to research, when side by
side with the string of consonances there also runs an inevitable
string of divergences and transpositions.
In our book of heroes the adventures of Wolfdieterich and
Orendel have in their several ways a striking similarity to features
in the Odyssey, especially does the angel's mission to shaggy
Els and to lady Breide resemble that of Hermes to Calypso, when
she is commanded to let Odysseus go. But such wanderings
of heroes and encounters with wise women and giants seem to
be a common epic property prevailing everywhere, while the very
absence here of all the other main motives of the Greek myth ex-
cludes the supposition of borrowing. We may surely give their
due weight to the many resemblances of Wuotan to Zeus and
Apollo, of Zio to Zeus and Ares, we may recognise Nerthus in
Demeter, Fx-igg and Freyja in Hera and Aphrodite, Wieland in
Hephaestus and Daedalus, without the whole swarm of Grecian
gods needing therefore to be transported to our soil, or all that
this produced having to be looked for in Greece.Must honum '

hlo hugr i briosti' have somehow got into the Edda from
Homer's iyeXaaae Se ol <^i\ov r/rop ? The distinction, drawn in
Homer as well as the Edda, between the speech of gods and of
men may signify something to us, and yet be no harder to explain

than the identity of Zio with Zeus, or of Z6v<i iraT-qp with All-
father. It is how Venus and venustus are made in-
beautiful
telligible by the ON. v«nn and vtenstr, and even by the 0. Sax.

superlative wanumo. What is true of the Greek and Roman

mythologies, that with all their similarity they are yet far from

identical, has to more emphasis of the relation

be asserted with still

between the Roman and German, inasmuch as Greek literature

left an infinitely deeper dint on the Roman, than Latin literature

was ever able to produce on our antiquity. If in ch. XXXV and

XXXVII many things are quoted which appear to spring out of
Roman superstition, it is fully justified by the poverty of native
information compelling me to seek a support for it from abroad :
 PREFACE. XXIX

I do not suppose that the old German fancies about beasts

crossing one's path, or about the virtues of herbs, were in them-
selves any poorer than the Roman.
What I claim for Teutonic nations as compared with the
Greeks and Romans, must also hold good of them as regards the
Celts, Slavs, Lithuanians and Finns, whose paganism was similar
to ours or not so similar. Here however the quantity of coinci-

dences is still more damaging to the theory of plagiarisms, which

would else encumber every nook and corner.
In favour of the study of Celtic languages and legends a whole-
some reaction has set in, insisting that this downtrodden race,
which once occupied wide tracts of Germany, shall receive its

due. By no means poor in memorials, it has an auxihary resource

in several living tongues, the Armoric, Welsh, Irish and High-
land Scotch. But the paths still lie uncertain and slippery, and
what we concede to the Celts ought not in the zeal of discovery
to be turned against ourselves in cases of resemblance what
;

is genuinely German must put in its claim too. Now Heiniich

Schreiber's interesting studies of grave- mounds, weapons and
fays appear to me at times to stray beyond the true line : surely

the horses' heads on roof-gables in Mecklenburg and Holstein are

more undoubtedly German than the similar ones in Switzerland
are Celtic ; and so far as our elfins and white ladies extend, they
have their justification, as the fays have on the other side. Some
obscure names of animals Leo has, I think, succeeded in inter-

preting as Celtic ; so long as he is obliged to leave the main

characters in the fable German, as Reginhart and Isangrim, I have
no fear for the genuineness of our epos ; and the foreignness of
subordinate characters tends to throw farther back the date of the
entire poem. Also what he contributes to Nerthus and muspell
(Haupt 3, 226) demands attention. Beside the fays, who answer
to our swan-maidens, wish-wives and norns, beside Abundia, who
resembles Folia (fulness), I attach importance to Taranis = Donar,
to Gwydion = Wuotan, to Beal = Phol or Balder, and I am not
Hesus is the same as Cheru, and that Segomon (p.
sure but that
371) ought not to be overlooked. Needfires and May-offerings
XXX PREFACE.

are subjects for consideration. It would greatly advance our

knowledge of Wuotan^s true nature, if we could ascei-tain how
far the Celtic worship of Mercury differed from the Roman ; to

all appearance that deity was greater to the Celts and Germans
than Hermes-Mercury was to the Greeks and Romans ; to Tris-

megistus and Tervagan I allude on p. 150. All that is left us of

the Celtic religion, even in stray fragments, bespeaks a more
finished mental culture than is to be found in German or Norse
mythology; there comes out in it more of priestly lore. But
in respect of genius and epic matter our memorials are incom-
parably superior.
As the Celts enclose us on the west, so do the Slavs on the
east ; and Slavic writers, like the Celtic, are rather fond, wherever
their ancient faith coincides with ours, of interpreting things
from a Slavic point of view, which can just as well be explained
from a German. The affinity of the two races can be perceived at
once by such old cognate words as the Gothic sunus (son), O.H.
German sunu, Slavic syn; Goth. Hubs (dear), OHG. Hop, Boh.
liby, Russ. Hubo ; Goth. lau]?s (people), OHG. Hut, Slav. Hud j

Goth, hlaifs (loaf), OHG. hleip, Slav, khleb. And the mythic
resemblances are no less significant. Radegast must stand for
Wuotan, Perun for Fairguneis, Fiorgunn, but Svatovit for Zio
between Radegast the god of bliss (rad glad, radost joy), and our
Wish, the harmony is yet stronger. Kroto reminds us of Kirt,
Molnia of Miolnir (pp. 1221. 813). How near the badniak of the
Servians comes to our Christmas fire ! their cuckoo -pole to the
Langobardic dove-pole (p. llSSn.), their dodola to the fetching-in
of rain (p. 594), the carrying-out of death to the fight of summer
and winter, the vila to our wise-women ! If the elf and dwarf
legends appear less polished than they are among Celts and
Germans, our giant legend on the other hand has much more in
common with the Slavic and Finnic. No doubt Slav mythology
altogether is several degrees wilder and grosser than German, yet
many things in it will make a diSerent figure when once the
legends and fairy tales are more fully and faithfully gathered in,

and the gain to German research also will be great.

 PREFACE. XXXI

From similar collections of Lithuanian, Samogitian and Lettish

myths revelations no less important are impending, as we may
anticipate from the remarkable connexion between the lan-
guages.
More results have already been attained in Finland, whose
people, comparable in this to the Servians alone, have in their
mouths to this day a most wonderful store of songs and tales,

though in Servian poetry the heroic legend predominates, and in

Finnic the myth. Merely by what Ganander, Porthan and now
Lonnrot have published, an immense deal is bridged over between
the German, Norse, Slav, Greek and Asiatic mythologies. Rask
(in Afhand. 1, 96) had already derived some Norse names of

giants from Finnic. And further, the distinction we made be-

tween legend and fairy-tale does not at all apply as yet to this
Finnic poetry it stands at an older stage, where the marvels of
:

the fairy-tale without any sense of incongruity mingle with the

firmer basis of the folk-tale, and even the animal fable can be

admitted. Wainamoinen (Esth. Wannemunne) can be compared

toWuotan both in general, and particularly in his character of
Wish the Finnic waino and wainotem signify desiderium, wainok
:

cupidus, wainotet desiderare : the Swedish Lapps, with a kindred

language, have waino (wish, desire), and the Norwegian Lapps
vaimel cupidus. Thus Wish, Radegast and Wainamoinen seem
to be getting nearer to each other. This last is a god of poetry
and singing (p. 907), he is constantly called Wanha, the old one,
as the thunder-god Ukko likewise is called father or old, and his
wife Akka mother With the Lapps, Atia means both
or old.
grandfather and thunder (see old daddy,' p. 168). As Thor's
'

minni was drunk, so full bowls were emptied in honour of Ukko.

Wainamoinen wakes Wipune out of her grave (Rune 10), as

O^inn does Vcila. Ilmarinen, the smith-god of the Finns, re-

minds us of Hephfestus and Volundr, but makes a deeper im-
pression than either ; he fashioned a wife for himself out of gold
(conf. p. 570 n.). To the Lapps, Sarakka means creatress, from
saret to create, a goddess of fortune.
All Finnish nations use Yumala as a general name for the
XXXll PEEFAOE.

Supreme Being in the sense of our God or the Slavic Bogh, to

which corresponds the Swed. Lapp, yupmel, Norw. Lapp, ibmel;
but the Syrian have also yen (gen. yenlon), the Permians en, the
Votiaks inmar^ the Tchei'emiss yumn. Along the northern edge
of Europe and over the Ural into northern Asia extends this

widespread group of nations of the Finn kind, their languages and

myths shewing everywhere a common character. The Votiaks,
like the Slavs and Germans, hold the woodpecker sacred (p. 765)

but what I lay special stress upon is the bear-worship of these

nations, which has left its traces in Sweden and Norway, and
betrays the earliest stage of our Teutonic beast-legend (p. 667).
Poetic euphemisms designate the sacred beast, and as soon as he
is slain, solemn hymns are struck up as by way of atonement.
Kunes 28 and 29 in Kalewala describe such a hunt with all its

ceremonial. Ostiaks in taking an oath kneel on a bearskin, in

heathen sacrifices they covered the victim with a bearskin (p.

1010), and long afterwards they hung bearskins about them in

the service of the devil (p. 1018). As the bear was king of all
'
beasts, the terms applied to him of old one and grandfather
' ' '

suggest those of the thunder-god. The constellation of the

Great Bear (p. 725) would of itself seem an evident trace of
his worship even among the Greeks.
Coming down from northern Asia to the tribes of the Caucasus,
we again meet with the most remarkable coincidences. The
Tcherkesses (Circassians) keep up a worship of the boar (p. 215),
as did the ancient Aestyi and Germani. Both Tcherkesses and
Ossets glorify the same Elias (p. 173-4, conf. p. 185) who is such
a sacred personage to the Slav races. Even the ancient Alani
and Scythians seem to be linked with the heathen Germans by
their worship of the sword (p. 204) ; Attila means grandfather,
and is among Huns as well as Germans a name for mountains.
The same inspection of shoulder-blades that Jornandes relates of
Huns goes on to this day among Kalmuks (p. 1113). A good
many Mongolian customs agree with those of Celts and Germans :

I will only instance the barleycorn's being the unit of all mea-
surement of land (see my account of it in Berl. Jahrb. for 1842,
 PREFACE. XXXlll

pp. 795-6) ; conf. the Finnic olirasen yivea=hordei granum, Kal.

17,625. 27,138.
A still closer agreement witli our antiquities than exists among
Finns and Mongols is to be looked for in the more cognate
Zendic and Indian mythologies. That of India is finely wrought

like the Greek, but I think the Greek has the same advantage
over it that I awarded to the German as compared with the
Celtic : a certain theosophic propensity betrays itself in the In-
dians as well as Celts, which in the fulness of Greek and German
myth falls more into the background. It seems worthy of notice,
that to the Indian gods and goddesses are assigned celestial
dwellings with proper names, as in the Edda. Among the gods
themselves, Brahma's creative power resembles Wuotan's, Indra
is akin to Donar, being the wielder of lightning and the ruler of
air and winds, so that as god of the sky he can also be compared
to Zio. The unison of our Wish with the notion embodied
in manoratha (p. 870) deserves attention. Nerthus answers to

Bhavani (p. 255), Halja to Kali, and Mannus to Manus (p. 578),
the last two examples being letter for letter the same; but
one thing that must not be 'overlooked is, that the same myth
of man's creation out of eight materials (pp. 564 — 7) which has
already turned up five times, appears in a portion of the Vedas,
the Aitareya Aranya, from which an excerpt is given in Cole-
brooke's Misc. Essays, Lend. 1837, vol. 1, p. 47 seq. ; here also
eight ingredients are enumerated : fire, air, sun, space, herb,
moon, death, and water. Naturally the details vary again,
though even the five European accounts are not without a certain
Indian colouring. Still more interesting perhaps is an echo
that reaches the very heart of our hero-legend. Putraka (in

Somadeva i. 19) comes upon two men who are fighting for some
magic gifts, a cup, a staff", and a pair of shoes ; he cheats them
into running a race, steps into the shoes himself, and flies up into
the clouds with the cup and staff. With the same adroitness
Siegfried among the dwarfs manages the division of their hoard,
upon which lies the wishing-rod (p. 457) ; and our nursery tales

are full of such divisions (Altd. bl. 1, 297. KM. ed. 5, no. 193.

VOL. III. C
XXxiv PEEFACE.

2, 502. Bechstein's Marchen p. 75). The same trick decides

the quarrel in Asbiornsen^ no. 9, p. 59^ and in the Hungarian

tale, Graal p. 166.

Now whence can these details have been imported into the
homespun fairy-tale ? Every country has them at its fingers'
ends. To take another striking instance the story of the three:

cousins (p. 415) who had spun till the nose of one grew long,
another's eyes red, and another's fingers thick, is told still more
vividly in Norway (A.sb. and Moe, no. 13), and most vividly in
Scotland (Chambers, p. 54-5). Or the changeling's unfailing
formula (pp. 469. 927), was that conveyed from Denmark to
Scotland, from Ireland to Hesse ? Was the legend of the willow
that has never heard a cock crow (p. 1243) handed over by the
Romans to the Poles ; and the myth of the thunder-bolt by
the Greek to the Slav, by the Slav to the German ? Did a little

bird always pick up the legendary seed, and lug it over hill

and dale to other lands ? I believe Myth to be the common

property of many lands, that all its ways are not yet known, but
that it is properest to that nation with whose gods it closely

coalesces, as a word common to several languages may best be

claimed by that one which can explain its root. The legend of
Tell relates no real event, yet, without fabrication or lying, as a
genuine myth it has shot up anew in the bosom of Switzerland,
to embellish a transaction that took hold of the nation's inmost
being.

I do not deny for a moment, that beside this mysterious

diffusion of myths there has also been borrowing from without,
nay, that they could be purposely invented or imported, though
it is a harder matter than one would imagine for this last sort to
take root among the people. Roman literature has from early
times spread itself over other European lands, and in certain
cases it may be quite impossible to strike the balance between
its influence and that inner growth of legend. And nowhere
is extrinsic influence less a matter of doubt than where, by
the collision of christian doctrine with heathenism among the
 PEE FACE. XXXV

converted nations, it became unavoidable to abjure the old, and

in its place to adopt or adapt what the new faith introduced or
tolerated.

Oftentimes the Church — and I have specified sundry instances

—either was from the outset, or gradually became, tolerant and
indulgent. She prudently permitted, or could not prevent, that
heathen and christian things should here and there run into one
another ; the clergy themselves would not always succeed in
marking off the bounds of the two religions ; their private lean-
ings might let some things pass, which they found firmly rooted
in the multitude. In the language, together with a stock of
newly imported Greek and Latin terms, there still remained,
even for ecclesiastical use, a number of Teutonic words previously
employed in heathen services, just as the names of gods stood
ineradicable in the days of the week ; to such words old customs
would still cling, silent and unnoticed, and take a new lease of
life. The festivals of a people present a tough material, they are
so closely bound up with its habits of life, that they will put up
with foreign additions, if only to save a fragment of festivities
long loved and tried. In this way Scandinavia, probably the
Goths also for a time, and the Anglo-Saxons down to a late
period, retained the heathenish Yule, as all Teutonic Christians
and from these two the Yule-boar
did the sanctity of Eastertide
;

and Yule-bread, the Easter pancake, Easter sword, Easter fire

and Easter dance could not be separated. As faithfully were
perpetuated the name and in many cases the observances of
Midsummer. New christian feasts, especially of saints, seem
purposely as well as accidentally to have been made to fall on
heathen holidays. Churches often rose precisely where a heathen
god or his sacred tree had been pulled down, and the people
trod their old paths to the accustomed site : sometimes the very
walls of the heathen temple became those of the church, and
cases occur in which idol-images still found a place in a wall of
the porch, or were set up outside the door, as at Bamberg cathe-
dral there lie Slavic-heathen figures of animals inscribed with
runes. Sacred hills and fountains were re-christened after saints.
XXXVl PEEFACE

to wliom their sanctity was transferred ; sacred woods were

handed over to the newly-founded convent or the king, and even
under private ownership did not altogether lose their long-
accustomed homage. Law-usages, particularly the ordeals and
oath-takings, but also the beating of bounds, consecrations,
image-processions, spells and formulas, while retaining their
heathen character, were simply clothed in christian forms. In
some customs there was little to change the heathen practice of
:

sprinkling a newborn babe with water (vatni ansa p. 592, dicare

p. 108, line 5) closely resembled christian baptism, the sign of the

hammer that of the cross, and the ei-ection of tree-crosses the

irmensuls and world-trees of paganism. Still more significant

must appear that passage where Voluspa and the Bible coincide
(p. 811); in the far later Solar-lio-S traces of christian teaching
are discernible.
In a conflux of so many elements it could not but happen, even
where the mental conceptions and views of a simple populace un-
able to do without myths had felt the full force of the revolution,
that in its turn the Old, not wholly extinct, should half un-

consciously get interwoven with the irrepressible New. Jewish

and christian doctrine began to lean towards heathen, heathen
fancies and superstitions to push forward and, as it were, take

refuge in all the places they found unoccupied by the new reli-

gion. Here we find christian material in a heathen form, there

heathen matter in a christian disguise.
As the goddess Ostara was converted into a notion of time,
so was Hellia into one of place. The beliefs of our forefathers
about elves and giants got intensified and expanded into angels
and devils, but the legends remained the same. Wuotan, Douar,
Zio, Phol put on the nature of malignant diabolic beings, and
the story of their solemn yearly visitation shaped itself into that

of a wild rabble rout, which the people now shunned with horror,

as formerly they had thronged to those processions.

Veiled under the biblical names of Cain, Ehas, Enoch, Anti-
christ, Herodias, there come into view the same old myths about

moon-spots, giants' buildings, a god of thunder and of storm, the

 PREFACE. XXXVll

gracious (holde) night-dame and the buruing of the world. And

what arrests our attention still more is, that to the Virgin Mary
we apply a whole host of charming legends about Holda and
Frouwa, uorns and valkyrs, as the Romans did those about
Venus, Juno and the parcae ; nay, in the fairy-tale, dame Holle
and Mary can usurp the place of gray-hatted Wuotan. What a
tender fragrance breathes in those tales of Mary, and what has
any other poetry to put by the side of them ? To the kindly
heathen traits is superadded for us that sense of superior sanctity
which encompasses this Lady. Herbs and flowers are named
after Mary, her images are carried about, and, quite in accord-
ance with the heathen worship, installed on forest trees. She
is a divine mother, she is a spinning-wife, she appears as maid
of mercy (vierge secourable) to whosoever calls upon her. To
the country folk in Italy, Mary stands well in the foreground of
their religion ; the Madonnas of several churches in Naples are
looked upon as so many different divine beings, and even as
rivals, and a Santa Venere by their side gives no offence. Three
Marys together (p. 416, note) resemble the three norns and
three fays; Mary cai'ries stones and earth in her apron (p. 537)
like Athena or the fay. The worship of Maiy altogether, being
neither founded on Scripture nor recognised by the first cen-
turies, can only be explained by the fact of those pretty and
harmless but heathen fancies having taken such deep root in
the people that the Church also gradually combined with them
a more daintily devised and statelier devotion (attentio) which
we find woven into numerous legends and sermons.
But Mary does not stand alone by a long way. Immediately
at her side there has grown up in the Catholic and Greek
churches an interminable adoration of Saints, to make up for
heathen gods of the second or third rank, for heroes and wise-
women, and to fill the heart by bridging the gulf between it and
pure Deity. Dogma may distinguish between Deity and inter-
cessors; but how many a pious lip, moving in prayer before the
sacred image, must be unaware of this distinction, or forget it

And further, among the saints themselves there are various

XXXYin PEEFACE.

grades, and the particular troubles under which they can be of

service are parcelled out among them like so many offices and
lines of business, so that almost every disease and its remedy are
called by the name of their saint; this division of tasks has the

strongest analogy to the directions given in Norse and Lithuanian

mythology for the invocation of the several deities (p. 335). The
victorious hero who had slain the dragon made room for Michael
or George; and the too pagan Siegberg (p. 198), which may
have meant the same as Eresberg (p. 201), was handed over to
Michael, as the mons Martis inFrance was turned into a mons
martyrum, Montmartre. It is remarkable that the Ossets have
converted the dies Martis into Georgeday, and dies Veneris into
Mary's day (Pott 1, 105. 2, 802). The places of OSinn and of
Freyja in minni-drinking are taken by John and by Gertrude,
a saint who in other ways also has changed places with the
goddess (pp. 61. 305. 673); but we can easily see why the

heathen counterpart to a saint's legend is oftener to be found

in the Eoman than in our German mythology. The Church

in her saints and canonizations had not the wit to keep within
bounds, and the disproportion comes out most glaringly in the
fact that the acts and miracles of the Saviour and his apostles

are in some cases outdone by those of the saints. Whoever

would push these investigations further, as they deserve to be
pushed, will have to take particular notice, what saints are the
first to emerge in the popular faith of any country, and which of
them in poems and in forms of benediction have gradually slipt

into the places of the old gods.

Here let illustrate the more or less thorough interpene-

me
tration and commingling of Christian and heathen legend by
two examples, which seem to me peculiarly important.

must be regarded as one of the original possessions common

It
to our mythologies, that the God, or two gods, or three, descend
from heaven to earth, whether to prove men's works and ways
(p. 337), or in search of adventures. This does violence to the
christian belief in God's omnipresence and omniscience ; but it
 PREFACE. XXXIX

isa very pleasing fancy, that of the gods in person walking the
earth unrecognised, and dropping in at the houses of mortals.
Even the Odyssey 17, 485-7 alludes to such wanderings, in which
is found the loftiest consecration of hospitality : a man will be
loth to turn away a stranger, under whose guise a celestial god
may be visiting him. A Greek myth with details appears in the

story of Orion : three gods, Zeus, Poseidon, Hermes (some say

Zeus, Ares, Hermes = Donar, Zio, Wuotan) take lodging with
Hyrieus, and after being feasted, give him leave to ask a favour ;

he wishes for a son, and they create him one much in the same
way as Kvasir was engendered (p. 902, conf. 1025n.). Ovid s

Fasti 5, 495 — 535. Hyginus 195 relates the same fable of the
Thracian Byrseus. In the beautiful legend of Philemon and
Baucis (Ovid's Met. 626—721), Jupiter and Mercury are travel-
8,

ling, and reward their kind entertainers by saving them from

the impending deluge (p. 680) a fable of Phaedrus makes the

;

divine messenger alone, the god of roads and highways, pass

the night with mortals (Mercurium, hospitio mulieres olim duae
illiberali et But Demeter also is at times
sordido receperant) .

represented as travelling and associating with men, as would be

natural for all mothers of gods Aesop in Fab. 54 makes Demeter
;

travel with a swallow and an eel, but when they came to a river
the bird flew up, the fish slipt into the water, and what did
Demeter do ? With the Indians it is principally Brahma and
Vishnu that visit the earth. In a Lithuanian legend Perkunos
walks the earth at the time when beasts yet spoke ; he first met
the horse, and asked his way. ' I have no time to shew thee the
way, I have to Hard by was an ox grazing who had heard
eat.'

the traveller's request Come, stranger,' he cried, I will shew

:
' '

thee the way to the river.' Then said the god to the horse :

'
As thou couldst not for eating find time to do me a turn of kind-
;
ness, thou shalt for a punishment be never satisfied ' then to the
ox :
'
Thou good-natured beast shalt conveniently appease thy

hunger, and after chew the cud at thine ease, for thou wert ready
to serve me.' This myth likewise inculcates kindness to the
stranger, and for Perkunos subsequent narrators could without
X] PEEFACE.

scruple substitute the Saviour. In the Edda it is always OSinn,

Loki and Hoenir that go on journeys together, the same three Ases
that also co-operate in creating (p. 560), for LoSr and Loki are
apparently one (p. 241), and in this connexion Loki has nothing
base or bad about him. Hoenir is called in Sn. 106 sessi, sinui,

mali O'Sins (sodalis, comes, collocutor Odini) . These three Ases

set out on a journey, and at night seek a lodging ; in the stories
preserved to us no mention is made of a trial of hospitality. In
a later saga O^inn with Loki and Hcenir rides to the chase
(Miiller's Sagabibl. 1, 364) ; and a remarkable lay of the Faroe
Isles(Lyngbye pp. 500 seq.) presents the same three, Ouvin,

Honer and Lokkji, not indeed as travelling, but as succouring

gods, who when called upon immediately appear, and one after

the other deliver a boy whom giant Skrujmsli is pursuing, by

hiding him, quite in fairy-tale fashion, in an ear of barley,
a swan's feather, and a fish's eg^. There were doubtless many
more stories like this, such as the Norwegian tale in Asbiorn. no.
21, conf. p. 423. As bearing upon their subsequent transfer-
ence, it must not be overlooked that in Fornm. sog. 9, 56. 175
OSinn on horseback calls one evening at a blacksmith's, and has
his horse shod ; his identity with Hermes becomes quite startling
in these myths. At other times however it is Thorr with his
heavy hammer (p. 180) that seeks a lodging, like Zeus, and when
-he stays the night at the peasant's, Loki accompanies Thorr (Sn.
49) ; then again Heimdallr, calling himself Rigr, traverses the
world, and founds the families of man. The Finnish legend
makes Wiiinamoinen, Ilmarinen and Lemminkainen travel (rune
23), quite on a par with O^inn, Loki, and Hoenir.
If now we look from these heathen myths to those in a

christian dress and of a later time, the connexion between them

can be no enigma that of Perkunos changing into the Saviour
:

has already set us the key. Either Christ and Peter journey out
together, or one of the two alone ; the fable itself turns about in
more than one direction. Antique above all sounds the visit of

these godlike beings, like that of OSinn, to the blacksmith, and

here the rewarding of hospitality is not left out. In the Norw.
 PREFACE. xli

tale no. 21, the Saviom-, after he lias far surpassed liis host ia
feats of skill, yet places three wishes at his disposal, the very
same that were allowed the smith of Jilterbok : compare also

Kinderm. no. 147, the Netherl. story of Smeke in WolPs Wodana

p. 54 secj., and H. Sachs iv. 3, 70. But in Kinderm. 82, though
the player, like the smith, asks for the tree from which one
cannot get down, the main point with him is the dice, and the
bestowal of them cannot but remind us of Wuotan the inventor
of dice (p. 150. 1007), and again of Mercury. In H. Sachs ii.

4, 114 it is only Peter that bestows the wishing-die on a lands-

knecht at work in the garden. But the Fabliau St. Pierre et le

jongleur (Meon 3, 282) relates how the juggler fared after death
in hell ; though nothing is said of travelling or gift-giving, yet
Peter coming down from heaven in a black beard and smug
moustaches and with a set of dice, to win from the showman the
souls entrusted to his keeping, has altogether the appearance of
Wuotan, who we know, to gather souls into his dwell-
is eager,
ing and that tailor who hurled the leg of a chair out of heaven
;

(p. 136) had been admitted by Peter. Then another group of

legends betrays a new feature, full of significance to us. The
Saviour and Peter are travelling together, Peter has to dress the
dinner, and he bites a leg off the roast chicken (Wolf's Wodana,
p. 180) ; in the Latin poem of Heriger, belonging to the tenth

century, Peter is called in so many words head-cook of heaven,

and a droll fellow secretly eats a piece of lung off the roast, as in
Marchen no. 81 brother Lustig, travelling with Peter, steals the
heart of the roast lamb, and elsewhere the landsknecht or the
Swabian steals the liver. This seems to be all the same myth,
for the circumstance that Peter plays by turns the culprit and the
god whose attendant is may itself be of very old date
in fault,

even the heathen stories may have made Oc)iun and Loki change
places. Loki is all the more a cook, a roast-stcalcr, and there-
fore on a line with Peter, as even the Edda imputes to him the
eating of a heart (the suspected passage in Sa^m. US'" I emend
thus : 'Loki athiarta lundi brenda, fanu liann halfsvi^inn hugstein
kouu,' Lokius comedit cor in uemore assum, invenit semiustum
Xlii PREFACE.

mentis-lapidem mulieris), and in our ancient beast-fable the sly-

fox (Loki still) carries off tlie stag's heart half-roasted (Reinh.
xlviii. lii) .
—Nor does this by any means exhaust the stock of
such tales of travel. Hans Sachs 1^ 492 made up a poem in 1557
(and Burc. Waldis 4, 95 before him in 1537) how Peter journey-
ing with Christ wished in the pride of his heart to rule the
world, and could not much
manage the goat which the
so as
Lord had given into for one day; again 1, 493 how
his hands
they arrived at a parting of the roads, and asked their way of a
lazy workman lying in the shade of a peartree, who gave them
a gruif answer; then they came upon a maidservant, who was
toiling in the sweat of her brow, but, on being asked, immedi-
ately laid her sickle down, and saw the Lord into the right road :

'be this maid,' said the Saviour to Peter, 'assigned to none other
but that man,' (in Agricola, Spr. 354, the maid is idle and the
man industrious). This recalls not only Perkunos with the
horse and ox, but the norns or fays passing through the land
in the legend quoted on p. 409. Old French poems give the
part of short-sighted Peter to the hermit who escorts an angel
through the world (Meon, Nouv. rec. 2, 116, and pref. to tome 1)
from Mielcke's Lith. sprachl. p. 167 I learn that the same ver-
sion prevails in Samogitia, and the Gesta Romanor. cap. 80 tell

of the angelus et eremita. As the gods lodged with Philemon

and Baucis, so does a dwarf travelling in the Grindelwald with
some poor but hospitable folk, and protects their little house
from the flood (DS. no. 45) in Kinderm. 87 God Almighty
;

lodges with the poor man, and allows him three wishes; to Riigen
comes the old beggar-man ( = Wuotan), gets a night's lodging
from a poor woman, and on leaving in the morning lets her
dabble in the wishing business, which turns out ill for the envious
neighbour. Thiele (Danmarks folkesagn 2, 306) finds the very
same myth in Fiinen, and here the traveller is Peter again : the
Norwegian tale makes the Lord God and Peter come to dame
Gertrude and turn the stingy thing into a bird (p. 673). There
is a popular joke about Christ and Peter being on a journey, and
the Saviour creating the first Bohemian; and a Netherl. tale
 PREFACE. ^^"1

(Wodan'a about their putting up at an ogre's house

p. xxxvii)

in a wood, and being concealed by his compassionate wife,

an

incident that occurs in many other tales.

of
Afzelius (Sagohafder 3, 155), while he proves the existence
these legends of Christ and Peter in Sweden also, is certainly

wrong in mere fabricated drolleries, not

pronouncing them
founded on popular belief. They are as firmly grounded as any-
thing can be on primitive traditions, and prove with what fidelity
the people^s memory has cared for our mythology, while MHG.
poets despise these fables which they could have sung so
admir-

ably, just as they leave on one side dame Berhte and Holde and
home growth. Yet a couple of allusions
in general what is of
may prove, if proof it needs, that this dressing up of the old myth
was in vogue as early as the 13th century : Bumelant (Amgb.
12'*) and Peter, how they came to a deep rivulet
relates of Christ

into which a man had fallen, who was doing nothing to help
him-

self; and a nameless poet (Mone's Anz. 5, 192) tells

of a wood-

cutter whom Peter was trying to hoist into heaven by his

mallet,

but when on the topmost rung, the mallet's handle came off, and
the poor man dropt into hell. The pikeman or blacksmith in the

fairy-tale got on better by flinging his knapsack or apron (sledge-

hammer in Asbiornsen p. 1 36 is still more archaic) into heaven.

Of course these wanderings of the Saviour and one of his disciples

have something in common with the journeys of Jesus and his

apostles in Judea, the dwarf visitor might be compared to the
angels who announced God's mercies and judgments to Abraham
and Lot, as Philemon and Baucis have a certain resemblance to
Abraham and Sarah but the harmony with heathen legend is
;

incomparably fuller and stronger. The angels were simply mes-

sengers ; our mythology, like the Greek and Indian, means here
an actual avatara of Deity itself.

Another example, of smaller compass, but equally instructive

as to the mingling of christian with heathen ideas, may be
drawn
from the old legend of Fruoto. The blissful birth of the Saviour,
the new era beginning with him, were employed in drawing pic-
tures of a golden age (p. 695. 793 n.) and the state of happiness
xliv PEEFACE.

and peace inseparable from it. The Eoman Augustus^ under

whom Christ was born, closed the temple of Janus, and peace
is supposed to have reigned all over the earth. Now the Norse
tradition makes its mythic FroSi likewise contemporary with
Augustus, FroSi whose reign is marked by peace and blessed-
ness, who made captive giantesses grind heaps of gold for him
(p. 531. 871), and had bracelets deposited on the public high-
way without any one laying hands on them. The poets call gold
' miol Fro'Sa,' Fruoto^s meal (Sn. 146), to explain which phrase
the poem Grottasaungr is inserted in the Edda; and in Sasm.
151* occurs: ' sleit FroSa Rymbegla says,
frrS fianda a milli.^
in his time the fields bore crops without being sown (it is the
blessed Sampo-period of the Finns), and metal was found every-
where in the ground; nature joined in extolling the prince,
as she does in lamenting his death (p. 591). When Helgi
was born, eagles uttered a cry, and holy waters streamed down
from the hills of heaven (Saam. 149'') ; in the year of Hakon's
election the birds, we are told, bred twice, and twice the trees
bore, about which the Hak. Hakonarsaga cap. 24 has some
beautiful songs. Hartmann, a monk of St. Gall, sings on the
entry of the king Haec ipsa gaudent tempera, fioreque verno
:
'

germinant, adventus omni gaudio quando venit optatior.^ So

deep a feeling had the olden time for a beloved king. And
Beda 2, 16 thus describes king Eadwine's time Tanta eo :
'

tempore pax in Britannia fuisse perhibetur, ut, sicut usque hodie

in proverbio dicitur, etiamsi mulier una cum receus nato par-
vulo vellet totam perambulare insulam a mari ad mare, nuUo se
laedente valeret. Tantum rex idem utilitati suae gentis con-
suluit, ut plerisque in locis, ubi fontes lucidos juxta publicos
viarum transitus construxit, ibi ob refrigerium viantium erectis
stipitibus aereos caucos suspendi juberet, neque hos quisquam
nisi ad usum necessarium contingere prae magnitudine vel timoris
ejus auderet vel amoris vellet.' And of several other kings the
tale is told, that they exposed precious jewels on the public road.
Mildness and justice were the highest virtues of rulers, and
' mild '
signified both mitis and largus, muuificus. Frobi was
 PREFACE. xlv

called tlio femildi (bountiful) ;

' froSi ' itself includes the notion

of sagacity. When the genealogies and legends make several

kings of that name follow one another, they all evidently mean
the same (conf. p. 348). Saxo Gramm. 27 makes his first Frotho

sprinkle ground gold on his food, which is unmistakably that

'Fr6-Samior of Snorri ; the second is called ' f roekni/ vegetus ;

it is not till the reign of the third, who fastens a gold bracelet

on the road, that the Saviour is born (p. 95).

But this myth of the mild king of peace must formerly have
been known outside of Scandinavia, namely, here in Germany,
and in Britain too. For one thing, our chroniclers and poets,

when they mention the Saviour's birth, break out, like Snorri
and Saxo, in praises of a peaceful Augustan age ; thus Godfrey

of Viterbo p. 250 :

Fit gladius vomer, fiunt de cuspide falces.

Mars siluit, pax emicuit, miles fuit auceps
nascentis Christi tempore pax rediit.

Wernher's Maria, p. 160 :

Do wart ein chreftiger fride. Then befel a mighty peace,

diu swert versluogen die smide, smiths converted their s-^ords,
bediu spieze und sper both pikes and spears ;

d6 ne was dehein her then was there no army

daz lender des gedaehte that anywhere thought
daz ez strite oder vgehte, of striving and fighting,
do ne was niht urliuge then was no war
bi des meres piuge, by the sea's margin,

noch enhein nitgeschelle. nor any sound of hate.

Mit grozer ebenhelle In great unison
und harto fridliche and right peacefully
stuonden elliu ricbe. stood all kingdoms.

And p. 193 : Aller fride meiste

mit des keisers voUeiste
der wart erhaben und gesworn
do Christ was geborn.
xlvi PREFACE.

Compare En. 13205 — 13, and Albreclit of Halberstadt's Prologu3,

which also says that Augustus

machte so getanen fride (perfect peace)

daz man diu swert begunde smide

in segense (scythes), und werken hiez
zuo den sicheln den spiez.

none of these passages make any reference to Fruoto

It is true,

but how could the ' milte Fruote von Tenemarke ' have got so
firm a footing in our heroic lays of Gudrun and the Raben-
schlacht, and in the memory of our Court-poets (MS. 2, 22 P,
227^ Conr. Engelhart, and Helbl. 2, 1303. 7, 366. 13, 111)
without some express legend to rest upon ? This I had a pre-
sentiment of on p. 532 from our proper names Fanigolt, Mani-
golt (fen-gold, bracelet-gold) ; conf. Haupt^s pref. to Engelh.
p. X. And what is more, the Austrian weisthiimer (3, 687. 712)
require by way of fine a shield full of ground gold ; and filling-

shields with gold meant being liberal. The folk-song in Uhland

1, 76-7 makes the mill grind gold and love. How else to explain

gold-grinding and gold-meal I cannot divine.

I cpuld multiply such examples ; I could also, if the task were
not reserved for others or another occasion, shew in detail that
the same mythic basis, which must be assumed for our own
heroic lays, was not foreign either to the Carolingian poetry,
the product mainly of a German tribe, or even to the British.
Arthur belongs to the ^ wild host ^
and the ' heaven's wain,'
Morgana coincides with norns and elfins. A great deal nearer
still stands Charles with his heroes : he is the Long-beard that
sleeps in the mountain and rides on the Karl-wain, his Karl-
stone is the same as the Woden-stone (p. 155), Roland stands
on the pillar, Froberge reminded us of Fro (p. 216), and Galans,
who plies the forge for these Frankish heroes, is Wayland,
Wielant, Volundr. Berthe with the foot, progenitress of Charles,

is our Berhta (p. 429) ; and, attached to her, stand Flore and
Blanchefleur with their elvish names (p. 1063). Charles's loved

one was an elfin (p, 435), Auberon is Elberich and elf -king ; and
 PREFACE. Xlvii

Maugis, Malagis=Madalgis, borders on the elvish. Charles's

hall resembles that of Asgard (p. 1133n.).

If these investigations have not been a sheer waste of time

(and to me it seemed worth the trouble to look into the affairs

of our antiquity from all sides), I may now at length attempt an

answer to questions, or some of them at least, as to what is the
true fundamental character of Teutonic mythology.
Judged by the standard of those mythologies that completed
their career from beginning to end, notably the Greek (with
which nevertheless it has so many important features in common),
it will bear no comparison, if only for the reason that it was
interrupted early, before it had produced all that it could have
produced. As to our language and poetry, they were sensibly
disturbed and hindered too, but they lived on, and could acquire
a new impetus ; the heathen faith was cut down to the root, and
its poor remains could only save themselves by stealth under a
new guise. Crude, unkempt it cannot but appear, yet the crude
has its simplicity, and the rough its sincerity.

In our heathen mythology certain ideas stand out strong and

clear, of which the human heart especially has need, by which
it is sustained and cheered. To it the highest god is a father
(p. 22), a good father, gofar (p. 167), gaffer, grandfather, who
grants salvation and victory to the living, and to the dead an
entrance to his dwelling. Death is a going home, a return to
the father (p. 839), By the side of the god stands the highest
goddess as a mother (p. 22), gammer, grandmother, wise and
white ancestress. The god is exalted, the goddess beaming
with beauty ; both go their rounds and appear in the land, he
instructing in war and weapons, she in spinning, weaving,
sowing of seed ; from him comes the poem, from her the tale.

The same paternal authority is deeply stamped on our ancient

law, the father taking the newborn son on his lap and acknow-
ledging him but what wo read in some only of our ancient
;

codes, may have been the rule everywhere, namely, that the
composition paid to women was originally a higher, a double
xlviii PEEFACE.

one. The German reverence for woman was already known to

Tacitus (p. 397), and history vouches for it in the Mid. Ages
in the heroic lays a greater stress is laid on Mother Uote than
on the father of the heroes, as Brunhild towers even above
Siegfried (see SuppL). By the side of the beautiful description
of mother's love in the Yita Mahthildis (Pertz 6, 298) we can
put this touch by Rudlieb 1, 52 :
' Ast per cancellos post hunc
pascebat ocellos Mater/ as her son was departing. Whenever
in dry old Otfried I come to the lines iv. 32 : wir sin gibot
ouh wirken, inti bi unsa muater thenken (we his bidding also

do, and of our mother think), it moves me to melancholy, I

don't know whether he meant the church, or her that bore him,
I think of my own dear mother (Dorothea Grimm, b. 20 Nov.
1755, d. 27 May 1808). Another thing also we learn from the
oldest history of our people, that modesty and virtue had never
fled from the land ; beside Tacitus, we may rely on Salvian
(5th cent.) as the most unimpeachable of witnesses. Refined
grace might be wanting, nay, it has often retired before us, and
been washed out of remembrance; to the Greeks Apollo, Pallas,
Aphrodite stood nearer, their life was brighter like their sky.

Yet Fro and Frouwa appear altogether as kind and loving deities,
in Wuotan I have produced the god of song, and as Wish he
may have been a god of longing and love. However many
blossoms of our old mythology and poetry may lie undisclosed
and withered, one thing will not escape the eye of a judge,
that our poesy still has virgin forms and unlaboured adornment
at her command, which, like certain plants, have disappeared
from hotter climes.
When the plastic and poetic arts have sprung out of a people's
faith, they adorn and protect it by imperishable works ;
yet
another fact must not be overlooked, that both poets and
artists insensibly deviate from the sanctity of the old type, and
adopt an independent treatment of sacred subjects, which, in-
genious as it may be, mars the continuity of tradition. The
tragedians will alter for their own ends what epic had handed

down entire; the sculptors, striving after naked forms of beauty,

 PREFACE. xlix

will^ in favour of it, sacrifice if need be the significant symbol

as they can neither bring in all the features of the myth, nor
yet find the whole of them sufficient, they must omit some
things and add others. Sculpture and the drama aim at making
the gods more conceivable to the mind, more human ; and
every religion that is left free to unfold itself will constantly
fall back upon man and the deepest thoughts he is capable of,

to draw from them a new interpretation of the revealed. As

in statues the rigid attitude unbent itself and the stiff folds

dropt away, so devotion too in her converse with deity will not
be needlessly shackled. In the same way language, even in the
hands of poets, declines from the sensuous perfection of poetry
to the rational independence of prose.
The grossness that I spoke of would have disappeared from
the heathen faith had it lasted longer, though much of the
ruggedness would have remained, as there is in our language
something rough-hewn and unpolished, which does not unfit it

for all purposes, and qualifies it for some. There goes with
the German character a thoughtful earnestness, that leads it

away from vanity and brings it on the track of the sublime.

This was noticed even by Tacitus, whose words, though discussed
in the book (p. 70-1, 104-5), will bear repeating: ' Ceterum
nee cohibere parietibus deos, neque in ullam humani oris speciem
assimilare, ex magnitudine coelestium arbitrantur. Lucos ac
nemora consecrant, deorumque nominibus appellant secretum
illud, quod sola reverentia vident.' This is no empty phrase,
this ' arbitrantur '
and '
appellant '
must have come of inquiries,

which a Roman, if he wished to understand anything of the

Germani, had first of all to set a-going. how it actually
That is

was in Germany at that time, such answer had German men

given, when asked about the temples and images of their gods.

Temples are first built to hold statues : so long as these were

not, neither were those. Anything mentioned in later centuries,

or occurring by way of exception among particular tribes, seems

to have been corruption and confusion, to which there was no

want of prompting. All the Scandinavian temples and idols
d
1 PEEFACE.

fall into this later time, or tliey have their reason in the difference
of race.
That notable piece of insight shows us the whole germ of
Protestantism. It was no accident, but a necessity, that the
Reformation arose first in our country, and we should long ago
have given it our undivided allegiance, had not a stir been made

against it from abroad. It is remarkable how the same soil of

Old-German faith in Scandinavia and Britain proved receptive
of Protestant opinion ; and how favourable to it a great part of
France was, where German blood still held its ground. As in

language and myth, so in the religious leanings of a people

there is something indestructible.
Gods, i.e. a multiplication of the one supreme incomprehen-
sible Deity, could only be conceived of by Germans as by
others under a human form (p. 316), and celestial abodes like
earthly houses are ascribed to them. But here comes a differ-

ence, in this reluctance to exhibit the immeasurable (that magni-

tude coelestium) in visible images, and confine it between earthly
walls. To make a real portrait of Deity is clean impossible,
therefore such images are already prohibited in the Old Test.
decalogue; Ulphilas renders eiBcoXov by galiug or galiuga-gu'S
(lie-god), meaning that any representation of a god was a lie;
and the first christian centuries abhorred image-worship, though
it gradually found its way into the church again. The statues

of Greek gods, we know, proceeded originally from a sacred

type, which only by degrees became more secular the paintings ;

of the Mid. Ages, and even RaphaeFs great soul-stirring com-

positions, for want of such a type, were obliged to invent their
figures, the legend from which artists chiefly drew their subjects

being already song or story; accordingly these pictures stand

lower than the works of Greek art, and the spirit of Protestant-
ism on their being bundled out of the churches. But
insists

if our heathen gods were imagined sitting on mountains and

in sacred groves, then our medieval churches soaring skyward

as lofty trees, whose sublime effect is unapproached by any

Greek pediments and pillars, may fairly be referable to that Old
 PEEFACE. 11

German way of thiuking. Irmansul and Yggdrasill were sacred

trees, rearing their heads into the breezes : the tree is the steed
(drasill, the snorter) on which Wviotan, the bodeful thrill of

nature, stormfully careersYggr signifies shudder, thrill of

:

terror (p. 120, and Suppl.). By the Old. German forest-worship

I also explain the small number of the priests, who only begin
to multiply in temples entrusted to their charge.
Of all forms of belief, the Monotheistic is at once the most
agreeable to reason and the most honouring to Deity. It also

seems to be the original form, out of whose lap to a childlike

antiquity Polytheism easily unfolded itself, by the loftiest
attributes of the one God being conceived first as a trilogy,

then as a dodecalogy. This arrangement comes out in all the

mythologies, and especially clear, I think, in ours : almost all

the gods appear unequal in rank and power, now superior, now
subordinate, so that, mutually dependent, they must all at last

be taken as emanations of a highest and only One. What is

offensive in polytheism is thereby diminished (p. 176). For

even in the heathen breast a consciousness of such subordination
could hardly be quite extinct, and the slumbering faith in a
highest god might wake up any moment.
To point out these groups of deities from our half dried-up
sources was beyond my power, but the threes and twelves of the
Edda The Greeks however differ in hav-
are indicated, p. 335.
ing only one twelve, consisting of six gods and six goddesses,
while of the ases and asynjas there are twelve each, making to-
gether twice as many deities as the Greek. Twelve chairs are
set for the gods sitting in council (p. 858). Sometimes the
highest god has twelve inferiors added to him, which raises the
total by one : Loki is called the thirteenth among the gods, and
Gna among the goddesses. Snorri 21 P names thirteen ases, and
even more asynjas. These triads and twelves of the gods are
reflected again in the heroes and wise-women : Mannus begot
three sons, heads of races (p. 345. 395), Heimdall founded three
orders, the Ynglinga saga 2, 7 calls Odin's fellow-gods his

twelve princes (hofdingjar) ; Westmar has twelve sons (Saxo

lii PEEFACE.

Gram. p. 68); there were thirteen valkyrs (p. 421), and three
noriis. In Welf's retinue are twelve heroes (p, 395) ; king
Charles's twelve might indeed be traced to the twelve apostles^
and the poem itself points to that, but the same thing is found
in numberless myths and legends. The might of the godlike
king flashes forth yet again in his heroes.
To my thinking, Polytheism almost everywhere arose in in-
nocent unconsciousness : there is about it something soft and
agreeable to the feelings; but it will, when the intellect is

roused, revert to the Monotheism from which it started. No one

taunts the Catholic doctrine with teaching many gods, yet one
can see in what respect Catholics stand in the same relation to
heathens as Protestants do to Catholics. Heathenism bowed
before the power of pure Christianity ; in course of time heathen-
ish movements broke out in the church afresh, and from these
the Eeformation strove to purify it. The polytheistic principle,
stillworking on, had fastened on two points mainly, the worship
of saints, of which I have spoken, and that of relics (conf. GDS.

p. 149). A stifling smell of the grave pervades the medieval

churches and chapels from an adoring of dead bones, whose
genuineness and miraculous power seem rarely well attested, and
sometimes quite impossible. The weightiest affairs of life, oath-
takings, illnesses, required a touching of these sanctities, and all

historical documents bear witness to their widely extended use,

a use justified by nothing in the Bible, and alien to primitive
Christianity (conf. p. 1179). But in idololatria and saint-worship
the dominion of the priesthood found its main stay.
Of Dualism proper I have acquitted our heathenism (pp. 895-6.
984). Unlike Polytheism, it seems to me to take its rise, not in

gradual corruption, but in conscious, perhaps moral, reflexion,

and at a later time. Polytheism is tolerant and friendly ; he to
whom all he looks at is either heaven or hell, God or devil,
will both extravagantly love and heartily hate. But here again
let me repeat, that to the heathen Germans the good outweighed
the bad, and courage faintheartedness : at death they laughed.
Between deifying much and deifying all, it is hard to draw the
 PREFACE. liii

line, for even the most arrant Pantheism will admit some excep-
tions. The limit observed by the Greek and even the Norse
religion appears in those sets of twelve; Personification indeed,
on which I have inserted a chapter, seems to dip into the domain
of Pantheism when elements and implements are thought of
;
yet
as divine, they scarcelymean more than our old acquaintances,
the gods, presented in a new form the air melts into Wuotan,:

the hammer into Donar, the sword into Eor, and Sselde (fortune)
into Wuotan again. The human mind strives to conceive the
unfathomable depth of Deity in new and ever new ways. Some
would give our heathenism Fetishism for a foundation (p. 104);
the truthis, hammer, spear, flint and phallus were but symbols

of the divine force, of which there were other types, both material
and moral, equally valid. From thing to person, or from person
to thing, was in this matter but a step. As the gods change into
heroes and are born again, so they sink even into animals ; but
this precipitate of them would require certain explanations, which
I mean to complete once for all in a new treatment of the Beast-
fable. The faster the brood of deities multiplies, the sooner is

faith likely to topple over into denial and abuse of the old gods
striking evidences of such atheistic sentiment Scandinavia itself
supplies, both in undisguised mockery, and in reposing con-
fidence in one's own strength and virtue (p. The former is
6).

expressed in 0. Norse by goSga (irrisio deorum), O.H. Germ,

kotscelta (blasphemia). And this revolt of heathens against
heathenism increased as Christianity came nearer thus the :

Nialssaga cap. 105 says of Hialti, that he was charged with

scofiing at the gods, '
vai'5 sekr a J>ingi um goSga ' ;
conf Laxd. .

p. 180. Kristnisaga c, 9.

An element {aToc^elov, vTroaTaatf) is firm ground, basis, for

which the Goth still has a good Teutonic name ' stabs '
(
-- staff,

whence the Romance stoffa, etoflfe, and so our stuff again), or

'stoma' (whence our ungestiim, OHG. ungistuomi, unquiet). It

meets the eye of man in all its glory, while deity remains unseen
how tempted he must feel to give it divine honours ! But his
senses and his mind link every exhibition of nature's forces with
liv PREFACE.

subjective impressions bodily and mental, the promptings of

language teach him to connect. How came Zio to unite in him-
self the ideas of sky and war ? The Gothic veihan meant pug-
nare, vaihjo pugna^ veihs sacer, veiha sacerdos (p. 68), the OHG.
wig pugna and Mars (p. 203) the hallowed, the holy was at the
;

same time the bright, the beaming. To the Gothic hveits cor-
responds the Skr. svetas (albus), to this the Slav, svety, sviatyi
(sanctus), and svet, swiat, svetlo signify mundus, coelum, lux.
But again Svetovit, Swantowit, is Ares and bellum, and the
parallelism of Wuotan, Donar, Zio to Radigast, Perun, Svetovit
stands unquestionable : the god of victory shines in the battle.
To the Indians Suryas denotes the sun, light, day, and he re-
sembles Zio when Suryas is taking hold of a victim, it bites his
;

hand off, and a golden one has to be put on is not this T;^r, :

whose hand the wolf bit off (p. 207) ? and who knows but the
like was told of the Slavic Svetovit ? It was beautiful to derive
the eye from the sun, blood from water, the salt flow of tears
from the bitter sea, and the more profound seem therefore the
myths of Sif's hair, of Freyja^s tears ; earth and heaven reflect
each other. But as even the ancient cosmogonies are inversions
of each other (pp. 568. 570, man made of world, world made of
man), we have no right to refer the heathen gods exclusively
either to astrology and the calendar, or to elemental forces, or to
moral considerations, but rather to a perpetual and unceasing
interaction of them all. A pagan religion never dropt out of the
clouds, it was carried on through countless ages by the tradition
of nations, but in the end it must rest on a mysterious revelation
which accords with the marvellous language and the creation and
propagation of mankind. Our native heathenism seems not to
have been oppressed by gloomy fancies about the misery of a
fallen existence (like the Indian doctrine of emanation), it

favoured a cheerful fatalism (p. 860-1), and believed in a paradise,

a renovated world, deified heroes ; its gods resemble more those
of Greece, its superstition more that of Rome :
' tanta gentium
in rebus frivolis plerumque religio est.'

The question has been gravely asked, whether the heathen

 PKEFACE. Iv

gods really existed ; and I feel disgust at answering it. Those

who believe in a veritable devil and a hell, who would burn a
witch with a will, may feel inclined to affirm it, thinking to
support the miracles of the church by the evidence of this other
miracle, that in the false gods she had crushed actual fiends and
fallen angels.

Having observed that her Language, Laws and Antiquities

were greatly underrated, I was wishful to exalt my native land.
To me one labour became the other what was evidence there
:

was also a confirmation here, what furnished a foundation here

served there as a prop. Perhaps my books will have more in-
fluence in a quiet happy time which will come back some day ;

yet they ought to belong to the Present too, which I cannot

think of without our Past reflecting its radiance upon it, and on
which the Future will avenge any depreciation of the olden time.
My gleanings I bequeath to him who, standing on my shoulders,
shall hereafter get into full swing the harvesting of this great
field.

JACOB GRIMM.

Berlin, 28th April, 1844.

 CONTENTS
VOL. III.

CHAPTER PAGES

XXX. Poetry 899—912

XXXI. Spectres 913—950
XXXII. Translation. 951—983
XXXIII. Devil .
984—1030

XXXIV. Magic. 1031—1104

XXXV. Superstition 1105—1147

XXXVI. Sicknesses .
1148—1189

XXXVII. Herbs and Stones 1190—1222

XXXVIII. Spells and Charms 1223—1249

Index 1251— 127G
 CHAPTER XXX.
POETRY.

Maei'e however means not only fama, but fabula; and here
some other and more interesting personifications present them-
selves.
We perceive that the existence, organization and copiousness
of poetry, as of language itself, reach back to a remote antiquity,
that the resources and beauties of both gradually decay, and
have to Ancient poetry was a sacred
be recruited in other ways.
calling,which bore a du-ect reference to the gods, and had to do
with soothsaying and magic.
Before our modern names dicJiter (Ducange sub v, dictator)
and poet were imported from abroad, we had no lack of native
ones more beautiful. At first the inditing and uttering of poetry
seem to have gone together, the sdiiger (OHG. sangari, MHG.
senger and singer) was likewise the poet, there was no question
as to who had made the song. Ulphilas calls the aScov liupareis
(OHG. liodari ?) and perhaps would distinguish him from the
;

saggvareis (praecentor). Again, aocSo'i comes from deiSo), as

olSa from etSco, the digamma, ascertainable from video and Goth,
vait, being dropt we must therefore assume an older dfelSco
;

and dfocSo'i,^ the singer and the godhke seer [ixdvTL<i, Lat. vates)
are one. With this I connect the Goth, inveita (adoro, p. 29)
from the sense of celebrating in festive song, might proceed that
of worshipping. In the Slavic tongues sUxva is gloria, slaviti
venerari, slavik [0. Slav, slaviy, Russ. solovuy] the glorifying
jubilant bird, as drjS(t>i/ and our nahtigala from
is from del8(o,

galan, canere. If dot86<i means a seeing knowing siuger, poet,

soothsayer, why may not a Goth, invaits, supposing there was
such a word, have expressed the same ?
When the creative inventive faculty, as in 7ron]T7]<;, i.e., faber

^ That ei'5w I see, and delSu I sing, both change ei into ot proves no connexion
between them, the change being common to many verbs (\ei-rru Xolttos, /cei/tat koLtt]) ;

vates, at once seer and singer, is an important link. Tr.^ns.

^^^
VOL. III. B
900 POETRY.

(and our smid equally stood foi' the fraraer of tlie lied or lay, ON.
lioSa-smiSr), was to be specially marked, this was done by the
OHG. scuof, OS. AS. scop (p. 407-8 n.), which reminds at once of
the supreme Shaper of all things and of the shaping norn. The
ON. has no skopr ^ that I know of, but instead of it a neuter
shxid, which I only grope after dubiously in OHG. (pp. 94. 649),
and whose origin remains dark;^ skdidskapr, AS. sc6pcrceft =
poesis. of the Mid. Ages derived the name
The Romance poetry
of its craft from the Prov. trobar. It. trovare, Fr. trouver,^ to

find, invent, and trohaire, trovatore, trouvere is inventor, as scuof

iscreator. A word peculiar to AS. is gid, gidd (cantus, oratio);

Beow. 2124. 3446. 4205-12. 4804. 4888, or giedd, Cod. exon.
380. 25 [yeddynges, Chauc.]; giddian (canere, fari), C^dm.
127, 6. Cod. exon. 236, 8. Beow. 1253; gidda (poeta, orator) :

'gidda snotor,^ El. 419. ^giedda snotor,^ Cod. exon. 45, 2. 293,
20. Leo has traced it in the Ir. hat cit, git (carmen dictum).*
A far-famed word is the Celtic hard, Ir. bard, pi. baird, Wei.
bardh, occurring already in Festus: ' hardus Gallice, cantor qui
virorum fortium laudes canit.' Lucan's Phars., 1, 447 :
' plurima
securi fudistis carmina hardt ; '
the lark was called bardaea or
bardala (Ducange sub v.), songstress like arjSoov, nahtigala and
slavik. No old authority gives a hint that such bards were
known to the language or customs of Germany (see Suppl.).

1 Biorn gives a neut. skop (ironia, jocus), skoplegr (ridiculns, almost a KunrriKds),
which might make one sceptical of the long vowel in AS. scop, but this is used of a
lofty earnest poet in Beow. 179. 987. 2126, though sometimes of a comiciis, sceni-
cus. The OHG. salmscof = psalmista, and the spelling scof scoffes (beside scaffan
scuofi) in Isidore does not disprove the long vowel, as the same document puts
blomo, blostar for bhiomo, bluostar. An OHG. wo in scuof would remove all doubt,
but this I cannot lay my hand on. The gloss scof, nubilar vel poesis seems to
' '

connect two unrelated words which disagree in quantity, scop tugurium (our schop-
pen) and scoph poesis.
- ON. skalda, Swed. skllla, Dan. skolde, Dut. schouden=glabrare with this ;

agrees the Fr. eschauder, echauder, M. Lat. excaldare (Ducange sub v.) to scald the
hair off. So that sknhl would be depilis, glaber (Engl, scald), bald-head, whether
it meant aged minstrel, or that poets shaved their heads ? Even scaldeih may
have an oak stript of foliage.
signified
3 As there is no Latin root, we may suggest our own treffpn, ON. drepa [drub]

lit. to strike, hit, but also (in antreffen) to hit upon, find. The Gothic may have
been drupan, as treten was trudan, which would account for the Eomance o.
* Malb. gl.
p. 49, conf. Ir. ceat = canere, carmine celebrare. The question is,
•whether, in spite of this Celtic affinity, the word is not to be found in other Teut.
dialects. We might consider ON. geS (mens, animus), OHG. ket, kett, keti, ketti
(Graff 4, 144), the doubling of the lingual being as in AS. bed, bedd, OHG. petti
(Goth, badi), or AS. biddan, OHG. pittau (Goth, bidjan). The meaning would be
a minding, remembering ge^speki in Svem.. SS*" is the wisdom of yore, inseparable
;

from poetry. Gyd, gyddian' seems a faulty spelUng giedd shews the vowel broken.
'
:
 SCOP. SKALD. GLEOMAN. GLEOCRiEFT. 901

Song, music and dance make glad [repTrovat] the heart of man,
lend grace to the banquet {avaOr^fiara EaLTo^;, Od. 1, 152. 21,
430), lulling and charming our griefs {/3porS)V 6e\KTJ]pia, Od. 1,
337). God himself, when ailing, comes down from heaven, to
get cheered by the minstrel's lay (p. 331). Hence poetry is

called the joyous art,and song joij and hliss. We know the gai
saber of the trobadors ; and joculator, joglar, jongleur, is derived
from jocus, joe, jeu, play and pleasantry. Even the Anglo-
Saxons named song and music gleo (glee, gaudium), ivynn (our
wunne, wonne), or dream (jubilum) 'scop hwilumsang hador on
:

Heorote, |>a wtes hsele^a dream,' Beow. 987 ' gidd and gleo ;

are coupled 4025; the song is called 'healgamen' (aulae gaudium),

the harp '
gamenwudu, gleobeam,' playing and singing 'gamen-
wudu gretan,' to hail, to wake the frolic wood, Beow. 2123.
4210; 'gleobeam gretan,' Cod. exon. 42, 9. ' hearpan gretan ' and
'hearpan Wynne gretan' 296, 11. Beow. 4029. Then, beside
gretan, there is used tvrecan (ciere, excitare) :
' gid wrecan,' to
rouse the lay, Beow. 2123. 4304. 4888. 'gid awrecan ' 3445.
4212. '
wordgid wrecan ' 6338. 'geomorgidd wrecan,' Andr.
1548. The gleoman, gligraan, is a minstrel, gleocrceft the gay
science of music and song. In Wigaloisp. 312 six fiddlers scrape

all sorrow out of the heart ; if one could always have them by !

And Fornald. sog. 1, 315, says: "leika horpu ok segja sogur

sva at gaman J>aetti at." I will quote a remarkable parallel
from Finnish poetry. It is true, the lay is called runo, the poet
runolainen, and runoan to indite or sing, the song is laulu, the
singer laulaya, and laulan I sing; but in the epic lays I find
ilo (gaudium) used for the song, and teen ilea (gaudium cieo)

for singing^ (see Suppl.).

A thing of such high importance cannot have originated with
man himself, it must be regarded as the gift of heaven. Inven-
tion and utterance are put in the heart by the gods, the minstrel
is god-inspired : Oecrm'; aoihi], Od. 1, 328. 8, 498. aothyi deaTrea-ir},

II. 2, 600. deaiTL'i aotSo9 6 k6v repirrjaiv aelhwv, Od. 17, 385.
Gods of the highestrank are wardens and patrons of the art
divine, Zeus and Apollo among the Greeks, with us Wuotan

1 ' Tehessa isiin iloa,' Kalew. 22, 236. 29, 227, the father (the god Wainiimoi-
nen) was making (waking) joy = he sang ;
'
io kiiwi ilo ilolle 22, 215, joy came to
'

joy = the song resounded, struck up.

902 POETET.

and Bragr, Wainamoinen witli tlie Finns. Saga was Wuotan's

daughter (p. 310), as the Muse was Zeus's ; Freyja loved the
minnesong : Mienni mansongr/ Sn. 29.
lika'Si vel

On the origin of poetry the Younger Edda (Sn. 82 87) gives —

at full length a myth, which the Elder had alluded to in Havanial,
(Sffim. 12. 23-4). Once upon a time the Aesir and Vanir made
a covenant of peace, and in token of it each party stept up to a
vessel, and let fall into it their spittle,^ as atonements and treaties
were often hallowed by mingling of bloods (RA. 193-4) here the ;

holy spittle is equivalent to blood, and even turns into blood, as

the sequel shews. The token of peace (grrSamark) was too pre-
cious to be wasted, so the gods shaped out of it a man named
Kvdsir, of beings the wisest and shrewdest.^
all This Kvasir
travelled far in the world, and taught men wisdom (froe^i, OHG.
fruoti). But when he came to the dwelling of two dwarfs, Fialar
and Galar (OHG. Filheri, Kalheri ?), they slew him, and let his
blood run into two vats and a cauldron, which last was named
O^hroerir, and the vats Son and Bo'Sn. Then the dwarfs mixed the
blood with honey, and of this was made a costly mead,^ whereof
whosoever tasted received the gift of poesy and wisdom he be- :

came & shdld or ?k froecfa-maffr (sage). We came upon a trace

of this barrel of blood and honey among
the dwarfs, p. 468.
Fialar and Galar tried to conceal the murder, giving out that
Kvasir had been choked by the fulness of his wisdom ;
but it was
soon reported that they were in possession of his blood. In a
quarrel they had with giant Suttungr, they were forced to give
up to him the precious mead, as composition for having killed
his father. Suttungr preserved it carefully in Hnitbiorg, and
made his daughter the fair Gunnlo^ keeper of it.
The gods had to summon up all their strength to regain
possession of the holy blood. O^inn himself came from heaven
to earth, and seeing nine labourers mowing hay, he asked them
if their scythes wanted sharpening. They said they did, and he

liraki, is strictly matter ejected from the raclien

(tbroat),
1
Hraki, better perh.
OHG. hraclio, as the AS. hraca is both guttur and tussis, sputum ; conf. OHG.
hrachison screare, Fr. cracher, Serv. rakati, Euss. kharkat'.
» Creating out of spittle and blood reminds one of the snow and blood m
fan-y-

tales, where the wife wishes for children ; of the snow-child in the
Modus Liebmc ;
of the giants made out of frost and ice (pp. 440. 465) ; Aphrodite's bemg
generated
out of sea-foam is a part of the same thing.
3 The technical term inn dyri mio'Sr recurs in Saem. 23*>. 28».
'
'
 A DRINK. OD-HECERI. 903

pulled a whetstone ^ out of his belt, and gave them an edge ; they
cut so much better now, that the mowers began bargaining for
the stone, but 05inn threw it up in the air, and while each was
trying to catch it, they all cut one another's throats with their
scythes.- At night OSinn found a lodging with another giant,
Suttung's brother Baugi, who sorely complained that he had that
day lost his nine men, and had not a woi'kman left. OSinn, who
called himself Eolverkr, was ready to undertake nine men's work,
stipulating only for a drink of Suttung's mead.^ Baugi said the
mead belonged to his brother, but he would do his best to obtain
the drink from him. Bolverkr accomplished the nine men's work
in summer, and when winter came demanded his wages. They
both went off to Suttung, but he would not part with a drop
of mead. Bolverkr was for trying stratagem, to which Baugi
agreed. Then Bolverkr produced a gimlet named Rati,"* and
desired Baugi to bore the mountain through with it, which
apparently he did ; but when Bolverkr blew into the hole and
the dust flew back in his face, he concluded that his ally was no
honester than he should be. He made him bore again, and this
time when he blew, the dust flew inwards. He now changed
himself into a worm, and crept in at the hole ; Baugi plunged
the drill in after him, but missed him. In the mountain Bolverkr
passed three nights with GunnloS, and she vowed to let him have
three draughts of the mead at the first draught he drained
:

OShroerir, at the second BoSn, at the third Son, and so he had

all the mead. Then he took the shape of an eagle, flew his
fleetest,and Suttungr as a second eagle gave chase. The Aesir
saw OSinn come flying, and in the courtyard of Asgar^ they set
out vats, into which O^inn, hard pressed by Suttung, spat out
the mead, and thus it turned into spittle again, as it had been at
first.^ The mead is given by OSinn to the ases, and to men

Hein, AS. ban, Engl, hone, Swed. hen, Sskr. s'ana.

'

Like Dr. Faust fooling the seven topers into cutting each other's noses off.
2

3 Here O^inn plays the part of Strong Hans (Kinderm. 90), or of Siegfried

with the smith,

* Mentioned also in Smm. 23'' evidently from rata permeare, terebrare,
; ,' '

Goth, vraton, so that it would be Vrata in Gothic.

5 It is added :'en honum var l^a sva nier korait at Suttungr mundi na honum,
at hann sendi aptr (behind) suman miodinn, ok var f>ess ecki gittt haf'Si bat hverr
:

er vildi, ok kollum ver bat skaldfilla lut (malorum poetarum partem) or, as '
;

another MS. has it 'en suinum nrpti hann aptr, hafa bat skaldfifl, ok heitir arnar
:
 904 POETET.

that can skill of poesy. This explains the fluctuating names of

the poetic art : it is called Kvdsis bids' (Kv. sanguis) ; dverga
drecha, fijlli (nanorum potus, satietas) ; O&hrceris, Bod'iiar, Sonar
laug [0., B.J S. aqua) ; Hnitbiarga laug (Hn. aqua) ; Buttungs
mioffr (S. mulsum) ; OSins fengr, fundr, dryckr (0. praeda, in-
ventio, potus) ; Od'ins giof (0. donum) ; dryckr Asanna (Asarum
potus).
Some of these names are well worth explaining minutely.
Bod^n is rendered oblatio, Son reconciliatio : neither of them, at
all events when first used by the dwarfs, can have had any siich
meaning yet. We can easily connect bo^n with AS, byden,
OHG. putin (Graff 3, 87) ; son certainly agrees with the OHG.
suona (emendatio), not with Goth, saun (lytrum). Bsem. 11 8^
234* has 'Sonar dreyri '
in the sense of ' sonar dreyri/ atonement-
blood (conf. sonar goltr, p. 51).More meaning and weight at-
taches to the cauldron's name, which occurs also in S«m. 23'', 28*.
88% the last time spelt correctly. To explain the word_, I must
mention first, that a Goth, adj. v6|?s, dulcis, answers to OHG.
wuodi, OS. wothi, AS. weSe, which is used alike of sweet smell
and sweet sound ; we^au sanges/ sonus dulcis canti-
' sweg ]>ses

lenae. And an AS, noun w6^ (masc.) is carmen,

further, that
facundia ' wo^a wynsumast,' carmen jucundissimum, Cod, exon.
:

358, 9. ' wo^a wlitegast,' carmen pulcherrimum, El. 748, woS '

wera,^ prophetia virorum, Csedm, 254,23, 'wo^bora' (carmen

ferens), both as poeta. Cod, exon. 295, 19. 489, 17 and as orator,
propheta 19, 18. 346, 21. 'witgena woSsong,' cantus prophe-
tarum 4, 1. * wuScrseft,' poesis 234, 30. 360, 7 synon. with
the scopcrgeft and gleocr^eft above. ' wynlicu woSgiefu,' jocun-
dum poeseos donum 414, 10 alluding at once to the gay art and
to Woden^s gift. Now, whether the sense of ' sweet, gentle,^ la;-

leir (habent id mala poetae, et dicitur aquilae lutum),' because O^inn flew in eagle's
shape. In Mart. Capella, before Athanasia will hand the ivimortalitatis poculum to
Philologia, leniter dextera cordis ejus pulsum pectusque pertractat, ac nescio qua
'

intima iDlenitudine distentum magno cum turgore respiciens, Nisi haee, inquit,
quibus plenum pectus geris, coactissima egestione Yomueris forasque diffuderis,
immortalitatis sedem nuUatenus obtinebis. At ilia omni nisu magnaque vi quic-
quid intra pectus senserat evomebat. Tunc vero ilia nausea ac vomitio laborata in
omnigenum copias convertitur litterarum. . Sed cum talia yirgo undanter
. .

evomeret, puellae quam plures, quarum artes aliae, aUae dictae sunt disciplinae,
Bubinde quae virgo ex ore dijf'uderat colligebant, in suum i;naquaeque illarum neces-
sarium usum faeultatemque corripiens.' What seemed too gross as yet for immor-
tality becomes here, when thrown up by the bride of heaven, the foundation of
human science. Conf. Aelian's Yar. hist. 13, 22.
 SONG-EAISER ? INSPIRATION. 905

in the noun wuS itself, or was first developed in tlie derived adj.
(which seems nearer the truth, as wo 5 in some passages of Cod.
exon. 118, 4. 125, 31. 156, 8 means only a loud sound, clamor,
without any reference to song) j it is plain that to it corresponds
the ON. oSr (also masc), which denotes as well poiima as in-
genium, facundia. In the former sense its agreement with the
Lat. oda, Gr. a>8i] (contr. from aotS/]), is purely accidental, as the
difference of gender sufficiently shews. It is remarkable that at

the creation of Askr and Embla, Ssem. 3^ Hoenir is said to have

imparted to them the lacking 6S, which on p. 561 I translated
'
reason
'
perhaps ' speech, gift of speech ' would be more cor-
:

rect ? 1 Be may, O&hroerir seems cleai-ly to be ' poesin

that as it

ciens, dulcem artem excitans,' which is in striking harmony with

the AS. gid wrecan and Finn. ' teen ilea ' above hroera, OHG.
' '
;

hruoran, MHG. riieren, means tangere, ciere, and the cauldron

would have been in OHG. Wuodhruori, AS. WoShrcre. Freyja's
husband OcT/- (Sasm. 5''. Sn. 37), whom she sought through the
world and bewept with, may have been a personifi-
golden tears,
cation of poetic art was he the same as Kvdsir, who traversed
; ^

the world, and was murdered by the dwarfs ?

Thus O^hroerir contained the sweet drink of divine poesy,
which imparted immortality and from the exertions made by the
;

gods, particularly OSinn, to regain possession of it when it had

fallen into the hands of dwarfs and giants, follows its identity
with amrita, ambrosia and nectar (p. 317-9) the ichor in the ;

veins of gods is like the limpid spittle of the Ases and Vanes.
The pure bee, which has survived from Paradise,^ brings the
honey of song to the lips of the sleeper, p. 696 (see Suppl.).
I cannot resist the temptation to add some more legends, of
how the inspiration of song came to great poets overnigJd in their
sleep : the story of Pindar is told again of Homer and Aeschylus
under another form.
Helen is said to have appeared to Homer : \ijovac Si rife? /cat

^ Here, as elsewhere, the ON. dialect becomes unsafe for comparisou, because

it confouuds middle and final d with 'S.

- The difficulty noticed in the preceding note forbids my inquiring whether

this 05r be related to OSinn the AS. Woden and wod (rabies) stand apart from
;

w6'5 (poesis), conf. supra p. 131-2.

2 Anc. laws of Wales 1, 739 boos draw their origin from Paradise, which they
:

left through man's transgression, but God gave them his blessing; therefore mass
cannot be sung without wax. Leoprechting's Lechrain, p. 80.
 906 POETRY.

Tcov '0/x7]piS(bi' CO? eTTKnaaa (EXevij) Tf]<; vuKT0^'0/j,r]p(p Trpoo-ira^e

TTOLetv Tvepl T(hv (TTpareuaa/jbivwv iirl Tpotav, ^ovXopbevrj rov eKeivwv
OdvaTov ^rfXcoTOTepov i) rov ^iov twv aWwv KaTaaTrjaai. Kal
fJi,epo<; fiev ri 8ca rrjv 'Opb/jpov Te')(V7}V, pboXiara he hta raurrjv outw?
€7Ta(f)p68LTov Kal Trapa iraaiv 6vopba(Trrjv avTov yeveadat t)]v 7roii]cnv

[Some Homer by
of the Homeridge say, that Helena appeared to
nightj and bade him sing of those who warred against Troy, slie
wishing to make their deaths more enviable than other men^s
lives. And that partly by Homer's art, but chiefly by her, his
poetry was made so lovely and world-renowned]. Isocr. 'EX.
iyKoofitov in Oratt. Att. ed. Bekker 2, 245.
Bacchus revealed himself to Aeschylus e^?; Se Ala-)(v\o<i fietpd-
:

Kiov 6)V Kadevhetv ev dypo) (pvXdaacov <TTa(f>u\d<; Kal ol Aiovvaov

emo-Tavra Kekevcrat, rpayaSiav iroietv. w? Se rjv ri/j,epa [TrelOeaOat,

<ydp iOeXeLv) paara rjhr} 7r€ipQ)fxevo<i iroLelv. ovro<i puev raura eXe-
jev [Aesch. said, that when a boy he fell asleep in the field while
watching grapes, and Dionysus appeared to him and bade him
write tragedy. In the morning, wishing to obey, he composed
quite easily as soon as he tried]. Pausan, i. 21, 2; paara, as
pela is said of the gods (p. 320).
As Aeschylus was watching the vineyard, Teutonic herdsmen
were pasturing sheep or oxen when the gift of Wuotan came to
them.
Hallbiorn had long wished to sing the praise of a dead minstrel
Thorleif, but could not, until Thorleif appeared in the hush of
night, unloosed his tongue, and, just as he was vanishing, dis-
played his shoulder (p. 326). Fornm. sog. 3, 102.
The heathen myth was still applicable to christian poets. A
poor shepherd in his sleep hears a voice urging him without
delay to put the Scriptures into Saxon verse ; previously unskilled
in song, he understood it from that moment, and fulfilled his

commission, Opusc. Hincmari remensis (Par. 1615), p. 643. The

like is told in fuller detail of the famous AS. poet Cfedmon,
Beda's Hist, eccl. 4, 24 (Fran Aventiure p. 28-9). All these
poets, on awaking in the morning, succeed in a task untried
before (see Suppl.).
Not only does the poetic faculty itself proceed from the gods
they invent the very instruments by which song is accompanied.
Apollo, who in Homer plays the phorminx, is said by Calli-
 INSTRUMENTS INVENTED. 907

inaclius to have strung the lyre with seven chords ;

yet the in-
vention of the lyre is ascribed to Hermes^ who gave it to Apollo.

This is important for its, as in Wuotan there is much of Hermes

and of Apollo, with a preponderance of the former. Ingenuity
is characteristic of Mercury, and I can scarcely doubt that in our

antiquity, as Wuotan was the inventor of writing and rhythm, so

he was of some instrument to accompany singing.
A confirmation of this is the five-stringed harp (kantelo) of
the Finns, an invention of their highest god Wiiinamoinen, who
everywhere represents our Wuotan. First he made kantelo of the
hones of a pihe, and when it fell into the sea, he made it again
of birchwood, its pegs of oak bough, and its strings of a mighty
stallion's tail. In the same way Hermes took the tortoise (chelys)
out of its shell, and mounted this with strings (Hymn to Merc.
24 seq.). Swedish and Scotch folksongs relate, that when a
maiden was drowned, a musician made a harp of her breastbone,
the pegs of her fingers, the strings of her golden hair, and the
(first)stroke of the harp killed her murderess, Sv. folk v. 1, 81.
Scott's Miustr. 3, 81. In one kinderm. no. 28 a bone of the slain
brother is made into a shepherd's whistle, and every time it is

blown, it publishes the crime ; and a Swiss legend tells the same
of a flute (Haupt's Zeitschr. 3, 36). The power of music and
song was explained by giving the instruments a supernatural
origin, and doubtless a remoter antiquity did not leave gods out
of the reckoning.
When Waiuamoinen touches his harp, the whole of nature
listens, the four-footed beasts of the wood run up to him, the
birds come flying, the fish in the waters swim toward him; tears
of bhss burst from the god's eyes, and on his breast, from
fall

his breast to his knees, from his knees to his feet, wetting five
mantles and eight coats, Kalew. rune 22-9. Such tears are shed
by Freyja (gratfogr, p. 325), her that well liked song, and was
wedded to OSr in fairytales lucky maidens have the power to
;

laugh roses and weep pearls.

The stromkarl also breaks into weeping when he sings to the
harp (p. 493). But as all nature, animate and inanimate, betrays
her sympathy with human lamentations, so at the sound of the
bewitching albleich (elf-lay, p. 470), we are told, the rushing
river stayed its roar, the fish in the wave clicked with their
908 POETRY.

tongues, tlie birds of the forest twittered. Next to the gods, it

is elvesand watersprites that seem the most initiated into the

mysteries of music, and Hnikarr the teacher of song stands for
OSinn himself (p. 489)
But from gods the gift of poesy passed to particular heroes,
and similar effects are ascribed to their minstrelsy. Two heroes
of Teutonic legend are eminent as minstrels Horant (Herrant, :

AS. Heorrenda, ON. Hiarrandi, conf. Grramm. 1, 352. Z. f. d. a.

2, 4), of whom it is said in Gudr. 388-9 that by his songs he
chained all men whole and sick, and that

din tier in dem walde ir weide liezen sten,

die wiirme di d^ solten in dem grase gen,
die vische die da solten in dem wage vliezen,
die liezen ir geverte

beasts let be their grazing, creeping things and fishes forsook

their wonted ways. The saga HerrauSs ok Bosa (Fornald. sog.
3, 323) couples the Hiarranda-hlio'S with the enchanting g^gjar
slagr (giantesses harp- stroke). Then the hero Volker (Folhheri)
plays the fiddle to the Nibelungs 1772 :

under die tiire des hiises saz er uf den stein,

kiiener (bolder) videlcere wart noch nie dehein :

do klungen sine seiten (strings), daz al daz hiis erdoz (raug),

siQ ellen zuo der fuoge (art) din warn beidiu groz.
siiezer unde senfter gigen er began :

do entswebete er an den betten vil manegen sorgenden man

he lulled to sleep in their beds full many an anxious man. In

Greek mythology Orpheus and Amphion bear mastery in song.
When Amphion sang, the stones obeyed his lyre, and fitted them-
selves into a wall. Rocks and trees followed after Orpheus, wild
beasts grew tame to him, even the Argo he lured from dry land
into the wave, and dragons he lulled to sleep (entswebete) As .

HermoSr, like him, made the descent to Hades [to fetch Balder
back], and as it is for this same Balder that all beings mourn,
we may fairly suppose that Hermo^r too had worked upon them
by music and song, though nothing of the kind is recorded in the
Edda (see SuppL).
Now if poetry was a joint possession of men and gods, if by
 HERO-MINSTRELS. 909

gods it had been invented and imparted, it necessarily follows

that antiquity would regard and business of the

it as a function
priest, and that the notions of priest, prophet and poet would
meet and touch. Aud here I attach some weight to our finding
the AS. word hregowine (pp. 93. 235), which seems to indicate a
follower and friend of the poet-god Bragi, as we at the present

day call the minstrel a friend or favourite of the Muses. In

lauds and times that looked kindly on the tuneful art, we may
even suppose that minstrels, especially those of courts, had like
priests a peculiar garb ;
particularly instructive on this point is

the information furnished by the Welsh Laws as to the position

and and the Norse sagas
privileges of bards at the king's court,
are unanimous on the estimation in which skalds were held.
Poets of the Mid. Ages enjoyed a like distinction at princely
courts, both Teutonic and Romance and a close investigation of;

this interesting subject might bring out much in our modern

customs, that has its source in the very oldest time ^ (see

Suppl.).
I call attention to utterances of MHG. poets, which repre-
sent the art of song as something not acquired, but inborn, i.e.

inspired by God (a sentiment as old as Homer, Od. 22, 347 :

avTo8L8aKTO<i 8' elfjil, de6<i Se fiot, iv j>pe(T\v ot^a^ iravroia^

he<pvae). Heinr. von Morunge 1, 53'' says : 'wan ich durch

sane (for song) bin ze der werlte geborn,' it is a burden laid on
him, his mission. Walther 26, 4, referring to God ' sit ich von :

dir beide wort han unde wise.' The Wartb. kr. jen. 102: 'gab
iu Got sinne uud sanges site.' Even the later Meistersiinger
speak to the same purpose ' es trieb der Heilig Geist zwolf
:

manner froh, die fiengen an zu dichten.' Why should not

heathen poets in like manner have traced back their gifts to
Wuotan's mead ?
The siiigliKj-matches also seem to have sprung out of the
simplest nature of poetry itself. As the wise men of old ques-
tioned one another on their knowledge, as heroes proved on each

'
Niebuhr in Pref. to Merobaudes says qucm viorem coronandoriim poetanun
:
'

cum poesi ipsa, cui semper aliquis hono.s mansit, etiam rudibus, quae secutae sunt,
Baeeulis perdurasse arbitror.' But why go back to the Romans for what seems to
have been the usage of our own antiquity, when kings, judges, priests, heroes and
minstrels wore garland and fillet, and even the people's poets used to elect a king
of theu- own? Au ]}ui ou on coruiie les biaus discour,' Rcuars 1G77.
'
910 POETEY.

other tlie prowess of their arms, so shehperds and poets sang for
the prize of poetrj. OSinn wishes to sound the wisdom (or^speki)
of the sage giant, ying]7orr that of the sage dwarf, the blind
guest^ that of king HeiSrekr ; then lays are sung and riddles pro-
pounded, VafJ^ru^nir expressly stipulating '
hof-Si ve'Sja vi^ scolom
hollo 1, gestr, um ge'Sspeki,^ Ssem. 33''; they are to wager heads,
as in the contests between cunning smiths or chess-players.
Lives are staked also in the Wartburg war of minstrels nu wirt :
'

gesungen ane vride stempfel muoz ob uns nu beiden stan alhie

. . .

mit sinem swerte breit, er rihte ab unser eime in roubes site,

dem man valles jehe ' we'll sing and give no quarter
! over us . . .

two shall stempfel stand with his broad sword, and despatch as
an outlaw him that gets the fall. This transaction is of legend,
not history, but it shews in what a serious light the poetic art
was viewed.
And here let me mention the widely circulated myth of the poet
who sees his property imperilled, because another's memory has
mastered his songs. What passed between Virgil and Bathyllus
with alterations, of Arnoldo Daniello and a jongleur
is related,

(Diez's Leben der troub. p. 352), but so it is of the Indian Kali-

dasa, whose poem four Brahmans had learnt by heart. The same
Kalidasa and Valmiki were held to be incarnations of Brahma
himself; what could more firmly establish a poet's reputation
than to pass for an avatara of the sublime divinity ?
The gods share their power and influence with goddesses, the
heroes and priests with wise women. Of the asynjor, Saga is
named next after Frigg in Sn. 36, and together with Sol in 212 ;

her residence is Sokqvahechr, sinking beck, a large and roomy

place ; Sagones (Saga's ness) in Sa3m. 154'' seems also to take its

name from her. In Ssem. 4P Socqvaheckr is described as a place

where cool waters rush there Od"inn and Sarja day by day drink
:

gladly out of golden cups. This is the drink of immortality, and

at the same time of poesy. 8aga may be taken as wife or as
daughter of OSinn in either case she is identical with him as
;

god of poetry. With the Greeks the Musa was a daughter of

Zeus, but we often hear of three or nine Muses, who resemble our
wise women, norns and schopferins (shapers of destiny), and dwell

1 O'Sinn himself ; whose bhndness fits in with that of the ancient poets. The
loss of ejes strengtheue the memory, it ieuds the capacity aud impulse to sing.
 SAGA. 911

beside springs or wells. ^ The cool flood well befits tlie swan-
wives, daughters of Wish. 8aga can be no other than our sage
(saw, tale), the '
m^ere' of p. 897 personified and deifi^ed.
Our 13th cent, poets personify ' aventiure,' making a fyan
Aoentiure, like the norn, foot it overland to the minstrel's hut,
knock and demand admission.^ To this day, when people take
turns in telling stories, they say ' the marlein goes round from
house to house.' Suchenwirth no. xxv describes an apparition
of dame Aventiure on a blooming ea in the forest; she has
travelled through the land to kings and princes as frau Ehre's
messenger, and now presents her report ; putting a gold ring on
her finger, she disappears. I have one thing more to mention,
that M.Nethl. poets make a person of ' aventure ' in the sense

of our MHG-. frau Sjslde :

'
die Aventure wacht,' Maerl. 2, 14.
'dat rat (rota) van Avenfiiren,' Rein. 6183, just like ' diu Saslde
wacht' and 'Stelden rat' (p. 863-8). I am not aware that in this
they followed the pattern of any Romance poetry (see Suppl.).
That ' passing round ' myth and marchen
or alternate telling of
was already a Greek and Roman custom, as we may see by
Ovid's Met. lib. iv, where the Minyads during their spinning and
weaving beguile the time by telling tales, 39 :

' Utile opus manuum vario sermone levemus,

jerque vices aliquid, quod tempora longa videri
non sinat, in medium vacuas referamus ad aures.'
dicta probant, primamque jubent narrare sorores.
167 : Desierat, mediumque fuit breve tempus, et orsa est
dicere Leuconoe, vocem tenuere sorores.
274: Poscitur Alcithoii, postquam siluere sorores.

But it festival of Bacchus, the priest had bidden them

was the
keep immunes operum dominas famulasque suorum,' and the
it, '

god avenged himself by turning their web into a tissue of vines

and ivy, and the Minyads into owls and bats. (The song of
women at the loom is also mentioned by Agathias, p. 29.) Holda
and Berhta arc often angry at spinning which desecrates their

' 0. Boh. glosses in Hanka So** icodna = mnsa.' (Jungm. 5, lil). Is this
:
'

water-wife, spring-wife ?
^ llefs. given in my Httle work quoted above, p. 310. To these add, from
Ulr. von Tlii-heim's Wh. 192% a dialogue of the poet with frau Aventiure.
912 POETEY.

holy day (pp. 270-4), thougL otherwise they favour and reward it.
The norns making' visitations have spindles, and they sing at
their spinningthe wise women and divine mothers of our
:

antiquity may be regarded as teachers of song, story and

spindle.
 CHAPTER XXXI.
SPECTRES.

A preceding chapter has treated of Souls in their state of

separation from the body and passage to another dwelling-place :

these are the souls that have found their rest, that have been
taken up into hades or heaven. Thenceforward they sustain only
a more general connexion with earth and the living ; their
memory is hallowed by festivals, and in early times probably by
sacrifices.^

Distinct from these are such spirits as have not become par-
takers, or not completely, of blessedness and peace, but hover
betwixt heaven and earth, and in some cases even return to their
old home. These souls that appear, that come back, that haunt,
we call spectres (ghosts)
The Roman expression for peaceful happy spirits of the dead
was manes, for uncanny disquietiug apparitions lemures or larvae;
though the terms fluctuate, for ' manes ' can denote spectral
beings too, and lemures ' can have a general meaning (Creuzer^s
'

—
Symb. 2, 850 866). Larfa betrays its affinity to lar (p. 500),
and the good kindly lares were often held to be manes or souls
of departed ancestors. So in our German superstition we find
instances of souls becoming homesprites or kobolds,- and still
oftener is there a connexion between unquiet spirits and spec-
tres ^ (see Suppl.).

' Between the christian AU-souls" day (Nov. 2), on which the people visit
churchyards and hang garlands on graves, and the three Roman holidays when the
under world opened {mundiis patet) and the manes ascended (Crcuzer 2, 865. O.
' '

Miiller's Etrusk. 2, 97), there is a manifest connexion. On the night of Nov. 2 the
Esthonians set food for the dend, and rejoice when they find any of it gone in the
morning. In the Fellin district near Dorpat the departed soitlii are received in the
bath-room, and bathed one after the other, Hupel's Nachr. p. Hi, conf. Possart's
Estland p. 172-3 exactly as food is net before angels and homesprites (p. 448j.
;

2 I confine myself here to one Hessian folktale. Kurt, a farmer at Hachborn,

would not quit the farm even after his death, but lent a hand in the fieldwork as
a good spirit. In the barn he helped the labourer to throw sheaves from the loft
when the man threw one, Kurt would throw another. But once, when a strange
servant got up into the loft, he would not help at the cry You throw, Kurt
;
' !
he
'

seized the man and llung him on the thrashingfloor, breakmg his legs.
^ Isengrim changes into Agemuud
(p. 511),
913
914 SPECTRES.

For tlie quiet spirits and their condition, our language has a
beautiful adj., OHG. liiurl laetus, mitis, AS. Jieoru, Beow. 2744,
ON. hyr, MHG. geJmire, our gelieuer when we say 'es ist

geheuer,' all is quiet, happy, peaceful. The contrary is ex-

pressed by OHG. and OS. unlduri dirus, saevus, AS. unheoru,

Beow. 1967 (unhiore 4822. unh^re 4286. Csedm. 138, 5), ON.
oJiyr, MHG. ungehiure, our ungelieuer :
' es ist ungeheuer,^ there's
something wrong. But both words go further, God is called
hiuri, the devil unhiuri; ungelieuer is monstrum, portentum in
general. The Gothic form would be Iduris, which seems nearly
allied to haiiri (pruna, ember), ON. hyr ignis, and is therefore

the shining, the bright; if an OHG. gloss in Graff 4, 1014 be

correct, even the non-negative hiuri may signify dirus, viz. fiery

in a bad sense, such as we shall find presently in connexion with

ignes fatui. Much the same in meaning with hiuri and unhiuri
are Iwldo and unholdo (pp. 266. 456), though these are applied
more to spirits and daemons than to human souls ; yet Notker
renders 'manes' by unholdon, so that holdo and unholdo also
appear synonymous here.
The OHG. hispanst fem. (our gespenst n., spectre) meant
properly suggestio (from spanan, suggerere) ; but as the forms
of confession dealt much with devilish suggestion and entice-
ment, 1
men came to use it habitually of ghostly delusion and
illusion. Boner 94, 54 has 'diu gespenst' (why not gespanst ?)
for phantom, apparition. The neuter is found in the Mae re vora
schretel und wazzerber 92 quite in the above connexion: 'des
tiuvels valant und sin gespenste '
even earlier, Herbort 3500
;

couples gespenste and getwas. Keisersperg (Omeiss 39) has

des teufels gespenst (praestigium) : not till recent centuries did
the term become really common, and some spelt it gespengst}
We also say spuJo ; it is a LG. word, which first occurs in the
Chron. saxon. (Eccard p. 1391) in the form spohne ; Detmar 1,
136 has spuk, and 2, 206 vorspok praesagium. Nowadays spok,
Nethl. spook, spookzel, Swed. spoke, Dan. spokenis a.d. 1618,
spogelse spectrum, spog jocus; we should therefore expect a
MHG. spuoch, Mod. spuch, but it is nowhere to be found.

1 '
Von des teufels gespenste,' instigation, Oberlin's Bihtebuoch 36.
Frisch 2, 302'' bat he thinks it conn, with Lat, spectrum.
;
 SPECTRES. 915

Oespiic indeed stands in Bertliold, Cod. pal. 35, fol. 27'' (see
Suppl.).
More precise is the ON. aptrgdnga fern., Laxd. saga p. 224, as
if auima rediens, Dan. glenfdrd, gicnganger, Fr. revenant, Saxo
Gram. 91 says redivivus ; conf. our phrase *es geht um/ some-
thing haunts (lit. goes about) ' at hann gengi eigi
; dau^r/ that
he walk not when dead, Fornald. sog. 2, 346. To haunt is in
L. Sax. dwetern, on the Harz lualteii (Harry^s Volkss. 2, 46).
• The regular word in ON. is d/rangr, Fornm. sog. 3, 200
O^inu is styled ' drariga drottinn,' Yngl. saga cap. 7, and a
gravemound draugahus, Seem. 169*. The word is lost in
Sweden and Denmark, but lives in the Norweg. drou, droug
(Hallager 20"^). It seems to be of one root with OHG. gltroc,
MHG. getroc, delusive apparition, phantom, used of elvish and
fiendish beings (p. 464) but our verb triegen, OHGr. triokan
;

troc (fallere) has no corresponding driuga in the Northern lan-

guages.^ The Edda uses the analogous svik (fallacia, fraus)
likewise in the sense of a ghostly jugglei-y, Saem. 166''. 167*.
And that is also the meaning of the terms glsciii and scinlelh
quoted p. 482 ; they can refer to spectres as well as to wood-
sprites (see Suppl.).
The glosses yield a number of old words for the Lat. larva.
To begin with the earliest, the Florent. 982'' gives talamasga,
and the later M.Nethl. coll. (Diut. 2, 220) talmasge, Kilian too
has talmasche larva, tahnaschen larvam induere; it is the O.Fr.
talmacJic, tamascJie in Roquefort, who explains it as masque, faux
visage, and ' is a figure fixed on a ship.-
talmache de vaisseau '

Other glosses ha,Y e JlatJie j and scraz, scrat (p. 478). 3Iummel is
both larva and kobold (p. 506). Anything uncanny and alarm-
ing,monstrum, prodigium, portentum, praestigium, acquires the
ineaning of spectre too.Again, getwds (p. 464), Herbert 842.
12856. ein bose getwds, Vom gelouben 530; the M.Nethl.
*

ghedwaes, Hor. belg. 6, 249 agrees with the Lith. dwase, spectre
[v. the LS. verb dwetern above]. In Martina 10 we read ' daz

^ AS. dreo<];an dredh, though answering letter for letter, never means fallere,
but agere, patrare, tolerare, to dree agreeing with ON. driugr, frequens.
;

- Ducange sub. v. talaniasca, Trir/xa, delusio imaginaria the author, cited are
;

Hincmar in capit. ad presb. dioec. cap. 14 llegino 1, 213 Burchardus wormat. 2,

; ;

161, who says larvas daemonum, quas vulgo tnlamascas dicunt, ante se ferri
:
'

cousentiat.' Extr. from Concil. uamnetense cap. 10 conf. Schmeller 2, 6i0.

;

VOL. III. C
916 SPECTRES.

geschrudel; '
and 64 das nachthuri, das gliudl.
in Staid. 2, 27. 59.
The ON. vofa is spectrum^ from vofa ingruere, imminere; the
draugr is also called a dolgr, foe, Fornald. sog. 2, 368. Foi-nm.
sog. 3, 200, and from this perhaps comes the Upland dodoljor,
manes defunctorum (Ihre's Dial. lex. 32''), if not from dylja
(celare), Sw. doija (see Suppl.).
Now it is remarkable that even the ON. draugar are described
as begirt with fire hauga eldar brenna,' Fornald. sog. 1, 434.
: '

'lupu upp hauga eldarnir' 1, 518. Loha daim (p. 242) is tha
Icel. name of a fiery exhalation. To this day it is the popular
belief all over Germany, that souls which have not attained
heavenly peace roam at night like bewildered birds, in fiery
sliape,^ on field and meadow, conf. wiesenlmpfer p. 829. The
traveller, who takes them for village lights, they lure out of his
way, now approaching, now retiring : they perch on his back like
kobolds (Superst. I, 611), and flap their wings together over him
(Deut. sag. no. 276) they lead into bogs, on deceptive devious
;

tracks, Mrrlig-spor (St. 2, 45), exactly like the butz, p. 507.

The pedestrian tries to keep one foot at least in the carriage-rut,
and then he gets on safely, for ignes fatui have power on foot-
paths only. According to Villemarque's Barzasbreiz 1, 100 the
spirit is a child with a firebrand in his hand, which he whirls

round like a flaming wheel now he appears as a sick horse, and

;

when the herdsman would lead him into the stable, hurls the
brand head ; now as a bleating goat gone astray, that after
at his
sundown shews itself on the pond, and tempts the traveller into^
the water, then scampers oS" to tease him. In Etner's Unwiird.
' fire-men and frisking goats ' are coupled together.
doctor p. 747,
The phenomenon has a vast variety of names. Our com-
monest one is irlicht (err-light) and, from its resemblance to a
burning wisp of straw, irwisch and on the Rhine heerwisch ; in-
Austria feuriger mann and fucldelmann (Hofer 1, 251) from-
fuchteln to burnish or jerk to and fro, viz. the fiery blade.^ In

1
In Lausitz the ignis lambens that plays about the tops of forest trees is called
feuermann, Laus. mouatsscbr. 1797. p. 7-19.
2 These fiery exlialations also settle on the masts of ships, Marienleg. 87, 96, or

the spears of warriors. The former kind the ancients named after the Dioscuri,
Pliny 2, 37, the moderns call it 'feu de St. Elme.' For the flaming spears I have
old authorities signa (also, pila) militum arsere,' Tac. Ann. 12, 64. 15, 7.
:
' duae '

puerorum lanceae, emissis flammis, lumen euntibus praebueruut, ibantque ful-

gurautes hastue,' Greg. tur. mirac. Mart. 1, 10. And a modern instance in Zeiller's
 WILL O' THE WISP. 917

Pictorius p. 524 zeusle r h'om zeuselu, ziiselu to toy with fire ; other-
wise ziinsler, zuiuller, and in Fischart's Garg. 231 '/Ainsel-cjespenst,
conf. Heifer sub v. zinserl. In Low Germ, gloliiiger (glowing^)
man; tikhchold, tuhkehode, not from tiicke malice, bat from tuk a
quick movement (Reinh. p. 109) or ^zucken to dart to and fro,

conf.HG. ziebold butterfly ; in Westph. smalgenfilr, which I can

hardly make out. More generally known are dwerlicht (whirl-
ing flame) ; elfllcld ; dweUicht (from dwelen, dwalen to stray)
Nethl. dwaaUicht ; droglicM (deceptive again), drogfackel, and
in Nassau druclfacJcel, Kehrein's Nas. 31-2. Dan. lygtemand
(lantern-man), hlaasmand (Mulbech's Dial. 39) and vwtte-hjs

(light of wights, sprites) Swed. lys-eld, hjMguhhe ; Eiigl., with

;

that fondness for christening which we noticed under home-

sprites (p. 504), Will with a wisp, Jack in a lanthorn. Lat.
ignis fatuus (Ann. corbei. an. 103-1); Fi\ feu follet (follis, p. SOS),

ffoUet (Pluquet's Contes p. 13), farfadet, sauterai, also, ace. to

Mem. des ant. 4, 406, a iiuela incomprehensible to me. Slovea.
vezha (butterfly, witch), shkopnik, -niak (straw-man, from shkopa,
MHG. schoup), smotava (from smota, error), slep ogeni (blind
fire) ; svetijlko (light, dim.), hliulicka (from blud, error) ; Pol.
hlednica ; hans. hladne swieczke ; 'R,nss. hliididsJicliig ogoni. I do
not know any very old names even in Teutonic languages, unless
it be irreganc and girregar in a Konigsberg MS. (Grundr. 345)
but Irreganc in Ls. 2, 314 is the name of a wandering scholar,
and irrefogel in Haupt's Zeitschr. 1, 438 means the same, conf.
Schm. 3, 588 the Titurel 576 has ein irregengel vor allem
;
'

valsche.' The two words vdtteAijs and elf-licht, shewing a close

connexion with wights and elves, are perhaps the oldest we have.
Sindri (scintilla), a dwarf's name in the Edda, S^m. 7^ suggests
the Slav homesprite Iskrzycki (iskra spark, p. 513). A story
is told of an inuisch getting caught, and a great many more
coming soon after to claim him back : this represeiits them as an
elvish people, who stick to one another.^

Miscell. (Nlirnb. 1661) p. 143-4. Deut. sag. no. 279. None of these refer to souls,
they are rather hapjjy omens of victory, as will be shewn in ch. XXXV. Shooting
stars indeed pass for souls (p. 722), even with the Greeulauders (Majer's Myth,
and Mongols (Bergmann 3, 42).
lex. 2, 240)
•
Ad. Kuhn
(Pref. to Mark, sagen p. ix) is for regarding all kobolds as orig.
and the domestic hearth-fire as the foundation of their worship.
fire-divinities,
Both kobolds and will o' wisps are called follet (p. 508-14), and kobolds, like fiery
dragons (p. 601), bring money or corn ; but the adder too is of kobold nature
(p. 691), and the dominae bring gifts (p. 287), and so do devils.
918 SPECTRES.

Will wisps bad once, no doubt, a wider meaning, wbicb bas

o'

now been narrowed down mainly to two classes of unblessed

spirits, the souls of unchristened lobes} and tbose of men who in

tbeir lifetime dealt wrongly hij the cornfield, who respected not
the sacredness of landmai'ks.^ Unrighteous land-surveyors (Swed.
skiall-vrangare) may be seen hovering up and down the furrows
with a long fiery pole, as re-measuring the wrongly measured
if

whoso has ploughed of his neighbour's land, whoso has moved

the mark-stone, on him falls the curse of wandering as a will
o* wisp. Hence about ploughing debatable strips, one hears
the people say :
'
ik mag niit spiiken gan,* conf. Deut. sag.

nos. 284-5. Thiele 1, 58 (see Suppl.).

Another class of spectres will prove more fruitful for our

investigation : they, like the ignes fatui, include unchristened
hahes, but instead of straggling singly on the earth as fires,

they sweep through forest and air in wltole companies^ with a

horrible din. This is the widely spread legend of the furious
host, the furious hunt, which is of high antiquity, and interweaves
itself, now with gods, and now with heroes. Look where you
will, it betrays its connexion with heathenism.

The Christians had not so quickly nor so completely renounced

their faith in the gods of their fathers, that those imposing
figures could all at once drop out of their memory. Obstinately
clung to by some, they were merely assigned a new position
more in the background. The former god lost his sociable cha-
racter, his near familiar features, and assumed the aspect of a
dark and dreadful power, that still had a certain amount of influ-
ence left. His hold lost upon men and their ministry, he wan-
dered and hovered in the air, a spectre and a devil.
I have already affirmed on p. 132 a connexion between this
u'utende heer ^nd Wuotan, the god being linked with it in name

1 Braunsehw. anz. 1760 no. 86, 35. Praetorii Weltbeschr. 1, 262-9. Laus.
monatss. 1797 p. 747. So far back as the Anegenge 180^ 190'^ 'w4 mit dm armen :

chiutleliu dazfiwcr liaben geschoufet, diu da ungetoufet an ir

schulde scheuleut von
hinne ;but here the fire of purgatory is meant.
'
^

2 Ungerechte siebner, Moser's Patr. phant. 3, 309. 'filrig marcher, will o

wisps, in Hebel's poem. Mone's Anz. 1835, 408. 1838, 223. Westendorp p. 511.
3 Yet there are some hrausende gcistcr (blustering spmts) that go singly too,

as jungfer Eli in the Davert, Deut. sag. no. 121.

' ' Their name of braus. g.' is '

vouched for by Plitt's Nachr. von Wetter p. 42.

 FUEIOUS HOST : WUOTAX. 919

An unprinted poem of Eiidiger von Munir con-

as in reality.
tainsamong other conjuring formulas 'bi Wuotanges her.'
Wuotunc and Wuotan are two names of one meaning. Wuotan,
the god of war and victory, rides at the head of this aerial
phenomenon when the Mecklenburg peasant of this day hears
;

the noise of it, he says de Wode tilt (zieht)/ Adelung sub v.

'

wiithen ; so in Pomerania and Holstein, Wode jaget/ W. hunts *

(p. 15G). Wuotan appears riding, driving, hunting, as in Norso

sagas, with valkyrs and einheriar in his train the pi'ocession ;

resembles an army. Full assurance of this hunting Wode's

identity with the heathen god is obtained from parallel phrases
and folktales in Scandinavia.The phenomenon of howling wind
is referred to OSin's waggon, as that of thunder is to Thor's.

On hearing a noise at night, as of horses and carts, they say

in Sweden * Oden far fvrhi.' ^ In Schonen an uproar produced
perhaps by seafowl on November and December evenings is
called Odens jagt.^ In Bavaria they say nacht-gejaid or nacht-
gelait (processio nocturna), Schm. 2, 264. 514; in German
Bohemia nncht-goid = spectre, Rank's Bohmerwald pp. 46. 78. 83.
91. In Thuringia, Hesse, Franconia, Swabia, the traditional
term is ' das wiltende heer,' and it must be one of long standing
the 12th cent, poet of the Urstende (Halm 105, 35) uses ' daz
wuetiinde her Jews who fell upon the Saviour in Rol.
' of the ;

204, 16 Pharaoh's army whelmed by the sea is sin wStigez her/ *

in Strieker 73^ 'daz wiietunde her' Reinfr. v. Brnswg. 4'' 'daz;

wiletende her'; Mich. Beheim 176, 5 speaks of a 'crying and

whooping (wufen) as if it were das ivatend her ' ; the poem of
Henry the Lion (Massm. denkm. p. 132) says, ' then came he
among daz ivoden her, where evil spirits their dwelling have.''
Geiler v. Keisersperg preached on the iviitede or iviitische heer?
H. Sachs has a whole poem on the wiltende heer, Agricola and
Eiering relate a Mansfeld legend. It is worth noticing, that ace.

^Loccenii Antiq. sveog. cap. 3. Geijer Sv. hiifd. 1, 268.

^Nilsson's Skandinavisk fauna 2, 106.
^ Omeiss 36 seq. his description deserves a place here
; And they that so
:
'

run, run mostly at the fron-fasts, and chiefly at the /rou-/a.sf before Christiiuis, that
is the holiest tide. And every one runneth as he is in his raiment, the peasant as
a peasant, the knight as a knight, so run they in a string, and one beareth the kros
before him, another his head in his hand, and one runneth before, that crieth, Flee
out of the way, that God give thee thy life Thus speak the meaner sort thereon.
!

1 know nought thereof.'

920 SPECTEES.

to Keisersperg all who die a violent death ' ere that God hath set

it for them/ and ace. to Superst. 660 all children dying un- I,

haptized, come into the furious host to Holda (p. 269), Berhta
and Abundia (p. 288), just as they turn into will o' wisps (p.

918) : as the christian god has not made them his, they fall due
to the old heathen one. This appears to me to have been at
least the original course of ideas (see Suppl.).
While in this connexion the meaner sort long cherished the
thought of Wuotan, or conveniently stowed him away in a cog-
nate verb; it was quite in the regular course of things that the
more cultivated should from an early time put the devil in his
place. '
Si bliesen unde gullen, vreisliche si hullen, so daz diu

helle wagete, alse der tuvel da jagete,' says Veldeck in En. 3239.

Caesarius heisterb. 12, 20 tells of a vain woman, who had herself

buried in fine new shoes, and whose soul was therefore hunted by
the ivfernalis venator :
'
ex remoto vox quasi venatoris terribiliter

buccinantis, necnon et latratus canum venaticorum praecedentium

audiuntur.-' ^ ' der tiuwel hut uz gesant sin geswarme und sin her,'
Eol. 204, 6. '
der tiuvel und sin her,' Kenn. 2249. 2870. The
people in Bavaria say that on Ash- Wednesday the devil chases the
little wood-wife, Superst. I, 914^. With the devil is associated
the figure of an enormous giant, who can stand for him as well

as for Wuotan ; and this opinion prevails in Switzerland. There

the wild hunt is named dursten-gejeg (see durs, ]mrs, p. 521) on:

summer nights you hear the diirst hunting on the Jura, cheering
on the hounds with his hoho ; heedless persons, that do not get
out of his way, are ridden over.^ Schm. 1, 458 quotes an old
gloss which renders by duris durisis the Lat. Dis Ditis, and
plainly means a subterranean infernal deity.
In Lower Saxony and Westphalia this Wild Hunter is identified

with a particular person, a certain semi-historic master of a hunt.

The accounts of him vary. Westphalian traditions call him

1 Joach. Camerarii Horae subsec. eent. 2. cap. 100 p. 390 Ceterum negari non :

potest, diabohivi varia ludibria CHm alias turn praesertim in venatione leporum
saepenumero exercere, cum nonnunqiiam appareant tripedes claudicantes et igneis
ontlis, illisque praeter moreni dependentibus villis, atque venatores insequentes
abducere student vel ad praecipitia vel ad paludosa aliaque periculosa loca. Imo
visa sunt phantasmata et in terra et in nubibus intefiras venationes ciim canibus,
retibus, clamoribus raucis tamen, aliisque instrumentis venaticis iustituere, prae-
ferentia formas hominum longe ante defunctorum.
2 Ildef. V. Arx, Buchsgau p. 230. Staid. 1, 208.
 " FURIOUS HOST : HACKELBERND. 921

Hackelharend, HaclceJhernd, Hackelherg, Hackelhlocl: This Eachel-

hdrend was a huntsman who went a hunting even on Sundays,
for which desecration he was after death (like the man in the
moon, p. 717) banished into the air, and there with his hound he
must hunt night and day, and never rest. Some say, he only
Imnts in the twelve nights from Christmas to Twelfth-day
others, whenever the storm-wind howls, and therefore he is called
by some the jol-jag er Once, in a
(from yawling, or Tule?).^
ride, Hachelberg left one of his howids behind in Fehrmann's barn
at Isenstadt (bpric. Minden). There the dog lay a whole year,
and all attempts to dislodge him were in vain. But the next
j^ear, when Hackelberg was round again with his wild hunt, the

hound suddenly jumjyed up, and ran yelping and barking after
the troop.^ Two young fellows from Bergkii'chen were walking
through the wood one evening to visit their sweethearts, when
they heard a wild barking of dogs in the air above them, and a
*
voice calling out between lioto, koto ! ' It was Hackelhlock the

wild hunter, with his hunt. One of the men had the hardihood to
mock his ' hoto, hoto.-* Hackelblock with his hounds came up, and
set the whole pack upon the infatuated man ; from that hour not
a trace has been found of the poor fellow.^ This in Westphalia.
The Low Saxon legend says, Ilaiis von Hackehiherg was chief
master of the hounds to the Duke of Brunswick, and a mighty
woodman, said to have died in 1521 (some say, born that year, died
1581), Landau's Jagd 190. His tombstone is three leagues from
Goslar, in the garden of an inn called the Klepperkrug. He had
a had dream one night ; he fancied he was fighting a terrific hoar
and got beaten at last. He actually met the beast soon after, and
brought it down after a hard fight in the joy of his victory he
;

kicked at the boar, crying now slash if you can ' But he had
* !

kicked with such force, that the sharp tusk 2vent through Ids
hoof, and injured his foot.^ He thought little of the wound at
first, but the foot swelled so that the boot had to be cut off his

* Weddigen's Westfiil. mag. vol. 3, no. 18.

^
Redeker's Westfal. sagen, nos. 48 aud 47.
' Sigur^r iarl drap MelbiigSa Tonu, ok batt hofu-S bans vi'S slagolar scr oc
'

slant kykqva vo15va sinom a tonnina, er ska'iSi or hcifSino, kom J'ar i blastr i fotinn,
oc feck baun af )>vi bana,' Har. saga ens hilrf. cap. 22. Gundarich tbe son of
Thaesilo dies of a wound iu his calf inflicted by a boar, MB. 13, 504-5. Conf.
Orion's fate, end of this cliapter.
922 SPECTEES.

leg, and a speedy death ensued. Some say he lies buried at

Wiilperode near Hornburg.^ This Hachelnberg fatsches ' in '

storm and rain, with carriage, horses and hounds, through the
Thiiringerwald, the Harz, and above all the Hachel (a forest
between Halberstadt, Groningen and Derenburg, conf. Pi-aet,
weltb. 1, 88). On his deathbed he would not hear a word about
heaven, and to the minister's exhortations he replied ' the Lord :

may keep his heaven, so ho leave me my hunting ' whereupon

the parson spoke hunt then till the Day of Judgment ' which
:
'
!

saying is fulfilled unto this day." A faint baying or yelping of

hounds gives warning of his approach, before him flies a night-
owl named by the people Tiitosel (tvit-ursel, tooting Ui*sula).
Travellers, when he comes their wa,j,fall silently on their faces,
and let him pass by ; they hear a barking of dogs and the hunts-
man's huhu ' Tutosel is said to have been a nun, who after
'
!

her death joined Hackelnberg and mingled her tiihu with his
liuhu.^ The people of Altmark place a wild hunter named Hahke-
herg in the Dromling, and make him ride down by night with
horses and hounds from the Harz into the Dromling (Temme,
p. 37). Ad. Kulin no. 17 calls him Hackenberg and Hackelberg :
he too is said to have hunted on Sundays, and forced all the
peasants in his parish to turn out with him ; but one day a pair
of horsemen suddenly galloped up to him, each calling to him to
come along. One looked wild and fierce, and fire spirted out of
his horse's nose and mouth; the left-hand rider seemed more
quiet and mild, but Hackelberg turned to the wild one, who
galloped off with him, and in his company he must hunt until the
Last Day. Kuhn has written down some more stories of the
wild hunter without proper names, nos. 63. 175. There are others
again, which tell how Hackelberg dwelt in the Soiling, near
Uslar, that he had lived in the fear of God, but his heart was so
much in the chase, that on his deathbed he prayed God, that for
his share of heaven he might be let hunt in the Soiling till the
Judgment-day. His wish became his doom, and oft in that forest
one hears by night both bark of hound and horrible blast of horn.

^ Otmar's Volkssagen 249. 250.

^ Like Diimeke's desire to drive his waggon for ever (p. 726).
3 Otmar 241. Deut. sag. no. 311. Couf. Goth. i>iutan (ululare), Jjut-halirii
(tuba).
 FURIOUS HOST : HACKELBERND. 923

His grave is in the Soiling too, the arrangement of the stones is

minutely described; two black hounds rest beside him.^ And
lastly, Kuhn's no. 205 and Temme's Altmark p. 106 inform us of

a heath-rider Bdren, whose burial-place is shewn on the heatU

near Grimnitz in the Ukermark; this Bdren's dream of the stumpf-
schwanz (bobtail, i.e. boar) points unmistakably to Rackelbdrend.
The irreconcilable diversity of domiciles is enough to shew,
in the teeth of tombstones, that these accounts all deal with a
mythical being : a name that crops up in such various localities
must be more than historical. I am disposed to pronounce the
Westph. form Hachelberend the most ancient and genuine. An
OHG. hahhul [Goth, hakuls], ON. hokull m. and hekla f., AS.
hacele f., means garment, cloak, cowl, armour ; - hence hahol-
herand is OS. for a man in armour, conf. OS. wapanberand (ar-
miger), AS. aescberend, garberend, helmb., sweordb. (Gramm. 2,
589). And now remember OSin's dress (p. 146) the god ap- :

pears in a broad-brimmed hat, a blue and spotted cloak [Jiehla

bla, flekkott) ; haJcolherand is unmistakably an OS. epithet of the
heathen god Wodan, which was gradually corrupted into HacJcel-
herg, Hachenherg , Hackelbloch. The name of the HacJcel-wood
may be an abbrev. of Hakelbernd's wood. The ' saltus Hakel
in Halberstadt country is mentioned first in the (doubtful)
Chron. corbeiense ad an. 936 (Falke p. 708) ; a long way off,
hard by Hoxter in the Auga gau, there was a Haculesthovp
(Wigand's Corv. gilterb. p. 94. Saracho 197. Trad. corb. 385)
and afterwards a Hachelhreite then in L. Hesse, a Hachelsherg
;

near Volkmarsen, and a Hachelhevg by Mei'zhausen (bailiw. Wit-

zenhausen). But if a hakel = wood can be proved, the only trace
of a higher being must be looked for in herand, and that may be
found some day ; in ch. XXXIII, I shall exhibit Hakol in the ON.
Hekla as mountain, hence wooded heights, woodland. In any
case we here obtain not only another weighty testimony to
Woden -worship, but a fresh confirmation of the meaning I attach
to the wiitende heer ' ; and we see clearly how the folktale of
'

Hackelberg came to be preserved in Westphalia and L. Saxony

1 Kirchhof's Wendunmiit no. 283, p. 342. Deiit. sag. no. 171. The Braun-
schw. anz. 1747, p. 1940 says the wild hunter Hackelnberg lies in the Steiufeld,
under a stone on which a mule and a hound are carved.
2 OHG. missa-hahul (casula),St. Gall gl. 203 misse-hachil, Gl. herrad. 185'' is
;

mass-weed, chasuble. Graft' 4, 797.

924 SPECTRES.

(where heathenism lasted longer) rather than in South Germany

(yet see Hahsherg, Hdgelherg, Mone's Anz. 4, 309. Hachilstat,
Graff 4, 797).
That the wild hunteris to be referred to Wodan, is made per-

fectly clear by some Mecklenburg legends.

Often of a dark night the airy hounds will bark on open heaths,
in thickets, at cross-roads. The countryman well knows their
leader Wod, and pities the wayfarer that has not reached his
home yet; for Wod is often spiteful, seldom merciful. It is only
those who keep in the middle of the road that the rough hunter
will do nothing to, that is why he calls out to travellers: 'midden
in den weg !

A peasant was coming home tipsy one night from town, and
his road led him through a wood there he hears the wild hunt,
;

the uproar of the hounds, and the shout of the huntsman up in

the air midden in den xveg ! cries the voice, but he takes no
:
' '

notice. Suddenly out of the clouds there plunges down, right

before him, a tall man on a white horse. ' Are you strong? ' says

he, ' here, catch hold of this chain, we'll see which can pull the
hardest.' The peasant courageously grasped the heavy chain, and
up flew the wild hunter into the air. The man twisted the end
round an oak that was near, and the hunter tugged in vain.
'
Haven't you tied your end to the oak ? asked Wod, coming '

down. ' N'o,' replied the peasant, Mook, I am holding it in my

hands.' Then you'll be mine up in the clouds,' cried the hunter
'

as he swung himself aloft. The man in a hurry knotted the chain

round the oak again, and Wod could not manage it. ' You must
have passed it round the tree,' said Wod, plunging down. ' No,'
answered the peasant, who had deftly disengaged it, ' here I have
got it in my hands.* Were you heavier than lead, you must up
'

into the clouds with me.' He rushed up as quick as lightning,

but the peasant managed as before. The dogs yelled, the waggons
rumbled, and the horses neighed overhead the tree crackled to ;

the roots, and seemed to twist round. The man's heart began
to sink, but no, the oak stood its ground. 'Well pulled said !
'

the huntei', 'mamfs the onan I've made mine, jou are the first
that ever held out against me, you shall have your reward.' On
went the hunt, full cry hallo, holla, wol, wol
: The peasant was !

slinking away, when from unseen heights a stag fell groaning at

 FURIOUS HOST : WUOTAN. 925

liis feet, and there was Wod, who leaps off his white horse and
cuts up the game. have some blood and a hind-
'
Thou shalt
quarter to Loot.* '
My lord/ quoth the peasant, 'thy servant has
neither pot nor pail.* '
Pull off thy boot,' cries Wod. The man
did so. 'Now walk, with blood and flesh.'to wife and child.'
At first it grew heavier
terror lightened the load, but presently
and heavier, and he had hardly strength to carry it. With his
back bent double, and bathed in sweat, he at length reached his
cottage, and behold, the boot was filled with gold, and the hind-
quarter was a leathern pouch full of silver.^ Here it is no human
hunt-master that shows himself, but the vei'itable god on his
white steed many a man has he taken up into his cloudy heaven
:

before. The filling of the boot with gold sounds antique.

There was once a rich lady of rank, named fran Oaiiden ; so
passionately she loved the chase, that she let fall the sinful word,
' could she but always hunt, she cared not to win heaven.' Four-
and-twenty daughters had daine Gauden, who all nursed the same
desire. One and daughters, in wild delight,
day, as mother
hunted over woods and fields, and once more that wicked word
escaped their lips, that 'hunting was better than heaven,' lo,
suddenly before their mother's eyes the daughters' dresses turn
arms into legs, and four-and-twenty hitches
into tufts of fur, their
bark around the mother's hunting-car, four doing duty as horses,
the rest encircling the carriage and away goes the wild train
;

up into the clouds, there betwixt heaven and earth to hunt un-
ceasingly, as they had wished, from day to day, from year to
year. They have long wearied of the wild pursuit, and lament
their impious wish, but they must bear the fruits of their guilt

till the hour of redemption come. Come who knows

it will, but
when ? During the twolven (for at other times we sons of men
cannot perceive her) fran Gauden directs her hunt toward human
habitations ; best of all she loves on the night of Christmas eve
or New Year's eve to drive through the village streets, and where-
ever she finds a street-door open, she sends a dog in. Next morn-
ing a little dog wags his tail at the inmates, he does them no
other harm but that he disturbs their night's rest by his whining.

He is not to be pacified, nor driven away. Kill him, and he turns

1 Liscb, MocMoub. jahrbuch 5, 78-80.

926 SPECTRES.

into a stone by day, wLicli, if tlirown away,

comes back to tlie
bouse by main and is a dog again at night.
force, So be
whimpers and whines the whole year round, brings sickness and
death upon man and beast, and danger of fire to the house not ;

till the tiuolven come!*round again does peace return to the house.
Hence all are careful in the twelves, to keep the great house-door
well locked up after nightfall ; whoever neglects it, has himself
to blame
/raw Gaiiden looks him up. That is what happened
if

to the gi"andparents of the good people now at Bresegardt.

They were silly enough to kill the dog into the bargain ; from
that hour there was no ' sag und tag ' (segen bless, ge-deihen
thrive), and at length the house came down in flames. Better
luck befalls them that have done dame Gauden a service. It
happens at times, that in the darkness of night she misses her
way, and gets to a cross-road. Cross-roads are to the good lady
a stone of stumbling every time she strays into such, some part
:

of her carriage breaks, which she cannot herself rectify. In this

dilemma she was once, when she came, dressed as a stately dame,
to the bedside of a labourer at Boeck, awaked him, and implored
him to help her in her need. The man was prevailed on, followed
her to the cross-roads, and found one of her carriage wheels was
off. He put the matter to rights, and by way of thanks for his
trouble she bade him gather up in his pockets sundry deposits
left by her canine attendants during their stay at the cross-roads,

whether as the effect of great dread or of good digestion. The

man was indignant at the proposal, but was partly soothed by
the assurance that the present would not prove so worthless as
he seemed to think ; and incredulous, yet curious, he took some
with him. And lo, at daybreak, to his no small amazement, his
earnings glittered like mere gold, and in fact it was gold. He
was sorry now that he had not brought it all away, for in the
daytime not a trace of it was to be seen at the cross-roads. In
similar ways frau Gauden repaid a man at Conow for putting a
new pole to her carriage, and a woman at Gohren for letting into
the pole the wooden pivot that supports the swing-bar the chips
:

that fell from pole and pivot turned into sheer glittering gold.
In particular, frau Gauden loves young children, and gives them
all kinds of good things, so that when children play &tfru Gauden,

they sing :
 FURIOUS HOST : WUOTAN. 927

fru Gauden liett mi'u lumiaken geven,

darinitt sail ik in freuden leven.

Nevertlieless iu course of time slie left the country ; and tliis

is how it came about. Careless folk at Semmerin had left their

street-door wide open one St. Silvester night ; so on New-year's

morning they found a hlack doggie lying on the hearth, who
dinned their ears the following night with an intolerable whining.
They were at their wit's end how to get rid of the unbidden guest.
A shrewd woman put them up to a thing let them brew all the :

house-beer through an '

eierdopp.' They
tried the plan; an egg-
shell was put in the tap-hole of the brewing-vat, and no sooner
had the worp '
(fermenting beer) run through it, than dame
'

Gauden' s doggie got up and spoke in a distinctly audible voice

' i'k biin
so old as Bolimen gold, ilwerst dat heff ik min leder nicht
truht, weun man 't bier dorch 'n eierdopp bruht,' after saying
which he disappeared, and no one has seen /ratt Gauden or her
dogs ever since ^ (see Suppl.).
This story is of a piece with many other ancient ones. In the
first place, frau Gauden resembles frau Holda and Berlita, who

likewise travel in the ' twelves/ who iu the same way get their
vehicles repaired and requite the service with gold, and who
country (pp. 268, 274-6). Then her name is that
finally quit the

oi frau Gaue,frau Gode,frau Wode (p. 252-3) who seems to have

sprung out of a male divinity /ro Woden (p. 156), a matter which is

placed beyond doubt by her identity with Wodan the wild hunter.
The very dog that stays in the house a year, Hakelberg's
(p. 921) as well as frau Gauden's, is in perfect keeping. The
astonishment he expresses at seemingly perverse actions of men,
and which induces him, like other ghostly elvish beings, to
speak and begone, is exactly as in the stories given at p. 469.
At the same time the transformation of the wild hunter into
goddesses appears to be not purely arbitrary and accidental, but
accounted for by yet other narratives.
E. M. Arndt" tells the tale of the wild hunter (unnamed) in the
following shape In Saxony there lived in early times a rich and
:

mighty prince, who loved hunting above all things, and sharply

' Lisch, Mectl. jb. 8, 202 — 5. In the Prignitz they tell the same story of frau
^ode, Ad. Kuhn no. 217.
2 Miircheii und jugendorinuerungeu 1, 401 — 4.
928 SPECTRES.

punished in his subjects any breach of the forest laws. Once

when a boy barked a willow to make himself a whistle^ he had his
body cut open and his bowels trained round the tree (RA. 519-20.
690) ; a peasant having shot at a stag, he had him fast riveted to
the stag. At last he broke his own neck hunting, by dashing up
against a beech-tree ; and now in his grave he has no rest, but
must hunt every night. He rides a white horse whose nostriU
shoot out sparks, wears armour, cracks his whip, and is followed
by a countless swarm of hounds: his cry is wod luod, hoho, '

hallo ' ^ !He keeps to forests and lonely heaths, avoiding the
common highway ; if he happens to come to a cross-road, down
he goes horse and all, and only picks himself up when past it he ;

hunts and pursues all manner of weird rabble, thieves, robbers,

murderers and witches.
A Low Saxon legend of the Tilsgraben or devil's hole between
Dahlum and Bokenem (Harrys 1, G) says, the wild knight Tils was
so fond of the chase that he took no heed of holidays, and one
Easter Sunday he had the presumption to say he would bring a '

beast down that day if it cost him his castle.' At evening the
cock crew out that the castle would sink before night ; and soon
after it sank in the lake with all that was in it. A diver once on
reaching the bottom of the lake, saw the ritter Tils sitting at a
stone table, old and hoary, with his wJdte heard grown through the
table.

In the Harz the wild chase thunders past the Eichelberg with
' hoho ' and clamour
its of hounds. Once when a carpenter had the
courage to add to it his own ' hoho,' a black mass came tumbling
down the chimney on the fire, scattering sparks and brands about
the people's ears : a huge horse's thigh lay on the hearth, and the
said carpenter was dead. The wild hunter rides a black headless
horse, a hunting- whip in one hand and a bugle in the other ; his
face is set in his neck, and between the blasts he cries 'hoho
hoho ; ' before and behind go plenty of women, huntsmen and
dogs. At times, they say, he shews himself kind, and comforts
the lost wanderer with meat and drink (Harrys 2, 6).
In Central Germany this ghostly apparition is simply called
the ivild huntsman , or has some other and more modern name
^ '
Holw, looit [jut A"W. 3, 144-5. Both wod and looit seem to me to refer to
'

WOdan, Wuotau, as exclamations are apt to contain tlie names of gods.

 FURIOUS HOST. 929

attached to him. By WaUrod near Schluchtern in Hanau country

are seen tall basaltic crags standing up like ruins : there in former
times was the man's house, and you may still see his grey
ivild

make its rounds through the forest, over heath and

gigantic Jig lire
field, with crashing and uproar (conf. 432. 482). A Thuringian
story contains (and in a clearer form) that Bavarian chase after
the holzweiblein. The ivild hunter pursues the moss-folk, the
little wood-iuives ^ •
he remains unseen, but you hear him bluster in
the air, so that itand crackles.'' A peasant of Arntsch-
'
crickles
gerente near had the impudence, when he heard
Saalfeld
shouting and the bark of dogs in the wood, to put in his tongue
and mimic the huntsmen's cry the next morning he found the
:

quarter of a little moss-wife hung up outside his stable door, as if

to pay him for his share in the hunt." Dixerunt majores nostri, '

tempore melioris et probioris aevi, conciihinas sacerdotiun in aire a

daernonihiis, non alitor quam feras sylvestres a canibus venaticis,
agitari atque tandem discerptas inveuiri quod si hominum quis- :

piam haec [hanc ?] audiens venationem sua clamore adjuverit, illi

partem vel membrmn concubinae dissectum adjanuam domiis mane
a daemonibus suspensum/ Bebelii Facetiae (Tub. 1555) p. IP.
Here the wood-wives are replaced by priests' wives, but the same
may already have been done in the 13th cent, folktale. Our
German tradition says nothing about the reason why the airy
hunter pursues the wood- wife ; ^ among
Upper the people of
Germany the ivild women themselves play a leading part in the
' twelve nights,* and in Lent they are part and parcel of this

1 These moosleute and holzweibel belong to the class of wood-sprites (p. 483),
• forming a link between them and dwarfs it is Voigtland legend that knows mo.^t
;

about them. They look like three-year old children, keep on friendly terms with
men, and make them presents. They often help at haymaking, feed cattle, and sit
down to table with men. At flax-harvest the countryman leaves tJiree liandfuls of
fiax lyinc) in the field for the holzweibel (conf. pp. 448. 509) and in felling trees, dur-
;

ing the brief time that the noise of the falling tree lasts, lie marks three crosses on the
trunk with his axe in the triangle formed by these crosses the holzweibel sit and
:

have respite from the wild hunter, who at all times is shy of the cross (conf. Deut.
sag. no. 47). But Voigtland tradition makes the wild hunter himself have the
figure of a small man hidi-ou^hi orerip'own with moss, who mamed about in a narrow
glen a league long (Jul. Schmidt 140). In the Iliesengebirg the ni<iht-spirit is said
to chase before him the riittclweihchen, who can only find protection under a tree
!

at the felling of which the words Gott wait's '

(not wait's Gott ') were uttered,
!
' '

Deut. sag. no. 270.

2 Deut. sag. no. 48. Jul. Schmidt p. 143 conf. no. 801, where the dwarf hangs
;

a chamois before the huntsman's door.

* See below, the story from Boccaccio and that of Gronjcttc.
930 SPECTRES.

lieathenisli specfcredom.Even among the Vicentine and Veronese

German Sj the keenest sportsman will not venture on the track of
game at the seasons just mentioned, for fear of the wild man and
the ivood-ivife. No herdsman will drive cattle out, the flocks and
herds are watered in the stable, children fetching the water in
earthen vessels from the nearest spring. For the wood-wife the
women on their distaSs, and throw it
spin a portion of hair (flax)

in the (Hormayr's Tyrol 1, 141).

fire as a peace-off'ering to her

The legend of the tvild hunt extends to the Ardennes, and Wolf
in his Niederl. sagen nos. 516-7 (con£, p. 706) justly lays stress on
the fact that the object hunted is usually the boar, that a wood-
cutter part in the hunt was
who had taken a whole fortnight salt-
ing hoar's which reminds us of the hoar of the einheriar
flesh ;

in the legend
(pp. 318, 386), the caro aprina, and the roast boar
of Walther (Waltharius p. 105) and Hackelberg's dream (p. 921) ;

isabout the boar (see Suppl.).

The people dread having to do with these powerful spirits, and
whoever breaks through this backwardness pays for it heavily.
The Westphalian peasant (p. 921) fared worse than he of Saalfeld;
so did a tailor in the Miinsterland. When the wild hunt swept
over his house, he mocked the hunter by repeating his hiihu, Mif-
Jclaf after him ; then a horse^s foot came through the window, and
knocked him ofi" his table, while a terrible voice rang out of the
'
air :
'
willstu mit mir jagen, sollst du mit mir knagen (gnaw) !

DS. no. 309. A girl at Delligsen by Alfeld (Hildesheira

country) tells the tale : Mine mutter vertelle, dat de helljiiger

dorch de luft ejaget herre (had been hunting) un jimmer eraupen

'
ha ha ! tejif, tejaf, tejaf !
' De knechte (labourers) tau Hohne
ut'n ganzen dorpe keimen eins avens to hope, un brochten alle

de hunne (dogs) ut'n dorpe mit, umme dat se den helljiiger wat
brlien wollen. Da kumte ok dorch de luft en ejaget, un wie hei
ropt ha ha ''
sau raupt de knechte ok ' ha ha * un wie de
! !

hunne in'r luft jilpert, sau jilpert un bleft de hunne ut^n dorpe
ok alle; do smitt de helljdger on watherunner (somewhat down to
them) un schriet wil ji mit jagen, so konn ji ok mit gnagen !'
:
*

Ans se den annern (next) morgen tau seien dauet (went to see),
wat on de helljager henne smetten herre, da ist'n olen per-
schinken (an old gammon of boar).' An Austrian folktale in
Ziska's Marchen p. 37 tells of another fellow who, when the
 FURIOUS HOST. .
931'

wilcle gjoacl swept past, had the audacity to beg for a piece of
game to roast ; the same in a Nethl. story, AVolf no. 259. On
the other hand, a W. and Temme no.
Preussen tale in Tettau
2d0 says, on the BuUerberg in the forest of Skrzynka, Stargard
circuit, the wild hunter carries on his operations on Bartholomew's
night, and once he flung a man's thigh out of the air into the
head forester's carriage, with the words ' Something for you :

!
out of our hunt
A Meissen folk-tale calls the spectre Ha7is Jagenteufel and
him as a man booted and spurred, in a long greij coat,
pictures
with a bugle over his back, but no head, riding through the
wood on a greij horse, DS. no. 309. They also tell of a wild
hunter named Mansherg, of what district I do not know.
Swabian stories about Elbendrotsch's ^ hunting, about the
Miiotes heer ", I should like to know more fully ; the castle of
junker Marten, a wild hunter of Baden, stood at the village of
Singen by the Pfinz, and his tombstone is shewn in a chapel on
the way to Konigsbach ; the people in the Bahnwald see him at
night with his dogs (Mone's Anz. 3, 363). Johann Hiibner the
one-eyed, rides at midnight on a black horse, DS. no. 128.
Other tales of S. Germany give no names, but simply place at
the head of the wild host a white man on a white horse (Mone's
Anz. 7, 370.
8, 306) an old lord of a castle rides a ivhite
;

horse, which may be seen grazing the meadows, ibid. 3, 259, just
as Oden pastured his steed (p. 155n.). Even Michel Beheim
(born 1416) made a meister-song on Eberhart, count of Wirten-
berg, who hears in the forest a sudden din and uproar vast,' '

then beholds a spectre, who tells him the manner of his damna-
tion. When alive he was a lord, that never had his fill of
hunting, and at last made his request unto the Lord to let him
hunt tillJudgment-day ; the prayer was granted, and these
the
500 years but 50, he has hunted a stag that he never can
all

overtake; his face is wrinkled as a sponge.^ This is only another

form of the L. Saxon legend of Hackelberg (see Suppl.)
1Grater's Iduna 1813, p. 88 1814, p. 102. Conf. elbentrotsch' p. 461.
:
'

2Wagner's Madame Justitia p. 22. Schmid's Worth. .S91 stiirmet wia 's '

Muthesheer seia verschrocka wia wenn (scared as if)

' '
3IuatJivsheer anen vor- '*•

beizoga wiir,' Neflen's Vetter aiis Schwaben (Stutg. 1837), pp. 154, 253. Is it a
corrup. of W^lotes hor,' Schm. 4, 202, like potz, kotz (p. 15)? or is it muot (ira) =
'

wuot ? Conf. Fromuot, p. 81)1.

' Von der Hagen's (etc.) Sammlung (etc.) 1, 43-4.

VOL. III. D
932 SPECTEES.

But in tlie same Swabia, 16th cent, (and why not

in the
earlier?) they placed a spectre named BercJitold at the head of
the wutende heer, they imagined him clothed in white, seated on a
white horse, leading white hounds in the leash, and with a horn
hanging from his neck.^ This Berchtold we have met before
(p. 279) he was the masculine form of white-robed Berhta, who
:

is also named Prechtdlterli (Grat. Iduna 1814, p. 102).

Here we get a new point of view. Not only Wuotan and
other gods, but heathen goddesses too, may head the furious
host: the wild hunter passes into the wood-wife, Wodan into
frau Gaude. Of Perchtha touching stories are known in the
Orla-gau. The little ones over whom she rules are human
children who have died before hajptism, and are thereby become
her property (pp. 918. 920). By these weejnng bales she is sur-

rounded dame Gaude by her daughters), and gets ferried over

(as

in the boat with them (p. 275-6). A young woman had lost her
only child she wept continually and could not be comforted.
;

She ran out to the grave every night, and wailed so that the
stones might have pitied her. The night before Twelfth-day
she saw Perchtha sweep past not far oft'; behind all the other
children she noticed a little one with its shirt soaked quite
through, carrying a jug of water in its hand, and so weary that it
could not keep up with the rest ; it stood still in trouble before
a fence, over which Perchtha strode and the children scrambled.
At that moment the mother recognised her own child, came
running up and lifted it While she had it in her
over the fence.
arms the child spoke ;Oh how warm a mother's hands are
' !

but do not cx-y so much, else you cry my jug too full and heavy,
see, I have already spilt it all over my shirt.-* From that night
the mother ceased to weep : so says the Wilhelmsdorf account
(Borner p. 142-3). At Bodelwitz they tell it somewhat differ-
ently : the child said, Oh how warm is a mother's arm,' and
'

followed up the request Mother, do not cry so ' with the words
'

'You know every tear you weep I have to gather in my jug.'

And the mother had one more good hearty cry (ib. 152). Fairy

Historie Peter Leuen des andern Kalenbergers, von Achilles Jason Wid-
1

man (aus scliwabisch Hall), Nurnb. 1560. Eeprinted in Hagen's Narrenbuch, p. 353.
Peter Leu here plays a trick on peasants, p. 394, by disguising himself as Berch-
told.
 FURIOUS HOST BERCHTA, HOLDA, POSTERLI. 933

tales have the story of a little shroud drenched with tears

(Kinderm. 109. Reusch no. 32. Thorn. Cantipr. p. 501, conf.
Wolfs Wodana p. 153), and the Danish folktale of Aage and
Else makes flowing tears fill the coffin with blood; but here
we have the significant feature added of the children journeying
in Perhta's train. The jug may be connected with the lachry-
matories found in tombs ^ (see Suppl.).
With Berahta we have Diana and Hero-
also to consider Holda,
dias. BeraJiia and Holda shew themselves, like frau Gaude
(p. 925), in the twelves about New-year's day.
^ Joh. Herolt,
a Dominican, who at the beginning of the 15th cent, wrote his
Sermones tempore et de Sanctis, says in Sermo 11
discipuli de
(in die Nativ.) Sunt quidam,
: qui in his xii. noctibus subsequen-
tibus multas vanitates exercent, qui deam, quam quidam Dianam
vocant, in vulgari * die frawen unhold' dicunt cum suo exercitu
amhidare. The same nocturnal perambulation is spoken of in the
passages about Diana," Herodias and Ahuudia p. 283 seq. It is
exactly the Vicentine wood-wife, who acts along with the wild
man, and to whom the people still ofier up gifts. And as Berhta-
worship in the Salzburg country became a popular merrymaking
(p. 279), so a PofsterU-himt, performed by the country-folk them-
selveson the Thursday before Christmas, is become an established
custom in the Entlibuch. The Posterli^ is imagined to be a
spectre in the shape of an old woman or she-goat (conf, p. 916).
In the evening the young fellows of the village assemble, and
with loud shouts and clashing of tins, blowing of alp-horns, ring-
ing of cow-bells and goat-bells, and cracking of whips, tramp
over hill and dale to another village, where the young men receive
them with the like uproar. One of the party represents the

^ Infantum animae flentes in limine primo,

quos dulcis vitae exsortes et ab ubere raptos
abstulit atra dies et funere mersit acerbo. Virg. Aen. 6, 427.
In the lutrod. to the Pentameron the revival of a dead man depends on a cruse
hung upon his tomb being wept full.
- With Diana agrees the Pol. Dziewanna, Dzietviiia (Liude I, 599i'), Dziewica ;

Liebusch has the foil, story about a Dziwitza in Up. Lausitz she was a beautiful :

young knenye or princess, who roamed in the woods, armed with the zylba (a jave-
lin) ;the finest of hounds accompanied, scaring both game and men who were in
the thick forest at midday. The people still joke any one that spends the hour of
noon alone in the fir- woods are you not afraid Dziwitza will come to you ?
:
' But '

she also hunts of a moonlight night.

3 Isitsynou. with /raw Faste
(p. 782 n.), and taken from the Slavic post = fast, '
'

jejunium ?
934 SPECTEES.

Posferli, or they draw it in a sledge in the shape of a puppet, and

leave it standing in a corner of the other village ; then the noise
is hushed, and all turn homewards (Staid. 1, 208). At some
places in Switzerland the Strclggele goes about on the Ember-
night, Wednesday before Christmas, afflicting the girls that have
not finished their day's spinning (ib. 2, 405). Thus Posterli and
Straggele resemble to a hair both Berhta and Holda.^ At Neu-
brunn (Wiirzburg country) the furious host always passed through
three houses, each of which had three doors directly behind
one another, street-door, kitchen-door, and back-door; and so
wherever it finds three doors in a line, the furious host will drive
through them. If you are in the street or yard when it passes,
and pop your head between the spokes of a cart-wheel, it will
sweep past, else it will wring your neck. Old people at Massfeld
tell you,used to come down the Zinkenstill by the cross-road
it

near bridge, and go over the hills to Dreissigacker.

Reumes
Many will swear by all that is sacred, that they have seen it
(Bechstein's Frank, sag. no. 137). In Thuringia the furious host
travels in the train of frau Holla (DS. no. 7). At Eisleben and
allover the Mansfeld country it always came past on the Thurs-
day in Shrove-tide ; the people assembled, and looked out for its
coming, just as if a mighty monarch were making his entry. In
front of the troop came an old man with a white staff, the trusty
Eckhart, warning the people to move out of the way, and some
even to go home, lest harm befall them. Behind him, some came
riding, some walking, and among them persons who had lately
died. One rode a two-legged Jwrse," one was tied down on a wheel
which moved of itself, others ran without any heads, or carried
their legs across their shoulders. A drunken peasant, who would
not for the host, was caught up and set upon a high
make room
rock, where he waited for days before he could be helped down
again.^ Here frau Eolda at the head of her spirit-host produces
quite the impression of a heathen goddess making her royal pro-

1 Conf. the nightly excursions of the Scottish elf-queen (Scott's Minstr. 2, 149,
161), and of the /a?/s (Keightley 1, 166).
^ Hel rides a three-legged one, p. 844.

3 Agricola's Spr. 667. figures, heasts two-legged,

Eyering 1, 781—6. Headless
tliree-legged, redhot, are in many a headless wild hunter runs riot
ghost stories ;

in the Wetterau (Dieffenbach's Wett. p. 280), in Pomerania a headless horseman

(Temme no. 140).
 STRAGGELE, ECKHART, VENUS' MOUNT. 935

gress : the people flock to meet and greet her, as they did to
Freyr (p. 213) or Nerthus (p. 251). Eckhart with his ivhite staff

discharges the office of a herald, a chamherlahi, clearing the road

before her. Her living retinue is now converted into spectres
(see SuppL).
Eclikart the trustij, a notable figure in the group of Old-Teutonic
heroes (Heldensage 144. 190, reeve of the Harlungs, perhaps
more exactly Eklcewart, Kriemhild's htimmerer, Nib. 1338, 3) gets
mixt up with the myths of gods. The appendix or preface to
the Heldenbuch makes him sit outside the Venus-mount to warn
people, as here he warns them of the furious host ; so much the
plainer becomes his vocation here, as well as the meaning of the
Venusberg. Eckhart goes before the furious host with Holda, he
is also doomed to abide till the Judgment-day at the mount of
Venus : the identity of Holda and Venus is placed beyond ques-
tion. That mountain (some say the Hoselberg or Horselherg near
Eisenach) is dame Holle's court, and not till the 15-1 6th cent,
does she seem to have been made into dame Venus ; ^ in subter-
ranean caves she dwells in state and splendour like the kings of
dwarfs some few among men still find their way in, and there
;

live with her in bliss. The tale of the noble Tanhduser, who went
down to view her wonders,^ is one of the most fascinating fictions
1 Conf. p. 456. Ven7isherg in the Nethl. chapbook Margareta van Limburg
c. 56. 82-4, also in the Moriu. Keisersperg (Omeiss 36) makes witches fare to frau
Fenmhei-fj. There must have been a good many of these Venusbergx, particularly
in Swabia one near Waldsee, another by Ufhausen near Freiburg, in which the
:

Schnewhnrrier takes up his lodging, like Tanhiiuser, H. Schreiber's Tagb. 1839, p.

348. Doubtless the original M. Nethl. poem of Marg. van Limburg (a.d. 1857) also
had Venusberg, as the later chapbook and Johan von Soest's paraphrase have
(Mone's Anz. 4, 168), so that its earliest occurrence is rather to be placed in the 14th
cent. A Dresden MS. of the 15th cent. (Hagen's Grundr. 336) contains a still
unprinted poem on the Venuaherg, prob. composed in the 14th cent. Job. v. Soest
wrote in 1470, Herm. von Sachsenheim 1453, and before them Joh. Nider (d. 1440)
in his Formicarius names the Venusberg. Joh. Herolt speaks, as we saw, of Diana
and frau Uiiliold ; and next of kin is the mount that houses Felicia and Juno
(p. 961). Tliere may have been similar stories in Italy, for Paracelsus (Strasb.
1616) 2, 291'^ informs us And by the same pygmaei was the Venusberg in Italia
:
'

occupied, for Venus herself was a nympha, and the Venusberg hath been likened
unto her realm but she also is past away, and her realm hath departed with
;

her and ceased. For who now heareth tell of them, as in the old time when Dann-
hauser and others were therein? And the same is no fabled song of him, but a true
history.' Again, in the Chirurg. schriften (Strasb. 1618) p. 332i>- Some that be '

very great thereat, do secretly practise nigromaucia, as campisirer (strollers) that

come straight out of the Venusberg, who have dipped their art in the Veltliner, and
have said matins with brotlier Eckart, and eaten a black-pudding with Danhauser.^
Afzelius 2, 141 tells of a bridegroom who was 40 years among the elves. All the
legends place Venus and Holda in elf-mountains.
- Deut. sag. no. 170. As the pope by the dried up stick cuts off Tanhiiuser
936 SPECTEES.

of the Mid. Age : in it the hankering after old heathenism^ and

the harshness of the christian clergy, are movingly portrayed.
EcJiharf, perhaps a heathen priest, is courtier and conductor of
the goddess when she rides out at a stated season of the year. I
might even make him with his KtjpvKeiov the psychopompos of the
mounted host of the dead (conf. the waggon of souls creaking in
the air, p. 833) ; only he conducts, not the departing, but rather
the returning dead.
As we can also prove Dietrich von Bern's participation in the
wild hunt (and Eckhart was one of his hero-band), he may stand
as our second native hero in this group. Now the Lausitz
people name the wild hunter Berndietrich, Dietrich Bernhard, or
Diterhenada ; the older Wends have many a time heard him
hunt, and can tell of unsavoury joints that he gives away for

roasting.^ Berndietrich too is the wild hunter^s name in the

Orlagau (Borner pp. 213-6. 236), Avhere his dogs rouse and chase
the wood-wives. Nay in the Harz, at the Bode-kessel (-crater)
over the Eos-trappe (horse's footmark), stands the wild hunter
turned into stone :
' wewas a boy's account,
call him Bernhart '

and the father of the Brunhild that leapt across the Bodethal on
her steed is called by the people he of Bdren ' (von Bern) 'this ;

is the more significant, as Gibicho also (p. 137) is placed in the

same mountains (Z. f. d. a. 1, 575). But from Fichte, himself a

Lausitz man, we derive the information that hnecht Ruprecht (p.

504) is there called Dietrich von Bern (Deut. heldensage p. 40).

The two admit of being harmonized. Knecht
interpretations
Ruprecht makes appearance beside frau Berhta, as her ser-
his
vant and companion (p. 514-5), sometimes her substitute, and like

from all hope, so in Swed. tradition the priest says to the musical 'neck:'
'
sooner will this cane I hold in my hand grow green and blossom, than thou obtain
salvation
;
the neck sorrowfully throws his harp away, and weeps. The priest
'

rides ou, and presently his staff begins to put forth leaf and flower, he turns back
to tell the marvel to the neck, who then plays joyful tunes the whole night long,
Afz. 2, 156. But this myth of Tanhauser accords with many others, esp. Celtic
ones. Tanhauser passes many a year with Holda in the mountain, so does Tamlane
with the queen of fays, Thomas of Ercildon with the fairy queen (Scott's Minstr. 2,
193. 3, 181—3), Ogier 200 years with fata Morgana in Avalon:
she had pressed a
garland on his head, which made him forget everything, But the legend is Teu-
tonic for all that, it is told in Sweden of the elf-king's daughter (p. 466 and Afz. 2,
141), and in the kinderm. of frau Fortuna, Altd. bl. 1, 297. And so does Odysseus
stay with Calypso and with Circe but who would think of derivinfi the story of
;

Tanhauser from that of Ulysses or Orpheus, as Mone does (Anz. 5, 168) ?

1
Joh. Hortzschansky's Sitten u. gebr. der Wenden, part 3 (Dessau and Gorl.
1782) 3, 258. Laus. monatsschr. 1797 p. 749. Liebusch's Skythika p. 287.
 FURIOUS HOST : DIETRICH BERN. 937

her a terror to children. Add to this, that both Ruprecht

and Berhia appear at Christmas and, what is most decisive of
;

all, Wode in Mecklenburg, like Berhta in Swabia, runs through

the flax on the distaff, and Wode, like Ruprecht and Niclas,
apportions good or evil to infants.^ So that Dietrich von Bern,
like trusty Eckhart, is entitled to appear in Wuotan's, Holda's,
Berhta's train, or to fill their place. Then, in another connexion,
Dietrich the fire-breathing, painted superhuman, is in poems of
the Mid. Age fetched away, on a spectral fire-spirting steed, to
hell or to the wilderness, there to fight with reptiles till the Jadg-
ment-day (D. heldensage 38 — 40). This agrees with our Altmark
story of Hackelberg (p. 922) ; and in the covcv^omidi Hackel-herend,
the second half seems plainly to have led to Berend Bernhart and
Dietrich-bern, as indeed the dreams of Hackelberg and Berend
were identical (p. 923). Lastly, perhaps the Nethl. Derh met den
beer (p. 213-4) ought to be taken into account here, not that I
would derive his epithet from a misapprehension of Dietrich von
Bern (see Suppl.).
We have come to know the wild host in two principal lights
as a nocturnal hunt of male, and as a stately progress of female,
deities both, especially the last, occurring at stated seasons.
;

The precise meaning of the word ' host ' calls for a third explan-
ation : it marches as an army, it portends the outbreak of war.
Wuotan (the old father of hosts, p. 817), Rackelhernd, Berhtolt,
bestriding their wlute war-horse, armed and spurred, appear
still as supreme directors of the war
which they, so to speak,
for
give licence to mankind. There is more than one legend of
enchanted mountains, in whose interior becomes audible, from
time to time, drumming, piping and the clash of arms an :

ancient host of spirits and gods is shut up inside, and is arming

to sally out. I do not know a finer, a more perfect legend in
this respect than that of the Odenherg in Lower Hesse, which
stands too in the immediate neighbourhood of a Gndeiisberg (i.e

Wodansberg), but distinct from it, so that ' Odenberg ' cannot
be explained by the ON. form OSinn; it may come from 6d
(felicitas), perhaps from odi (desertus). This long while the
people have connected Odenberg not with the heathen deity, but

> Franke's Alt unci nen Meckl. 1, 57. In Silesia children are stilled with the
night-hunter, Deut. sag. no 270.
'938 SPECTEES.

with Charles the great hero-king, and even with Charles V.^
This emperor, owing to his treatment of Landgrave Philip, has
left a lasting impression in Hesse Karle Quintes with his soldiers
:

is lodged in the Odenberg; and as the Swabian mother threatens

her infant with the iron Berhta (p. 277), 'Be stilly or the Prech-
tolterli will come,' and the Bavarian with ' Hush, there's
Prechte coming to cut your belly open,' the Hessian of this
Du, der Quinte kommt
'
district stills it by the exhortation '
!

But in earlier times they meant Charles the Great, as is suffi-

ciently proved by the legend of the thirsting army, known to the
annalists (pp. 117. 153), and itself a deposit of still older heathen
myths. Charles had moved his army into the mountains of the
Gudensberg country, some say victorious, others in flight, from
the east (Westphalia). His warriors pined with thirst, the king
sat on a snoiv-white steed ; then the horse stamped with his foot
on the ground, and broke away a piece of rock ; out of the
opening gushed a bubbling spring (pp. 226. 584), and the whole
army was watered. GUshorn is the name of the spring, to
whose clear cold waves the country-folk impute a higher cleans-
ing power than to common water, and women froia surrounding
villages come to wash their linen there. The stone with the
hoof-mark may still be seen, let into the wall of Gudensberg
churchyard. After that, king Charles fought a great haitle at
the foot of the Odenberg : the streaming hlood tore dee}) furrows
in the ground (they have often been filled up, but the rain always
washes them open), the red waves rolled (wulchen) together, and
poured down all the way to Bessa. Charles won the victory :

in the evening the rock opened, took him and his exhausted
soldiery in, and closed Us walls. Here in the Odenberg the king
rests from his valiant deeds but he has promised to come out
;

every seven (or every 100) years, and when that time is past,
you hear a rattling of arms in the air, neighing of horses and
tramp of hoofs ; the procession passes by the Glisborn, where
the steeds are watered, then goes on its way till, having finished
its round, it returns at last into the mountain again. Once people
were going past the Odenberg, and heard the roll of drums, but

^ At Broterode they shew a fann (flag) of Karles quintes, and connect with it
the bloody assize held at the place, really the MHQ. Karles reht '
or lot,' '
'

Bechsteiu's Thiir. sat;. 2, 95.

 Furjous HOST : charles, wuotan. 939

saw nothing. A wise man bade tliem look, one after anothei',
throvc/h the ring formed by his arm held a-himho : immediately
they saw a multitude of soldiers, engaged in military exercises,
go in and out of the mountain.^ This looking through the arm
gives assurance of the genuine primitive legend. Saxo Gram,
p. 37 relates, that Biarco was unable to see OtJiin, who, mounted
on tfhite steed and covered with lohite shield, was aiding the
hostile army of Swedes. Quoth Biarco to E.uta

At nunc ille ubi sit qui vulgo dicitur Othin

armipotens, uno semper contentus ocello ?

die mihi, Ruta, precor, usquam si conspicis ilium ?

Ruta : Adde oculum propius, et nostras prospice chelas,

ante sacraturas victrici lumina signo,
si vis praesentem tuto cognoscere Martem}
Biarco : Si potero horrendum Friggce spectare viaritavi,
quantumcunque albo clypeo sit tectus et album
flectat equum, Lethra nequaquam sospes abibit.
fas est belligeram bello prosternere divam.

Looking through the rounded arm (chela, xv'^v) enables one to

see spirits (Altd. blatter 1, 290), so does looking over the right
shoulder (p. 459n., Superst. I, 996) or between a horse's ears. And
this the Hessian folktale has preserved. Plainly as Wuotau is

indicated on the whole, the story seems at times to shift itself to

Donar, for we are also told of a red rider on a red horse and with
heron^s plume of red wool, who on certain days of the year
gallops round the wooded fringe of the Odeuberg it is the ghost :

of Carolus quintus. The description would better fit Frederic

Bai'barossa who sits entranced in the Kifhiiuser, and red-haired
Donar (see Suppl.).
Similar to this Odenberg host are the excursions of the Bothen-
thaler in Aargau,^ of the Rodensteiner to Schncllerts,^ of the grey
man over the Bockenstul near Geisa in the Fulda country (Bechst.

• For this and other stories faithfully taken down from the lips of the
peasantry, I am indebted to a kind communication from Herr Piister, artill. officer
of Electoral Hesse.
- As there can be no doubt about Othin, it is singular that Saxo should call

him Blars. It serves to establish the original nearness of Wuotan to Zio (p. 197).
^ Wyss's Reise ins Berner Oberland 2, 420.
"•
Deut. sag. no. 1(J9. Schuellerts = house of Schnellert, Snelhart. A mon-
strous spirit named SticUaait in ilarg. van Limb. 7^,
040 SPECTRES.

Frank, sag. 1, 68), and of others in other paints, see Mone's Anz.

3, 259. 306 as the host passed over Wolfartsweiler, one of

8, ;

them shouted down If thou suffer harm, bind thee with red
:
'

yarn ' 8, 307. We read in Heimi-eich's Nordfries. chron. 2, 93

!

that outside Tondern in 1637 armies were seen musterino: in the

air and fighting, in clear weather} An Irish folktale gives an
account of the ancient chieftain O'Donoglme, yeai-ly on the who
first of May, mounted on a milkwhite from the waters steed, rises
of a lake, to revisit his realm. On an August night, an e>*i.rl
of Kildare shews himself armed, on a splendid war-horse, and
reviews the shades of his warriors (Elfenm. 192-3. 233).
Strikingly similar to the on pp. 521. 920 is a
' duris, diirst '

Finnic Turisas, god of war and at the same time a giant (turras,
turrisas, tursas), who, when a war is imminent, has his drum
beaten high up in the clouds. To the Lettons johdi or murgi
means ghosts, souls of the dead ; when the northern liglits fiicher,

they say 'johdi kaujahs,^ ghosts are fighting, or '

karru lauschu
dwehseles kaujahs,^ the souls of fallen warriors fight." They
connect the ghostly tumult with a shining phenomenon, as we do
with a sounding one ; it reminds one also of the war stirred up
by our landsknechts in heaven itself, and still more of the ON.
name for war and battle, ' Hiacfninga ve&r e"Sa el,' Hedaningorum
tempestas vel procella, Sn. 163. In a lengthened tight the
heroes had fallen, when Hildur the valkyrja came to the battle-
field at night, ivaked them all up, and let them fight it over again,
and so every day till the end of the ivorld they shall do battle hy
day and lie dead at night. This, I think, is the very earliest
example of an army warring in the clouds, which was a way of
explaining the natural phenomenon, as we see by the words We'Sr,
el.' Of a battle between Swedes and Croats the Thuringians
have a story, that on its anniversary, at 11 o^clock at night, all
the buried soldiers start iip and begin to fight afresh till the clock
strikes one, then they sink into the ground and lie quite still
again for a year, Bechst. 4, 231 (see SuppL).
1 GuicoiaKlini's Hist, d'ltalia (1583) p. 22 Risuonava per tutto la fama,
:
'

essere nel territorio d' Arezzo passati risi6(7/ne«te molti ddper Varia infiniti huomini
armatl, sopra grossissimi cavalli e con terrihile strepito di suoni di trombe e di
tamburi.' Conf. the Dan. legend of KUntekonig's or EUek'dnig^s trooping out,
Thiele, 1, 98. 3, 55. Even childi-en marching with pike and flag portend war,
SuperEt. I, 106.
2 Stender's Lett. gram.
(1783) p. 262-6. Bergmann p. 145.
 FURIOUS HOST : DURS, HEDANINGS, HELLEQUIN. 941

But the Romance nations have no less their own traditions

of this aerial host, which on some points agree exactly with the
German
In France such an air-picture of contending goes by
spirits
the name of Hellequin, Hielehin (Bosquet 70 — and in Spain
77),
of exercito antiguo} Guilielm. Alvernus (d. 1248) p. 1037 de :
'

equitibus vero nocturnis, qui vulgari gallicano HeUequln, et vul-

gar! hispanico exercitiis antiqnus vocantur, nondum tibi satis-

ieci, quia nondum nee tamen certum

declarare intendo qui sint ;

est eos malignos spiritus esse, loquar igitur tibi de his in sequen-
tibus/ P. 1065
de substantiis apparentibus in similitudine
:
'

eqiiitantium et hellatorum, et in similitudine exercituum innumera-

hilium, interdum autem et pancorwn equitum.' P. 1067 ' nar-
:

ratur quoque, quod quidam videns hujusmodi exercitum (at a

parting of roads) terrore percussus a via publica dedinavit in
agruin contlguuyn, ubi quasi in refugio, trans eunte juxta ilium toto
illo exercitu, illaesus permansit et nihil mali passus est ab illis.
propter quod opinio inolevit apud multos, agros gaudere pro-
tectione Oreatorispropter utilitatem hominum, et hac de causa
non esse accessum malignis spiritibus ad eos, neque potestatem
nocendi propter hanc causam hominibus existeutibus in eis. Gens
autem idolatrarum tutelam istam et defensionem, si eam vel cre-
deret vel audiret, numlnihiLs arvornm illam attribueret. opinor
autem, quod Gererem deam, quae agris praeest, hujusmodi homi-
nem protexisse crederent, exercitumque ilium intra fines regnura-
que Cereris nemini posse nocere.' P. 1073: 'nee te removeat
aut conturbet ullatenus vulgaris ilia Hispanorum nominatio, qua
malignos spiritus, qui in armis ludere ac pugnare videri con-
sueverunt, exercitum antiquum nominant, magis enim anilis et
delirantium vetularum nominatio est quam veritatis.' Eadulfus
de Presles ad libr. 15 cap. 23 De civ. Dei :
'
la mesgnee de Helle-
quin, de dame Habonde (p. 286), et des esperis quils appellent
fees.''Ducange sub v. In the Jeu d'Adan, the maisnie Hielehin
isheard approaching with tinkling bells, the three fays (p. 411)
accompanying, and a sires Hellequins is named. Reiffeuberg's
Renseign. p. 94. Vincent, bellov. lib. 30 cap. 118, and after him
Keisersp. (Omeiss 37-8) mention a certain Natalis, Alio qulntl,

^ I.e. the vast throng of the dead (p. 847) he geit in 't olde heer '=he dies,
:
'

Narragonia 8-i''.' dem altcn luiujeii zuichicken,' Keisersp. serm. on Brant, p. m. -43.
942 SPECTEES.

Karoli qiiinti, who when dead appeared again, and, being ques-

tioned on the furious host, reported that it had ceased ever since
Garolus qidntus performed his penance. To the furious host is
here given the name Garoliqidnti, some say Allequintl, obviously
the same thing as Hellequin and our Hessian Karlequinte in the
Odenberg, p. 938. Nevertheless it seems a false interpretation
of the older Hellequin, whose mesnie is mentioned several times
in poems of the 13th cent.^ as well as by Guil. Alvernus, and who
cannot therefore be the French king Charles V. of the latter half
of the 14th cent. That in France too they connect Charles the
Great with the furious host, appears from a Burgundian poem of
the 17th cent., in which Charlemagne bestrides his horse at the
head of the airy apparition, and Roland carries the standard
(Journ. des savans 1832, p. 496). But what if Hellequin were
after all the German helle (underworld) or its diminutive hellekin,
personified and made masculine ? ^ At Tours they say chasse
hrujuet (briguet is hound), and le carosse dii roi Hugon^^ who
rides round the city walls at night, and beats or carries off
all that encounter him. Here also king Hugo Capet's carriage
represents that of a heathen god; in Poitou they call it cJiasse-
gallerie. In the forest of Fontainebleau le grand veneur is
supposed to hunt.
In Gervase of Tilbury's time the Bintish woods already rang
yvith king Arthur' s mighty hunt (Ot. imp. 2, 12): 'narrautibus
nemorum custodibus, quos forestarios vulgus nominat, se alternis
diebus circa horam meridianam et in primo noctium conticinio
sub plenilunio luna lucente saepissime videre militum copiam,
venantium et canum et cornuum strepitum, qui sciscitantibus se
de societate et familia Arturi esse affirmant.' The Complaynt of
Scotland p. 97-8 says ' Arthour knycht he raid on nycht with
:

gyldin spur and candillycht.-' The elf-queen and the /a^/s have
already been spoken of (p. 934n.). Shakspeare (M. Wives of W.
iv, 4. V, 5) tells how Kerne
'
the hunter doth all the winter time
at still midnight walk round about an oak.''
^

1 E.g. in Eichard sans peur, in the Eoman de Fauvel; conf. Jubinal's Contes 1,
284. Michel's Theatre fr. pp. 73—76.
- Kausler's Chrou. v. Flandern 8049 ten HaUekine,' at little hell (name of a
:
'

place).
3 Mgm. des antiq. 8, 458. Noei hourguignons p. 237. Thuanus lib. 24 p. 1104.
* Heme too, if a myth, had got localized sometime a keeper here in Windsor,
:
'

forest.' Tkans,
 FUKIOUS HOST : ARTHUR, W.AXDEMAR. 943

Boccaccio (Decam. 5, 8) has the story of a ghost who, having

been done to false mistress, chases her naked
death by his

through the wood every Friday, and has her torn to pieces by his
hounds every time she is
:
slain, she rises again, and the grue-
some hunt beo-ins anew. Manni says the tale is taken out of
Helinand; it may afford some solution of the wild hunter's
pursuit of the wood-wife (p. 929), even if we are bound, as is

fair, to trace the novelist's plot in the first instance to the simple
basis of a folktale. In the poem on Etzel's court, the Wunderer
shews himself almost exactly such a wild man and hunter he ;

chases /ra?t SceJde with his dogs, and threatens to devour her, as
the hunter does the fleeing wood-wife, or the infernalis venator
a departed soul (see Suppl.). Far more important is a story in
the Eckenlied : Fasolt hunts with hounds a luild maiden in the
wild hunter does the Jwlzweihlein, Lassberg's
forest, just as the
ed. 161—201, Hagen's 213—54, conf. 333. This becomes of
moment to our understanding of Fasolt, who was a storm-giant
(pp. 530. 636), and here turns up like Wuotan in the wild host.
Between the Norse legends and ours the links are not so far
to seek. The Danes have made a wild hunter of their famous
and beloved king Waldemar. The Zealand fable represents him,
like Charles the Great (p. 435n.), as irresistibly drawn, by a
maffic rino-, to a maiden, and after her death to a woodland
district. He dwells in the forest of Gurre, and there hunts night
^ like Hackelberg, he uttered the presumptuous wish
and day ;
:

'
God may fceep his heaven, so long as I can luuit in Gurre for
evermore ! ' So now he rides from Burre to Gurre every night
as soon as the ear can catch his ' hoho ' and the crack of his

whip, the people slink aside under the trees. Foremost in the
train run coal-black hounds, with fiery red-hot tongues hanging
out of their throats ; then appears Wolmar on a wliite horse, some-
times carrying his head under his left arm (conf. Superst. I, 605).
If he meets any men, especially old men, he gives them hounds
to hold. He follows one particular route, doors and locks fly
open before him, and his track is named Wolmar's street, Volde-

mars-vej (Antiqvariske annaler 1, 15) ; here one cannot help

thinking of Irmingstrset and Eriksgata (p. 356 361). Those —
1
In hunting he practises cruelties on the peasantry ;
he also chases a mermaid,
Thiele 1, 40. 52.
 944 SPECTRES.

who have held his hounds he presents with seeming trifles, which
afterwards turn into gold : he will give a ducat for a horse-shoe
(Thiele 1, 89 — 95). These stories are alike suggestive of Charles
the Great, of Hackelberg, and of frau Holla or Perhta; conf.
Miillenhoflf's Schlesw. hoist, sag. nos, 485-6.
In theMoen is a wood named Griinewald there every
I. of :

night the Gronjette hunts on horseback, his head tucked under his
left arm, a spear in his right, and a pack of hounds about him.

In harvest time the husbandmen leave him a bundle of oats for

Ids horse, that he may not trample their crops that night ; by this
one circumstance we recognise Wuotan (p. 155), and perhaps
Frey (p. 212).^ He is here ajette, as in Switzerland he is a durst
(p. 940). The
would explain, not by the green colour
^ grou,' I
of his hunting dress, but by the ON. gron (barba), Gronjette =
ON. graniotunn, bearded giant and Grani (barbatus) is a name ;

of OSinn (p. 858). Gronjette, like Wolmar, makes the peasants

hold his dogs; he also hunts the vier woman (conf. wood- wife).
One man saw him return with the dead merwoman laid across his
horse seven years have I chased her, now in Falster I have
:
'

slain her.' He made the man a present of the band with which
he had held the hounds, and the longer he kept it, the richer he
grew (Thiele 1, 95-97).
In Fiinen the hunter is Paluejdger, i.e. the ON. Pdlnatokl
(Fornm. sog. 11, 49—99. Thiele 1, 110) a far-famed hero (p. 381). :

In some pai-ts of Denmark, instead of naming Wohnar, they

say ' den fiy vende jdge7',' flying huntsman, or 'den flijvende Mar-
kolfus;' in Kail undborg district the hunt is transferred to a
later king : Christian the Second rides on a white horse and with
hlach Jiouuds (Thiele 1, 187).
In Schleswig hunts king Abel: 'in eo loco ubi sepultus est
. . . venatoi'is cornu inflantis vocem et sonum exaudii'i, multi
fide digni referunt, et aSirmant usque adeo similem, ut venatorem
ibi venari quis diceret, idque saepe a vigilibus qui Gottorpii nocte

^ Still closer comes the statement in Thiele p. 192 in olden days it was the :

custom in the I. of Moen, when they were harvesting, and had tied the last sheaf
of oats, to throw it on the field with the words 'this for the jode of TJi^xala, this
:

let him have for his horse on Yule-eve ! and it they did not do it, their cattle died.
'

The jotunn of Upsala is a christian euphemism for Wodan or O'Sinu, whose divine
'
'

image is set up at Upsala. The phraseology might originate at a period when

Denmark was converted and Sweden remained heathen.
 FURIOUS host: gronjette. 945

vigilure solent audiri : sed et Ahelein multis nostra aetate ap-

paruisse et visum esse constans omnium est rumor, ore et curpore
atriiin, equo inislUo vediim, comitatuni canibus tribus venaticis,
qui et saepe specie ignea et ardere visi sunt/ Cypraei Ann. episc.
slesvic. p. 267; conf. Tliiele 2, 63. 142. Dahlmann's Dan. gesch.
1, 408. Miillenhoff nos. 4S7-8.
With Swedish traditions of the wild hunter I am imperfectly
acquainted, but they may safely be inferred from what is told of
the stromkarls-lag (p. 492), that its eleventh variation is reserved
for the use of the night spirit and Jiis host ; and we found a point
of agreement between the ' neck ' and our elf-natured Tanhiiuser
(p. Sweden retains too the primitive fashion of referring
936n.).
the naturalphenomenon to the god (p. 919). Tales are told of
two ardent sportsmen^ Nielus Hog and Jennus Maar (Arwidsson
2,71).
One Norwegian story offers rich material. Souls that have not
done so much good as to win heaven, nor yet harm enough to
merit hell, drunkards, scoffers, tricksters, are doomed to ride about
until the end of the world. At the head of the cavalcade comes
Giironjsse or Reisarova ^ with her long tail, by which you may
know her from the rest ; she is followed by a great multitude of
either sex. Rider and steed have a stately appearance in front
from behind you see nothing but Guro's long tail. The horses
are coal-black, have glowing eyes, and are governed with fiery
rods and iron reins the noise of the troop is heard from afar.
:

They ride over loater as over land, their hoofs scarce skimming
the surface. When they throw a saddle on a roof, some person
will presently die in that house where they expect drunken
;

revelry, rioting and murder, they come and sit over the door;^
they keep still so long as no crime is committed, but when it is,
they laugh out loud,^ and rattle their iron rods. They make their
journeys at Yule-tide, when there is much carousing. If you
hear them come, you must get out of the way, or throw yourself
flat on the ground'^ and feign sleep, for there have been cases of

^ '
Guro rvsserova = Gudrun horse-tail.' Suppl.
- '
Quia Mors secus introitum delectationis posita est.' Eegula Benedicti,
cap. 7.
^ manes ridere videns' in the WaltLarius lOiO.
Conf. '

••
As on p. 922 a precaution prescribed in all the folktales (Bechstein's Thiii*.
:

sag. 4, 234 and Frank, sag. 1, 57). It is practised in Italy when hot winds blow.
946 SPECTEES.

living men being dragged along with the moving mass. An up-
right man, who takes that precaution, has nought to fear, save
that each of the company spits upon him when they are gone, ;

he must spit out again, or he will take harm. In some parts, this
ghostly array is called aaslcereia, aasherej, aaskereida, in others
hoslielreia ; the former corrupted from dsgard-reida, -reid, the
Asgard march, whether as a passage of souls to heaven, or as a
journey of gods, of valkyrs, visiting earth; or may it not be more
simply explained by aska (lightning) and reid (thunder) ? in
which case it would be confined more to a manifestation of Thor.
Sometimes you do not see the procession, but only hear it rush
through the air. Whoever does not make the sign of the cross
on his stable-doors the three nights of Yule, will in the morning
find his horses blown and dripping with sweat (p. 661), because they
have been taken and ridden (Faye 70 72). —
Guro is apparently the same as gurri, ON. gifr (giantess, p.
526) ; but gurri is also hiddra (Faye 10), who is described as a
beautiful woman with a hideous tail (ib. 25. 39). Huldra maybe
likened to our Holda all the more, because she takes unchristened
infants with her. Ouro, as a leader of the furious host, answers
perfectly to the description given of all the othei'S^ (see Suppl.).

If we now review the entire range of German and Scandinavian

stories about the Furious Host, the following facts come to the
front. The myth exhibits gods and goddesses of the heathen
time. Of gods Wuotan, and perhaps Fro, if I may take ' BerL-
:

tolt '
to mean him. We can see Wuotan still in his epithets of
the cloaTced, the bearded, which were afterwards misunderstood
and converted into proper names. Saxo Gram. p. 37 says of
Othin : ' alba clypeo tectus, album (s. 1. pro '
altum ') flectens
equum.' Sleipnir was a
gray horse (Sn. 47), what was called
light

apple-gray (pommele, AS. seppelfealo). Then we see both the

name and the meaning [m. or f.] fluctuate between fro Wodan
and frowa Gode. A goddess commanding the host, in lieu of the

god, Holda, his wife in fact. I am more and more firmly con-
is

vinced, that ' Holda ' can be nothing but an epithet of the mild

1 Can the Gurre wood in the Waldemar legend have arisen, Hke Halvel
'
'
'

wood,' out of the i^ersonal name? Conf. Halja and hell. In Schmidt's Fastelabeud-
samml. p. 76 we Hud the combination der Woor, die Goor, der tvilde jager.
'
 FURIOUS host: guro. 947

'gracious' Fricha ; conf. Sommer's Thiir. sag. 165-6. And

Berhta, the shining, is identical with her too ; or, if the name
applies more to next-door to her, as the Norse
Frouwa, she is still

Freyja was to Frigg. worth noting, that here Norweg.

It is
legend also names a ' Huldra,^ not Frigg nor Freyja. The dogs
that surround the god's airy chariot may have been Wuotan's
wolves setting up their howl. A Scand. story not well authen-
ticated ^ makes O&lnn be wounded by a boar, like Hakelbernd,
and this wounding seems altogether legendary (p. 921-2) whon;

the boar sucked the blood out of the sleeping god, some drops
fell on the earth, which turned into flowers the following spring.
These divinities present themselves in a twofold aspect. Either
as visible to human eyes, visiting the land at some holy tide,
bringing welfare and blessing, accepting gifts and offerings
of the people that stream to meet them. Or floating unseen
through the air, perceptible in cloudy shapes, in the roar and
howl of the winds (p. 632), carrying on loar, hunting or the game
of ninepins, the chief employments of ancient heroes : an array
which, less tied down to a definite time, explains more the natural
phenomenon (conf. Haupt's Zeitschr. 6, 1291. 131). I suppose
myth of the wild
the two exhibitions to be equally old, and in the
host they constantly play into one another. The fancies about
the Milky Way have shewn us how ways and waggons of the
gods run in the sky as well as on the earth.
With the coming of Christianity the fable could not but
undergo a change. For the solemn march of gods, there now
appeared a pack of horrid spectres, dashed with dark and
devilish ingredients. Very likely the heathen themselves had
believed that spirits of departed heroes took part in the divine
procession ; the christians put into the host the unchristened
dead, the drunkard, the suicide (conf. p. 822), who come be-
fore us in frightful forms of mutilation. The '
holde ' goddess
turns into an '
unholde,' still beautiful in front, but with a tail
behind.^ So much of her ancient charms as could not be stript
off" was held to be seductive and sinful and thus was forged :

the legend of the Venus-mount. Their ancient ofl'erings too the

' "Wasscnberg p. 72. Creuzer's Symb. 2, 98. I fear Eudbeck bad the boldness
to adapt the legend of Adonis (p. 949n.) to Oden.
- Conf. frau Welt,' dame World, in Conrad's poem p. 196 seq.
'

VOL. III. E
948 SPECTRES.

peo^jle did not altogether drop, but limited them to tlie slieaf

of oats for the celestial steed, as even Death (another hunter,

p. 845-6) has his bushel of oats found him (p. 844).
When horn again as heroes, the gods retained their genuine
old characterundimmed. Thus we see Dietrich, Ekliart, Artlivr,
Charles, Waldemar, Palnatohe, nay, king Christian, significantly
incorporated in the roving company, without the slightest detri-
ment to their dignity or repute among the people. At the same
time its due weight must be allowed to another view, which
degrades the gods into devils, the goddesses into hags and
witches : here the devil might easily spring out of the giant of
old.
The lodgment found by the fable is when it settles on
last
individual huntersand lovers of hunting of modern times, such
as Hackelberg, the heath-rider Bdren, squire Marten, Mansherg
the baron, &c. These look almost like historic personages,
but narrowly examined they will in every case melt into mythic
ones. The people^s conscientious care to point out Hakeln-
bernd's tomb seems to indicate a heathen worship, to which
even monuments of stone were consecrated.
The similar course taken by the history of the myth in Scandi-
navia and in Germany is a fresh guarantee that the same heathen
faith prevailed there and here. Saxony, Westphalia, Mecklen-
burg, Hesse have still several features in common with the
Noi'th ; South Germany has retained fewer. So there come out
points of agreement with Celtic legend ; none with Slavic, that
I can discover, unless the nocturnal rides of Svantovit (p. 662)
are to be taken into account.
I have yet to mention an agreement with Greek fable,which
seems to pi'Ove the high antiquity of that notion of a giant and
hunter.To the Greeks, Orion was a gigantic (TreXwpto?) hunts-
man, who in the underworld continues to chase the quariy on
the Asphodel-mead (Od. 1], 572), and forms a brilliant con-
stellation. Homer speaks of Orion's hound (II. 22, 29) seen in
the sky below him ; in flight before him are the Pleiads (a bevy
of wild doves, Od. 12, 62), and the Great Bear herself appears
to watch him [BoKevei, Od. 5, 274).' Did our ancestors connect

' 0. Miiller on Orion (Ehein. mus. f. pliilol. 2, 12).

 FURIOUS HOST : ORION. 949

tlie same group of stai's with their myth of the wild hunt ? I
have lefc it doubtful on p. 727. We might, for one thing,
see such a connexion in Orion's AS. name of hoar-throng
(eoforj^ryng) and secondly add, that the three stars of his belt
;

are called the distaff of Fricka, who as Holda ' heads the '

furious host, and looks after her spinsters just at the time of
his appearing at Christmas. Can it be, that when the constel-
lation takes name from Fricka, her spindle is made prominent;
and when Wuotan or a giant-hero lends his name, the herd of
hunted boars is emphasized ? The Greek fable unfolds itself yet
more fully. Orion is struck blind, and is led to new light by
Kedalion, a marvellous child who
on his shoulders. Might
sits

not we match this hliud giant with our headless wild huuter ? ^
A feature that strikes me more forcibly is, that Artemis
still

(Diana) causes a scorpion to come up out of the grouud, who

stings Orion in the ankle, so that he dies :" when the sign Scorpio
rises in the sky, Orion sinks. This is like Hackelberend's foot
being pierced by the wild boar's tusk, and causing his death (pp.
921. 947). Orion's [cosmic] rising is at the summer, his setting
at the winter solstice he blazes through the winter nights, just
:

when the furious

is afoot. Stormy winds attend him
host
(nimbosus Orion, Aen. 1, 535) ; the gift is given him of walking
on the sea (Apollod. i. 4, 3), as the steeds in the aaskereia skim
over the wave. Orion's relation to Artemis is not like that of
Wuotan to Holda, for these two are never seen together in the
host but Holda by herself bears a strong resemblance to Artemis
;

or Diana (p. 267. 270), still more to the nightly huntress Hecate,
at whose approach dogs ivhimper (as with frau Gaude), who, like
Hel, is scented by the dogs (p. 667),^ and for whom a paltry
pittance was placed (as for Berhta and the wild woman, p.

' A malefactor, whose crimenot divulged before bis death, is doomed to

is
wander with liis head under his arm
(Superst. I, G05). Can the being struck (or
growing) blind be meant to exjiress ghostly wandering?
2 Aratus Phaenom. 037. Ov. Fast. 5, 541. Lucan Phars. 9, 832. Adonis
got bis death-wound from the boar. Nestor (Jos. Miiller 101) tells us, it was
prophesied to Oleg that he would die of his horse ; he still had it fed, but would
not see it again. Five years after, he inquired about it, and was told it was dead.
Then he laughed at soothsayers, and went into the stable, where the horse's
skeleton lay, but when he trod on the skull, a snake darted out of it and stung
bim in the foot, whereof he sickened and died (see Suppl.).
2 Apparently a slip for that was Athena.— Trins.
;
950 SPECTEES.

432) at the trivium (OHG. driwikki),i conf. Tlieocr. 2, 15 and

Virg. Aen. 4, 609 :
' nocturnis Hecate triviis ululata per urbes/
Lucian's ^tXoyj/evSij'i cap. 22. 24 tells us how such a 'Ekutt]
appeared in the wood to Eacrates, and the yelping dogs are there
too (see SuppL).
Tacitus Germ. 43 thus describes the Harii, a people o£ N.E.
Germany :
'
truces insitae f eritati arte ac tempore lenocinantur
nigra scuta^ tincta corpora, atras ad proelia noctes legunt, ipsaque
formidine atque umhra feralis exercitus terrorem inferunt, nullo
hostium sustinente novum ac velut infernwn aspectum' (see
SuppL). Is this about 'host of the dead^ and 'hellish array'
Eoman rhetoric, or was it contained in descriptions of this people
given by Germans themselves ? An airy host (p. 940) is also
spoken of by Pliny 2, 57 :
' armoruyn crepitus et tubae sonitus
auditos e coelo Cimbricis bellis accepimus, crebroque et prius et
postea ; tertio vero consulatu Marii ab Amerinis et Tudertibus
spectata arma coelestia ab ortu occasuque inter se concurrentia,

pulsis quae ab occasu erant.'

' Cross-roads, the parting of ways, are a trouble to frau Gaude. Festus sub
V. '
pilae, effigies says these were hung up at such places for the Lares.
'
 CHAPTER XXXII.

TRANSLATION. ^

An idea specially cliaracteristic of our mythology is that of

Entruckimg (removal), which, while extending to the subjects of
the foregoing chapter, has a wider range besides.
Verwunschen (ill-wishing) is the uttering of a curse or ban,
maledicere, diris devoveve, Goth, fraqvipan, OHG. farwdzan,
MHG. verivdzeu ; as I do not find verwunschen in our older
speech, I explain it simply as the opposite of wiinschen (fausta
apprecari), and refrain from supposing in it a reference to the
old ' wunsch,^ the perfection of felicity.^

This banning differs from metamorphosis, inasmuch as it does

not transform, but rather throws a spell upon things in their
natural shape, only removing them into a new position ; though
'
common parlance calls whatever is transformed ' verwiinscht
(banned). Further,metamorphosed remains, till the
what is

moment of its emancipation, in the new shape given it, visible

to all eyes, e.g. the stone or tree into which a man has been
changed whereas, when a thing is banned, in the sense in
;

which I use the word, it seems to me essential that it be ivith-

drawn from our senses, and only re-appear from time to time,
and then in the same shape as before. In other words what is :

metamorphosed remains corporeal, what is banned becomes im-

perceptible, and can only on certain conditions become corporeal
again, in the same way as invisible spirits can at will assume
grosser material shapes. Vanishhuf is therefore voluntary trans-
lation (to another sphere), a prerogative of gods (p.325) and
spirits, also of some heroes that ax-e possessed of a magic mask
(grima) or concealing helmet ; translated men are spirit-like,

1
Note the 0. Fr. autitbesis between souhait (wisb) and dehait (verwunschung)
both words are wanting in the other Eomauce tongues, they have their root in
OHG. hoiz, ON. heit (votum).
2 '
Frau Soclde verswant,' vanished, Etzel's hofh. 210.
952 TRANSLATION.

and another expression for it is they sleep/ they only wake :

'

from time to time^ (see Suppl.).

And not only persons, but things, are translatable. Persons
that vanish and re-appear are precisely in the condition of the
spectres dealt with in the last chapter just as souls of dead men :

there got identified with heroes and gods, so here we come upon
the same gods and heroes again. Vanished gods get confounded
with enchanted spell-bound heroes.
With our people a favourite mode of representing translation
is toshut up the enchanted inside a mountain, the earth, so to
speak, letting herself be opened to i-eceive them." More than one
idea may be at work here together motherly earth hides the :

dead in her bosom, and the world of souls is an underground

world; elves and dwarfs are imagined living inside mountains,
not so much in the depths of the earth as in hills and rocks that
rise above the level ground but popular forms of cursing choose
;

all manner of phrases to express the very lowest abyss.^ The

Swed. hergtagen (taken into mountain) means sunken, hergtagning

See the famous legends of the Seven Sleepers (Greg. Tiir. mirac. 1, 95. Paul
^

Diac. 3), and of Endijmion, who lies in eternal sleep on Mt. Latmos.
1, Conf.
Pliny 7, 52 Puerum aestu et itinere fessum in specu septem et quinqnaginta
:

dormisse annis, rerum faciem mutationemque mirantem, velut postero experrectum

die; hinc pari numero dierum senio ingruente, ut tamen in septimum et quin-
quagesimum atque centesimum vitae duraret annum and the German story of ;
'

the three miners. Shepherds slept in caves 7 years, or 7 times 7 (Mone's Anz.
7, 54).
2 An impatient longing to disappear we express by the phrases ' I should like

to creep into the earth,' and 'jump out of my skin,' the same thing that is called at
the end of the Lament (Nib.) sich versliefen und uz dcr Mute triefen in locher
:
'

der steinwende,' trickle away, so to speak. 0. iv. 26, 43 has : ' ruafet thesen hergon,
bittet sie thaz sie fallen ubar iuih, joh bittet ouh thie huhila thaz sie iuih theken
obana, ir biginnet thanne iiinan erda sliofan, joh sumtet filu tlxrato.' Hel. 166, 3 :
'
than gi so gerna sind, that iu hier bihlidan hoha bergos, diopo bidelban,' be-lid
and deep be-delve you. Much of this language is Bibhcal (Isa. 2, 19
; Hos. 10, 8;

Luke 23, 30; Eev. 6, 15, 16), but the sentiment of many nations will run alike in
such matters. mir troumte, wie obe dir ze tal viele7i zwene berge,' I
Nib. 867, 2 : '

dreamt, two mts fell on thee. That jumping out of one's skin, like a snake casting
his slough, may also come of joy and anger, O.Fr. 'a poi n' ist de sa pel,' is well
nigh out of his skin, Ogier 6688. Nethl. het is om itit zijn vel te springen.' So
'

in our Elis. von Orleans, ed. Schiitz p. 223 for joy,' Ettn.'s Unw. doctor 856.
;
'

Not unlike is that jumping into atone spoken of on p. 552; as early as Alb. von
Halb. 143'' at one leap he turned into stone.'
: '

3 They wish you 100,000 fathom under ground

' 'as far down as a hare can ;
'

run in two years' (p. 179) 'so low, that no cock croivs after (or to) thee,' and the
;

Uke. What does the last formula mean ? that the cock's crow can no longer, even
in the hush of night, reach the sunken man ? or that those above ground cannot
hear the cry of the fowl that has sunk with him to the subterranean dwelling? In
Kinderm. 2, 32 it is said of the princesses se verslinken alle drei so deip unner
:
'

de eere, dat kieu haan mer danach krehete.' So kreet doch kein han nach mir,''

and kein han fort da nach krehen thut,' H. Sachs iii. 2, 178''. 213"=.
'
 HEROES INSIDE HILLS. 953

translation, Sv. visor 1, 1. Afz. 1, 28. 33. In Asbiornsen and

Moe no. 38 '
incUa'gen i bierget; ' and Faye 35-6 quotes striking
instances of this '
incltages i lioie og fjelde/ being taken into

height and fell. ON. ganga inn iJialUt, Nialss. cap. 14. 135 (see
Suppl.).
We nnderstand now, why frau Holda, frau Venns and their
following dwell in mountains : they are sequestered there, till the
time come for holding their progress among men. So live Wodan
and king Charles in the Odenherg.
Here and there a man has gained entrance into such mountains ;

Tanhiluser sojourned many years at the court of Venus. A black-

smith was looking in the underwood on the Odenherg for a haw-
thorn to make his hammer-helve, when suddenly he saw a gap
he had never noticed before in the face of the cliff ; he stept in,
and stood in a new world of wonders. Strong men were bowhng
balls of iron, they challenged him to play, but he declined, the
iron balls, he said, were too heavy for his hand. The men were
not offended, they told him to choose what present he would have.
He begged for one of their balls, took it home, and put it among
his stock of iron. it, he made it
Afterwards, wanting to work
red hot, but it burst in pieces on the anvil, and every piece was
sheer gold} He never again found the opening in the Odenberg ;

he had happened that time to hit the day when it stands open to
men, as it does on certain days of the year to Sunday children.
They see an old man with a long heard, holding in his hand a
metal goblet (as Charles in Eomance epic always has the epithet
'a la barbe florie,' and OSinn too was called Ldnghar&r, Harbard'r,
Siffskeggr). Inside the mountain they have presents given them,
as in the Kifhauser.
In the Guclicnherg" near Frankischgemiinden, a haiser dis-
appeared with all his army a long time ago but when his heard ;

has grown three times round the table at which he sits, he will
come out again with all his men. Once a poor boy, who went
about the neighbourhood selling rolls, met an old man on the
mountain, and complained that he could not sell much. I will '

1 This skittle-playing sounds like rolling tliunder (p. 167). They say in N.
Germ, when it thunders, the angels are playing at bowls.'
'

2 Not Gouchsbetg nor Kaukasus (p. (Ksl) but rather the mt of the progenitor
;

Guogo (guggiini, Z. f. d. a. 1, 28), or of the beetle (guegi, p. 183). Meichelb. 1182

ad Guoginhiisun; Trad. fuld. 2, 33 in Gougeleibu.
 954 TEANSLATION.

shew thee a place/ manj

where thou canst bring thy
said the '

rolls every day, but thou must no man thereof/ He then led
tell

the boy into the mountain, where there was plenty of life and
bustle, people buying and selling; the haiser himself sat at a
table, and his heard had grown huice round it. The lad now
brought his rolls there every day, and was paid in ancient coin,
which at last the people in his village would not take; they
pressed him to tell how he came by it, then he confessed all
that had taken place. Next day, when he wished to go into
the mountain, he could not so much as see it, let alone find the
entrance (Mone's Anz. 4. 409, and thence in Bechst. Frank, sag.
p. 103). So between Niirnberg and Fiirt stands haiser Carls
herg, out of which in former times came the sound of singing,
and of which a similar tale is told about carrying bread ; in
a vaulted chamber the baker^s boy saw men in armour sitting
(Mone's Anz. 5, 174).
In Westphalia, between Liibbecke and Holzhausen, above
Mehnen on the Weser, stands a hill called die Babilonie,^
village
in which Wedehind (Weking) sits enchanted, waiting till his
time come; favoured ones who find the entrance are dismissed
with gifts (Kedeker's Westf. sag. no. 21).
An older myth is preserved in the Chron. ursbergense
(Auersperg) ad an. 1223 (Pertz 8, 261) : In pago Wormaciensi
videbantur per aliquot dies non modica et armata midtitudo
equitum euntium et redeuntium, et quasi ad placitum colloquium
nunc hie nunc illic turbas facere, circa nonam vero horam cuidam
monti, quo et exiisso videbantur, se reddere. Tandem quidam de
incolis regionis illius, non sine magno timore hujusmodi tam pro-
digiosae concioni, crucis signaculo munitus appropinquat. Mox
quandam ex illis personam per nomen omnipo-
occurrentem sibi
tentis Domini nostri, manifestare causam populi qui sic apparuerit,
adjurat. Cui ille inter cetera Non sumus inquit, ut putatis,
* ' '

fantasmata, nee militum, ut vobis cernimur, turba, sed animae

militimi interfectorum, arma vero et habitus et equi, quia nobis
prius fuerant instrumenta peccandi, nunc nobis sunt materia
tormenti, et vere totum ignitum est quod in nobis cernitis, quamvis
id vos corporalibus oculis discernere non possitis.' In hujusmodi

' Several times in MHG. poems '

diu ivUeste Babilone.''
 HEEOES INSIDE HILLS. 955

comitatu dicitur etiam Emiclio comes ante paucos annos (an.

1117) occisus apparuisse, et ab liac poena orationibus et elee-

mosynis se posse redimi docuisse/ Donnersherg, Tonnerre (p.
170) was then in the Wormazfeld, it must therefore be the
mountain in and out of which the ancient ghosts kept riding :

souls of fallen and resuscitated heroes (p. 9i0), but by the

christian eye seen here in hell-fire.
In the old mountain Geroldseck Siegfried and other
castle of

heroes are supposed to dwell, and thence they will appear to the
German nation in its time of utmost need, Deut. sag. no. 21. A
deft ill a roch by the L. of Lucerne, some say on the Griitli, holds
in sleep the three founders of the Swiss Federation ; they will
ivahe when wants them, ibid. no. 297. At the
their country
Kifluiuscr in Thuringia sleeps Frederic Barbarossa : he sits at a
round stone table, resting his head on his hand, nodding, with
blinking eyes ; his beard grows round the table, it has already
made the circuit twice, and when it has grown round the third time,
the king will aioalce. On coming out he will hang his shield on
a withered tree, which will breah into leaf, and a better time will
dawn. Yet some have seen him awake a shepherd having :

piped a lay that pleased him well, Frederick asked him 'fly the :

ravens round the mountain still ? ' the shepherd said yes :
* then
must I sleep another 100 years.' '^
The shepherd was led into

'
Similar questions are put by the blind giant in a Swed. folktale, which I
insert here from Bexell's Halland (Gotheborg 1818) 2, p. 301 Nigra sjoman ifrdn
:

Getinge blefvo pa hafvet af stormarne forde emot en okand 6 (seamen from G.

driven by storms to an unknown isle), omgifne af morker uppstiga de der (landed
in the dark). De blefvo varse en pi afstlnd upptiind eld (saw a lighted fire), och
skynda dit. Framfor elden ligger en ovanligt Mng man, som var blind en anuan ;

af lika jattestorlek (another of like giant size), st&r bredvid houom och ror i elden
med en iiirnstang. Den gamle hlinde mannen reser sig upp, och frSgar de ankomne
framlingarne, hvarifrSn de voro. De svara, ifrSn Halland och Getinge socken.
Hvarpa den bhnde frSgar lefver ennu den hvita qvinnan (lives the white woman
:
'

still ) ? '
De svarade ja, fast de ej -iste hvad ban harmed meuade. Ater sporde
han : mSnne mitt (jethus star annu qvar (stands my goat-house yet) ?
' De '

svarade Sterigen ja, ehuru de iifven voro okunnige om hvad han menade. DS sade
han: 'jag fick ej hafva mitt gethus i fred for den kyrkan som byggdes pS den
platsen. Viljen I komma lyckiigt hem, viilan, jag lemnar er dertill tvenno vilkor.'
De lofva, och den gamle hlinde fortfor tagen detta sdlfbcilte, och niir I kommen
:
'

hem, sa spiinnen det pS den hvita qvinnan, och denne ask stiitten den pS altaret
i mitt gethuit.'' Lyckligeu &tcrkomne till hembygden, rSdfrdga sig sjomauneruo
huru de skulle efterkomma den gamle bhnde mannens begiiran. Man beslot at
spanna baltet omki-ing en hj'drk, och bjbrken for i luften, och at siitta asken pi en
kulle (grave-mound), och straxt star kidlen i Giusan Idga. Men efter det kyrkan ar
bygd der den bliude mannen hade sitt gethus, bar hon fatt namnet Getinge. The
'blind giant' banished to the island is a spectral heathen god (conf. Orion, p. 949),
the white woman a christian church or an imnge of Mary had they fastened the
' '
;
 956 TRANSLATION.

the king's armoury, and presented with the stand of a hand-

basin, which the goldsmith found to be sheer gold (ib. nos. 23.
296).^ Others make Frederick sit in a cave of the rock near
Kaiserslautern (ib. no. 295), or at Trifels by Anweiler, or else in
the JJnterherg near Salzburg (ib. no. 28), though some put Charles
the Great here, or Charles V. ; the growing of the heard round the
table is related just the same. When the beard has for the third
time reached the last corner of the table, the end of the world
begins, a bloody battle is fought ou the Walserfeld, Antichrist

appears, the angel-trumpets peal, and the Last of Days has

dawned. The Walserfeld has a withered tree, which has been

cut doivn three times, but its 7-oot has always sprouted and grown
into a perfect tree again. When next it begins to leaf, the terrible
fight is near, and will open when the tree bears fruit. Then shall
Frederick hang his shield on the tree, all men shall flock to it, and
make such a slaughter that the blood will run info the warriors'
shoes, and the wicked men be slain by the righteous (ib. nos. 24.
28). In this remarkable tradition may be recognised things old
—
and very old. A religious poem of the 16th cent. (Grater's
Odina p. 197) speaks of duke Frederick, who is to win back the
H. Sepulchre, and hang on a leafless tree ; and Ante-
his shield
christe is brought in —A
fragment of an older lay of the
too.-
14th cent. (Cod. Pal. 844) says of Emp. Frederick ' An dem :

gejaid er verschwant (in the hunt he disappeared), das man den

edeln keiser her sind gesach (saw) nyemer mer ; also ward der

silver belt I'ound it, it would have shot up into the air as the birch did. Another
account makes the blind giant ask the sailors if the jiyiglhig-cow by the church
(meaning the bell or belfry) were Uill alive 1 They answered yes, and he challenged
one of them to hold out his hand, that he might see if the inhabitants had any
strength left. They handed him a boat-bar made redhot, which he crushed
together, saying there was no great strength there (Faye p. 17). A story in Od-
man's Bahuslan 153-4 has similar variations A ship's crew, driven out of their
:

course to an out-of-the-way coast, see a fire burning at night, and go on shore. By

the fire sits only one old man, who asks a sailor Whence be ye?: From Hisin-
'
'

gen in Safve pastorate. '

Zen ye Thorsby too ? Ay, that I do. ' Wot ye the '

whereabout of Ulfveberg ? Ay, it's many a time I've passed it, going from Gothe-
'

borg to Marstrand by way of Hisingen. Stand the great stones and harrows there
^

yet nnremoved ? ' Ay, but one stone leans and is Uke to fall. Wot ye where '

Glosshed-altar is, and whether it be well kept up?' I know nothing about that.
'
Say to the folk that dwelleth now at Thorsby and Thorsbracka, that they destroy
not the stones and mounds on Ulfveberg, and that they keep in good condition
Glosshed-altar, so shalt thou have fair weather for thy home-return.' The sailor
promised, but asked the old rcan his name. My name is Thore Brack, and there
'

dwelt I of yore, till I was made to flee in the great mounds of Ulfveberg Ues aU
:

my kin, at Glosshed-altar did we sacrifice and serve our gods.'

The Kifhiiuser legends now stand collected in Bechst. 4, 9 54.
• —
 DUT TREE TURNING GREEN. 957

hochgeporn koiser Friederich do verlorn. AVo er darnacli ye liiu

kam, oder ob er den end da nam, das kund nyemand gesagen
mir, odor ob yne die wilden tir (beasts) vressen liabn oder zerisseii
(eaten or torn), es en kan die warheit nyemand wissen, oder oh er
noch lehendlfj sij (be yet alive)/ der gewiszen sin wir fry und der
rechten warheit; icdocli ist uns geseit von pawren (yet we are
told by peasants) solb mer, das er als ein waler (pilgrim) sicli oft

by yne hab lassen sehen (seen by them) und hab yne oflfenlich
verjehen (declared), er siill noch gewaltig werden (he should yet
become master) aller romischen erden, er siill noch die pfafifen
storen, und er woU noch nicht uf horen, noch mit nichten lassen
abe, nur er pring (nor rest till he bring) das heilige grabe und
darzu das heilig lant wieder in der Christen hant, und wol sine
schildes last hahen an den dorren ast (his shield^s weight hang on
the withered bough) ; das ich das fiir ein warheit sag, das die
pauren haben geseit, das nym ich mich nicht an, wan ich sin
nicht gesehen han, ich han es auch zu kein stunden noch nyndert
geschribn funden, was das ichs gehort han van den alten pauren
an wan/ —
A poem of about 1350 (Aretin's Beitr. 9, 1134) says :

'
So wirt das vrJewg also gross (war so great), nymand kan ez
gestillen, so kumpt sich Jcaijser Fridrich der her (high) vnd auch
der milt, er vert dort her durch Gotes willen, an einen dilrreii
'pawm (withered tree) so henkt er seinen schilt, so wirt die vart hin
uber mer . er vert dort hin zum diirren pawm an alles
. .

widerhap, dar an so henkt er seinen schilt, er grunet undo pirt

(bears) : so wirt geivun daz heilig grap, daz nymmer swert damp
gezogen wirt/ —Again, composed in Ger-
in Sibylle's prophecy,
man rhyme soon after the middle of the 14th cent. Es kumet :
'

noch dar zuo wol, das Got ein keiser geben sol, den hat er be-
halten in siner gewalt und git (gives) im kraft manigvalt, er wirt
genant Fridrich, der usserwelte fiirste rich, vnd sament daz
Christen volgan sich vnd gewinnet daz hclge grap uber mer, do
stat ein dor bourn vnd ist gTOS, vnd sol so lange stan bios, bicz
der keiser Fridrich dar an sinen schilt gehenken mag vnd kan, so

1 At the end of the Lament for king Etzel Des wunders wird ich nimmcr
;
'

vri,weder er sich vergienge, oder in der luft oipjlenge, oder lehende wiirde hegrahen,
oder zc himele rif crhahen, und ob er t'lz der hiute triiffe oder sich versliijfe in locher
der steinweude, oder mit welhem ende er von dem libe qua^me, oder waz in zuo zim
name, ob er /Here in daz apgriinde, oder ob in der iiuvel versliinde, oder ob er sus si
verswunden, daz en-hat niemen uoh erfuuden.'
958 TRANSLATION.

wirt der hoiim wieder gruen gar, nocli kument aber guete jar, vnd
wirt in aller der welt wol stan, der Heiden glouben muos gar
zergan' (Wackern. Basel MSS. p. 55) .^

That the common i^eople disbelieved the death of Einp. Fred-

erick, and expected him to come back, is plain from the passages
which expressly refer to old peasants it had most likely been
' ' ;

the same in the preceding (13th) cent., and was long after.
Impostors took advantage of the general delusion ; one chronicle
(Bohmer 1, 14) 'Ecce quidam truphator surrexit in
relates:
medium, qui quondam imjperatorem, quod
dixit se esse Fridericum
de se multis intersignis et quibusdam prestigiis scire volentibus
comprobavit.' King Rudolf had him burnt on a pile in 1285.
Yet Detmar has under the year 1287: ^By der tid quam to
Lubeke en olt man, de sprak, he were heiser Vrederic, de vor-
drevene. Deme beghunden boven (lads) und dat mene
erst de
volk to horende sines unde deden eme ere
tusches (fraud),
(honour). He lovede en (promised them) grote gnade, oft he
weder queme an sin rike he wart up eneme schonen rosse voret
;

de stat umme to beschowende darna cortliken (shortly . . .

after) quam de man van steden, dat nenman wiste, wor he hennen

vor (fared). Seder (later) quam de mer (news), dat bi deme Rine
en troner (trickster) were, de in dersulven wise de lude bedroch,
de ward dar brand in ener kopen.'' A more exact account in
Ofctocar cap. 321 6, and the chron. in Pez 1, 1104. The legend
may also confound the two Fredericks, I and II (see Suppl.).-

1 In the MS. '

Historia trium regum by Job. von Hildesbeim (d. 1375) is
'

mentioned a temple of the Tartars. Behind walls, locks and bolts stands aivithered
tree, guarded by men at arms whatever prince can manage to hang his shield on
:

the tree, becomes lord of all the East the Great Khan did succeed, and is therefore
;

irresistible (Goethe's Kunst u. alt. ii. 2, 174-5. Schwab's Account of the book
p. 181-2). The tree stands at Tauris, form. Susa. On the other hand, Montevilla
reports that in the vale of Mambre, as one journeys from Ebron to Bethlehem,
'

stands the tvoful withered tree that they call Trip, but we name it tree of victory
'tis an oaktree, and thought to have stood from the beginning of the world and ;

before Our Lord suffered, 'twas green and well-leaved, but when God died on the
cross, it withered up . 'Tis found written in prophecies, Out of Netherland shall
. .

come a prince with many christians, he shall win these lands, and let sing the mass
under the dry tree, then shall it gather green leaves again, and be fruitful, and Jew
and Heathen all turn Christian. Therefore do they shew it great honom-, and over
it keep good ward.' This is from the transl. by Otto von Diemeringen the Nethl. ;

edition names the tree Drip, the Latin one Dirp, and has nothing about the pre-
dicted singing of mass. Was this a German interpolation, and is the whole a
Western legend transported to the East? Or are the German popular traditions
due to reports of Eastern travel? In 0. Fr. the tree is called le sec-arbre,Varbre sech
or supc ; see passages quoted in Theatre Fr. au moyen age, p. 171.
* There is a remarkable phrase
auf den alten kaiser hinein dahin leben,' to
:
'
 nEEOES INSIDE HILLS. 959

As Cliarles's ivhite heard points to Wuotan, so does Frederick's

red to Dona,r, and the like mythic meaning has been put on Olaf's
red heard (p. 548) in Norway.
Frederick Eedbeard in tlie Kifhauser and Unterberg, Charles

Longbeard Unterberg and Odenberg, Holda in the Horsel-

in the
berg, all express one mythic idea^ but with a different story
tacked to it in every case. Charles fights a stupendous battle,
and is then gathered up in the Odenberg, whence he will issue
one day to new war and victory. Frederick is coming out of the
Unterberg to fight such a battle. In the 13- 14- 15th centuries
the people associated with it the recovery of the H. Sepulchre
the heroes of Odenberg and Kifhauser have no such purpose set
before them. The older programme is, that upon their awaking
comes the great ivorld-hattle, and the Day of Judgment dawns :

of this the mention of Anticlirist leaves no doubt. Here we see

connexion with the myth of the luorld's destruction (p. 810-2).
The suspended shield may signify the approaching Judge (RA.
Sol) even the sign of the tree
; me
turning green again looks to
more heathen than christian. It might indeed be referred to
Matth. 24, 32. Mark 13, 28. Luke 21, 29-30 (Hel. 132, 14),
where the omens of the Great Day are likened to the budding fig-
tree as a sign of approaching summer but to apply the simile to
;

the Judgment-day would clearly be a confusion of thought. I

prefer to think of the neivhj verdant earth after Muspilli (Ssem.
9^), or of a withered and newly sprouting World-tree, the ash
(p. 796-9) ; we might even find in this of the withered tree^ some
support to my interpretation of tmisjnlU, mvdspilli as = arboris
perditio (p. 809). And what if Frederick's asking after the
Hying ravens should be connected even with the eagle flying over
thenew world (Sa;m. 9^), or the one sitting on the ash-tree ? It
might also suggest the cranes which at the time of the great over-
throw come flying through the bread-stalls (Deut. sag. no. 317).

live ia hope of the old k., Simplic. 3, 20. 4, 11; 'aw/ den alien haiser binein
stehlen,' Springinsf. cap. 6 i.e. reckoning on a possible change in the nature of
;

things.
In other cases too the withering or greening of a tree is bound up with the
*

fate of a country. In Dietmarsen stood a marvellous tree, that jiuurinhed before

the conquest, and withered on the loss of liberty. There goes a prophecy that when '

a magpie builds on it and hatches Jive white chickens, the country will be free again,'
Ncocorus 1, 237, conf. 5G2.
960 TRANSLATION.

In the same way Fischart (Garg. 266-7) couples tlie enchanted

king's return with the coming of the cranes.^
The myth of the sprouting tree and the battle near it is set

before us with important variations in a Low Saxon legend

509—512. 605; Pref. L.). An ash, it is believed,
(Miillenhoflf nos.
will one day grow up in the churchyard of Nortorf in the middle
of Holstein no one has seen anything of it yet, but every year a
:

small shoot comes up unnoticed above the ground, and every New-
year's night a white horseman on a white horse comes to cut the
young shoot off. At the same time appears a hlacJc horseman on a
hlack horse to hinder him. After a long fight, the black rider is

put to and the white one cuts the shoot. But some day he
flight,

will not be able to overcome the black one, the ash tree ivill grow
up, and when it is tall enough for a horse to he tied under it (RA.
p. 82 ;conf. the Dan. legend of Holger, Thiele 1, 20), the king
with mighty hosts will come, and a terribly long battle be fought.
During that time his horse will stand under the tree, and after
that he will be more powerful than ever. In this story one can
hardly help recognising the Woi'ld-tree and the battle at ,the
world's destruction the white horseman seems to be Freijr, or
:

some shining god, struggling with Surtr the black, and striving
to delay the approaching end of the world by lopping off the
sprout. Heathen gods the two champions are for certain, even if
they be not these. The king, whose horse stands tied up under
the tree, is the same as he whose shield is hung upon the tree, a
future judge of the world.
As the past and the future, the lost paradise and the expected,
do in the people's imagination melt into one,- they come to
believe in a re-awahing of their loved kings and heroes out of
their mountain- sleej) : of Frederick and Charles, of Siegfried and
doubtless Dietrich too. This is the true hall-mark of the epos, to
endow its leading characters with a lasting inextinguishable life.
But Siegfried is also Wuotan (pp. 26n. 134), Dietrich is Wuotan

^ Other signs that the end of the world is at hand when the swan drops the
:

ring from his bill (p. 429) when the giant's rib, from which a drop falls once a year,
;

has all trickled away (Deut. sag. no. 140) when the tongue of the balance stands in
;

(ib. 294) ;when, says a Swed. song, the stone in the green valley falls; when the
ship made of men's 7iails is built (p. 814).
* P. 822-3
; even the particles ever, once, one day, olim, apply to both states
of being.
 HEROES INSIDE HILLS. 961

future. In the castle-cellar of Salurn, in the Silesian Zobtenberg,

(p. 937), Charles is and Wuotan, after Mus-
Wuotan (p. 394-) ;

pilli, rises on the world anew, a god alive and young again.

Once before, OSinn had departed out of the land to Go'Sheim

(Yngl. saga, c. 10) they supposed him dead, and he came back.
;

And with long-bearded Wuotan the older legend of a red-bearded

Donar may have started into consciousness again.
Arthur too, the vanished king, whose return is looked for by
the Britons,^ is believed, riding as he does at the head of the
nightly host, (p. 942), to be lodged in a mountain with all his

masseuie : Felicia, the daughter of Sibylle, and the goddess Juno

live in his fellowship, whole army lack neither food nor
and his
drink, horses nor raiment.^ That Gralent continues to live, we
are assured at the end of the Lais de Graelent. In a vaulted
chamber near Kronburg in Denmark, mail-clad men sit round a
stone table, stooping down, resting their heads on their crossed
arms. When Hohjer danshe, sitting at the end of the table,
raised his head, the table, into whicli his heard had grown, went to
pieces, and he said :
' we shall return when there are no more men
in Denmark thanthere is room for on a wine-butt,' (Thiele 1, 23.
168). The Danes applied every myth to Olger, who does not
belong to them at all, but to the Netherlands; he. is the same
Ogier (Otger, perh. Otacher) that haunts the Ardennes forest, and
is to come back some day.''' The Slavs too believe in the return
of their beloved Svatopluh (Sviatopolk), and some parts of
Moravia still keep up the custom of going in solemn procession
to seek Svatopluh (Palacky 1, 135). With this I couple Svegdir's

going forth 'at leita O&in,' to look for 0., Yngl. saga 15. The
'seeking God' on p. 145 was another thing (see SuppL).
Often the banished one bears no name at all the shepherd
:

from the Ostenberg found in the cavern of the Willberg a little

man sitting at a stone table, which his heard had grown through
(Deut. sag. no. 314) and a grizzled man conducted the shepherd
;

ofWernigerodeto the treasures oi i\ie mountain cave (ib. no. 315),

The beard's growing round or into the stone expresses forcibly
the long duration of the past time, and the slow advance of the
1 '
Et prius Arturus veniet vetus ille Britannus,' Henr. Septimell. in Leyser,
p. 460. ' cujus in Artitri tempore fructus erit,' ib. p. 477.
2 Wartb. kr. jen. hs. 99. 100 (I)o(*;n 1, 132-3).
* Barrois, preface p. xii. Pulci 28. 36.
962 TRANSLATION.

were found tliree men sitting at tlie table (ib. nos. 15. 143), who
are represented as malefactors enchanted. It is easy to trace
the step from heroes shut up in mountains to such as, having
died naturally, sleep in their tombs of stone, and visibly appear
at sundry times. At Steinfeld, in the Bremen Marschland, a man
had disturbed a hiine-grave, and the following night tliree men
appeared to him, one of them one-eyed (an allusion to Wuotan),
and conversed in some unintelligible language ; at last they
hurled threatening looks at him who had rummaged their tomb,
they said they had fallen in their country's cause, and if he broke
their rest any more, he should have neither luck nor star (Harrys
Nieders. sag. 1, 64).

But as Holda is spell-bound in the mountain, so it is preemi-

nently to wliite women, white-rohed maidens, (pp. 288. 412-8) that
this notion of mountain banishment becomes applicable divine :

or semi-divine beings of heathenism, who still at appointed times

grow visible to mortal sight ; they love best to appear in warm
sunlight to and herd-boys. German legend
poor shepherds
everywhere is full of graceful stories on the subject, which are all
substantially alike, and betray great depth of root.
On the Lahnherg in Up. Hesse sat a wJiite maiden at sunrise;
she had wheat spread out on sheets to dry in the sun, and was
spinning. A baker of Marburg was passing that way, and took
a handful of grains with him ; at home he found nothing but
grains of gold in his pocket. And the like is told of a peasant
near Friedigerode.
A poor shepherd was tending his flock at the BoyyieJmrg when ,

he saw a snow-ivliite maiden sit in the sunshine by the castle-door ;

on a white cloth before her lay pods of flax ready to crack open.
In astonishment he steps up, says * oh what fine pods takes up !
'

a handful to examine, then lays them down again. The maiden

looks at him kindly, but mournfully, without a word of reply.
He drives his flock home, but a few pods that had fallen into his
shoe, gall his foot ; he sits down to pull off the shoe, when there
roll into his hand five or six grains of gold (Deut. sag. no. 10;
Mone's Anz. 8, 427).
conf. Wetterauische sagen p. 277.
In the Otomannsherg near Geismar village, a fire is said to
burn at night. Every seven years there comes out a maiden in
 WHITE LADIES IN HILLS, ETC. 963

fnowij garments, holding a hunch of keys in licr hand. Another

white woman with a bunch of kegs appears on the castle-rock at
Badenat the hour of noon (Mone's Anz. 8, 310).
In the castle-vault by Wolfartsweiler lies a hidden treasure,
on account of which, every seventh year wlcen may-lilies are in
bloom, a ivhite maiden appears ; her black hair is plaited in long
tails,she wears a golden girdle round her white goivn, a bundle of
keys at her side or in one hand, and a bunch of may-lilies in the
other. She likes best to shew herself to innocent children, to
one of whom she beckoned one day from beside the grave below,
to come over to her the child ran home in a fright, and told
:

about it; when it came back to the place with its father, the

maiden was no longer there. One day at noon, two of the goose-
herd's girls saw the ivhite maiden come down to the brook, comb
and jplait up her tails, wash her face and hands, and walk up the
castle hill again. The same thing happened the following noon,
and though they had been told at home to be sure and speak to
the maiden, they had not the courage after all. The third day
they never saw the maiden, but on a stone in the middle of the
brook they found a liver- sausage freshly fried, and liked it better
than they ever did another. Another day two men from Griin-
wettersbach saw the maiden a tub with water from the brook,
fill

and carry it up the hill; on the tub were two broad hoops
of pure gold. The way she takes, every time she goes up and
down, was plainly to be distinguished in the grass (Mone's Anz
8, 304).
At Osterrode, every Easter Sunday before sunrise, may be seen
a white maiden, who slowly walks down to the brook, and there
washes ; a large hunch of keys hangs at her girdle. A poor
linen-weaver having met her at that season, she took him into
the castle ruins, and of three white lilies she plucked him one
which he stuck in his hat. When he got home, he found the
lily was pure gold and silver, and the town of Osterrode had not

the money to buy it of him. The Easter-maiden's marvellous

flower was taken by the Duke in return for a pension to the
weaver, and placed in his princely coat of arms (Harrys 2,
no. 23).
One Christmas night, when all lay deep in snow, a waggoner
walked home to his village by a footpath. He saw a maiden in a
VOL. III. F
 9G4 TEANSLATION.

summer bonnet stand not far off and turn over with a rake some
pods of flax that lay spread out on the ground. 'I say^ lass, is
that the way ? ' he cried, and took a handful of the pods ; she
made no answer, but cut him over the hand with the rake. The
next morning, when he remembered what he had brought home,
the flax-pods had all turned into gold. He then hurried back to
the spot, where he could see his footprints of the night before
deep in the snow, but damsel and flax had disappeared (Mone's
Anz. 5, 175).
On a hill near Langensteinbach in the forest is the long-ruined
church of St. Barbara, where the white ivoman walks by buried
treasures. One leap-year in the spring a young girl went into it,
and saw her step out of the choir, she cried sh and beckoned !

the girl to her her face and hands were white as snow, her
:

raven hair was thrown back, in the hand she beckoned with she
held a bunch of blue flowers, on the other were ever so many gold
rings, she wore a ivhite gown, green shoes, and a bunch of heys at
her side. The terrified girl I'an out of the church, and fetched in
her father and brother who were at work outside, but they could
not see the ivhite ivoman till they asked the girl, who pointed

and said there ' Then the woman turned, her hair hung over
'
!

her back to the ground, she went toward the choir, and then
vanished (Mone's Anz. 5, 321).
Into the convent garden of Georgenthal a maid was going
about the hovr of noon to cut grass; suddenly, high on the wall
there stood a little woman as white as lawn, who beckoned till
the clock struck twelve, then disappeared. The grass-girl sees
on her way a fine cloth covered with flax-pods, and wondering
she pockets two of them. When she gets home, they are two
bright ducats (Bechst. Thiir. sag. 2, 68).

About the underground well near Atterode many have seen

in the moonlight the white maiden dry either ivashing or wheat
(ib. 4, 16G).
At the deserted castle of Frankenstein near Klosterallendorf, a
maiden clothed in white appears every seven years, sitting over the
vault and beckoning. Once when a man wished to follow her,
but stood irresolute at the entrance, she turned and gave him a
handful of cherries. He said thank you,' and put them in his
'

;
pouch; suddenly there came a crash, cellar and maiden had dis-
 WHITE LADIES IN HILLS, ETC. 965

appeared^ and the bewildered peasant^ on examining the cherries

at home, found them changed, into gold and silver pieces (ib. 4,

144).
A fisherman neighbourhood of the Highwayman's hill
in the
near Feeben was throwing out his nets, when he suddenly saw
the white woman stand on the bank before him with a bunch of
keys. She said, ' thy wife at home is just delivered of a boy, go
fetch me the babe, that I may kiss him and be saved.' The
fisherman drove home, and found everything as she had said, but
he durst not take his child out at once, the clergyman advised
him to have it christened first ; after which, when he repaired to
the hill, the ivhite tvoman sat weeping and wailing, for it was one
of the set conditions that her redemption should be wrought by
an infant unbaptized. So ever and anon she still appears on the
hill, and waits the deliverer's coming (Ad. Kuhn no. 67).
By Hennikendorf not far from; Luckenwalde, two shepherds
pastured their sheep. A woman
half white, half black, shewed
herself on the mountain, making signs to them. One of them
tardily went up, and she offered him all the gold in the mountain,
if he would come in and set her free. When this entreaty failed
to move him, she said that if he did not release her, there would
not be another born for a hundred years that could ; but the
shepherd did not get over his fear till the hour of deliverance
was past, and the woman sank into the mountain, whence he
could for a long time hear heartrending plaints and moans (ib.
no. 99).
A peasant who kept watch on the bleaching-floor near
the ruins of Chorin monastery, saw the lohite woman (known
there as the utrjebersche, housekeeper, from her carrying a large
bunch of keys) step in suddenly, and was not a little frightened.
Next morning he told the other men, one of whom asked him
if he had noticed her feet. He said no then ' siiid the other, :
'

Met's go to-night and have a look.' At miduiglit they sat

all

down in the floor, and watched before long the ivhite woman
:

came slowly striding, they all looked at her feet, and observed
that they were in yellow (some say, green) slippers. Then the
other man called out, laughing, why, she has yellow slippers
'

on !
She fled in haste, and was never seen again (ib. no. 199).
'

Beside the brook of the Biitow castle hill, a peasant was

966 TRANSLATION.

plougliing,and often noticed a maiden draw water from it in a

golden bucket and wash herself. At length he summoned up
courage to ask her, and was told that she was a king's daughter,
and had sunk with the mountain-castle into the ground; she
could only be saved by one who, without halting or looking
round, would carry her to the Wendish burial-ground at Eiitow,
and there throw her down with all his might. The ploughman
ventured on the enterprise, and had safely got to the church-
yard, but before he could fling her oflF his shoulders, something
clutched his hair from behind, and he was so startled that he
looked round and let his burden fall. The maiden flew up into
the air, complaining 'that she must sufi"er more severely now,
and wait another hundred years to be saved by a steadier hand.'
Since then she has not as yet appeared again (Tettau and Temme
no. 267).
The Pillberg is a castle that was banned. In the evil hour
from 11 to 12 at noon a woman used to shew herself on it,

smoothing her hair in the sunshine, and begging the shepherds to

lay hold of her no harm should come to whoever did so, only
:

let him hold her tight and not say a word. A man of thirty,
who was still employed as a cowboy, mustered up all his courage
for once, and grasped the hand of the castle-dame; while he
held, all sorts of jugglery were played upon him, dogs were just
going to bite him, horses to run over him, still he held fast but ;

anguish forced from his breast the moan ' herr Gott, herr Jesus !

In a moment the dame was loose from his hand, sobbed out that
she was lost for ever, and vanished (Reusch's Sagen des Sam-
lands no. 8).
On the hill near Kleinteich a castle is said to have stood, which
has long been swallowed up. The people say their forefathers
stillsaw with their own eyes a king's daughter come up every
day between 11 and 12, and comb her golden locks over a golden
trough (ib. no. 12).
The Hiinenberg by Eckritten was once a holy mount, whereon
the Prussians sacrificed to their gods there a dame shews herself
;

now. A peasant, having heard a good deal about her, rode up

the hill to see her. He did see her too, combing her hair, but
turned tail and was only prevailed on by her prayers
directly,
to turn back again. She addressed him kindly, and gave
 WHITE LADIES IN HILLS, ETC. 967

him what she had combed out of her hair. He felt so daunted
that he thanked her, popped the present into his pocket, and
rode off; but when he was out of her sight, he threw it away.
He had better have kept it, for at home he found a few grains of
gold still, which had stuck in the corners of his pocket (ib.
no. 13).
I could fill sheets with this kind of stories : with all their
similarity, they differ in details, and I had to pick out what was
characteristic.! Then, as to locahty, they occur not only in
Alamannian, Franconian, Hessian or Thuringian districts, but I
believeall over Germany, notably in Westphalia, L. Saxony, the

Marks, and further East ; no doubt also in Switzerland, Bavaria

and Austria. Schmeller 1, 33 mentions the Loferer jungfrau of
Salzburg country, and remarks that the story has spread far into
Bavaria. And the people of Friesland, Drenthe and the Nether-
lands have just as much to tell of their witten ivijven or juffers in
hills and caverns (J. W. Wolf no. 212), though here they get
mixed up with elvish personages. Thiele^s Danske folkesagn 4,
33 cites a white woman, ' den hvide qvinde ' of Flensburg, who
watching a treasure waits for deliverance; and 4, 96 a gold-spin-
ning dame in black dress near Veilefjord in North Jutland. The
Swed. hvita qvinna above, p. 955n., seems to be of another kind.
Sometimes the narrative becomes fuller and like a fairytale
e.g. that in Bechstein 4, 221 no. 39 of the couple who had set
down their child of five years in the forest while they gathered
wood, but could not find it again, and looked a long time, till the
child came running up with flowers and berries which the ivhite
maid had given it out of her garden. The parents then set off to
see this garden : it was all out in bloom, though the time of the
year was cold ; the ichite maid beckoned to them, but they were
afraid. The child wished every day to go to her, wept and
moped, sickened and died : it was forfeited to the sky- folk, the
elves (conf. Kinderlegenden Again, a man who puts up
no. 3).
at a lonely huntingbox, hears at midnight a scuffing of shoes, the
white woman comes to his bedside, bewails her woe, and craves

» See further D. Sag. nos. 11. 12. 316. Mone's Anz. 3, 149. 258-9. 4, 162. 7,
370. 47G. 8, 313. Bechst. 1, 121-5. 2, 51. 93. 164. 3, 180-1-7. 4, 157-8. 187.
209. 2-21-4-9. Friink. sag. 157. 285. Tettau and Temme 106. 189. Harrys 1, 19.
30. 2, 19. 23. Kuhn nos. &4. 119. 206.
968 TRANSLATION.

deliverance, as Condwiramiirs did of Parzival (Mone's Anz. 6,

396—8; andSuppl.).
For the origin of these White Women we need not go to the
Celtic matrons and fays (pp. 410-7) who are closely related to
them our own antiquity brings us to beings nearer still. Elfins
;

and swan-wives appear in white shining garments; among god-

desses may be named three in particular, of whom the ' white
woman and finally the nun might be the outcome Kolda,
' '
' :

who in the very same way combs and bathes in the midday sun,
Berhta, white by her very name, who spins and weaves, Ostara
(pp. 290. 780), to whom the people offered up may-lilies (p. 58).
Holda and Berhta bestow trifling gifts, which turn into gold ; the
white women are fond of gold rings and wands (Mono 7, 476),
heaps of gold lie on their laps (8, 185), they give away boxfuls of
gold sand (5, 414). Berhta as the white ancestress appears when
a death is at hand (p. 280); so does the white maid (Bechst. 4,
158). Berhta^s misshapen foot (p. 280) lies at the root of the
white maiden^s goat-foot, her long nails (Mone 7, 476), her green
or yellow slippers (p. 965) ; else why should these have seemed
so strange ? The woman half- white, half-black, resembles Eel
(p. 312), unless one would trace them to the garb of a nun (Mone
3, 259). Even the white man's occasionally displacing the white
dame (6, by the side of Berhta. Allegoric
69) is like Berhtolt
females like those in chap. XXIX evidently have in their manner
of appearing much in common with white women.
Now the pervading thought in all this of being banned and
longing for release I take to be just this, that the pagan deities
are represented asstill beautiful, rich, powerful and benevolent,

but as outcast aud unblest, and only on the hardest terms can
they be released from the doom pronounced upon them. The folk-
tale still betrays a fellow feeling for the white woman's grief at
the attempted deliverance being always interrupted and put off
to some indefinitely distant date.
The traditional mode of expressing this is peculiar and assuredly
ancient He that shall some day speed in achieving the deed and
:

upheaving the hoard (his predestined reward), must be rocked as

a babe in the cradle made of the wood of the tree that now, but
a feeble twig, shoots out of the wall of a tower : should the sapling
wither or be cut away, the hope of release is put off till it sprout
 WHITE L.IDIES : REDEMPTION. 969

anew and be grown a tree (D. sag. nos. 107^ 223). Other con-
ditions aggravate tlie difficulty : The cherry-stone, out of which
the seedling is to sprout, must be carried into the chink of the
wall by a little among the stones a
bird (Bechst. Franken 191) ;

douhle firtree must spring out of one root, and when it is 100 years
old, two unmarried persons must hew it down on St. Wunibald's
day, the stouter stem shall slide down the hill in a sledge on St.
Dagobert^s day, and out of its planks the deliverer's cradle be
made (Mone's Auz. 3, 91) ; the walnut-tree is now but a fiuger
high, whose planks are to form the cradle in which the future
deliverer must lie (7, 365). Sometimes it is merely said, the tree
is yet unplanted, the timber unhewn (6. 397. 7,476. 8,63). In
Ad. Kuhn no. 94 the formula ruas thus : A lime-tree shall be
planted, that will thi'ow out hvo jjlantscJien (boughs) above, and
out of their wood is a poie (buoy) to be made the first child that :

therein lies is doomed to be brought from life to death by the

sword, and then will salvation ensue. In all these tales the ar-
rival of the future event is linked with the germinating of a tree,

just as the World-fight was made to depend on the sprouting of

the ash (p. 960), or on the dry tree breaking into leaf (pp. 955-7).
Another difficulty put in the way of deliverance is, that the
maiden in some disgusting shape, as a snake, dragon, toad oy frog,
has to be kissed three times (D. sag. no. 13. Moneys Anz. 3, 89.
7, 476). Already in the poem of Lanzelot we have this kissing
of the dragon's mouth, who after that turns into a fair lady
(7881. 7907-90).
Nowand then the apparition of the white dame basking in the
sun, beaming and bathing, melts into the notion of a ivater-holde
and nixe (p. 491), a Scand. hafs-fru (Afzelius2, 150), spirits that
likewise need redemption (p. 493). Twelve luhite sea-maids come
and join in the dancing of men (Mone's Anz. 5, 93) add the ;

Romance legend But such mer-women generally

of Melusina.
assume, wholly or in part, the shape of a fish or snake ; and some
white women have afisJt's tail, a snake's tail imputed to them :

a king's daughter was immured in the golden mount as a snake,

and only once in three nights recovered her human form (Kin-
derm, no. 92) ; in the Oselberg by Dinkelsbiihl dwells a snake
with woman's head and a buuch of keys about the neck (D. sag.
no. 221 ; and Snpph).
 970 TEANSLATION.

With the notion o£ mountain-banishment is commonly asso-

ciated that of an enchanted, yet recoverable treasure. Where the
ancient hero or god mountain cavern, just as in the
sits in his
hero's grave or barrow, lies hidden a huge hoard and the white ;

woman, the snake woman_, or simply snake and dragon, are they
that guard it.
The Goth, huzd, OHG. Iwrt, AS. lieord, ON. hodd, seems to be
letter for letter the Lat. cust in custos, custodia, and this from
euro (for cuso), so that our hus (what harbours, shelters) and the
Lat. curia (house and court) will come under the same root thus ;

huzd already contained the notion of keeping watch and ward.

From thesaurus. It. Sp. tesoro, Fr. tresor, was taken the OHG.
treso, dreso. The Goth. sJcatts, OHG. scaz meant simply numus,
and has only gradually acquired the sense of our schatz, thesaurus,
gaza; as late as the 13th cent, schatz had simply the meaning of
money, wealth (Flore 7749. Troj. 2689. 3171. MS. 2, U6^),
not of depositing and guarding.
The generally diffused belief that treasures sleep in the bosom
of the earth causes 0. v. 4, 23, in speaking of the earthquake at
the Saviour's resurrection, to say : 'sih scutita io gilicho thiu erda
kraftlicho, ioh si sliumo thar irgab thaz dreso thar in iru lag,'
gave up the treasure that in her lay.
The treasure being buried deep down, it follows, that whoever
would gain possession of it, must dig it up (heben, heave) It is .

supposed that the treasure moves of itself, i.e. slowly but steadily
strives to come to the surface, it is commonly said, at the rate of
a cock's stride every year (D. sag. no. 212). We saw how the
tliunderholt, Donar's priceless hammer, after plunging far into
the ground, pushed its way up in seven yeai'S (p. 179). At an
appointed time the treasure is up, and waiting to be released
if then the required condition fails, it is snatched away into the
depths once more. Its neariug the surface is expressed by the
phrase 'the treasure blossoms' (as fortune blossoms, p. 866), 'it
gets ripe' ; then 'it fades' (Simpl. 2, 191), has to sink again.
This may refer to the hlowing of a flower above or beside it. In
MHG. they spoke of the treasure coming forth: ' wenne hiimt
hervilr der hort, der mohte machen ? ' MS. 1, 163
mich so ricLe .

It ripens in most cases every seven years, in some only every

hundred, and that especially under a full moon, or during the
 HOARD LIFTED : VVUNDER-BLUME. 971

Twelves. Another phrase is, 'the treasure suns itself ' : on the
Fridays in March it is said to rise out of the ground to sun itself

(Mone's Anz. 8,and that spreading-out of the wheat and

313),
the flax-pods (p. 962-4) was this kind of sunning the treasure ;

heaves itself up in cauldrons, and then indicates its presence by

a clear hlaze shining on it, as fire flickers over a ghost's barrow
(p. 915-6) ; a blue flame is seen
upon it (Reusch no. 46) ; it has
the appearance of glowing embers, of a brewing-copper full of red
gold (nos. 7. 25-6) ; when a fire burns over it, they say ' the
treasure airs itself.' Nevertheless many treasures do not move
toward the surface at all, but have to be sought in the cavern
itself.

Two and innocence.

requisites for raising the treasure are silence
Holy divine tasks endure no babble thus, heilawac must be :

drawn in silence (pp. 229. 586), in silence herbs of magic power

be picked ; cry out over a treasure, 'twill sink that moment out
of sight (Superst. 214). The harmless hand of childhood is fit
to lay hold of it, as it is to draw lots ;
poor village boys, shepherd
lads, are they that find it (D. sag. 7. 157-8) ; he that is stained

with vice can never come near it (ib. 13).

Whoever spies the treasure should hasten to throw something

on it, both as taking possession, and to ward off danger. It is

recommended to throw quickly over the treasure either bread,

or a piece of clothing worn next the skin, or a three-halfpeuuy

piece (Superst. I, 218. 224. 612). See the passages on fire,

quoted p. 602-3.
But the hoard is indicated and guarded. Indicated by the
re-appearance of those vanished heroes and white dames ; indi-
cated and watched by dogs, snakes, dragons. Also the flickering
flame (wavcr-lowe, p. 602) or the flower in bloom bewrays it, and
swarming beetles (p. 694) are a sign of it (see Suppl.).

To get into the mountain in which it is concealed, one usually

needs a plant or root to clear the way, to burst the door.
The folktales simply call it a beautiful wonderfloiver, which the
favoured person finds and sticks in his hat all at once entrance :

and exit stand open for him to the treasure of the mountain.
If inside the cavern he has filled his pockets, and bewildered
at the sight of the valuables, has laid aside his hat, a warning
972 TEANSLATION.

voice ^ rings in liis ear as he departs : 'forget not the best ! ' but it is

then too late^ the iron door shuts with a bang, hard upon his heel,
in a twinkling all has disappeared, and the road is never to be
found again. The same formula comes up regularly every time
in the legends of the Odenberg, of the Weser mountains and the
HarZj and in many more (D. sag. nos. 9. 303. 314. Bechst. 1,
146. 3, 16. 4, 210-1. Dieffenbach's Wetterau pp. 284-5. 190) ;

itmust be very old.^ The flower is commonly said to be blue,

the colour most proper to gods and spirits, yet also I find
'purple flower' and luhite flower' mentioned.
' Sometimes it
is called schlusselbhime (key-flower), because it locks the vault,
and as symbol of the key-wearing white woman, whom the
bunch of keys befits as old mistress and housekeeper, and who
has likewise power to unlock the treasure ; also luck-fiower
(Bechst. 3, 212), but most frequently ivunderblume. When three
loonderfioioers are named, seems to mean three on one stalk
it

(ib. 1, 146. 4, 209). The sudden violent spriuging-to of the door

is remarkably like the Edda's ' hrynja honom |>a d heel ]>ejg[
hlunnblick hallar,' Saem. 226*; ''pega.v laukst hurSin a hcela
honum,' Sn. 2 ;
' eigi fellr honum J^a hurS d hcela,' Fornald. sog.
1, 204; and twice of the slamming of hell's door (p. 315). A
shepherd boy has the lieel of his shoe carried away (D. sag. 157),
as another who hastens away has his heel cut off (Kinderm. 3, 75).
When a shepherd mistook the order, the vault broke down, the
door closed behind him with a crash, but caught him by the heel
of one foot and smashed it, he was long a sufi'erer, and spent the
money he had brought away on the cure of his foot (Bechst. 4,
211); or, he rushes out, the door slams behind him, and both
his heels are cut away (Harrys 2, 14). I set some value on the
recurrence of these formulas, and should like to trace them in
MHG. poems. A 13th cent, phrase, ' die berge sint nu, ndch mir
zuo ' (mountains closed behind me now), MS. 2, 145^ seems to
mean that former chances are now forfeited.
^ As
if that of the flower itself. Several flowers, esp. the germander (speed-
well) and
mj'osotis, are popul. called forget-me-not, clearly with reference to their
miraculous power. The sentimental exj^lanation arose later.
je mehr du zerstreust, je mehr du bereust je mehr
!
"
Other formulas :
' or, '
'

du verzettest, je minder du hettest esp. when the gold given or gathered has the
!
'

appeai'ance of foliage or charcoal. In the cavern, where gold lies on the table, the
tbree old men sitting by it cry to the astonished visitor: greif eineu grif, streich
'

einen strich, und packe dich !

 HOAED LIFTED : SPRING-WURZEL. 973

Instead of wouderflower or keyflower, other stories name the

spring wurzel (explosive root), a herb that can be procured in the
following manner : The nest of a green or black luooclpecker, while
she has chicks^ is wooden bung the bird^ on
closed tight with a ;

becoming aware of this, flies away, knowing where to find a

wonderful root which men would seek in vain. She comes
carrjang it in her bill, and holds it before the bung, which im-
mediately flies out, as if driven by a powerful blow. Now if you
are in hiding, and raise a great clamour on the woodpecker's
arrival, she is fi-ightened, and lets the root fall. Some spread a
white or red cloth under the nest, and then she will drop the
root on that, after using it. Mone's Anz. 8, 614 gives a pretty
old passage out of Conrad von Megenberg :
' Ain vogel haisi ze
latin merops, und haist ze tiitsch homlieckel (tree-hacker), und
nist inden holen bomen, und wenn man im sinii kint verslecht
(nails up) mit ainem zwickel, so bringt er ain krut (herb) und
halt das fiir den zwickel, so vert (starts) der zwickel her dan.
Das krut haist 'herba meropis,' daz spricht hdmlieckelknd, und
haist in der zoberbuch '
chora,' und wer nit guet daz man es
gemainklich erkant, wan es giint sloss gegen im uff (not good

to be generally known, for locks fly open before it), damit smidet
nieman, wan der gevangen lyt uf den lip.' The pecker was
esteemed a sacred and divine bird (p. 673); even Pliny 10, 18
reports the myth '
Adactos cavernis eorum a pastore cuneos,
:

admota quadam ab his herba, elabi creditur vulgo. Trebius

auctor est, clavum cuneumve adactum quanta libeat vi arbori,
in qua nidum habeat, statim exsilire cum crepitu arboris, cum
insederit clavo aut cuneo.' That the woodpecker specially is
^

acquainted with the magic virtues of herbs, appears from other

tales he guards them, and flies at the eyes of the man that
:

would pull them up. Thus Pliny says 25, 4, 10 of the pa3ony :

' praecipiunt eruere noctu, quoniam si picus martlus videat, tuendo

^ Conf. Aelian De nat. an. 3, 25, on the hoopoe. Eabbinic legend mentions
the rock-splitting shamir, which Solomon procured in the following way [to get
stone] for his buildings. He had search made for the nest of a iroodcock (grouse?)
with chicks in it, and had it covered over with white crystal. The woodcock came,
and finding it could not get at its young fetched the shamir, and was placing it on
the glass, when Solomon's messenger set up a loud cry that startled the bird and
made it drop the shamir, and the man took it with him (Majer's Myth. wtb. 1, 121).
The Gesta Roman, tells nearly the same story of the ostrich and his fetching tho
blaster worm thumare (Grass's transl. 2, 227).
974 TRANSLATION.

;
in impetum faciat
oculos and 27, 10, 60: 'tradunt noctu
'

effodiendas, quoniam pico martlo impetum in oculos faciente,

interdiu periculosum sit.' That root of explosive power is
supposed to be the euphorbia lathyris, which the Italians call

sferracavallo, because its power over metals is so great, that a

horse stepping on it has to leave the shoe behind (see SuppL).
But, beside these plants that make doors fly open, another
very ancient means of discovering and obtaining the gold or
treasure buried in the earth is the wishing-rod. Why should an
OHG. gloss at once render 'caduceus' by toiinsciU-gerta (Gramm.
2, 540. Graff 4, 257), but that this term was thought to come
nearest the sense of Mercury's magic wand ? The Latin name
carried nothing on the face of it about wish or wishing (Notker
in Cap. 16. 37 translates it jinge-gerta, virga
volatilis). The
notion then of a magic rod with a German name of its own was
of very old standing, and that name moreover is one connected
with the meaning I have more than once mentioned of the word
' wunsch,' which, like sselde, signified both the sum total of hap-
piness and a personal being Wunsch or Seelde. The diminutive
form of it in wunscili-gerta leads me to see in this compound
no reference to a person, but to a thing it is the gerta (yard, :

rod) by possessing which a man becomes partaker of all earthly

bliss. The bestowal of that bliss proceeds from Wuotan the
supreme (p. 419).
The 13th century poets also use the term. Conrad in bis
Schmiede 664 (614), comparing the Virgin to the rod of Moses:
'
du bist diu wiinschel-gerte, dar mit (wherewith) liz einem steine
wazzer wart gestagen ' and 1306 (1261) ^du saelden (Saelden ?)
:

;
tviinscJielgerte ' in his Troj. 19888, of Helena: ^schoene als ein

wunsch el gerte kam sie geslichen (gliding) lifreht,' as Danish

folk-songs use lilje-vaand (lily-stalk) in a like sense; Troj. 2215 :

'alles heiles ein ivunscltel-rts (-spray) .^ Gotfried in a minnesong

2, 9 :
' der gnade ein ivimschel-ruote (-rod).'' Nithart in Rosenkr.
3 :
' gespalten nach der wiinschelruote stam,' cleft like the w.'s
stem. Albr. Titur. has more than once lounschel gerte, wiinschel-
ruote 4146, and ' wiinschel-same des varmen ' 4221, because varm,
our farn (the fern, filix), is a healing plant. But the weightiest
passage is that in Nib. 1064 (even if the stanza be an interpola-
tion), just where the hoard of the Nibelungs is described :
 HOAED LIFTED : WISHING-ROD. 975

Der wunscli lac (lay) dar under^ vou golde ein riletelin,

der (whoso) daz liet erkunneb^ der molite meister sia

wol in al der werlte iiber islichen (every) man.

Among gold and gems of the hoard lay a rod, whose miracu-
tlie

lous virtue (wunsch) included every good, every joy ; and he that
knows its worth (I put only a comma after riietelin, and make
'
daz '
refer to it, not to the whole sentence) has power given him
over all the wishing-rod not only made treasures come, it
men ;

intensified and continually increased their value.

Here the wishing-rod is called golden. It was commonly picked
off a hazel-hush; according to Vintler it is 'that year's shoot
(sumer-late) of a wild hazel-tree.' To have it, one must cut by
right-hand moonlight (crescent moon) a bough with a zivisele,
zwispel (furca), and twist it three times round itself.^ Others
demand a white shoot of hazel or holy-thorn, one that has a twiele
or fork, has shot up in one year, and has not a speck of old wood
in it; it must stand so that the sun from east and west shines
through the fork, else it is no good. He that would gather it
walks in silence to the shoot, between 3 and 4 in the morning
of a Sunday in full moon, turns his face to the east, bows
three times to the shoot, and says :
' God bless thee, noble spray
and summer's bough !
'
Then follow seven spells, given in the
Meckl. jb. 5, 1 10 — 7. That simile of Conrad's makes us imagine
a single slender rod. Several sorts were distinguished, at least
in later times : fire-rod, burn-rod, burst-rod, strike-rod, quake-
rod. The hazel was not used for all, some were made of brass
wire, and perhaps of gold. In Lower Germany they say wicke-
rode, from wicken, to play the witch, tell fortunes. It is all-
important to hold the rod correctly in the hand (grasping the
two tips, so that the stem out of which they spring shall look
upwards) answer then, the stem will turn toward the
; it will
objects it has to point out, and if there are none at hand, it will
keep still. Some say that one point of the fork is held up firmly
in each hand, and if nevertheless one of them bends with irresist-
ible force to the ground, a bed of ore is not far off. There were
also spells to be spoken during the process Rod, rod, 1 ask of :
'

* Ettner's Unwiird. doctor —

pp. 3 8. Conf. the forked fir and lime (p. 969), and
the three flowers on one stalk (p. 972) a twig with nine tips (Superst. I, 950), a
;

lime bough with nine branches (Rhesa daiuos 30).

976 TEANSLATION.

thee^where may fclie best fci-easure lie ? ' By means of the wish-
ing-rod men thought they could discover hidden treasures, veins
of ore, springs of water (hence in Switzerland they call it spring-
taster, Tobler 80*^), nay, even murderex'S and thieves.^
In Anshelm^s Bern, chron. 2, 8, I find the name gliicks-stdhUn,
as we had a flower of luck above. The French name is baguette
divinatoire : ace. to the Mem. de I'acad. Celtique 4, 267 ' de
coudrier, fourchue d'un cote.'
Does the ON. gamhantelnn, Saem. 77^, 85'' contain a similar
notion ? Teinn is ramus, virga (Goth, tains, OHG. zein, AS. tan,
OS. ten),^ gamban resists all interpi^etation hitherto. In the last-
named passage gambanteinn is gathered in the forest

Til holtz ec gecc (I went) oc til hras vi'Sar

gambantein at geta. gambantein ec gat.

Another passage Saem. 60'' deals with a ' gamban-sumbl umgeta,'

which might very well mean a wishing-banquet of the gods. I
would adopt the variant gaman-sumbl,' and explain gaman as
'

bliss, just as wunsc seems to belong to wunna. Yet in AS. we

find gomhan gyldan, Beow. 21, a distinct word from gomen
(gaudium). Again ' tarns vendi ec ]?ic drep,' with wand of taming
I thee smote, Sgem. 84*^, is worth weighing tarns vondr is un- :

doubtedly a rod of magic influence.

A story in full detail of a ivishing-staff that St. Columban gave
away to a poor man, and which he smashed at the bidding of his
wife, may be found in Adamanni Scoti vita S. Columbae cap. 24
(Canisii Lect. antiq., tom. 5).
And now our surest guide to the original meaning of the wish-
Hermes (the caduceus of Mercury) a
ing- I'od is the KTjpvKeiov of :

staff" with two snakes twining round it. But these snakes appear
to have been first formed by the boughs of the olive, so that the
older pd^So<; (Od. 24, 2) probably had the forked figure of our
wishing-rod [Hhree times twisted,' p. 975]. The Hymn to Mei'c.
527 calls it 6\l3ou koI ttXovtov pd/BSov, ^pva-eirjv, rpiTreTTjXov'
golden (as in the Nib. Lay), three-leaved, bringing luck and

Literary history of the wishing-rod in the New Lit, Anz. 1807, pp. 345 —477
^

conf. Brannschw. Anz. 1752,

p. 1625 Goth, taschenb. 1809, pp. 1 19. The asser-
; —
tion that it has only come into use in Germany since the 11th cent, seems false.
- It might also mean sagitta, which recalls Martin von Amberg's nach schatze '

initpfUe7i suocheu.'
 HOABD GUARDED : DOG. 977

wealth. Now, seeing that Mercury wears the winged petasus too,

as Wuotan was recognisable by his pilei umbraculum, that in this

again there dwells the idea of a ivishing-hat (p. 869), and that the
bliss-bestowing wishing-rod must be referred to a personal Wish,
consequently to Wuotan; I think, in the concurrence of all these
resemblances there an incontrovertible proof of the primitive
lies

unborrowed identity of Wuotayi with Mercury. Rudolf in his Barl.

274, 25 may very well have meant 'des Wimsches bluome,' as the
numerous examples from his Gerhart (p. 140) shew how familiar
this personification was to him. So in Tit. 5161-9 'gezwiet vil :

der wunschelrise ' and ' wunschel-berndez ris^ (see Suppl.).

The mythical aspect of mountain-prisoned treasures, as of

mountain-prisoned heroes and gods, has led us to Wuotan the
supreme maker and giver of all things, to whom are known '

all hidden treasures,^ Yngl. saga, cap. 7.

Some other things, beside flowers, herbs and rods, are helpful
to the lifting of treasure. Thus a hlaclc he-goat that has not a
light hair on him isbe sought out and tied to the spot where
to
money lies hidden, like a sacrifice to the spirit who guards it
(Mone's Anz. 6, 305). Some prescribe a hlack fowl without even
the smallest white feather, else the devil breaks the lifter^s neck
for him (Bechst. 4, 207). Enchanted money has had the curse
pronounced on it, that he alone shall find it who ploughs it out
with a pair of hlack cocks ; one man carved himself a tiny plough
for the purpose, and accomplished the lifting, Reusch's Samland
p. 29 (see Suppl.).

But on the hoard lie dogs, snakes, dragons to guard it, DS. no.
13. 159. Schm. 2, 209.
In Annales Corbej. ad an. 1048 (PaulHni p. 386) ' Aiunt
in :

Brunsberg magnum thesaurum absconditum esse, quem niger

canis custodit cum oculis igneis ; and in the Carmen de Bruns-
'

bergo (Paullini p. 599) :

Horrendus canis est tenebrosum vinctus ad antrum,

thesauri custos, qui latet imus ibi
igneus est visus, color atque nigcrrimus illi,

OS patulum, et cunctis halitus usque gravis.

Under the pear-tree men saw burning coals, and at night a

978 TRANSLATION.

black poodle lying (Moneys Anz. 7, 227). On one chest in the

vault lay a toad, on the other a wliite dog : ^vhen the peasant's
wife struck about with a rod she had got from the white woman,
the dog turned black as coal, at which the woman was so fright-
ened she broke silence, and the deliverance came to nothing
(ib. 5, 320).
No beast has more to do with gold and treasures than the
snake, which coils itself down on the gold-heap (p. 689), shakes
off sparkles (p. 690-1), wears gold crowns (p. 686). We saw the
white woman herself appear half or wholly in serpent shape. By
the water outside the gold cavern a huge hissing snake keeps
watch him boldly on the head, he will arch himself into a
: hit
bridge over the water for you, and you may step over it with a
stout heart, and bring away as much golden earth as you will
(Bechst. 4, 174). Fani-gold seems to be gold that has lain in
fens with the snakes and dragons (p. 531).
Our famous legends of snakes and dragons
earliest antiquity has
on the gold (p. 689-90). It is worth noting, that men were fond
of giving the shape of the snake to costly golden ware in the way
of ornaments and weapons. A heap of gold glittered in the sun,
and a hlack worm lay coiled around it, yet so that he did not
reach quite round, and a span's breadth was left open at this :

spot the labouring man who had spied the hoard stept in and
gathered gold. When he had crammed his pockets full and even
the smock he had pulled off, it came into his head to call up a
companion and bid her load herself with the rest of the treasure
but his voice was drowned in the teri-ible roar that suddenly
arose ' out with the coin, out with
: the coin ' was the cry, and !

the terrified man flung all the money away, and began to flee ;

in a moment worm and treasure sank into the mountain, and the
earth closed up again, the uproar was over and the sun shone
sweetly ; only a few coins remained, which when thrown away
had fallen outside the serpent ring (Reusch's Samland no. 3).
The great hoard on which Fdfnir lay was made up of gold that
the gods had been obliged to hand over for the covering and
cramming of Otter, but which Loki had pi-eviously taken from
the dwarf Andvari. Sigur'Sr, having got it into his power after
slaying the dragon, conveyed it all safely away on Grani's back,
hence gold was named byrd'r Grana (Granonis sarcina, OHG.
 NIBELUNGS' HOARD. 979

would be Kraniii purdi), So, 139. It is remarkable that in a

Swed. folksong (Arvidsson 2, 193) the maiden awaiting her
betrothed says :

Vore det den ungersven (were he the swain) som jag skulle ha,
sa forde han det guldet pa gangarens bak !

According to our lay of the Hiirnen (horny) Sifrit,^ though the

hero still wins the hoard by slaying the dragon of Drachenstein,
and loads it on his steed {166, 4), the origin of the gold is related
differently. It is the Nibelinges liort, and Nibling king of dwarfs
leaves it to his three sons (13, 4. 14, 3. 134, 3. 168, 2), two of
whom, when their mountain began to move (in an earthquake ?)
and threatened to fall in, carried it away without telling their
brother Eugel," and hid it in a cave under the dragon-stone,^ '

where Siegfried afterwards found it (133, 4. 134,3. 135,1). A

dragon that always after five years and a day takes human shape
for one day ^ at Easter, had charge of the treasure and of a beau-
tiful princess, a white woman, whom Siegfried set free together

with the treasure.

Some things are left obscure in this account, which are cleared
up in the epic of the Nibelungs itself Siegfried acquires the
hort Niblunges not when he kills the lintrache (lithe-dragon), but
when Schilbunc and Niblunc asked him to divide the treasure, a
thing they could not manage themselves and neither could he ;

(94, 5) . The hoard is carried '

uz eime holn berge ;
' apparently
it belonged to dwarfs, so that Schilbunc and Niblunc were of the
elfkindred. Thus in both lays the hoard originates with dwarfs,
and in the Bdda with dwarf Andvari ; as elvish beings they are
by nature collectors and keepers of subterranean treasure, haunt-
ing the mountains as they do (pp. 448. 452), and they delude
(pp. 464. 915) like spectres. Then the wishiug-hat is brought
to mind by the cover-capes and mist-mantles of dwarfs (p. 915)
the dwarf race, like the dragons,^ cherishes and guards treasures,

1 The Seifriedsburg in the Rhon mts (Weisth. 3, 535) is another place about
which the hero-legend is told among the common people (Moue's Anz. 4, 410, and
thence Bechst. Franken 144).
- Eugel's prophecy and his conversation with Siegfried (159 —
164) leave no doubt
of his identity with Gripir in the Edda, but in point of name with Gripi's fatlier
Eyiimi. This Eylimi (insulae, prati ramus, almost a Laufey reversed p. 246) con-
tains ey = OHG. ouwa, augia, which must be in Eugel too.
2 Ein tac in der helle hat leng ein ganzez jar 28, 2.
• Mountain-sprites guarding treasure are found in the Schenkofen cavern, in

the Reichenspitz, in the Ziller valley. Muchar's Gasteinp. 145.

VOL. III. G
980 TRANSLATION.

and as Dame Holda travels with the Furious Host and sits locked
up in the mountain, she too is connected with the elves (p. 452).
Entrance into the caves of dwarfs is found as into enchanted
mountains, and men are carried off to spend some time in the
society of elvish sprites (p. 494), as they do in Dame Venus'
mount (p. 935).
That Nibelung and Schilbung wished to have their father's
property divided, is asserted also in Bit. 80* ; that they could
not divide the treasure, is a highly mythic feature, which I shall
illustrate further on, when I come to treat of Wishing-gear.
As a union with goddesses, wise-women, white-women, results
in danger to heroes, so does their winning of the hoard turn to
their misfortune. He that has lifted the treasure must die soon
(Mone's Anz. 7, 51-3). Because Andvari laid a curse upon the
ring that Loki extorted from him, the same ring brought destruc-
tion upon HreiSmar and his sons, who insisted on having it, and
upon Sigui"S and Brynhild, whose betrothal was accomplished by
it (Sn. 140).
An ON", name for gold is * orms be'Sr '
or ' Fafnis boeli,' worm's
bed, dragon's couch, who lies brooding on it, so to speak. Bui
turns into a worm, and lies on his gold-chests, Fornm. sog. 11,
158. draco thesauri custos, Saxo Gram. 101. 'incubas gazae ut
magnus draco, custos Scythici luci,' Martial 12, 53; miser and
dragon have little joy of their wealth.
Dragons guarding treasure were also known to the Orientals
and Greeks. The hundred-headed sleepless one guarded the
golden apples of the Hesperian grove (Scythici luci), Photius,
Bekk. 150, 6. 16. The ancients were equally familiar with the
notion of griffins watching over gold grtfen golt,' Parz. 71, 17
:
'

seq.
Sometimes, on the spot where treasures sparkle, a calf is said
to lie (Reusch no. 47), not in my opinion as keeper, but as part,
of the treasure. For treasure-diggers profess to look for the
golden and for the golden hen and twelve chickens,^ by
calf,

which plainly something mythical is meant (see Suppl.).

A statement in the Renner 5100 deserves attention, that all
buried, i.e. unlifted unredeemed treasures will one day be Anti-

'
Pluqnefs Coutes populaircs de Bayeux. Koucn 1834 p. 21.
 ENCHANTED CASTLE. SUNKEN HOARD. 981

whose coming we have already seen mixing itself up in

Christ's,

many ways with the fable of the Furious Host and mountain-
prisoned heroes.
The legends largely run over into each other : wLat is told of

the doings of elves and dwarfs in mountain-clefts is also related

of noisy spi-ites haunting deserted houses (p. 514). In one

enchanted castle a maiden with her treasures waits deliverance
(Kinderm. no. 4), another is possessed with devils (ib. no. 81).
And here again comes up the feature, that the spirit unblest
carries his head under his arm (ib. 3, 15) like the leader of the
Furious Host, and that he gets his beard shaved by the stranger
who is to take off the ban (ib. 3, 9. Mone's Anz. 7, 365. Baader's
Bad. sagen no. 275) ; conf. the well-known fairytale in Musteus,
and Simpliciss. 1713. 1, 617, who also knows the legend of the
waste castle and the beard-shaving (see SuppL). The old fable
of the water-bear lodges schrats (night-hags) in the forsaken
house, and Beowulf rids the royal hall of GrendeFs nightly visits.
A house like this, in not right, seems to be called
which all is

in MHG. wunder-buTC sunge ouch wie der (trache ?) lit,

; '
ich
der manigen in der wunderhurc verslunden hat dur sinen git,'
MS. 2, 177^

Similar to removal into mountains or banishment into the

ground, and proceeding from like causes, there is also a shiking
into the waters. What the elves get hold of in one case, nixes and
sea-sprites do in the other. Holla dwells not only in the hollow
mountain, but in the fountain and the lake.
Accordingly, to spirits of heroes and to treasures we shall see
a residence assigned in water as well as in a mountain. King
Charles fountain at Niirnberg, with his beard grown
sits in i\\Q

into the table (Deut. sag. no. 22). ^ The Nibelungs' hoard lies
Rhine: ^ Ein ra^a rogmalmi, i veltanda vatui
sunk in the skal
l^saz valbaugar,' Saem. 248*. In the Siegfried's Lay 167, 4 the
hero himself spills it into the stream, that it may not work the
ruin of his Recken, as Eugel has foretold; the Epic however
makes Hagen destroy it, and not till after Siegfried's murder
1077,3:
er sancte in da, ze Luche alien in den Rin
1 Conf. Ettner's Umviird. doctor 1720-1.
982 TRANSLATION.

this he did secretlyj without the knowledge of Chi'iemhilde, who

to the last supposes it to be in his hands^ till he answers
2308, 3
den schatz weiz nu nieman wan. (but) Got unde min.
No doubt there were other legends which placed it in moun-
tains : the account given by a woman living in Nerike was, that
it lay inside the Kilsherg there, and the key to the cavern was
kept under a rosebush (Iduna 10, 269). The Ms. 2, 169'^ has :

der Imelunge hort lit in dem Burhnherge in bi (by them, i.e. the
Ehine-folk) ; but the MsH. 2, 24P reads ' der Nibelunge hort
'

and '
in dem Imelunge may be corrupt for Nibe-
Lnrlenberge.'
lunge, as Imelot for Nibelot fp. 385 n.), and Lurlenberg shall

have its due, if such be the reading, though I had taken Burlen-
berc for Burglenberg, Biirglenberg, OHG. Burgilunberc on the
Rhine near Breisach (Dumbeck p. 339), where the Harlungs, per-
haps Amelungs, dwelt with their treasure (Heldens. p. 186 8). —
One of the Venus-hills in the Breisgau and Bckart may also
have to do with it. But the Harlunge golt (Dietr. 7835) enters
into Gothic Amelung legends, and there might be an 'Amelunge
hort' like the famous 'Urmenricltes hort' of which so much is told.
Again, the Vilk. saga cap. 381 makes Etzel the avaricious first
get at Siegfried's gold which is locked in a mountain, and then
significantly die of hunger, so that the Niflimga skattr drags him
also to destruction ; while Danish lays have it, that Gremild,
immured in the mountain, pines to death in presence of Noglings
(i.e. Nibelung's) pelf (Heldens. p. 306). So many conflicting yet
connected accounts may justify us in conceding even to that far
older aurum ToJosaniim, which the Tectosages sunk in the lake of
Tolosa, some influence on old Gothic legend.^
Stories of submerged castles are found in abundance. When
the waters are at rest, you may still descry projecting pinnacles
of towers, and catch the chiming of their bells. Scarcely can
enchanted men be dwelling there all life is grown dumb beneath
;

the waves. Three legendary features I will single out. The

approaching doom is commonly announced by talking beasts : the
enormity of the crime whose punishment impends has lent them
speech, or some magic has opened to man the meaning of their

1 Justinus 32, 3 ; conf. Dnncker's Origines Germanicae, p. 31.

 SUBMERGED CASTLE. 983

tones. The serving-man tastes a piece off a silver-wliite snake,

and immediately knows what the fowls, dacks, geese, doves and
sparrows in the yard are saying of the speedy downfall of the
castle (DS. no. 131). This is told of Isang's castle near Seeburg,
a similar story of Tilsburg near Dahlum (p. 774), and no doubt
in other neighbourhoods as well. Another thing we come across
is, good man who is sick sends his son out to observe the
that a
weather, and is told first of a clear sky, next of a tiny cloudlet on
the mountain's edge, and by degrees of a cloud as big as a hat,
as a washtub, as a barn-door ; then the old man has himself
carried in all haste up a judgments of God are now
hill, for the
let loose on the Suggenthal, Sunkenthal (Mone's Anz. 8, 535 ;

conf. Schreiber's Tagb. for 1840, p. 271). That is a forcible

description of the swift advance of an unforeseen calamity. The
same legend presents us with yet a third feature full of moaning.
When the water had wrecked and swamped all the houses in
Suggenthal, there remained alive only that old man and his son,
and one small infant. This child, a hoy, floated in Ids cradle all
through the flood, and with him was a cat. Whenever the cradle
tilted to one side, the cat jumped to the other, and restored the
equilibrium in this way the cradle safely arrived below Buch-
;

holz, and there stuck fast in the duld or crown of a tall oak.
When the water had subsided, and the tree was accessible again,
it was fetched down, and child and cat were found alive and un-

hurt. As nobody knew who the boy's parents had been, they
named him after the tree-top Dold, and the name is borne by his
descendants to this day (Mone's Anz. 6, 69 and more completely
8, 535). The story perfectly tallies with that Welsh one quoted
p. 580, where, in spite of all difference of detail, the main thing,
the child's being saved in the cradle, is related just as it is here ;

which also seems to me to confirm the sense I ascribed to the

ON. Iu5r p. 559u. A pretty adjunct is the companionship of the
auxiliary cat, wlio together with cock and dog was required by
simple-minded antiquity (RA. 588). From the
to give evidence
name of this foundling Dold(OHG. Toldo, i.e. summit-born) I
understand now what the common people mean by being born on
an oak or walnut-tree (p. 572u.) how exactly the myths of Crea-
;

tion and D^4uge fit in together, is past doubting (see Suppl.).

 CHAPTER XXXIII.

DEVIL.

The notion and of devilish spirits, -which has by

of the Devil
degrees acquired so wide a compass and struck such deep root
even in the popular religion, was unknown to our heathenism.
It seems a general rule, that a Dualism dividing the Supreme
Being into opposites, where it is not [already] based on the
earliest profound thought of a system, (such as the Zendic),
never gets established at a later period except by abstract
philosophizings. To the sensuous mythologies lying in the
great middle it is ill-adapted.
An all-pervading idealistic distinction between a good and an
evil spirit, Ormuzd and Ahriman,^ is known neither to the Indian
and Greek theologies, nor to the Teutonic. Before the might of
the one all-governing God the kakodeemon's power fades away.
Then out grow up trilogies (Brahma, Vishnu,
of this unity there
Siva Zeus, Poseidon, Pluto Wuotan, Donar, Fro Har, lafnhar,
; ; ;

Thri'Si), dodecalogies, and the plenitude of pantheism. But it is

to my mind a fundamental feature of polytheism, that the good
and beneficent principle in the Divine preponderates only some ;

isolated deities, subordinate to the whole, incline to the evil

or hurtful, like the Norse Loki, whose nature even then is more
on a par with that of Hephgestus (Vulcan) than of the christian
Devil. Goodness predominates even in elvish sprites to the :

nix, the homesprite, nay the giant,

but partially that cruelty
it is

and malice are attributed. In harmony with this is the mild

way in which our antiquity pictures death and the underworld.
But for all that, amid the vast variety of character and colour-
ing in these mythologies, the Dualistic antagonism need not
altogether be silent : it does break out in individual features,
without greatly affecting the whole. Under this head come, e.g.

' The genuine forms are Ahnromazdao and Agromainjns, but the former is
often called Cpentumainyus, dyaObs dai/j.oji', in contrast to Agromainyus the kukos
baip-wv. Burnuuf's Corum. sur le Ya^na 141. 90. 92.
flSt
 ORIGIN, 985

the myths of Day and Night, of Elves light and dark (p. 44 i),
of Summer and AVinter.^
The Jewish monotheism accorded to its Satan Q'^'^) only the
subordinate part of a tempter and traducer, as is plainly shewn
in the book of Job, and confirmed by the Greek term S6a/3o\o9
which the LXX
and New T. use alternately with aarav, crarava<;
(Arabic shaitan) or Sai/xovtov (usually for Hebr. shed l^j. After
the Captivity the Jews were more familiar with the idea of
Dualism, and in N.T. times their whole demonology had largely
expanded ; Beelzebub is spoken of as prince of all evil spirits,
whom the 0. T. knows merely as a heathen idol so that, even :

as early as that, false gods come to mean demons or devils.

It pertains to the history of Christianity to explain how there

came be added the notion of Lucifer,^ a rebel spirit of light
to
who took up arms against God, and with his adherents (in Matth.
25, 41 the devil has already 'his angels^) was banished into
darkness. Luke 10, 18 iOewpovv top a-aravav &>? aaTpairrjv ix
:

rov ovpavov iTeaovTa, as the lightning darts into the ground,

whereas a falling star usually affords a pleasing image (p. 722).
At the same time, this revolt of the Devil and his companions
must be supposed to have had a higher antiquity. Thus arose
the doctrine of a satanic empire in rivalry with the celestial, a
doctrine that daily met with more acceptance : the evil spirits
maybe the weaker side and suffer 'defeat, but they go about
enlisting wicked men, and seek thereby to replenish their host.
Compacts are made with the Devil, and he aids his confederates

even during their eai'thly life.

From another side, the conversion of the Heathen itself con-
tributed to expand and diversify the prevailing conception of
the Devil's agency. been remarked more than once, that
It has

the deserted heathen deities were declared vanquished and shorn

of their strength, yet not downright powerless their once kindly
:

beniguant sway had turned into a fierce fiendish one. Thus

what the Christians believed about the Devil received at the

»
The oldfaith of the Slavs set up a white and a black god Belbogh and
:

Cbernibogh. this dualism seems to mo neither thoroughgoing nor primitive.

But
- It arose out of Isa. 41, 12 : how art thou fallen from heaven, fair Moruing-
'

star !' But it appears first in Eusebius (Domonstr. evang. 4, D), not in Tertullian,
nor Irenajus nor Lactantius. Even Jerome and Augustine never call the devil
Lucifer.
986 DEVIL.

hands of tlie Heathen a twofold enlargement heathen gods and:

spirits already malign and gloomy in themselves readily dropt

into the christian category of devilish beings ; with greater diffi-

culty and more resistance from public opinion, was effected

nevertheless the transmutation of the good gods of old into
spectres and demons. In this process names for the most part
got suppressed or disguised myths and stories were not so easily
;

to be abolished.
In not a few cases the Devil may be regarded as a parodi/
or aping of the true God, as the left or wrong-side (taken mildly,
the foil p. 515) of the Divine Being ^i he wants to have the
same power, enjoy the same honour, and mimic God in every-
thing but his contrivances miscarry and come to nought.
;
So
the idea of a DeviFs-mother might have arisen as counterpart
to Mary the mother of God, though she had an earlier prototype
in the giant's-mother (see Suppl.)
All these influences so diverse in kind have joined to produce
such popular notions of the Devil's being and character, as have
existed from the N. T. to our own times. The Devil is Jewish,
Christian, Heathen, a false god, an elf, a giant, a spectre, all

in one. By the addition of him, Christianity could not but

receive, just asheathen Polytheism was expiring, a visible bent
towards Dualism, which afterwards philosophy tried to resolve
into a general principle of good and another of evil. When we
compare the cheerful tone of Greek myths with the harshness
and grimness imparted to the legends of our Mid. Ages by the
intrusion of an ail-too positive Devil, we see that the contrast
comes out not so much in the original texture of the popular
beliefs, which is everywhere the same or similar, as in the colour
laid upon it ; and therefore our inquiry is entitled to resolve
a whole mass of devil-phenomena back into the milder forms of
ancient spirits and gods.
Before I attempt to isolate so much of these traditions as
is due to our Teutonic paganism, or at least that of our next

neighbours, it is even more than usually necessary to make sure

of the various names employed.
1 1, 23 propounds the query
Gotfried of Viterbo Quare creavit Deus diabo-
:
'

lum, cum sciret eum malum esse futurum ? Eespondeo, quia propter operis sui
ornatnm, sicut pictor nigrum colorem substernit, ut albus apparentior fiat, sic per
praevaricationem malorum justi clariores tiunt.'
 THE WORD DEVIL. 987

The word tenfel, devil, is un-Teutonic, being simply Sid/SoXo'i

retained.^ Ulphilas, following the Greek text, distinguishes
diahaidus, safana and unhulpo, translating Saifiovcov by the last,
to which I shall have to come back. In OHG. satanas is kept
unaltered, but the diabolus of the Vulgate is cut down to tiuhil,

tieval, or to diuval (T.), dlufal (0. ii. 4, 101), neut. pi. diufilir (iii.

14, 53), which likewise renders the Lat. daemonium (Fragm.

tbeot. ii. 14). By this extension ofmeaning and contraction of
form, we see tliat the word was getting naturalized and gradually
driving the others out of the field : MHG. tievel, tiuvel, tivel, our
tenfel; Eng. devil; M. Nethl. diivel, now duivel
AS. deofol,
Icel. djofuU, Sw. djefvid, Dan. djiivel. It spread througli nearly
all Europe: It. diavolo, Sp. diahlo, Fr. diahh, O.Fr. deable ; Pol.
djahel, Boli. d'ahel, Euss. diavol, Serv. diavo ; the Lettish and
Finnish nations, the last to be converted, have alone forborne
the appellation. And, as in the case of God (p. 15), there occur
euphemisms : HG. deichel, deixl, deigel, deiker, deiiker, ^ Swiss
dyggeli, tiiggeli (Staid. 1, Swed. djakul,
325) ; Nethl. duher ;

kndkul, kndfvel (Ihre's Prov. lex. 93*), also Westph. knuvel for
diivel Fr. diacre, Pol. djachel, djasek, djahlko and many more.^
;

Noticeable is N, ps. 90, 13: 'nrtiefel, chuninch anderro tiefelo,'

diab. rex daemoniorum.^ Satan is used rarely in MHG., very
often in modern German ; Anegenge 218^ and in Strieker
in the
I find der satandt/ the later
'
MLG. Zeno often repeats satanas.
O.Fr. goufre de satenie, saternie, Ren. 20224, 28429, the last
form stretching out a hand to Saturn (p. 249, and Suppl.).
All other names for the Devil can be brought under three
points of view, according as they are drawn from his Character,
his Figure, or his place of Abode. And to these may be added
Disguised forms of name.
I. From his intrinsic nature the Devil is called the evil, hostile,

^ So is our engel, angel borrowed, both name and thing. Mone, who thinks
'
teufel ' is unborrowed, and identifies both it and diabohis with Dionysus (Anz. 6,
351. 8, 449), will hardly bog!::!lo over the Germanuess of engel either. It is true '
'

Sid^oXos (the slanderer), which the LXX

does not yet have, might in the N. T.
spring out of an Oriental word allied to Pers. div and Lat. divus (p. 161).
' And even 'der deutsclicr,' as the Poles say Niejniaszek ( = German) of the

Devil, which may really go back to the Slav deity Nemisa ?

8 Zabuhis, zabolon, which Mid. Age dictionaries and glosses give for diabolus,

and render 'contrarius, arena,' is the same word zabulones buoch,' Ms. 2, 13,i.
,
'

Notkcr's interpretations of diabolus, vidcrri!!, niderfnl, chuning widerfiuzze,'

* '

turn upon the fall, the dowy-rush, of the devils, Gramm. 2, 703
988 DEVIL.

unlovelij (unliol(ie)j as antitliesis to the good kind gracious God.

The thought is often expressed in roundabout phrases or in
adjectives, often enshrined in appropriate appellatives :
'
der nie
guot geriet/ who never counselled good, Dietr. 40''; 'der ie
tugende storte/ ever thwarted virtue, Kolocz. 254 ; like the Edda's
* sa er flestu illu
rseSr ' of Loki, Sn. 46, or the epic periphrase in
Reinh. xxxii. xxxvi to describe the fox and wolf as beasts of
devilish nature, 'dich hat nilit guotes uz gelan/ 'twas nothing
good (= the devil) that left us you, Dietr. 8-347 ; as we still

say ' have looked for him like notliing good.' der ilhele tiuvel,
I
Iw. 467(3. Nib. 215, 4. 426,4.1892,4. Ms. 1, 59'' ^ev iihel
vient, Gregor 2849. The evil foe, evil spirit, evil one ; der ubile
geist, Fundgr. 102, 34. 105, 2. der hose geist 105, 7. Nethl.
de hooze vyand. ' The croolced devils' in Kinderm. 1, 422 means
the unrighteous, evil ones. A sermon in MHG. has '
der iihile

human der tivel,' Griefshaber 277. It is remarkable that in ON.

we even come upon hinn illi O&inn/ Fornm. sog. 5, 172. 10,
'

171. The O.Fr. poets often put maufez, malfez, maiifes (pi.
maufe, malfe) for devil later maufais, maufaiteur, which leaves
;

no doubt as to the sense being evildoer, evildoing.^ As early as

585 we have adversarius honi operis (Pertz 3, 3), It. aversiera,^
O.Fr. aversiers, devil. OS. tlie halowiso, mains, dims, Hel. 33,
2; conf. ON. holvis, Seem. 77^93* (bolvisar konor 197^ are
witches); Goth, balvavesei, i.e. halvaveisei KUKia, 1 Cor. 5, 8;
but our pilwiz on p. 472 can hardly be connected. Then OS.
the ledo, invisus, dims, Hel. 33, 9, leda wihti, maligni spiritas 48,
14; M. Nethl. de lede duveP; OHG. der leidige tiefal, Diut. 3,
59; AS. se Idff'a. Agaiu, OS. the hatola, odiosus, Hel. 110, 9;
hetteand herugrim 142, 12, cruel hater and persecutor. AS. se
grimma M. Nethl. lede gast, Rein. 2841. Of special im-
gcest,

portance here are names denoting a hostile being, resisting God

^ Here belongs particularly the Slav, hies, hes (devil), from which even OHG.
posi, 0. Fris. hcise seems to have come, being unknown to other Teut. tongues ; and
Slav, zli, ziy, zlo (evil), Boh. zley-duch (evil siiirit). Sloven, sludi (zlodi, Glagolita
xxxix), slo-dey (evil-doer), slom, slomik, to which again our sclilimm (OGH. slimb,
Graff 6, 793 obliquus) may be allied Sloven, kudizh, hudir (from hud, malus, Pol.
;

chudy, miser), &c. &c. [Are not two roots confounded here: zol, zlo = bad, and
B-lom, iz-16m, raz-16m = dis-ruptio, from lomiti, to break ? And is zl6di conn, with
Goth, sleidja fierce, sleihjan to hurt ?]
" Muratori's
Antiq. 2, 1090, and la Versiera in Pulci 5, 42. 21, 27(Vocab. della
Crusca sub v.), arusaria Biondelli 249.
* Eein. 1280 intsKts duvels name = in des lets (leden) duvels.
 NAMES TAKEN FROM HIS NATURE. 989

arid persecuting men. The Latin Fathers favour the use of

the term anflqiius hostis (Greg. Magni opp., ed. Bened. Paris
1705. 1, 1019; his Moral. 31, 50 and Dial. 2, 30. Bonif. epist.

G, anni 723. Jonas Bobbiens. p. 5 Vita S. Eomani 7U\ Capi-

;

tulare in Georgisch 795, and many later records, e.g. one of 1121
in Kremer's Beitr. 3, no. 24). And this our OHG. authorities
imitate : alt-ftant (Muspilli 49) ; fiant entrisk (Hymn 24, 9), but
here we cannot help thinking of the AS. for giant, ent (p. 524),

as giants in general are supposed to be old, stone-old (p. 529).

AS. se ealda deofol, se ealda, Csedm. 267, 5. So ' then alfan
satanasan wilit er gifahan (he wants to catch)', 0. i. 5, 52. der
satanas altist, Musp. 25. In MHG. der alte, Geo. 3376-85
:

der elteste 3368.In N. Friesland to this day de tial (old) '

diiivel,' Geizh. p. 112; in England 'old Nick, old Davy;' in Den-

mark 'gammel Erich' (Holberg's Uden hoved oghale, sc. 5), which
it would be allowable to trace back even to the divine Erik of

heathen times (p. 361) ; Norweg. gammel Sjur (Hallager 102*) ;

ON. kvlski, both senex and diabolus. In the same way God is
called the old (p. 21). Beside 'antiquus hostis' we also find
perseqimtor antiquus, Vita S. Eom.
and callklus hostis, Jon.
743,
Bobb. p. 5. liostis generis humani (fiant mannaskines chunnes).
Hymn 24, 3. A simple hostis I find but rarely used, and the
Goth, fijands is never anything but €')(6p6<i in OHG., fiant by :

itself can be devil; so AS.feond (of Grendel), Beow. 202. 1444-

89; MHG. vient. En. 2525; M.Nethl. viant, Huyd. op St. 3,
38; O.Fr. ennemi; OS. craftag fiimd, Hel. 142, 12, unhiurifiund
32, 1. 164, 14; MHG. der leidige vient, Fundgr. Q»Q, 4. der ?>ase
vient, Geo. 345, like our hose feind [while Engl, fiend is nothing
but devil], gerfiund, Hel. 32, 2 seems to be a strengthened form
(ger=jaculum, hasta). Out of the O'N.fiandi, taken in the sense
of devil, arose the Dan. fanden, Sw. fanen, fan^ ; but in ON.
itself andskoti was both hostis and diabolus. A word whose
meaning approaches that of hostis is the OHG. scado (homo
nocivus, latro) , which in was also applied in a good
earlier times

sense to heroes (p. AS. scea-Sa, OS. skatho, not standing

342).
alone, but in such compounds as AS. heUscea&a, Ca3dm. 66, 24.
Thorpe's Anal. 126, 28, leodscead'a, Ceedm. 56, 24, Jjeodsceaffa,

1 Conf. p. 91G dolgr for ppcctrc, devilish spirit.

990 DEVIL.

Beow. 4550, nhtscea&a 4536, manscead'a 1417-68, and OS. men-

.scac^o, Hel. 32, 1. 33,15. U2, lb, tvaniscado 3\, 17. 164,4,
liudscado 32, 14. thiodscado 33, l,it designates the Devil. Now
this hostile, hating, harmful being the Goths named the ' unhold/
ungracious one, by which Ulphilas translates, not as a rule
Bi.dl3o\o<i, but Sai/JuovLov, yet with a vacillation of gender that

claims attention. A masc. unhulpa stands for 8aL/j.6viov, haiixoav

in Luke 4, 35. 8, 29. 9, 42 for o-aram? in 1 Cor. 5, 5
;
for ;

Sta/3oXo9 in Eph. 4, 27. and prob. ought to bo so in Matt. 9, 33.

A fem. unJwlpS occurs, always for 8at/jb6viov, in Mk. 7, 26-9. 30.

Lu. 4, 33. 7,33. John 7,20.
8,48-9.52. 10,20-1. plur. The
BaifjLovta is only once rendered by masc. vnhulpans, Lu. 8, 33, and

everywhere else by fem. unhuJpons, Mat. 7, 22. 9, 34. Mk. 1, 32-

4-9.3,15. 5,12. 6,13. 9,38. 16,9. Lu.4,41. 8,27.30-5-8. 9,1.
49. The inference is, demons was the
that the notion of female
and very likely with other Germans,
favourite one with the Goths,
for in Hymn. 24, 3 the word for diabolus is the OHG. fem.
unholdd} If as heathens they had worshipped a goddess Holda,
how natural, in contrast with her mildness, to regard a malignant
being as a female unholda Thus Ulphilas's preference for the
!

term goes far to prove a Gothic worship of Hul]?6 ; and the trans-
lation of Diana by Holdd and unJwIdd (p. 267) is worth noting.
Again, the notion of malice and ill-will carries with it that of
fierceness and wrath so the Devil is in AS.
: se wrdd'a/ Csedm.

39, 24, in OS. 'the ivretha,' Hel. 106, 3. 164, 4 AS. se recTa/ ;
'

(trux, saevus), Cfedm. 271, 12, the OS. would be 'the ruodho '

AS. 'se grama/ OS. 'the gramo,' Hel. 32, 16; also prob. AS.
'
se modega,' OS. 'the muodago,' conf. ' muodaga wihti ' for evil
spirits in Hel. 120, 9; and all four of these epithets denote the
wrathful, furious.^ It should not be overlooked, first, that they
are found only in Saxon poets, never in OHG. writers secondly, ;

that they express, especially in the plural, more the idea of

demonic spirits than of the Devil ]?a graman gydena,^ Bth. 35,
:
'

6 (dira numina) are the Parcae gromra (gramra). Cod. Exou.

:

49, 5 = diabolorum gramono hem ;

(daemonum habitatio) in Hel.

^
0. Slav, nepriyezii' (fern.) the ungracious = diabolus even Sotond himself;

occurs as a fem.
2 Our MHG. poets never give their Tiuvel the epithets grimm, grimmig,' '

these they reserve for Death (p. 8i9j. But in AS. I liud Grendel called se grimma '

gast,' Beow. 20-1.

 NAMES TAKEN FROM HIS NATURE. 991

103, 10 stands for hell. at tlie Last Supper receiving

Of Judas
the sop and taking mouth, the Hel. 141, 11 says; 'so
it into his
afgaf ina tho thiu Godes craft, gramoii in-gewitun an thene licha-
mon, leda wlhti/ so forsook him then the strength of God, demons
and devils lodged themselves in his body ^ gramon habdun thes ;
'

mannes hugi undergripan,' demons had got the mastery over his
mind 157, 19; '^m/uo(no) barn, fiundo barn' are the devils'
household 161, 23. 157, 18; ' gramono' or ' luretharo willio,'

devils' will and pleasure lOG, 3 ;

' modaga wihti ' are uiiholdd 120,

8, conf. modage 157, 18.

This application of gra7n, wreth, muodag to daemons is, to my
mind, a relic of heathen times, which clung to the converted

Saxons as unhulpo had done to the Goths before them. Grendel

gram, Beow. 1523, and yrremud 1445 an ON. impreca-
is called ;

tion was Yic hafi allan gramir !

' Sifim. 80^ and gramir hafi
'
'

Gunnnar!' 208^ gramir being daemonia and exactly equiv. to the

AS. gramon. Another time S^em. 255^ has eigi hann iotnar ! '

where the prose Veils, saga (Fornald. sog. 1, 214) gives gramir,
so that here again comes up the affinity of devils to giants. The
use of modag (iratus) for diabolic spirits rather confirms an ex-
planation of 'Muotes her' suggested on p. 93 In.
One name, which I have held back till now, is of frequent
occurrence in MHG. poets of the 12- 13th cent. :
' der vdlant,' S.
Uolrich 54-\ 69\ 74^ Anegenge 218^ 21 9\ 220^ Tundal 56,
31; Miu vdlantinne Herodia ' (see p. 283), Fundgr. i. 139, 6;
'der vdlant,' ii. 109, 42. Roth. 3106; ' vdlandes man,' Roth,
3227. 3366; vdlant, Rol. 289, 7; ' vdl antes man' 111, 5. 189, 16;
'der libel vdlant,' Nib. 1334, 1 ; vdlandinne (she-devil) 1686, 4;
vdlentinne 2308, 4. Gudr. 629, 4; ' diQY vdlant,' Nib. Lam. 625.
Er. 5555. Herbert 7725. Eilhart's Trist. 2837 vdlant, Wigal. ;

3994. 6976. 7022 ; er het gehoeret den vdlant, er (the sentry)

sprach :
'
seht, bi der miire (wall) da hort ich in schrien lut, owe !

er fuor die rise also zetal (down), daz im die stein vast walgten

nach (stones rolled after him), ich weiz nicht war im ist so giich
(hasty),' Frauend. 375, 12—24; *daz in der vdlant riten sol,'
Welsch. gast 67*; 'bi siner stimme (voice) ich han erkant, daz
ez wjere der vdlant,' ibid. (Reinh. 384, 50) ; * der leide vdlant,'
Trist. 8909; ' des vdlandes rat' 11339; ' vdlandes man' 6217.
' '
Aftar tbemo muase, su kleib er Satauase,' 0. iv. 12, 39.
992 DEVIL.

6910. 16069; ' vdlandes barn' 15965 ;

'
tliivels vdlant, sclirat und
wazzerber '
92 ; 'do geriet in der valant/ Moneys Anz. 8, 52 ;

vdlant, Ottoc. 453''.^ Certain poets abstain from the word

Wolfram, Rudolf, Conrad. In Mod. Germ, it still lives as a
proper name (Faland, Phaland, Foland, Volland), otherwise it

rarely occurs :
' der bose volant,' Chr. Weise's Comodienprobe
219; 'junker Fo?Za?icL'' Berthold's Tageb, p. 54. In Henneberg
they say * der bose faJW or 'fdhl,' Reinw. 1, 30, at Fi'ankfort
'der fold, field.' ^ In MLG. once only in Zeno 1166 '
du arge :

!
volant ' and nothing like it in M. Nethl. But neither do I find
fdlant, vdlant in OHG., even as a proper name; yet one can
hardly doubt its having existed, for the participial ending, as
in viant, heilant, wigant, etc., points to an early formation. A
MHG. verb valen, vselen, occurs only in the Martina 145. 177.
215 and Alb. Titurel, and there it means to fail, err, conf. Schra.
1, 519. Fdlant must either have meant the same as the adj.
' irri,' iratus, infensus, or else misleading, seducens (Goth, airz-
jands, uslutonds) ; the AS. fgelian or fselan is scandalizare,
seducere, and its partic. faelend would answer to valant. Some
such meaning may lie in the ON. fala (Saem. 143"^. 210"* gigas
femiua) and the verb would be
faela (terrere) ; in that case it

credible that fdlant also referred originally to giants. Bat now

that Phol (pp. 224 —
9. 614) has come upon the scene, he must not

be left out of sight in attempting to explain a word so incorpor-

ated with our language the change of a, a into d does occur in
:

some instances, e.g. talanc, tolanc, and the popular forms voland, '

fold, fuld ' are in its favour the participial ending must remain
;

an open question till further light be thrown on the obscure name

of this ancient god. Even the fierce JJnfalo in Teuerdank may
be taken into the reckoning, as the un-' seems merely a prefix '

added to intensify the ill-repute of the word ; an Unfahl occurs

elsewhere too as a proper narae.^ Compare what is said of the
pfahl-mauer (stake-wall) further on"* (see Suppl.).

^ Hagene was known as the valant aller kiinige, Gudr. 168, 2. 196, 4 all kinfjs
;

feared him like a devil. Mone in Ndrl. volkslit. 67 makes it mean '
vaillaut de tous
les rois '

- In the Mehlwardein, a local farce 1837, p. 16 ei der Fuld ! = devil so in :

'
' ;

another, the Bernemer Kerb p. IS.

* In the Nordlingen witch-trials p. 47 an Apollonia Unfahlin.
* I fear some will take it into their heads to explain phol, plial by aphfrresis of

the first syllable in deofol, diufal, pretty much as Eblis is derived from diabolus.
 NAMES TAKEN FROM HIS FIGURE. 993

II. Many names his outward Form.

of the Devil turn upon
The most striking feature is hence the liinhende
his lame foot :

teiifel ((liable boiteux), hinke-hein (limping-leg) ; the fall from

heaven to the abyss of hell seems to have lamed him, like

Hephsestus hurled down by Zeus (p. 24 1).^ He further re-

sembles that god and the lame smith Wieland (Volundr p. 370)
by working metals and in building, as also by his
his skill in
dwelling in a sooty hell. Here the antithesis to clear shining
white Deity demands a dingy black hue, as the dark elves were
opposed to the light. We may therefore balance the white
Baltac (p. 228), the radiant Berhta (p. 272) against the gloomy

powers, light-elves against black-elves, though the two principles

touch, and even generate one another. The word alp seems to
contain the notion of white, night and day come out of one
another, Night was the mother of Day (p. 735), Halja, Demeter,
Diana, Mary (p. 312-3 n.) present themselves half black or wholly
darkened .2 The dark diabolic principle may be regarded as one

not original, as a falling away from divine light.

The Devil is called the black OS. mirki (tenebrosus), Hel. 31,
:

24. der swarze, Renner 36''. Satan exit ore torvus colore tcuiquam
corvus, S. Gallenlied, 11, 3. er was swarz als ein rahe, Tund. 51,
17. diabolus in effigie hominis nigerriini, Caasar Heisterb. 7, 17.

der swarze hellewirt, Ms. 2, 254=". der hellewirt der ist siuarz, Parz.

119, 26. der helle-»io/-, Walth. 33, 7. der helsce more, Fundgr.
1, der heWe-grdve, Anegenge 39, 46. As a dark colour hides,
25.
the evil spirit gets the name of the hidden, the secret OS. :

dernea wihti (spiritus latentes), Hel. 31, 20. 92, 2. But in our
folktales he is also indicated as grayman, graymanikin, conf.
graa told, Dan.Y. 1, 169. 180, which reminds of Wuotan and of
Berhtold ; I therefore lay stress on the fact, that as Berhta and
Berhtolt hand empty spindles (pp. 274-9), the Mark legend tells
exactly the same of the Devil ' You must not spin of a Thursday
:

evening, for the evil one would throw an empty spindle into your
room, and call out. Spin that full as well
!

' Ad. Kuhn p. 379.

Of shapes of animals, some arc ascribed to the Devil chiefly on

the ground of their black colour (see Suppl.).

1
II. 1, 592. Thor threatens to lameLoki, Su. 130, and the liglitning-fiash has
a maiming power.
^
The Romans called Pluto Jupiter niyer, the black god. Silius Ital. 8, 116.
994 DEVIL.

Sucli animal sliape was often not made complete^ but merely
indicated by some addition to a configuration mainly human,
much as the Greeks and Romans represented their satyrs, fauns
or Pan, and to Dionysus, Acteeon or lo simply added horns. The
Devil then approximates to those wood-sprites, skrats and pilosi
treated of in p. 478 seq. ; shaped like a man in the rest of his
limbs, he isbetrayed by his goat's ear, his horn, tail or horse's
foot. A vdlant is thus described in Tund. 51, 33 : '^er het vil der
heyide,^ an des libes ende einea vreislichen zagel (tail), der het
manigen isnin nagel (iron nail), manigen haken chrumben, damit
er die tumben cholt unde stichet.' Even in heathen times the
gods and ghostly beings could imitate beasts in some parts of
their body the Triglav of the Slavs had three goat's-heads, and
:

a mixture of human with animal forms is extremely common in

the Indian mythology; in the Greek and Teutonic it is rare,
and then but barely hinted at. Huldra comes before us with a
Berhta with the goose-foot (p. 281), the nix with
tail (p. 271),

a slit and the nixie with wet skirt (p. 491), the hero with
ear,
a swan's wing (p. 428) like Hermes with his winged feet, the
water-wife with a snake's or fish's tail ; even the giant has [only]
a finger and toe above the common (p. 52 7n.). The Devil's
horse-foot may suggest the semi-equine centaurs, as well as the
ON. nennir (p. 490).
Conversion into complete animal form might easily arise out
of this; or it might be regarded as a prerogative of the higher
being to transform himself into an animal for a time.
The Devil in retiring is compelled unawares to let his horse-
foot be seen (p. 326) ; a kobold (home-sprite) is also horse footed
(p. 511). To the water-sprite the whole or half of a horse's
figure is attributed ; that is why horses are sacrificed to rivers.
A British demon Grant, possibly connected with Grendel (p. 243),
shewed himself as a foal, Gerv. Tilb. in Leibn. 980. Loki
changed himself into a mare, and bore Sleipnir to SvaSilfori, Sn.
46-7. The Devil appears as a horse in the stories of Zeno and of
brother Eausch, and in legends (Zappert pp. 68 — 71) ; black steeds

^ This many -handedness

agrees with that of giants, but I do not remember to
have seen the Devil represented with inore heads than one, except in the shape of
a dragon. Anticlirist however was pictured with seven heads and a horse's foot,
conf. Zai)pert uLi supra 73-4.
 NAMES TAKEN FROM HIS FIGURE. 995

fetch away the damned, and even convey heroes like Dleterich to
hell, Yilk. saga 393. Otto Frising 5, 3 (see SappL).
The representation of the Devil in the shape of a hc-gont
goes back to a remote antiquity!; what can have given it such a
vigorous growth among heretics and witches ? The witches all

imagine their master as a hlacJc lie-goat, to whom at festal gather-

ings they pay divine honours ; conversely, the ivJiite goat atoned
for and defeated diabolic influence (Haupt's Zeitschr. 3, 35). In
oaths and curses of the 15-1 Gth cent, the he-goat apes the true
God :
^ dass in der 2yock scheud ! Ms a frequent formula in Hans
Sachs ; they swore '
bei hocJis schedel,' skull, '
bei hochs lid,^

limbs, as by the limbs of saints, ' bei hocks hulde,' grace.^ Or

can hocks here be a mere variation of ' botz, potz, kotz ' for
Gotts (p. 15) ? It does seem singular that the 13th cent, poets
never use bock in such a sense; only Martina IbQ^. 184^ has
helleboc clearly for the Devil. According to Schm. 1, 151, hock-
sclmitt means that bilwez-schnitt [cut through a neighbour's
corn, p. 475-6], which the people ascribe to spirits and the Devil.
Now the he-goat was the sacred beast of Donar, whom the
modern notions of the Devil so often have in the background.
In Switzerland the people will not eat goats' feet, because the
Devil appears with such, or you see them when he pulls his boots
off (Tobler 214); itmight equally well be explained by Donar's
he-goats, whom he served up for dinner, then brought the bones
to life again, and was angry when one of them was broken. But
in fairy-tales the Devil himself appears as a bleating goat, and
already in Gregory the Great^s Dial. 2, 30 as '
cornu^ et trejndi-
cum which I interpret, in the shape of a three-legged
ferens,'
goat and horned ; three-legged animals being spectral and diabolic
(pp. 920. 934) The posterli also shewed itself as a goat (p. 933).
.

May it not l)e that the figure of the he-goat sacrificed by the
heathen (p. 52) was afterwards by the christians transferred to

1 Appenzeller reimchr. 11. 37-9. 51. 72. 95, and Senkenberg sel. 1, 46. bocks
angst tind giit Er. Alberus 21. bocks martor 33. dass dicb bocks esel .scbend
! !

23. dass dicb box sners scbende Schreiber's Freib. uik. 2, 67.
! durcb bocks
tod 3, 40-1. bocks lid answers to tiiifel und sin lit,' Hone's Anz. 8, 41.
! '

2 'To curse one let) off the devil's'body, and the

left horn off his head,' Garg.
232». People still say: 'he'll deny one of the devil's ears off him and on again,'
Haupt 3, 368 i.e. to curse and lie so hardily as to do the very devil's figure
;

a damage. But what means the expression ir lieget dom tiuvele an daz bein
:
' '

(Roth. 3137) ? you swear falsely ? (p. 1008).

VOL. III. H
996 DEVIL.

^
the false god? In the goat-hallowing of the ancient Prussians
the victim was lifted up high.
Next to the goat the boar, which was sacred to Fro among
the ancient gods, which affords food to the heroes in Walhalla,
and moreover, far from irrelevantly, mingles in the stormful
march of the Wild Host (p. 921-3), is a deviFs animal;
hence in the roar of the whirlwind, people cry sn-stert and
sdu-zagel (sow-tail), rebuking the Devil by that name (p. 632).
In devils* buildings the sow plays another and perhaps more
prominent part. The Evil One appears as a grunting sow
(Schweinichen 1, 31). But the main point is, that here we
again stumble on the name Phol the MHG. fol, fal, ful in
:

the compound urfnl signifies a boar, as is clear from the

Schwabensp. 315 Wack., 204 Lassb., where the readitigs ''erfaul,
urfaul, urfol, urval, wurffel are all against'
ursul,^ which makes '

no more sense than Hialpswuol* in Nib. 878, 3, the variants

*halbfvvol, halpfuol, helfolen ' shutting us up to the combination
lialp-ful, halp-fol, i.e. half-swine as opposed to the full swine

ur-fol, the old boar of five years. ^ Not that the god's name is
to be explained by the beast's ; on the contrary, in both the
compounds it has been transferred to the beast, and so preserved ;

and as Phol is Paltar, it may now appear less ventm-esome to

bring in as belonging here Baltero the boar's name in Reinardus.
A soul-snatching wolf the Devil was already to the Fathers
(Greg. M. opp. 1, 1486). In the Laws of Cnut he is 'se wod-
freca werewnlf (Schmid. p. 148) Ditmar of Merseb. p. 253
;

calls him lupus vorax, and Loki's son is Fenris illfr ; out of
MHG. poets I have not noted down a hellewolf, but I hardly
doubt their having used it, as Simplic. 2, 72 still does hollenivolf.
And a Slavic name for the Devil, Pol. wrog, Boh. wrah, Serv.
Slov. vrag, Puss, vrag, vorog, though it means malefactor, enemy,
latro, is the same as the OHG. tvarg (lupus), Reinh. xxxvii. The
Devil has monstrous jaws and throat in common with the wolf
and hell :
' des tiuvels kiuwe' Warnunge 540.
A canine conformation of the Devil is supported by many
authorities: hellehunt in the old lay on Georio, Fundgr. 1, 13;

» Luc. David 1, 87. 98. Joh. Voigt 1, 616.

^ In MSS. it is hard to distinguish the long f from f.
 NAMES TAKEN FROM HIS FIGURE, 997

des heUehundcs list (cunning), Hartra. Greg. 163. Renner 289.

wint (greyhound) in des tiuvels biuut, Jmnt in der helle grunt,
Ls. 3, 124. helleriide, Martina 32* (Diut. 2, 143), and hellewelf
111*, as the Edda already supposes a hvelpr in hell, Ssem. 94*,
and the Greek religion a Cerberus (p. 814n.). A fight with the
hell-hound is described in Fundgr. 178, and as a dog the Devil
guards treasures (p. 977). black dog, Superst. Denm. no. 149.
des tiuvels riiden, Renner 23343. H. Sachs iv. 3, 3P provides
him with a quail-hound (pointer, setter, to catch souls for hini?).i
May not the Latin latro (robber) have come from the barking
animal, like our warg from the wolf ? It makes the Devil re-
semble both animals more (see Suppl.).
Foremost among birds comes the raven, whose form the Devil
is fond of assuming, Ls. 3, 256. 'der ungetriuwe hellerahe,'
Ottoc. 298^. SOS**. * volgen wir niht dem swarzen raben ! ' Rol.
33, 23. ' volget dem swarzen raben niht !^ Karl 19^. ' c'est uns
deables, uns corhiax/ Ren. 28284. The black raven sent out
by Noah is called the foe (feond), Ceedm. 87, 11. Not only the
bird's colour, cunning and quickness, but his old connexion with
Wuotan (p. 671) might, as in the case of the wolf, confirm the
notion. In Ceedm. 188, 6 the full Odinic epithet ivcelceosig

(stragem eligens), pertaining to the god's messenger-maidens

(p. 417), seems archaically applied to the raven; it is true, even
Jerome's commentary on Job 38, 41 had already in a far-fetched
way made the (black) raven mean the Devil. In Danish folk-
songs the vllde ravn, vilde val-ravn (the corvus stragis, OHG.
walahraban) takes exactly the place of the diabolic trold, DV. 1,
186-7. In the puppet-play of Dr. Faust, it is remarkable that
the raven, who is bearer of the written covenant with the Devil;
is called the bird o£ Mercury, which would be exactly right of
Wuotan. Within the last few centuries only I find the vulture
(geier) put for the Devil, ^ still more frequently the cuckoo, whose
connexion with magic was spoken of, p. 679. Another bird

1 Wahtelbein (quail-bone, decoy-whistle) des tiuvels,' Berth. 225. sust verir- '

ret (so misleads) ez als ein wahlelhcin,' i\yng\. 1210. 'in korne wart eio kiindic
wahtel uie so sanfte crheinet,'' was ne'er a quail so neatly boned, Ms. 2, 20t)b.
2 The vulture take you
' Gryphius p. m. 7-i6.
1
' Where the vulture
'
. ?
'
. .

Ettner's Unw. doctor 335. dass'

dich der geier schende Wackera. Lesebuch
'

788, 21. Fundgr. 2, 320.

998 DEVIL.

whose figure is assumed is the coch : chanticleer and swine build

together at the devil^s dike (p. 1023), and from under the cloak
of the human-shaped Devil peep out cock's claws in the same
way as the cloven hoof.
Incomparably older and more widely diffused is the manifesta-
worm, or dragon. The serpent that
tion of the Devil as a snake,
beguiled in Paradise was taken for the Devil himself. Beside
antiquus hostis, he is antiqims anguis, anguifer hostis, letifer

unguis, serpens (Greg. M. opp. 1, 111. Jonas Bobb. pp. 5. 15.

Yita Burguudofarae p. 427. Vita S. Romani p. 743), serpens
antiqims, Caes. Heisterb. 7, 35, the old dragon, AS. draca, El.
765. The belief is founded chiefly on Rev. 20, 2, and on the
interpretations the Fathers gave of Leviathan. A dragon is
mentioned in Rev. 12, 4, who with his tail drew the third part of
the stars from heaven.^ It is in this Biblical sense that our old
poets call the Devil sJange, hellewurm, Lohengr. 141, heUetracke,
Mart. 141*^ but there also went with it an inkling of the native
;

superstition about venomous fire-spitting worms, treasure-guard-

ing dragons (p. 978) and wondei'ful serpents (p. 684). As a
dragon the Devil appears in numberless folktales, e.g. Deutsche
sag. nos. 520. 858. Here I draw particular attention to that
fairytale, in which it is variously the Devil, or the dragon,, or the
bird griffin, that has feathers plucked out of his tail in his sleep,
Kinderm. nos. 29.57. 165. Norske folkev. 1, 31—33. Mailath's
Magyar, m. 1, 179. The dragon of misfortune dogs mankind, and
one whom everything goes against will say, ' On all my luck
the Devil puts his tail.' To the dragon also may be traced the
Devil's wings, O. Fr. diables enpanez, Meon's Nouv. rec. 1, 250,
like angres enpanez 1, 272. When the church represented
Leviathan as an enormous whale, whose cheek Christ pierced
with his hook (Greg. M. 1, 110; conf. supra p. 182), that was an
echo of the huge hostile luorld-serpent whom Thorr fished up
from the bottom of the sea (p. 689) As snake or dragon, the .

Devil has enormous jaws and throat (MHG. kewen, Ms. 2, 166''),
like hell itself (pp.314. 806-7. 996).
Fly-shape. The LXX translates Baal-zebub, the name of the
god of Ekron, by BdaX fjivia, fly-god (2 Kings 1, 2). Ahriman in

1 Der alte slange mit sinen genozen von liimel wart her abe gestozen, sins libes
wesen tcilt er eudriii (divides in three), etc. Renuer 3100 seq.
 NAMES TAKEN FROM HIS FIGURE. 999

the shape of a fy pervaded all nature. Lith. mussd hirhiJcs, fly-

god (Mielke 231), birbiks usu. blowing, buzzing. Fairytales

have diabolic spirits imprisoned in phials as flies} Loki turns
into a flij when he wants to defraud Freyja of the
(fluga),

brisinga-men. Connect with this a Lombard story in Paul Diac.

6, 6 of the malignus spiritus who settles on the window as a
' '

flij, and gets a leg chopped off; and one in Acta Bened. sect. 1,

p. 238 of a devil being cast out ' in muscae similitudinem

:

prorumpens cum sanguine de naribus egressus est inimicus.' As

a fly, Loki finds his way into locked rooms through the keyhole,
he can slip even through a needle's eye (Norske folkev. no. 31),
which puts me in mind of his insinuating mother (p. 246). The
Devil, like the giant (p. 555), has the power to make himself
great or small, N. folkev. 1, 134. 192. Of the elvish nature of
which as psyches (p. 829) may be spirits of good or
butterflies,

evil, we have more to say in the sequel. When stagheetles and

dungbeetles are taken as devils, it gives assurance of a heathen
point of view (see Suppl.).
But also, and that from early times, the Devil has been likened
to two implements, the hammer and the holt, in which I have
pointed out (pp. 180. 243) the reference to heathen gods. We
have still to consider here what countenance they receive from
the Bible or the Church. Malleus is reckoned among names of
the Devil already in Jerome's epistle to pope Damasus (366 — 384),
where he expounds the parable of the prodigal son Jerome may j

have picked up the expression from heathens in Dalmatia, Italy

or Gaul; and he had been on the Rhine. Greg. M. (d. 603) opp.
1, 1125) in scriptura sacra mallei nomine aliquaudo diabolus
:
'

designatur, per quem delinquentium culpae feriuntur, aliquando

vero percussio coelestis accipitur . . . nam quia in appellatione
mallei antiquus hostis exprimitur, propheta testatur, dicens
'
quomodo confractus est et contritus malleus universae terrae !

The two notions of a chastising

(Jerem. 50, 23. conf. 51, 20).
God and of a hostile heathen power seem here to meet. In
Donar's hand the hammer was at once a consecrating and a
crushing tool stormwind, ivhirhvind, phenomena which old
:

heathenism ascribed to the lord of thunder, and later superstition

> Danish story of a devil shut up in a box, Thiele 1, 18. KM. no. 99.
1000 DEVIL.

to giants or devils (p. 635-6. I, 522^ and Esth. 100),

Superst.
are in some parts of Germany hammer, either from their
called
violent destructive action^ or because the Devil is imagined to
have stirred them up.^ In Rhenish Westphalia, when the wind
suddenly throws the doors open, or whistles through the house
by fits, they say :
' do es der aul van terjohren !
' there goes the
old one of last year,you know who, we need not mention names.
As the name hamper for devil never occurs to my knowledge in
poets of the Mid. Ages, I hesitate to derive those imprecations of
the vulgar (p. 181-2) from the malleus of the Fathers; I would
rather believe in an original connexion between the heathen and
Jewish beliefs. And the same might be the case with riegel
(bolt) vedis is not only a thing to fasten doors with, but to
:

shove and thump with, lever, pole, almost malleus over again.
Leviathan is called vedis, quia usque ad necem percutit (Greg.
M. 1, HI). The MHG. hellerkjel, AS. grendel (p. 243) might be
an imitation of this vectis, and also have an older relation to
Loki.
I think I have often noticed that the Devil unwinds himself
out of a ball of yarn. One fairytale makes him roll down the
mountain as a millstone, Altd. bl. 1, 297. This displays his
affinity to giants, for Swedish legend tells of giants who, when
frightened at Thor's lightning darting through the air, come
rolling down the mountain into the meadows in various shapes,
mostly as bundles of thread or balls, and seek shelter with the
mowers ; but these, well knowing the dangei-, keep them back
with their scythes, and it is said to have often happened that the
lightning came down and shivered the scythes, whereupon the
giants with rueful moans rushed back into the mountain (Afzelius
1, 10). It recalls to my mind the ivindball of the demons,^ p.
640 (see Suppl.).
III. From the Devil's abode in hell, whence he has dislodged

^ The Moravian peasant calls the -whirlwind hammer (Meinert in the Vienna
Jahrb. yoI. 48. Anz. bl. p. 55), which may refer to Donar as well as the Devil, and
thus agree with the fancies iinfolded on p. 6.S2 the Devil is described as ventiia
;

sirens and aquilo, Greg. M. 1, 547. 570, and the Mod. Greeks call him dv€/j.os, Gramm.
3, 736. It is odd that the Priscilliauists ascribed storms to the Devil, thunder to his
roaring, rain to his sweat, which sounds very heathenish. The Mauicheans too
explained thunderstorms by the fury of the chained Devil.
2 Witches confessed they had been converted into balls, and gone bobbing

round stark naked on tables and benches. Weng's Nordl. hexenprocesse p. 54.
 NAMES TAKEN FROM HIS ABODE. 1001

the heatlien goddess, are borrowed his frequent names of helle-

warte (-ward), Sumerl. 7, 9. Cod. pal. 361, 7P; hellehir I e,'Parz.

316,24; hellegrubel, Mart. 4''. 10^ 72^ hellewirt, Ms. 2, 175*,

and the like. .Lohengr. 70, calling him hellescherge (-constable),

says 'er las die sine an sich,' he gathered his own unto him, just

as Wuotan receives the souls of his heroes.

His dwelling lies in the North, which at once agrees with the
view explained p. 34. ' Leit i norcFr (looked to N.) ' occurs in
the singing of a valgaldr (ferale carmen), Sgem. 91''; ' diabolus
sedet in lateribus aqnilonis, Greg. M. 1, 1186; he claims to rule
'
on norcfJcele,' Csedm. 3, 8 ; sets his throne nordernhalp, Diut. 3,

40. Fundgr. 2, 11 :
'
nrSr ok norcTr liggr helvegr '
(p. 802). The
Esthonian also shuns the north side, Superst. N, 43 ; and the
deemon^s waterfall runs north (p. 493).
I will here insert a few terms not touched upon at p. 804,
because I am not sure if they originally belonged more to Hell
or to the Devil. In the old play of Theophilus, after he has sold
himself to Satan, he is conducted to a castle, where it is cold,
but high feasting is kept up: 'up de Ovelguiine' (ill-favour). This
name, aptly expressing the envy and malice of the fiendish nature,
is borne by several places in Lower Germany an Ovelgunne in :

the Magdeburg country, one in the Miinster, near Hortsmar, and

one in the Osnabriick between Witlage and Dummersee; an Ouel-
gunne by Werben in the Altmark, an Ovelganne in Oldenburg,
an Ovelgiinne estate in Eidighausen parish, Minden country, an
Ubelgiinne by Warburg, Paderborn country, and four or five
more in L. Germany. Probably other localities have the same
name, which makes one think of the equally well chosen Ubelloch
(Malpertuis) in our Reinhart.' Whether they were so named
'

in allusion to the Devil, or, as I rather think, to their bleak

northerly aspect, is a point to be determined; in the latter

case the name is fitly transferred to the Devil's dwellingplace,

which is opposed to heaven's blessed and bhssful hall
directly
of joy (p. 820). —Again, they say
in L. Saxony: ' na Hekelvelde

varen,' fare to H., Sam. Meiger ccciii" ; in Denmark ' gaa du

:

!
dig til UdHenfeldt ' Lyngbye's Fiir. qv. p. 549. Thiele 3, 71
spells it ' til Eehkenfjalds ; what if the allusion be to Hakelberg,
Hakelbernd (p. 923) Veld is not our feld, but the ON. fiall
?

(fell, mens), as the Dan. form fjiild shews; and Hakelberg may
1002 DEVIL.

be the furious hunter's and therefore the Devil's abode, nay,

it is evidently Mount Helda in Iceland, sometimes called HeMii-

fiall, a rendezvous of witches ; and Fischart Garg. 119^ calls it

HecJcelberg. Hekla itself is apparently named fr.om the shape
of the cloak or cowl (cucullus), as Wodan is the cloaked one,
hacol-berand ; so that there are many points of contact.
Abyssus,^ whence our nobis, I have spoken of, p. 805, and only
wish now to give fuller examples of the latter form. Kilian has :

nobisse (daemon, nanus, cacodaemon), nobisgat (orcus), nobis-

kroech (orcus). I dare say there are even more Nobiskntgs in
L. Germany than Ovelgunnes, the name is often given to border
taverns [krug=jug, alehouse], where you get as it were into
anew country; thus you find a nobishrug on the Frisian and
Saxon frontier in Ostringien bailiwick, Oldenburg, another
between Altona and Hamburg by Kiel, by Miinster, out of the
;

way publichouses receive the name, which does not convey quite
the bad sense of our hell, but rather the ancient one of death
and the underworld: 'he is na,nobs-kroge' means no more than he
is dead. Nobishrug is also used by HG. writers of the 16- 17th
cent., usually for hell, devil's tavern, he being a heWe-wirt
(-landlord): 'in nobishrug faren,' Luther's Table-talk, ed. 1571,
418*. 'the rich man's soul in nobishrug ' Fisch. Garg. SS'^. 'that
'
he die not thus unshriven, and fare perchance to nobis-haus
Eulensp. 277. '
daraufF sie sagt, sie wird dalent me in Nobis-
hrug sein '
( = be dead), L. Thurneisser's Nothgedr. ausschr. 1581,
iii. 85. ' dein seel fahr hin in nobishrug '
Cursus Cleselianus.
' Ayrer
fehrst in nobishrug ' 76"^. '
the Devil builds alway his
chapel and nobishrug where God , his church hath set,' Andr.
Musculus's Hosenteufel 1630, p. 16. 'to have been in nobishrug,'
Chr. Weise's Floretto p. 74. nobishaus, Burc. Waldis 19P. 303\
According to Staid. 2, 240 nobishratten are the place where
unbaptized children go.
More beautiful is Walther's (123, 38) expression for hell, 'daz
verlorne tal,' recalling Dante's ' citta dolente '
and his ' per me si

va tra la perduta gente' (see Suppl.).

1 Provencal abis, Eayn. 1, 14*, conf. 1, 184^ baratro, baratrum but even the ;

Italian has by the side of ahisso formed a nabisso (from in-abisso). In Eol. 195, 1
a heathen standard-bearer is called Ahisse, but the O. Fr. jjoem has Abismes, as if
hell's abyss. The Brem. wtb. 3, 254 gives the older form obiskroog, obnkroug.
 OTHER NAME9. 1003

IV. Obscure names. On the Goth, skoltsl for Sai/xovLov a con-

jecture was hazarded p. 487, which is strengthened or weakened
by the AS. scoeca (also spelt sceocca, scucca,^ therefore hardly
scocca) •
with sJiohsl as it is spelt, the root skaka (quatio) would
agree, while skiuha (timeo) would require skuhsl. Still nearer
perhaps is the ON. skass (femina gigas), for which in Seem. 154^
the MS. There is one expression for devil now largely
reads skos.
diffused in Germany, but nowhere used except as a diminutive :

L. Sax. stopke, stopke in cler helle, on the Main stehchen, stdhchen,

in thieves' slang steppche, stepches, U. Sax. stehgen, stupgen,
Thur. stopjfel, Baden steuhel ; what is meant by it is particularly
the flying fiery dragon, who calls at the homes of his devotees,
bringing them money and corn ; a fiery man, a will o' wisp
(Superst. I, 611), and the will o' wisp was called dulgr, foe, fiend
(p. 91G) all this throws no light on the origin of the word.
: A
L, Saxon and Westphalian name already touched upon p. 52 In.,
is dros, de dros in der lielle, dross ; people swear bi'm dros/ and '

curse Mat di de dros sla ' Brem. wtb. 1, 257. ! The HG. drus,
truos, drils appears to correspond, but is only used impersonally
of pestilence, ch. XXXVI. There is a host of provincialisms
besides, and I can neither quote nor explain them all in Swit- :

zerland they say kuJmi, kiieni, Staid. 2, 142, perhaps the bold,
reckless one; in Ravensberg district kramherend (conf. Brem.
wtb. under krambeer, krambeker), hramherend (from bram,
broom, genista?), hanax, etc. ; the M. Nethl. harlebaen, harlibaen
(Huyd. op St. 3, Fergut 1754. 2372. 3763),
38. Rein. 5184.
occurs pretty often, and the Romance
but is unintelligible,
languages afford no light the only thing like it is the 0. Eug.
;

harUhak (ace. to Massinger 1, 80 the name of an evil spirit), and

barlibreak, barleybreak isj a play in which hell is represented
(Nares sub v.); a MHG. 'hoQ&ev frimurc,' Turl. Wh. 136^ said to
be spelt /emigre in Cod. Pal., seems to contain mure (putridus),
Wh. 23, 5, and the ON. myrkr, AS. myrce (tenebrosus) p. 830 ;

lastly, *
ein tiuvel der hiez oggewedel, der ie die ersten liige vant,'
invented lies, Ms. 2, 250^ : wedel is flabellum, and occurs in other
names for the devil, Griinwedel, Strausswedel, ch. XXXIV, and
^ Beow. 1871 la'Sum scitccinn and seinnum (invisis daemonibus et praestigiis),
conf. scitina J^eaw(praestigiorum nios), Cod. exon. 362, 4 sccitccum onsaBCgau ;

(daemoniis immolare), Ps. 105, 27 sceuccgyldum (sculptilibus), ib. 20.

;
100-1 DEVIL.

harmonizes with fledervvisch, whisk ; and if ogge be the same as

ocke, ecke, uoke (p. 237), the OHG. form would be Uokiivedel,
flabellum horrendum.
Several appellations are proper names of men, bestowed on
the evil spirit either as euphemisms or in good-natured pity, just
as on homesprites (p. 504) and will o' wisps (p. 917). Such are
the Engl, old Davy, old Nick (Nares sub v. Nicholas), though
may also be an allusion to Huikar (p. 488) the Dan.
here there ;

gammel Erik (p. 989) the Swiss kueni above may mean Kueni
;

(Conrad, as the noisy ghost was called Kurt, p. 91 on.) and is ;

Benz (in Keisersb. teufel, Oberl. sub v.) Benno ? [Burns's Nickie

Ben ?] ; a Bavar. MucJisel might come from Nepomuk, unless

we prefer Schmeller's interp. ^
sly sneak' 2, 546 [mugger,
s-muggle ?] ; but Ijardly Stcpchen from Stephen ? Velten (Val-
entin) often stands for devil ('potz Velten '), I suppose with an !

allusion to valant, p. 991; so does ^meister Peter, Peterchen,

Peterle/ Ettn. unwiird. doctor 672, and this recalls nicknames
for a thief-taker or constable, who is likewise called meister Peter
or Hemmerlin, RA. 883, so that he lends a name to and borrows
one from the devil, for the devil is '
hell's constable,' he binds
and torments souls, and is called henker, cUebJienker [Burns's
auld Hangie] Now, as soldiers give their provost-marshal the
.

nickname stepchen too, it is worth considering whether stepfel

'
'

may not come from the MHG. stempfel, Ms. 2, 2'', which again
brings up the question of frau Stempe's spectral nature (p. 278).
A record of 1177 (no. 71 in Seibertz) has Stempel as a proper
name (see SuppL).
Such grafting of the Devil on older native beliefs in spirits
and semi-divine beings was altogether natural, as christian
opinion held these to be diabolic, and the people tried to domes-
ticate the outlandish Devil. Hence Fischart could call him hutze
(p. 506) 'may I become the very hutze's if, etc' Garg. 224*;
:

and the same in Altd. bl. 1, 55. The skratti (p. 478) of ON.
superstition hovers somewhere between woodsprite, devil and
giant, and so is troll (p. 526) a daemon in this more compre-
'
'

hensive sense. ^ In the cursing formulas ' troll hafi }>ik !

' or ' troll
!
hafi J^ina vini ' Nial. cap. 38, '
troll hafi ]nk allan !
' Kormakss.
^ Troll ok ovcettr, Fornald. sog. 2, 2-18 ; troll ok eigi maifr, Finnbogas pp. 264.
292. 340.
 MIXED UP WITH OLD GODS. 1005

188, '
troll taki liann !
'
Orvarrodss. cap. 9, ' fara i trolla liendr !

Laxd. answers exactly to our Devil, yet also to the

p. 230, it

older and more pagan one ' eigi

J'ik gramir ' or
: iotnar * !

(p. 990-1). In Seem. 39 we read ' farj^u nu |7ar smyl hafi

: J;ic
!

It seems that Scandinavian sorceresses call the Devil urdar mdni

(luna saxeti, Biorn sub v.), which I know of nothing to compare
with. And as Loki is next of kin to Hel (p. 312), we find the
Devil in close contact with Death (p. 854) den tiuvel and den :
'

tot viirhten,' Frid. G7, 9.

So far our survey of a great variety of names (from which how-

ever all merely Jewish ones, like Beelzebub, Asmodi, Belial etc.,

had be excluded) has already shewn an admixture of heathen

to
ingredients, or betrayed a still older identity or similarity of
christian and pagan beliefs. Apparently words like gram, un-
hold,and perhaps scado, can only have been applied to the newly
adopted Devil because they already signified to the heathens
a hostile hateful spirit. Old was already said of giants, and
could the more readily be used of the Devil. Wolf, raven, goat
called to mind the animals that escorted heathen gods or were
sacrificed to them. The designations hammer and holt, and the
northerly residence were, to say the least, in accord with heathen
notions.
Let us try whether these results are likewise supported by the
substance of the tales and traditions.
To the new converts the heathen gods were one and all trans-
formed, not only into idols, i.e. false lying gods (galiuga-gu)', as
Ulphilas advisedly renders idola), but into devils, and i.e. fellows
partners in a rival kingdom, whose dominion was broken down,
but yet even under retreat, put forth some power. Whoever
clung to the ancient gods and sacrificed to them in secret, was a
devil's servant, and his idolatry a downright diohol-geld (p. 38-9)
formulas of abjuration were imposed, which quote in one category
the devil and the once honoured gods.^ In the AS. Laws deojlum
geldan means simply to serve the old gods. This mode of think-
ing, which gave the ancient deities more than their due, could not

^ Forsachistu diobole (dat.)?'

'
Ec forsacho diahole end allum dioholgclde
'

end allcm dioboles wercum end wordum, Thuuer eude Wuden eude SaxnOte eudo
allem them unholdum the bii'o senOtas siut.
lOOG DEVIL.

always be avoided^ so long as a belief

in tlie reality of those gods

was undestroyed in the hearts of men the new doctrine could

:

more easily take root and germinate by representing the old as

odious and sinful, not as absolutely null the christian miracles
;

looked more credible when something supernatural was allowed

to time-honoured heathenism too. This view found a precedent
in the New Test, itself : the god Beelzebub of the O.T. had dropt
into the class of devils. Long in the habit of regarding Jupiter,
Mercury, Mars and Venus as diabolic beings, how could the
converters, preaching Christianity to our forefathers, have set
Donar, Wuotan, Zio, Frouwa and the rest in any other point of
view ?

What is said and sung of the breaking of heathen images of

gods entirely confirms the fact that the false gods were credited
with some degree of diabolic activity. When thrown down, they
complain, as demons, of the violence of the intruders (p. 498-9) :

Ferun's image, which the men of Novgorod dragged through

their streets and flung into the Volkhov, broke into wailings on
the faithlessness of his former adorers. Olaf talks to the statue
of Freyr (p. 657), and with Thorr he has to stand a regular con-
test (p. 177). St. Geoi'ge compels Apollo's image to walk and
speak, Geo. 33 35. —Mars, a Miigeliche got,' had prophesied at
Rome the Saviour's birth, and when it took place, his image
suddenly crumbled down als der tievil do verdolte den slac
:
'

(tholed, suflFered the blow) von himel so grozen, er fuor ze sinen

genozen (fared to his comrades) sa verstozen in die helle, da ist
er gebunden sere, daz er niemer mere her uz mac gereichen,'
Maria 191-3. Darius writes to Alexander if thou get the :

better of me, so mugen von himele mine gote zo der helle wesen
'

bote,' Alex. 2542, i.e. they have belied my confidence, and are
devils. Medieval poetry is full of such statements. I have
shewn in ch. XXXI the way in which Wuotan, distorted into a
Wuotunc and wutende (furious) Inmter, appearing at the head of
the Wild Host, was made a devil of (p. 920). That is why the
Devil is called helle-jager, Mart. 62'^ 174'': ' er rnscMe als der
tiuvel in dem rore,' MsH. 3, 187''; 'als in (him) der tiuvel ya(/e^e,'
Livl. chr. 96^. Our folktales make him either ride a hlack steed,
or drive in a magnificent car (Mone's Anz. 8, 184) like Wuotan
and like Donar.
 devil's geandmothee. 1007

Wuotan was known as the god and inventor of gaming, and

of dice in particular (pp. 150. 160) it was he that gave the all-
:

winning die to Player Jack in the fairytale. But very commonly

dice-playing is ascribed to the devil, in folktales he looks on at
the game, especially if played during divine service on Sunday,
and he plays with men, who have to stake their own souls ;
^ in
witch-trials he is called Schenzerlcin,^ dicer, from schanzen to
throw dice, Schm. 3, 374; and he lies in wait for gamblers,
Renn. 11316 seq.
Judaism has devils, but knows nothing of she-devils all power ;

for good or evil it places in the hands of male beings (p. 396)
To put it still more generally gods are altogether the older, and
:

a strict Monotheism or Dualism recognises gods alone it is in ;

the mellower fulness of Polytheism that goddesses first emerge.

The Teutonic paganism, like others, is fond of female deities
and elves even the Goth, vaihts (genius) is feminine (p. 439).
:

Divine mothers, bright benignant dames, norns, valkyrs, wood-

wives, water-maidens, formed a main part of the religion only :

kobolds and home-sprites are exclusively male; the very

giantesses are often lovely in mien and manners, and the world
of the dead is ruled by a goddess.
Following this general tendency, as a negative must run on the
was Teutonic to the core for Ulphilas to
lines of the positive, it
translate SaifMoviov and not to form a neutei*, which
by unlndjjo,
would have been just as easy. To the converted Goths this
feminine unholda fills the place of what their fathers had believed
in as Holda.
It is no slight confirmation of the diabolic nature of Grendel in
Beowulf, that he has a mother at his elbow, one with even more
of the giant in her than he ; that she tries to avenge his death,
and the hero's exploit is not complete until her discomfiture :

Grendel' s mod or 2517-64. 3076. It is a very ancient feature in

our nursery-tales, that in the Devil's dwelling sits likewise his
grandmother (mother, or and when the hero turns in for
sister),

shelter, she takes pity on him and befriends him against the
monster, Kiuderm. 1, 152. 2, 188 devil's grandmother {eller-
mutter, great-grandm.). Obinn taunts the Vala with being

1 E.g. in Tettau and Temmo's Treuss. sagcn 197-9. 200-212.

^ Nordliuger hexunprocesse, p. 46.
 1008 DEVIL.

'I^^o^i^ ];ursa mocfi)',' Saem. 95''. The human guests usually

arrive while the devil is out, they are then concealed by her^ and
smelt out by the son on his return. So Thorr and T^r come into
giant Hymir's house, where they find his 900-headed grandmother
(amma) and another female, his sweetheart, who hides them
under the cauldron, Saem. 53*. The Indian giant too has a soft-
hearted sister Hving with him (p. 459). Now those stories of
the devil were known here in the 13th cent. ; a poem of the Cod.
Vindob. 428 no. 154 contains the words ' der donr slahe uns :

beide der tiuvel brahte mich zuo dir, und dich sin niuoter her
!

ze mir,' his mother brought you to me '

mit des tiuvels muoter ;

wette loufen,' run a race with; Wahtelmaere 108: 'ist diz der
tufel daz hie vert (rides), oder sin muoter, oder sin sun? '
Hex'b.
7729; 'der tujil adir sin eldirmuoter.' Altd. bl. 1, 264; 'des
teufels muoter/ 01. Hatzl. 219, 16; and in Margaretav. Limburg
she plays an important part (Mone's Anz. 4, 166). We see that
she is by turns represented as all that is bad, outdoing even her
son, and again as of a gentler disposition ' a
widower a widow :

wedded, the devil to his dam was added (things got worse) says '

Burc. Waldis 138*; ' kam nicht der Mansfelder, der teufel mit
seiner mutter ' (omnia mala simul), Berl. kal. 1844 p. 298: 'to
swear one of the hangman's grandani's legs off,' Simplic. 2, 254;
' I fear me not, were it the devil
and his dam.'^ And this sub- —
ject again contributes popular explanations of natural phenomena :

a sure indication of old myths in the background. When rain

and sunshine rapidly succeed each other, it is said as a proverb,

' the bleaches his grandmother (de diivel blekt sin mom)':
cZeyi'Z

in Switzld. ' the devil beats his mother,' Tobler 294* (also, the
heathen hold a hightide) ; of a brown complexioned man, ' he's
run out of the devil's bleaching ground (he is dem diivel ut der
bleke lopen)' ; if it thunders while the sun shines, the devil beats
his mother i\\\ the oilcomes.'^ In Nethl., 'de duivel slaat zyn
wyf,' and "tis kermis in de hel (nundinae sunt in inferno).' In
Fr., ' le diahle bat sa/emwe,' when it amid sunshine (Tuet's
rains
Proverbes no. 401). In connexion with this ought to be taken

Conf. Felner's Flores philol. cap. 7 p. 103. Names of the devil or his grand-
1

mother were given to cannon (Rommel 4, 180) Huck vor die holle = D.'s mother
;
' '

(Stender's Lett. wtb. 2, 337»).

* Praetorii Blocksbergverr. 2, 113. Brem. wtb. 1, 97.
 devil's offerings. 1009

the .explanation of crackling fire (p. 242) and of earthquake

(p. 816-7). The last quotation names the wife instead of the
mother, like the iotun's frill a in Hymis-qviSa; and Hagene says
of Brunhild, who made him feel uncomfortable, 'ja sol si in der
helle sin des uhelen tiuvels hriU (bride)', Nib. 426, 4. A Greek,
seeing giant Aspi'ian grind fire out of stones, cries out, 'heir
veret des Uivelis hriU/ Roth. 1054 ;
just as another giant's (the
Wind's) bride ia.res along (p. 632). Percuna tete (p. 173) washes
her son the Thunder-god in a bath: this is the Bavarian 'and
with her ley' (p. 641). In Austria they tell (Ziska pp. 14 — 16),
of the devil's /?-aneZ (= ver anel), how sheand felt dull in hell,
came for a change to the Highlands (Up. Austria), where she got
her son to build her a castle near the Danube, imagining the people
would worship her as much as the virgin Mary; but as no one
wanted her and the people laughed at her, she was enraged, and
threw a huge piece of rock with a part of her castle into the
Danube, at the spot now called wirhel and strudel, and the ruins
of her house are still named the devil's tower ; conf. p. 592 on
whirlpools. I suppose no one can doubt that all these notions
date from heathen times ^ (see Suppl.).
Private sacrifices, intended for gods or spirits, could not be
eradicated among the people for a long time, because they were
bound up with customs and festivals, and might at last become an
unmeaning harmless practice. We have seen how a clump of
ears was left standing in the field for Wuotan or dame Gaue, and
a bushel of oats was presented to Death or the Wild Hunter.
This the clergy of an older time would at once have set down as
deofium geldan (Leges Wihtr^di 13). It is certain that the
centuries immediately following the conversion still witnessed
lighted candles beside holy waters (p. 584). In Norway lamhs
and kids, mostly black ones, were offered to the watersprite
(p. 493) ; and similar sacrifices were in use among the Lettons
and Lithuanians in modern times. Whirlpools and rivers de-
manded goats and horses (p. 592), Hecate black lambs. In a
Hessian folktale the Devil guards a treasure, and will allow
no one to lift it unless he offer to him a black he-goat exacth/
a year and a day old. This is an almost invariable incident in

^ Mone in Anz. 8, 450 interprets the devil's mother as Demcter, -who in the
Eleusinian mysteries is made the mother of Dionysus.
1010 DEVIL.

treasure-lifting, and
must have been deeply stamped on the
people's imagination. To the examples given at p. 977 I will add
one from the mouth of the peasantry in L. Saxony. Whoever
goes into the forest on Shrove Tuesday and sits down under a har-
row, may look on at everything, the beasts rushing through the
wood, the king on his car with foxes [sorrel horses ?] going be-
fore him, and whatever there is to be seen that night. A shepherd
who knew this and wished to try it, went and sat under the harrow
in the wood, and looked through the holes; then, when the devilry
was over, he tried to creep out again from under the harrow, but
he sat fast, and the Devil stood beside him, shewing his teeth :

'
have you got a black sheep,' said he, ' one that is coalblach all
over ? Give it me, and you'll get The shepherd lay there
loose.'

till daylight, then some people passing through the wood tried to
set him but could not, so he had his black sheep fetched, the
free,

Devil took and flew up in the air with it, and the shepherd got
it

loose. Black cocks were also sacrificed (Dielienbach's Wetterau

279), but there must not be a wltite featJier on them, Bechst. 4,
207. Little men of the mountain can also be conjured up, if you
place a new table for them, and set two dishes of milk, two of
honey, two plates and nine knives upon it, and kill a black hen,
DS. no. 38. Guibertus (vita 1, 24) speaks of a cock-sacrifice that
was still in use in litare, ita ut ovum de
France :
' diabolo gallo
quo concretus est, die Jovis, mense Martio, in gallina constet ex-

positum the cock was roasted, and carried to the pond (i.e. to
; '

a watersprite again). In H. Sachs iii. 3, 13° a man says he

will cover two old women with bear skins, stick them all over with
qreen lozenges, and give them to the Devil on new-year's day. In
Burcard Waldis ISC^ we read of 'sending the soul stuck over
with may (or birch) to the Devil.' ^ To light a candle to the Devil
(Schweinichen 2, 54) is preserved to this day as a proverbial
phrase. Drink-offerings to the highest gods of heathenism must
after the conversion have appeared devilish. At p. 56 was men-
tioned the kvfe (cask, bowl ? ) out of which our ancestors drank

These must be thoroughly popular phrases. In Christ. Weise's Drei erznar-

1

ren, Lp. 1704 p. 426 if she were my wife, I'd have her qildcd and stuck over with
:
'

rosemary, put an orange in her mouth, and sell her to the hangman for a sucking-
pig.' In hisKliigste leute, Augsb. 1710 p. 124 ay, you should stick him over with
:
'

rosemary, gild his snout, and squeeze a Borstorf apple heticeen his teeth, you could
invite the Devil to dine off him then.' That is how old-fashioned cookery used to
garnish its roast.
 devil's offerings. 1011

Wuotan^s rninne perhaps eveu ^ Saturni dollum' (pp. 126. 217)

;

was no batli, but a drinking- vessel. It seems worth noting, that

in an AS. sermon the words in 1 Cor. 10, 20 'non potestis calicem
Domini bibcro et calicem daemonioi-um/ which Ulphilas renders
verbally (ni magu]? stikl Fniujins drigkan jah stikl skohsle), are
thus expressed ne mage ge samod drincan ures Drihtnes calic
:
^

and ]>ses deofles ciqipan/ so that cuppe' was the technical name '

of the heathen vessel. People still say, if you leave anything in

your glass, that you are sacrificing to the Devil (Grarg. 43''). But
there is also ground for maintaining that a devil's or hell's hath
was believed in, as we saw before ze helle baden,' Welsch. :
'

gast 105''; 'to get into the Devil's bathroom ' (Sastrow's Life 1,

11) means the height of distress. Popular legend often speaks

of devil's hatlis (see Suppl.).
As Wernher's Maria (p. 1006) which describes
in that passage of
the Devil as chained through the Mid, Ages in general
in hell, so
he seems to have been imagined as lying bound till the dawn of
the Judgment-day then he will get loose, and appear in company
;

with Antichrist. His libcratimi from honds therefore marks also

the time of general confusion and the world's destruction. One
popular tradition makes him lie tlijhthj hound under the table at
which two virgins (evidently norns) are spinning, Deut. sag. no.9.
In other tales a noose of hast is slipt over his head, which like the
chained wolf he is unable to break, and in that state is mauled
on the anvil with a hammer, which leaves him lamed (Mahrische
sagen, Briinn 1817, pp. 69. 72. 123); still better known is the
story of the blacksmith, who gets him to creep through the key-
hole into a sack, and then hammers him to pieces. I hold these

pictures to be heathenish and Eddie (see p. 244) ; as Prometheus

is chained, so Ahriman lies fettered for 1000 years, so Lolci is
bound ; not only in Germany, but in Scandinavia the expression
'
the Devil is loose' Nethl. '
de duivel is los,' has boeu handed
down through many hundreds of years in the people's mouth.^
With this we must connect that of fire breaking loose (pp. 245.
602), and of rubbing fire out of wood to break the devil's
strength (pp. 606-7). What there is at the bottom of another
saying, '
The Devil's dead, and any one can get to heaven un-

'
Swell. '
nu iir Fan los,' Hallman's Skrifter, Stockli. 1820, p. 224.

VOL. III. I
1012 DEVIL.

hindered' (Meinert's Kulilandclien 215), I do not rightly know ;

itcan hai'dlj mean the devil's defeat in the christian sense. The
Msere von der wibe 368 already has a pi'otestation ' durch
list

des tiuveU tot.' I incline to identify it with the exclamation

quoted p. 453 n., 'the king is dead! ' namely of the dwarfs or
elves.^ The Eenner 17982 says: 'waeren die tetifel tot, mnnche
und pfaffen kgemen in not/ be in a bad way (see Suppl.).
To Wuotan, as the wai'-loving god, were imputed the setting
up and sowing of strife and enmity (p. 145 n.). So Ahriman sows
discord, Death soivs his seed (p. 848), and Werre or Discordia
hers (p. 273-4 n.). Shall we set it all down to the sowing of
the devil's tares in Matth. 13, 39, or allow to the notion a more
universal character ? ' Sathanas seminavit semen suum,' Bohmer's
Fontes 1, den sdmen kan der tiuvel geben,' Freid. 67, 25.
47. '

'des tiefels same/ Walth. 31, 34. 'der tievel hat gescet den
sinen samen in diu lant,' Ms. 2, HP. 'warp de duvel sin sat
dar in,' Detm. 2, 217.
It is remarkable that in Beow. 348 seq. the devil is called
gasthona, soul-killer, and 3485 bona, shooting with fiery bow ; as
indeed we find in Mod. German '
the inurderer from the first

(Sieben ehen p. 394), 'the cruel hangman of souls' (in Erasm.

Francisci) ; conf. the Serv. stari krvnik (p. 21). To him, as well
as to Death, are ascribed bands, ropes, bridle and steed :
' diufeles
gi-benti,' 0. i. 10, 22. 'mit des tievels bande geseilet,' tied, Karl
33*. 'der tievel hat mich gestricket,' snared, 17'*. ' in des tivels
zoumheffen (bridle-fastenings) sitzen,' Tod. gehugde 782. 'an
des tiuvels sihi,' cords, Renner 21232; 'bridles and saddles the
devil's horse ' 14429. 'tiuvels seil,' MsH. 3, 218.
To deepen the impression of something horrible, we still say,
the very Devil would shudder and shrink at it, used as he is to
liorrors. As early as the 12th cent., it is said (Diut. 3, 59) of

^ In many other cases it is difficult or impossible to trace the origin of the

Devil's connexion with certain superstitious beliefs and modes of speech. People
say when the shaft is out of your hand, it belongs to the devil (he can steer it to
:

where it will do mischief). Who

runs behind himself (not so fast as he could), runs
into the deviVs arms, makes the deviVs bed, Superst. I, 604. 659. Idleness is the
deviVs lounge, Nethl. luiheid is duivels oorlmssen (pillow). Take the plough off the
drag, or the devil sleejis under it, ib. 819. When you can't find a thing, the devil
holds his hand or tail over it 256. The devil's plough and cushion appear already
in Eenner 15597. 15938. richtuom ist des tivels wetzestein,' Welsch. gast 125^.
'

' des tiuvels dorn,' Kenner 1748. What does des tiuvels zite '
(Walth. 107, Men '

28) mean? his festivals? zite (pi.), OHG. zlti, ON. tiSir, festa.
 DEVIL. 1013

monsters with flasliiug teeth :

'
sweniie si si luzent plecchen, so
mahten sie ioch (eke) den tiufel screcchen.' And MsH. 3, 293*
' so luog ich hervlir^ ich
moht den tiiivel ilz der helle erschrecken,
swenne ich den nainen kolben uf enbur ' (see Suppl.)
Our common folk, when the disagreeable is suddenly brought
forward, or is bound to befall them, are apt, in outcry or curse, to

bring in the Devil or some baneful being that does duty for him :

' has
the devil brought you here again ? ' Platers leben p. 77.
'whence brings him the devil ? hat dich der tiuvel har getragen ' '
!

Meyer and Mooyer 48'' hat dich der tiuvel also balde (so soon)
; '

getragen har? ^27^. 'der tiuvel hat in dar getragen,^ Reinh.

1544. 'der tiuvel braht in hiure her,' Gute frau 783. So in
M. Nethl. ' galghenere, die lede davel bracht u here/ Ferg.
:

4735 die lede davel droech u hier' 520.

;
' ' deable li ont amene,'

Ren. 5051. 8171. ' dise hat der tiuvel gesendet in min lant,'
Bit. JO^. 'der ticvel sande mich an die stat/ Reinh. 311. 551.
'sus (so) kam er her geriieret, als den der tiuvel fiieret,' Trist.
6855. 'quis te maleficus hie adduxit?' Vita Joh. Gorziensis,
before 984, in Mabillon's Ann. Bened. sec. 5, p. 401. 'does the
ritt (pestis) bring you here now ? '
H. Sachs iv. 3, 5^ ; equivalent
to the Westphalian' wo
ford di de silke her ? ' for diseases were
looked upon as demonic beings. But what means that in
Schmidts Schwab, wtb. 544, ' has the zauch brought you back
already? I suppose, the hellish hound (tyke, OHG. zoha, bitch)..
'

Westph. fort juw de hiwitt (peewit) nu weer her ? instead of the

' '

more usual cuckoo, vulture, which, like the peewit, are magical
birds, 'hat mich der guckguck hergebracht,' Grobianus 97=*.

And curses go through the same variations :

' daz dich der tiuvel
hin fiiere!' Sifrit 74, 2. 'var du dem tiuvel in die hant !

Reinh. 952. 'le diable t'emporte !

' 'the geier (vulture) take
you!' Gryphius 74G. 'the cuckoo and his clerk fetch him!'
Dan. var satan i void
'
die leide vide (mala pestis) miieze in
!
' '

vellen Karlmeinet, Meusebach 162. In the same way are to be

!
'

judged the formulas about becoming and being the deviVt^, i.e.
falling due to him, where again cuckoo, vulture and the rest can
be substituted. A devil's carl, devil's child, des tuvelis kint,
Rol. 2, 31 mean those taken possession of by him : curiously
Lamprecht makes Porus exclaim 4452: dirre tuhilis Alexander
stellet michel '
wunder,' this hero is bold as the devil.
 1014 DEVIL.

These quotations will not appear superfluous, if we will observe

that they fit themselves to the Devil chiefly in those respects in
which he is a product of heathen god-notions. As we hear it
said just as much :
'
what (ill) loeatlier sends you here ? what
tempest (or thunderstorm) has brought you this way ? what, has
the hail beaten you here too ? where does the hail beat you
from ? ' in Simplic. 5, 2, " 1^1 be the iveather's if .,' ' Til be . .

thunder's first ' ^

and even ' where does the Lord send you here
again from ?
; can anything be plainer, than that such phrases
properly refer to the heathen Donar, lord of the weather, conse-
quently that by the Devil afterwards put in his place we are to
understand him ? Or we may, if we please, summon up some
storm-breeding giant, a Blaster, Vader or Fasolt (pp. 549. 630).
We know that thunderbolts are also devil's fingers (p. 179). —And
here some other points can be made good. Donar had a red
beard, and our pi'overb runs red of heard, devil's weird, ' rode :

baert duivels aert ( = kind) .' good-naturedly pity in the We

words poor devil; in, the 17th cent, they still said 2^oor thunder,
Weise's Drei erzn. pp. 14. 335 ; and thunder's child is synony-
mous with devil's child, ibid. 285. 425. The author of Simplicis-
simus writes both teufelsgeld p. 480, and donnersgeld p. 481, in
the sense of accursed pelf. The curse ' zum donner ' still means
exactly the same as zum '
teufel '
; and our '
fahr zum teufel !

answers in effect to the ON. '

far til Offins ! O&inn eigi ]nc as !
'

well as to ']->\k hafi gramir, iotnar,' p. 991, and to ' dat die de
Earner ! Hamer To the benediction Gott wait's
sla !
^
p. 181. '

(God guide it) corresponds in the mouth of the vulgar the curse
!
'

'des walte der teufel ! der donner ! Nor be it forgotten, that in '

exclamations and curses, of no matter what language, names of

old gods get hardened and fixed; conf. p. 783-4, and Gramm. 3,
297 (see Suppl.).
Again, the Devil stands connected, not only with the gods of
heathenism, but with its dgemons, its spirits ; and a good deal of
what was ascertained in ch. XVII. will apply to him. Thus he
is called the ivicht, the hosewicht, the hellewicht (p. 441) in the
harshest sense ; the alj), whose spell binds men, may stand for

' Ik sen donners

'
Hansen's Geizhals p. 120. In Pruss. Natangen, Pikullis
!
'

(p.672, surely not akin to Picken p. 176 ?) takes the place of it hat mich heute :
'

der Pakulls gedragen ? Firmenich's Volkerst. 1, 108.

'
 DEVIL. 1015

liirn. Like elves he has the power of appearing, disappearing,

and transforming himself, only the more sportful mischief of
these sprites becomes grim earnest when applied to him. Like
the alp, the Devil or villant is said to ride men, p. 461: in a poem
of Heinr. von Miiglein (Mus. 2, 196) God destines him to ride
a wicked woman ' over hill and dale.' It is a remarkable thing,
that the notions of wind, wight, thing, and no less those of devil
and valant, are used to strengthen a negative, Gramm. 3, 734-6
(see Suppl.).! Now, was used
as the word tropf (drop, ibid, 730)
in the same sense, it explains how the expressions 'armer tropf
(poor wretch, fool), arraer tvicJit, armer tevfel' all came to have
one meaning. We either attribute to spirits and the Devil the
swiftness of wind, of the Wild Host rushing in storm, or Ave
imagine the wind itself a spirit and devil (p. 999) hence the ;

following are synonymous turns of speech :

' sam sie der tievcl
vuorte,' as though the d. carried her, Eab. 749. Dietr. 8854, and
* as if ' she rushed past me like the zauch
the toind drove her,'
(tyke, p. 1013),' Schmid's Schwab, wtb. 544.
That morbid imbecile condition of one whom the elves are said
to have touched (p. 461) is undoubtedly analogous to possession
by devils. The difference lies in this, that the Heathen view
makes the spirits operate purely from without, while in Jewish,
Oriental and Christian doctrine the devils take up their abode in
a man's body, and for the abnormal condition to cease, they must
be formally cast out. An actual incarnation took place (p. 338),
and we speak of devils incarnate. Saul is possessed by the evil
spii'it. When Nalas had defiled himself, the demon Kalis entered
into him, but retired at length, and passed into a tree (Bopp's
Nalas pp. 234. 267. 196-8). Even our early Mid. Ages furnish
examples Carl, son of king Ludwig, was a demoniac (Pertz 1,
:

1 Nib. 1682 ich bringe iu den tiuvel means I bring you none at all, as we
:
' '

say the devil a bit,' etc. But also the simple indefinite pronoun is intensified by
'

the addition of devil welcher teiifel ? who ? [quisnam, ris irore] Pliil. v. Sittew.
:
' '

1, 30. besehen, icclchcn tiuvel sie mit im wellen aue-vaheu,' see what d. they
'

will do with him, Morolt 2050. zuo welchem tiuvel bin ich geschart ? Bit. 7766.
' '

^
von welchem tiuvel si sint komen ?' Dietr. 81*^. welchen tiuvel haste ein wip an '

dir ersehen ? = who in the world, Hartni. erst, biichl. 818.

'
Cries of surprise :

'
wuH teuffl,' what (the) devil, Dan. hvad fanden (intens. hvad i fiindens skind
' ' '

eg been,' skin and bone), drink then you and the devil !'(Schlanipanijie p. 17) are '

still common among tlic people. The meaning of the last is you and whoever it '

may be but the combination is also a counterpart of the God and I explained
'
;
'
'

on p. 16. daz weiz er uud der tiuvel wol,' Helbl. 7, 125. Curiously in iienner
'

1715 dem tiuvel von erst und darnach Gute,' the d. first, and then God.
:
'
lOlG DEVIL.

495).^ For elves to steal men's children, and put tlieir own
changelings in their place, is heathenish (p. 468) ; for the Devil

to lie hid in the changeliDg, is not (Zeno 58 seq.). Agaiu,

the devil-2'>ossessed are like those houses and tenements where
racketing sprites have made themselves fixtures (pp. 514. 892).-

An early instance of this is that Grendel in Beowulf, who disturbs

the royal hall by his nightly visits. For ' possessed ' (arreptitius,
daemoniacus), having the devil in one's body, the OHG. has the
following terms : frnoman, taken up, 0. iii. 14, 107 (MHG. ' vil

gar vernomen ich do lac,' I lay insensible, Fragm. 46^) ;

' ther

diufal ist iru imie/ 0. iii. 10, 12; 'gramon in-giwitun/ p. 991
(0. Fr. ' mans esperis li est el cors entres/ Garin p. 280) ; tiuvol-

winnic, tmvohvinnanti, Gl. mons. 337. 391. Doc. 239, as well as

tmvolsioh, AS. deofoheoc (-sick) ; in 0. iii. 14, 63 ' thie mit

diufele wnnnun/ who had to contend with the devil ; and that is

the meaning of H. Sachs's ' und ivinnig' 1, 481'\ iv. 3, 16*.

wiitig
In the 13th cent, our ' possessed' was already a cm^rent phrase":
'hesaz sie der valant,' Uolrich 1510. 'nu var hin, daz hiute der
!
tievel ih dir kal ' holla out of thee, Ben. 440. ' der tiuvel var
im in den munt !
' pop into his mouth, Eeinh. 1642. War du
'
dem tievel in die liant '
852. '
der tiuvel var dir in den hale !

into thy skin, Morolt 1210. ' der tufil muez im d^ircli daz herze
varn !
'
Grundr. 314. '
tusent tiuvel uz dir hellen ! ' bark, MsH.
3, 259'' (we still say, 'an evil spirit spoke out of him'), 'ich
ween der tiuvel ilz heiden luge,' Reinh. 309. 520 (see Suppl.).
The words last quoted bring us to his mendacity. The Scrip-
'
ture calls him a '
father of lies ;
' tievellichen gelogen,' lied like

1
Vita S. Godehardi (d. 1038) In civitate Eatisbona quodam tempore sanctus
:

Godehardus morabatur, pro negotio forsau sui monasterii ubi quaedam obsessa a ;

daevwnio ad eum ducebatur, ut sanaretnr ab eo. Quam vir Dei insinciens ait
'
responde mibi, immuude spiritus, ad ea quae a te quaero. quid bic agis in cre-
aturaDei?' Atdaemona.it: 'pleuo jure est anima ipsius mea, quod incantatrix
est, et per earn uiultas animas lucratus sum.' Et ait vir sanctus quare propter :
'

incantationevi tua est?' Et daemon ait: nonne legisti quia Dominus. pUhoiics, '

d w'inos et wca?if«<ores jussit exterminari? quid enim tales faciunt, nisi quod inibi
meisque principibus deserviunt ? idulolatrae enim sunt, vix enim aliquos tanto jure
possidere possumus quanto hujusmodi vitiis irretitos numquid ign^ras quod inter ;

mille incantatrices aut diviiws vix una invenitur quae vel qui yelit hoc vitium
confiteri ? sic enim ora ipsorum claudimus, ut de talibus loqui nihil valeant quovis
modo.' The bishop casts out the demon. Et sic spiritus ille malignus abscessit,_et
mulier ut mortua cecidit. Sed vir sanctus subito earn erexit, erecta vero publice
vitium incantationis, quod dudum multoties perfecerat, cum lacrymis est confessa,
quam sanctus solvit.
et vir
2 A desertedcastle possessed by the devil, Greg. Mag. dial. 3, 4. Like tormenting
sprites, the de\il tltiows stones, conL Greg. Tur. vitae patr. l,vita Heimfradi cap. 21.
 DEVIL. 1017

a devil, says Nib. 21G7, 3. What if the corrupt Dan. 'Locke

lojemand, lovmand' p. 24G had an allusion to lyve (mentiri) pret.
loi, or if a kinship could even be established between liige (men-

daciura) and logi (blaze, blast) ? Wind means to us a false

allegation, windbag a humbug, liar. A Dan. proverb says
'
logn er et skadeligt uveir ' (mendacium est tempestas nociva),
Saxo Gram., ed. Miill. p. 200. A liar is also a mocker, hence
' des
tievels spot,' Nib. 2182, 2. '
daz sinen spot der tuvel mit
den sinen habe,' Gr. Rud. 1, 9. In Mod. Nethl. 'de vyand heeft
my beet gehad,' hostis me ludibrio habuit (see Suppl.).
GrendeVs diabolic nature resembles that of bloodthirsty water-
sprites (p. 494) ; he lives too in moors and fens, and comes up at
night to haunt sleeping mortals ' com of more gangan,' Beow.
:

1413; ho flies 'under fen-hleo'Su ^ 1632. He drinks men's hlood

out of their veins 1478, like vampires whose lips are moist with
fresh blood. An ON. saga has a similar demon, called Grimr
oegir because he can walk in water as on land, he spits fire and
poison, sucJcs the hlood out of man and beast (Fornald. sog. 3,
241-2).
About when in the Mid. Ages did the idea spring up of formal
covenants and treaties which the Devil concludes with men ? To
the unfortunate, the desperate, he promises temporal blessings
for a number of years, but bargains for their souls at the expira-
tion of the term, and insists on a written bond usually signed
with the men's blood. This sounds not heathen, but rather as if

invented after the Roman mode of writing had become genei'al

in Em-ope. The Norse devil ^ tries to strike profitable bargains
-
too, but never in writing. The most famous and variously told
tale is that of the vicedominus Theophilus. It is known that
Gerbert, afterwards pope Silvester 2 (d. 1003), was said to have

^The iotunn p. ;j47. The transaction is called a 2J«''c/;a»y.

"The event itself is placed at the beginn. of the 6th cent. the oldest work
;

I know of, that relates it, is Hroswitha's poem Lapsus et conversio Theophili vice-
domiui (0pp. ed. Schurzfleisch pp. 132-14.5), of the latter half of the 10th cent.
Not long after comes the mention of it by Fiilbertus Carnotensis (d. 1029), 0pp.
Paris 1608, p. 136. A Historia Theophili metrica is attrib. to Marbod (d. 1123),
and stands in his Works (ed. Beaugendre pp. 1-507-16). The story occurs in Hart-
mann's poem (12tli cent.) Yon dom gelouben, 11. 1927-98. Berceo (d. 1268) merely
alludes to it in Milagros de Maria str. 276, and in Duelo do Maria str. 194 so does
;

a MHG. poet, Altd. bl. 1, 79. Widest diffusion given it by Vincentius Bellovac. in
Spec. hist. 22, 69. Dramatized by Kutebeuf (Legrand 1, 333 now publ. in Jubinal's
;

ed. 2, 79-105, and Michel's Theatre Fram,-. 136-156 with notes on its liter, history) ;

and aft. by a Low Germ, poet (Bruns p. 389).

1018 DEVIL.

sold himself to the devil (Atiou. Leobiens. in Pez 1, 763). In

the Auuolied str. 46-7 is the story of one Volprecht, who gives
himself to the devil; another in Ottocar cap. 335. In most
legends of this kind the Devil misses his prey after and is all^

made up the damning document. The man may have

to give
denied God, but has never renounced the heavenly Virgin, so she
lends a helping hand. In a Swiss folktale the devil bargains
that the contracting party shall never say the gospel of John any
more (de Hanseler uf der lalle ummedriillen), but he comes to
grief nevertheless, for the poor shepherd lad tvhistles it from
beginning to end. Another time the Evil one is promised
payment of the sum advanced, at the falling of the leaf; but
when at fall- time he presents himself, and presses the bargain, he
is shown trees in the church, that were cut with the leaves on

(Kinderm. no. 148), or else firs and pines (Woycicki's Klechdy 1,

149). On the whole there are ways more than one, to cheat the
poor devil of his legal due. One who has bound himself to him,
but who for seven years long neither tvashes nor combs, is rid of
him again ; or he need only have demanded that the devil shall
make a sapling grow, a thing beyond his power (Superst. I, no.
626). The former is the story of Bearskin (Simplic. 3, 896.
Kinderm. no. 101), and of Brother Sooty (KM. no. 100): Bear-
skin has to remain seven years in the devil's service, wrapt in a
bear's lilde by way of cloak, i.e. leading a lazy inactive life (conf.

p. 1010, the bearskin offered to the devil). Almost every case

contains this stipulation of seven years to be spent in his service
and lore.^

What has a more direct bearing on our investigation is, that

some of the ON. legends speak of a gefaz O&iii (giving oneself
to 0.) exactly as the christian Mid. Ages do of writing or vowing
oneself into the Devil's hands. Indeed gefa ' seems the most '

genuine expression, because the free man, who of his own accord
enters into service and bondage, gives, yields himself: giafj^rtel,
servus dedititius (RA. 327); ^begeben' is used in MHG. of
maidens giving themselves up to the church. The Olaf Trygg-
vas. saga tells how king Eirikr of Sweden gave himself to

^ Mone's Anz. 5, 176. In a MHG. iioem (Fragm. 20<^) an old man is addressed :

'din huudert jar sint nu komen zuo siben jdren uz erwegen, daz din der tinfcl
miieze pflegen.'
 DEVIL. 1019

O^inn (at hann gafsc Offiii) him victor ij

in return for his lending
for ten years long, Fornm. and 10, 283; and this last
sog. 5, 250
account calls Oddiner a devil (so in 10, 303 a ' diofull me'S asionu
Ocfins,' looking like 0.). That the ancient god of victory here
sinks into the Enemy of good, is, from the legend's point of
view, quite in order. The only question is, whether the loan for
ten years, and after that, the king's forfeiture to the god, were
taken over from christian stories of the devil, or had their ground
in heathen opinion itself. In the latter case it may liave been
these heathen traditions that first suggested to christians the wild
fiction of a league with the devil. It is true the Norse authorities
say nothing about a bond signed in blood, nor about fetching
away upon forfeiture (see Suppl.).
How to call to the Devil, when one wishes to have dealings
with him, we learn from a Dan. superstition (no. 148) : Walk
three times round the church, and the third time stand still in
front of the church-door, and cry '
come out !
' or whistle to him
through the keyhole. That is exactly how spirits of the dead are
summoned up (Superst. G, line 206 seq.). The kiss, by which
homage was rendered to the devil, does not occur till we come to
heretics and the later witches it seems either copied from the
;

secular homagium, or a pai-ody of the christian kiss of peace

during Adoration.
The devil insome stories, who hrings money or corn to his
friends and favourites, approximates to good-natured homesprites
or elves ; and in such cases nothing is said about a bond or about
abjuring God. He is usually seen as a fiery dragon rushing
through the and into chimneys (Superst. I, nos. 6. 253.
air
520-2-3. 858). The Esthonians say, red streaks of cloud shew
the dragon is flying out, the dark that he is returning with booty
(Superst. M, no. 102) so the Lithuanians about the red all and
;

the blue (N, no. 1). In Lausitz they tell of a corn-dragon (zitny
smij) who fills his friend's thrashing floor, a milk-dragon (mlokowy
smij) who purveys for the goodwife's dairy, and a penny -dragon
(penezny smij) who brings Avealth. The way to get hold of such
a one is you find a threepenny piece lying some-
the following :

where to-day ; if you pick it up, there'll be a sixpenny piece in

the same place to-morrow, and so the value of what you find will
keep rising till you come to a dollar. If you are so greedy as to
1020 DEVIL.

take tlie dollar too^ yon get the dragon into your house. He
demands respectful treatment and good fare (like a homesprite) ;
if goodman or goodwife neglect it, he sets the house on fire over

their heads. The only way to get rid of him is to sell the dollar,
but below its price, and so that the buyer is aware and silently
consents.^ It is the same with the alraun and the gallows-
mannikin (p. 513 n.). If given away, these hreeding-doUars always
come back (Superst. I, no. 781).
But nowhere does the Devil savour so much of heathenism as
where he has stept into the place of the old gimit (pp. 999. 1005.
1023-4) Both of them the thunder-god pursues with his hammer;
.

as the sleeping giant is struck by Thoi'^s miolnir, so is the devil by

the blacksmith's hammer (p. 1011) ;" the devil with three golden
hairs (KM. no. 29) has already been likened to the ON. Ugarthi-
locus (p. 244) . And more especially is he giant-like, where the
people credit him with stupendous feats of huilding and stone-
throiving here he puts on completely the burly, wrathful, spiteful
:

and loutish nature of the iotunn (pp. 534. 543-54) ; stupid devil
is used like stiqnd giant (p. 528), The building of christian
churches is hateful to him, and he tries to reduce them to ruins ;
but his schemes are sure to be foiled by some higher power or by
the superior craft of man. Like the giant, he often shews him-
self a skilful architect, and undertakes to build a castle, bridge
or church, only bargaining for the soul of him who shall first set
new building.
foot in the
What was once told of the giant is now told of the devil, but
a harsher crueller motive usually takes the place of milder ones.
The giant in building has commonly some sociable neighbourly
purpose (pp. 535-54), the devil wishes merely to do mischief and
entrap souls. Norway has many legends of giant's bridges. The
jutul loves a huldra on the other side of the water ; to be able to
visit her dryshod, he sets about building a bridge, but the rising
sun hinders its completion (Faye 15. 16). Another time two
jutuls undertake the work to facilitate their mutual visits. Over

' Lausitz. monatsschr. 1797, p. 755-6. Conf. the Flem. oorem, Haupt's
Zeitschr. 7, 532.
' It is no contradiction, that in other stories the Devil has the opposite part of

Donar with his hammer and bolt handed over to him, or again that of the smith,
the limping Hephffistus. A preacher of the 14th cent. (Lejser 77, 10) speaks of
the evil devil's hloiv-hellows.
 DEVIL. 1021

the Maiu too the giants propose to build a bridge (p. 547),
though the motive is no longer told. When the Devil builds the
bridge, he is either under compulsion from men (Thiele 1, 18), or
is hunting for a soul (Deut. sag. nos. 185. 336) but he has to ;

put up with the code or cliamois which is purposely made to run

first across the new bridge} A Swiss shepherd in a narrow glen,
finding he could not drive his flock over the brook, wished the
devil would bridge it over for him instaTitly the fiend appeared,
;

and offered to do the work on condition that the first thing that
crossed should be his it was a goat that led the way (Tobler
:

214"). In one French story, having reserved for himself every

thirteenth creature that should cross the bridge, ho has ah^eady
clutched numbers of men and beasts, when a holy man, being
a thirteenth, confronts and conquers him (Mem. de I'acad. celt.
5, 384).^ The church-building devil also having bargained for the
soul of the first that should enter, they make a wolf scamper
through the door (Deut. sag. no. 186); he in a rage flies up
thi-ough the roof, and leaves a gap that no mason can fill up (the
last incident is in nos. 181-2). On mountains he builds mills,
and destroys them again (nos. 183. 195).^ His tvager with the
architect of Cologne cathedral is remarkable that he will lead :

a rivulet from Treves to Cologne,**'before the other can finish his

church (no. 204). In the same way a giantess wngcrs to throw
a stone bridge over a strait of the sea, before St. Olaf shall have
brought his church-building to an end ; but the bridge was not
half done, when the bells pealed out from the sacred pile. She in
vexation hurled the stones she was building with at the church-
tower, but ]iever once could she hit it; then she tore off" one of
her logs, and flung it at the steeple. Some accounts say she
knocked it down, others that she missed ; the leg fell in a bog.

' Before entering a new house, it is safest to let a cat or dog run in first,
Superst. I, 499.
^ The devil is shut up in a tower, where he may get out at the top, but only by

mounting one stair a day, and there being 3G5 of them, the journey takes him a
"whole year.
^ A mountain called TeufehmuUn at the source of the rivulet Alp is ment. in

Dumbek's Geogr. pagor. 2'- 79 and a mill Duvelmolen near iSoest iu Seibertz 1,
;

622. Bechst. Franken p. 107. Baader's Bad. sag. no. 487.

* By this was meant the old Eoman aqueduct (Gelenius de admir. Col. p. 254),

of which an eciually fabulous account stands in the Aunolied 510 Triere was ein:
'

burg alt, si zierte liomarc gewalt, dannin man undir der erdin den win santi verre,
mit steinin rinnin, den hCrriu al ci minnin, di ci Oolne wdiiu M_dilhalt.'
1022 DEVIL.

Avhicb is still named Giograputteu (Faye p. 119). Bell-ringing is

hated by dwarfs (p. 459), giants (Faye p. 7. 17. Tliiele 1, 42),

and devils/ who keep retiring before it these legends all :

signalize the triumph of Christianity. Out of some churches the

devil drags the bells away (Deut. sag. 202) at first he does not:

know what the new structure is for^ and is pacified by evasive

answers (no. 181) but when it stands complete, he tries to
;

batter it down with stones. Devil's stones ai'e either those he has
dropt as he bore them through the air for building, or those he
carried up the hills when undoing some work he had begun, or
those he has thrown at a church (nos. 196-8-9. 200. 477). Scan-
dinavian stories of stones hurled by the giant race at the first

christian church are in Thiele 2, 20. 126-7. Faye pp. 16. 18.; a

Shetland one in Hilbert p. 433. Frequently such fragments of

rock have the fingers of the devil's hands imprinted on them; a
stone on which he has slept shews the mark of his ear, Deut.
sag. At Limburg near Tiirkheim in the Palatinate is a
191.
stone, which the Evil one was bringing to fling at the church ;

but being only a young devil, he tired of the heavy load, and lay
down to sleep on it his figure printed itself on the rock, and he
;

overslept the time during which the throw ought to have been
made. In the vale of Durbach, on a hill of the Stollenwald,
stand eleven large stones; the twelfth and largest one the devil
was carrying off, to batter down the Wendels-kirk with ; he had
got across the Rappenloch with it, and halfway up the Schiehald,
when he burden down, and had a rest. But after that he
laid his
could no longer lift the heavy stone, its pointed end stuck fast in
the mountain, and you may still see the round hole made in it by
the devil's shoulder-bone. So the church was spared, but the
devil still drives about the place now and then with six he-goats,
and at midnight you hear the crack of his whip (Mone's Anz. 3,
91). Devil's Dikes" are explained by the people as built by the
Devil to mark the boundary of his kingdom (Deut. sag. 188) ; he
is imagined then as the ruler of a neighbouring and hostile
kingdom (a lotunheirar), nay, as disputing with God the possession

1
In the Mid. Ages bells were rung to keep off lightning (the heathen Donar)
and the devil.
' has the double sense of ditch and earth-wall, both being made by
Dil-e
difigivghence also any wall. The Germ, graben, ditch, has in some old words the
;

meaning of wall.— Teans.

 DEVIL. 1023

of the earth, till and the Devil

at last they agree to divide it,

builds the boundary-wall (no. 189). But these devil's ivalh and
devil's ditches alike gather additional significance for us. The
people call the Roman fortifications in Bavaria, Swabia, Fran-

conia and the Wetterau, not only devil's walls, but ijfaJrjrahen,
2)ohlgmben, ^rfa/j/^o&e/ (-mounds), and even simply j;/aZ, pi. ji/ti^f,

which is explained as our pfahl, pale or stake, a word early

borrowed from Lat. palus (Graff 3, 331). But these walls have
no stakes in them, only stones and bricks ; it seems more correct
to trace the name to our old friend Phol ; the form Wulsgrahen,
which occurs in the Wetterau (Dieffenb. Wett. p. 142) and is

merely a softened pronunciation of Phulsgrahen, is clearly in

favour of it ; and we have seen several instances in which Pliol,

Pfal, Pful interchange. What is more, in various places the

devil's is also called the schweingrahen (swinedike), and a
wall
remarkable Swabian folktale says it was scratched up and rooted
up out of the ground in the night by a chanticleer and a hog}
Does not that unmistakably point to p/bZ the boar (p. 99G) ? I
have scarcely a doubt that popular tradition and local names will
yield some further confirmations. On this devil's wall the devil
is said to come driving on Christmas night (Abh. der Miinchn.

acad. 1, 23, conf. 38), as nearly all the heathen gods are astir
from then to Twelfthday. Nor ought we to overlook, that in
such districts come across teufelsgrahen, diikersgrahen,
we also
e.g. in Lower Hesse, where Roman walls never came any rocks :

and walls that strike the eye are traced back by popular imagina-
tion either to giants and devils, or to Romans (p. 85) and Hel-
lenes (p. 534) . One piece of rock the Devil puts on as a hat, to
shew his enormous strength; then comes the Saviour, and slips
the same on his Httle finger (Deut. sag. no. 205), just as Thorr
keeps outdoing the giant (p. 545) : doubtless a fiction of primitive
times. But when footprints of the Saviour and the Devil are
pointed out on high from which the tempter shewed and
cliffs,

offered to his Lord the landscape invitingly spread out below

(DS. 184. 192), that seems to be founded on the Bible.^ Pro-

>
Prescher's Hist, bl., Stuttg. 1818, p. G7. Where the wall ruus over the
Kochersberg to the R. Murr, the country people all call it schweingrahen.
2 Ulrichs in his Journey through Greece 1, ii gives the story of a devil's stone

(logari) from which the Devil preached (Kuyos).

1024 DEVIL.

jectiiig crags are called devil's pulpits (Staid. 2, 8b, kauzeli,

flulikauzel), whence he is said to have preached to the assembled

people (DS. 190. Bechst. 3, 222); perhaps in olden times a
heathen priest stood there, or a divine image ? or are they simply-
ancient Woden's hills ? The devil's beds may be placed by the
side of the Brunhilde beds and the like (see Suppl.).

Here I will make room for a few detailed narratives. The

Devil is represented as a masterful giant who will have his tithe
and tollsometimes he appropriates the first who crosses the
:

bridge, at other times the last. So from the wheel of fortune

(p. 868) he every year made the last pupil drop off/ and took

him to himself. A Spanish legend has it, that there was a cave
at Salamanca, where he constantly maintained seven scholars, on
condition that when they had finished their studies, the seventh

should pay tbe lawing. Once, when a set of students were

takiuo- their leave, and the last was ordered to stay, he pointed
to his shadow, saying he is the last
' ' So the devil had to take
!

the shadoiv, and the pupil escaping remained without a shadow

all his life.Jamieson gives the details of a Scotch superstition :

'Losino- one's shadow arrives to such as are studying the art of

necromancy. When a class of students have made a certain
progress in their mystic studies, they are obliged to run through
a subterraneous hall, where the devil literally catches the hind-
most in the race, unless he crosses the hall so speedily that the
Arch-enemy can only apprehend his shadow. In the latter case
the person of the sage never after throws any shade, and those
who have thus lost their shadow always prove the best magicians.'
The devilcheated of his prey, and has to put up with the bare
is
^
shadow, like the dishonest man in the sham penance (RA. 678)
(see Suppl.)-
That Norrland story of the giant Wind and
significant
Weather (p. 548), whose connexion with the Devil is placed
beyond a doubt by the observations on pp. 1000-14, is related by
Thiele 1, 45 in the following shape. Esbern Snare wished to
build Kallundborg church, but his means not sufficing, a trold

1 '
Da nu eiuer ins teufels reder sesse, oder gar in sumpf gefallen were, oder
140b.
des tods schwaden hette ihn ergriffen,' Mathesius „ ,, .

2 Cbamisso's Peter Schlemihl rests, no donbt, on a legend substantially the

same. Of the homesprite Yollmar, on tbe contrary, notbing was

seen but tba
shadow, p. 509.
 DEVIL. 1025

offered his assistance ou condition that; when the church was

finished, Esbern should be able to tell the trold^s name, or else
forfeit to him his heart and eyes. The work went rapidly for-
ward, and only half a pillar was wanting, when Esbern began to
be alarmed, because he knew not yet the trold's name. Anxious
and sad he wandered in the fields, when at the top of a rock he
heard the voice of a trold-wife 'hush, hush, my child, to-morrow
:

comes thy father Fin bringing thee Esbern Snare's heart and
eyes to play with.' Esbern came home comforted he stept into ;

the church, the trold was just bringing up the stone shaft that
was still wanting, when Esbern hailed him by the name of Fin !
In a rage the ti'old shot up into the air with the half-pillar that :

is why the church stands on three pillars and a lialf only. Fiimr
is the name of a dwarf in the Edda. —
The German legend on
p. 549 is told thus in Lower Hesse A peasant on the EUenbach
:

(by the Sandershiiuser mt. near Cassel) had so much corn to

gather in, that he knew not how to house it all his barn was too :

small, and he had not the money As, thought-

to build a larger.
ful and anxious, he paced his fields, a gray old mannihin stept up

to him, and asked the reason of his sadness. When the peasant
had told him the plight he was in, Graymannikin smiled and said :

'
a barn I would doubtless build for thee, so roomy that thou
canst garner all thy crop therein, and ere to-morrow' s dawn shall
it stand ready in thy yard, if thou wilt make over to me ivhatso-

ever hidden -property thou ownest.' ^ The peasant thought of

treasures underground, which could do him no good till they
were lifted, and he closed with the stranger's offer not till he :

turned to leave did he notice a cow's foot and homo's foot peep out
fi'om under the gray coat. He went home, and told his wife what
had happened to him in the field my God what hast thou
:
'
!

done ? I have a child unborn, and thou hast signed it away to

the Evil one.' The moment it was dark, a tremendous din arose
in the farmyard, carters, carpenters, masons working away to-
gether, the Devil as architect directing the whole business, which
advanced with incredible speed : a few hours more, and the barn

1 Hdttr (hat, gray hat), i.e. OSinn

(p. 146), after giving Geirhildr his spittle to
be the barm of the ale she was brewing (couf. p. 'M2), demands what is between her
and the vat, viz. her unborn child, Fornald. sog. 2, 26. The ivilde walrabe (p. 997)
requires of the queen det du haver under belte dit,' DV. 1, 187. If only lor this
'

one incident, I hold the Hessian tale to be of heathen origin.

1026 DEVIL.

stood ready built, the roof was thatched, the walls filled up_, only
a square or two stood open in the gable. Then the cunning wife,
dressed in her husband's clothes, crept across the yard to the
henhouse, clapt her hands} and mimicked the croiv of a cocTc, and
all the cocks set up a crowing one after the other. The evil

spirits scuttled away with a great uproar, leaving but one gable-
square of the one carter had just come up
new barn empty :

with a large stone drawn by four chestnuts, when the Devil

caught him up and smashed him, cart and steeds and all, against
the barn ; his figure was printed on that same stone for a remem-
brance, and may be seen there now. The barn-gable no human
hand has ever been able to close up ; what was built in by day
would always fall out again at night.- The hill where the gray
man first appeared to the peasant is called Teufelsherg.—Not far
from Eomhild stand the Gleichberge, high basaltic hills, one of
which has its top encircled by a double ring of stones irregularly
piled. Here the Devil once carried a wall round the castle of a
knight, having bargained for the hand of his lordship's daughter.
But before daybreak the young lady's nurse slapped her knees
loudly with her hands, the cochs began to crow, and the devil lost
his bet. Exasperated he destroyed his own work, therefore you
see only ruins of the wall. Another version of the story (Bechst.
Franken p. 261) is, that the nurse, having overheard the compact,
stole out at early morn with a dark lantern to the hen-roost
the cock, suddenly seeing the light, thought it was day, and
—
crowed ivith all his might? A mill at Coslitz being badly off for
water, the Devil undertook to provide it with plenty by daybreak,
before ; the miller in return bound himself
the cock shonld croiv
to give up his handsome daughter. In one night therefore the
devil had nearly finished cutting the conduit from the Elbe to
Coslitz, when the miller repented, and, some say by imitating
the cock's cry, others by knocking his leather apron, made the
cock crow before his time, whereupon the devil departed in anger,
and the trench remained unfinished, Mitth. des Siichs. vereins.

'
Clapping of hands avails in enchantments. Wolfdietr. 1372 says of the
heatheness Marpalie sie sluog ir hend ze samen,'' and immediately turned into a
:
'

crow.
- In any church the hole at which the devil has flown out can never be closed.
•'
Same incident in a Thuringian story, Bechst. 3, 224.
 DEVIL. 1027

Dresd. 1835. 1, 11. — At Geertsbergen in W. Flanders there goes

a similar story of a devil's barn (duivelscliuer), and here too the
farmer is saved by the cunning of his wife lang voor dat de :

haen gevvoon is te kraeyen^ sprong zy het bed nit, en liep naer

buiten, waer zy een onnoemlyk getal werklieden bezig zag met
de schuer op te maken, aen dewelke nog slechts een gedeelte
van den zymuer ontbrak. Zy plaefste haven mond tiisschen hare
handen, en schreeuwde zoo schel als zy maer kon ' Icoekeloren :

haen ! ' en alle de haneu in de rondte lieten hun eerste morgen-

geschrei hooren. Het werkvolk was verdwenen^ en de schuer
stond doch met dien onvoltrokken gevel men heft herhaelde
er^ ;

malen beproefd het gat te stoppen telkeus komt Satan het's :

nachts openbreken, uit weerwraek dat de ziel van den boer hem
zoo loos ontsnapt is.^

The Esthoniaus call a flirm-servant who has charge of the

barns and grains ' Once a riegeukerl sat casting
riegenkerl.'
metal buttons, when the Devil walked up to him, said good day,
and asked, ' what are you doing there ? ' 'I am casting eyes.'
'Eyes ? could you cast me a new pair ? ' 'Oh yes, but I've no
more left just now.' But will you another time ? '
' Yes, I can,' '

said the riegenkerl. When shall I come again ? ' ' When you
*

please.' So the devil came next day to have eyes cast for him.
The riegeukerl said, ' Do you want them large or small ? ' Very '

large indeed.' Then the man put plenty of lead over the fire to
melt, and said, ' I can't put them in as you ai-e, you must let me
tie you down.' He told him to lie down on his back on the
bench, took some stout cords, and bound him very tight. Then
the devil asked, what name do you go by ?
' Issi (self) is my ' '

name.' 'A good name that, I never heard a better.' By this

time the lead was melted, and the devil opened his eyes wide,
waiting for the new ones. Now for it ' said the riegenkerl,
'
!

and poured the hot lead into the devil's eyes ; the devil sprang up
with the bench on his back, and ran away. He was running past
some ploughmen in the fields, who asked him, who's done that '

to you?' He answered, Hssi teggi' (self did it). The men

laughed and said, ' self done, self have.' But he died of his new

1 Kunst en letterblad, Ghent 1840. p. 7 ; and from it Wolf no. 187, who gives
similar stories iu no. 18G and note p. C8G.
VOL. III. K
1028 DEVIL.

eyes,and nobody has ever seen the devil since.^ In this tale the
Devil is more a blundering giant than the malignant Foe of

mankind ; his blinding and the name Issi reminds us of Homer's

Polyphemus and Ovtl^, as well as of the oriental Depeghoz
(p. 554). In our nursery-tale (KM. 2, 481, conf. Altd. bl. 1, 122)
the giant's eyes are scalded out with oil, and in Lith. the devil is
called aklatis, the blind, blinded. When other Esthonian tales
explain thunder by saying the devil is pursued by God, and
fleeing for refuge to the rocks, is smitten down (Superst. M, 61.

64) ; here also God resembles the Scand. Thorr, and the Devil a
iotunn whom he slays (see SuppL).
It is a vital part of the machinery of medieval poetry, for
heroes to be trarisported hy the Devil through the air from distant
countries home, when there is urgent need of their
to their
pi-esence there some mai-riage is contemplated, that would rob
:

them of wife or lover. Thus king Charles (in the Spagna, canto
xxi) rides a devil, converted into a horse, from the East to France
in one night ; make an angel appear to him instead,
later legends
and shew him a strong horse, DS. no. 439. The angel visits the
gentle Moringer in like distress (no. 523). But Henry the Lion
and Gerhart (Caes. Heisterb. 8, 59) travel with the devil's aid.
The mere fact that angel and devil can change places here, shews
that no evil spirit was originally meant; it is no other than
Wuotan carrying through the clouds his foster-son (p. 146) ; and
so we get at the real meaning of the question, what devil brings
you here ? A devil carries a belated canon from Bayeux to Rome
iu time for pontifical mass ; and by the same magic Klinsor and
Ofterdingen get from Hungary to the Wartburg.
There is no surer test of the mythic element having a deep
foundation, than its passing into the Beast-fable. The Esthonian
tale of the man and the bear going halves in the cultivation and
produce of a field (Reinh. cclxxxviii), which turns on the same
distinction ofupper and under growth that we saw at p. 715, is
told in our no. 189 of a peasant and the devil, and in this
KM.
form we find it as early as Rabelais bk 4, cap. 45 47. Rlickert's —
Poems p. 75 (Godeke 2, 416) give it from an Arabian tradition,
the source of which I should like to learn; while the Dan. story

1 Eosenpliinter's Beitriige, part 6, p. 61. The devil's being buried by beasts is

not in point here.

 DEVIL. 1029

in Tliielei, 122 relates it of a peasant and a trold. The common

folk in Normandy have to this day a legend of their Mont St.
Michel, how Michael and the Devil disputed which could build
the finer church. The devil builds one of stone, Michael con-
structs a handsomer one of ice when that melts, they both
;

agree to till the soil, the devil choosing the upper herbs, and
Michael keeping what hides in the ground. In all these tales,
the bear, giant, troll or devil is the party outwitted, like the
giant who built the castle for the gods (see Suppl.).
is proved by animals
Lastly, the old-heathen nature of the Devil
and plants being named after him, as they are after gods and
giants (p. 532). The libellula grandis, dragonfly, a delicate
slender-limbed insect, is called both enchanted maid and devil's
fandens ridehest ; in the I. of
horse, devil's bride, devil's nag, Da,xi.
Mors a meloe proscarabaeus, /(umeus riihejst (Schade p.
beetle,
215) ; in Switz. the libellula, devil's needle, devil's hairpin, and
the caterpillar devil's cat} In the vale of Rimella the black
snail, tiiifulsnahlie, and a tiny black beetle s' hozios ajo, the evil
one's mother, Albr. Schott pp. 275. 334, a counterpart to the
'
Marienkiifer, p. 094, but also suggestive both of ' deviPs needle
and of Loki's mother Ndl, p. 246 so that Dona,-nadel (p. 490 n.)
;

may be correct, as the name of an evil river-sprite. In Holland

some herb, I know not which, is called duivels naai-garen (sewing
yarn). The alcyonium digitatum or palmatum is devil's hand,
manus diaboli, thiePs hand, Engl, devil's hand or deadman's
hand, Nethl. doode mans hand, oude mans hand, Fr. main de
diahle, main de ladi'e, de larron, conf. Forneotes folme, p. 240.
Lycopodium clavatum, devil's claw; euphorbia, devil's milk;
clematis vitalba, devil's thread; scabiosa succisa, devil's bite, Boh.
cert-hus ; adonis, devil's eye ; convolvulus arvensis, devil's gut,
etc., etc.- Probably the folktales of an earlier time knew the
exact reasons of such names, conf. Superst. I, nos. 189. 190. 4-7G.
The thunderbolt, the elf-shot, was also called devil's finger, pp.
179. 187 (see Suppl.).

^ Caterpillars, through shedding their skins, becoming pupjE, and gradually

changing from creeping and dead-like creatures into flying ones, have something
uncanny, ghostly in them.
- Hypericum perforatum,
cJeriTs/ifif/ti, because it drives him away: 'dosteu,
harthuu, weisse held, thun dcm teufel vieles leid.'
1030 DEVIL.

In such various ways liasa Being who, taken altogether, was

unknown to the heathen, pushed himself into the place of their
gods, spirits and giants, and united in himself a number of
He resembles Wuotan as the
similar or conflicting attributes.
grayraan and the cloaked wild hunter, who rides and carries
through the air; as sowing discord, playing dice, and taking
into his service men that vow themselves to him. His red beard,
his hammer and bolt recall Donar. Phol and Zio are connected
with the storm-wind, and the former with devil's buildings. As
for giants, their whole being has most things in common with
that of the Devil.
 CHAPTER XXXIV.
MAGIC.
Miracle (wundern) ^ is the salutary, magic (zaubern) tlie hurtful
or unlawful, use of supernatural powers : miracle is divine, magic
devilish ; not till the gods were degraded and despised was magic
imputed Beings midway betwixt them and man, sage
to them."
and dwarfs practise magic ; only their skill
giants, artful elves
seems more innate, stationary, not an acquired art. Man can
heal or poison, by directing natural forces to good or to evil
sometimes he even shares the gift of miracle, but when he pushes
the beneficent exercise of his powers to the supernatural point,
he learns to conjure. Miracle is wrought by honest means,
magic by unlawful ; the one is geheuer (blessed, wholesome,
p. 914), the other ungeheuer. At the same time the origin of
all conjuring must be traced directly to the most sacred callings,

which contained in themselves all the wisdom of heathendom,

viz. religious worship and the art of song. Sacrificing and
singing came to mean conjuring; the priest and the poet, confi-
dants of the gods and participants of divine inspiration, stand
next-door to the fortune-teller and magician (see Suppl.).
It is so with all nations, and was so with our ancestors : by
the side of divine worship, practices of dark sorcery, by way of
exception, not of contrast. The ancient Germans knew magic
and magicians ; on this foundation first do all the later fancies
rest. And the belief was necessarily strengthened and compli-
cated when, upon the introduction of Christianity, all heathen

1 I here use the verb wundern transitively (= to do wonders), in which sense

its derivative icundercr meant a wonder-worker. Reinmar says, Ms. 2, 154;'' wol :
'

dem wundcr, daz der wunderscre gewtuidcrt hat an der vil siiezen.' God is the true
wuiiderare, Ms. 2, 171''. Trist. 10018, who of all wonders hath control, Parz. 43, 9
ruirabilis Deus, Helbl. 7, 12. But also a hero doing godlike deeds, e.g. Erek, earns
the name of wundercprc ; in Etzels hofhaltung it is even applied, less fitly, to a
savage devilish man, p. iM8.
- And a human origin for the same reason, p. 384n. Snorri calls O^inn
'
forspar, liolkunnigr,' and makes him galdr qveSa,' Yngl. saga cap. 4. 5. 7.
'
Saxo
Gram. p. 18 ascribes to him praestigia,' and curiously divides all magicians
'

(mathematici see Forcellini sub v.) into three kinds, viz. giants, magi and deities
;

(p. 9) ;conf. his statements (p. 108) on Tlior and Otbin magicae artis imbuti.''
So
the Chronicon Erici (circ. 1288) represents Odin as incautator et magus.'
'

1U31
1032 MAGIC.

notions and practices were declared to be deceit and sinful

delusion the old gods fell back and changed into devils, and all
:

that pertained to their worship into devilish jugglery. Presently

there sprang up tales of the Evil one^s immediate connexion with
sorcery and out of this proceeded the most incredible, most
;

crueljumbling up of imagination and reality. Magic tricks per-

formed, and those merely imagined, so ran into one another, that
they could no longer be distinguished either in punishing or
even in perpetrating them.
Befoi-e proceeding with our inquiry, we have to examine the
several terms that designated witchcraft in olden times. It
more general names have
seems worth noting, that several of the
simply the sense of doing or preparing, and therefore mark an
imperceptible lapse of right doing into wrong. The OHG.
Tiarawan, AS. gearwian, had only the meaning of facere, parare,
praeparare, ornare, but the same word in ON. gora approxi-
mates to that of conjuring, Dan. forgiore ; gornhig is maleficium,
gorntngar artes magicae, much in the same way as facinus is both
deed and misdeed. Our thun, to do, passes into anthun, to inflict
(by sorcery)and the ON. fordce&a (malefica), S«m. 64'*. 197''
;

comes from da's (facinus).^ Now the Greek and Latin words
epSeiv, pe^eiv, facere (p. 41n.), mean not only to do, but to
sacrifice, without requiring the addition of lepd or sacra, and
epSeiv TLVL Tt is to bewitch ; the ON. hlota, beside its usual sense

of sacrificare, consecrai'e, has that of maledicere; whether

forncesJija, sorcery, can be connected with forn, sacrifice, has been
discussed, p. 41. —A difficult word to explain is the OHG. zoupar
divinatio, maleficium, zoiiparari hariolus, zouparon hariolari
Notker spells zoufer in Ps. 57, 6, zouver in Booth. 29, zouferlih,
zouverlih in Cap. 45. 99 ; the MHG. zouher, zouhern answers
exactly to the strict OHG. forms with p, to LG. tover, toveren,

and the same in Nethl. both Mid. and Mod. (conf. toverie,

Maerl. 1, 260-3, toverare 1, 266. 2, 176-7, toeverie is a faulty

spelling) ; O. Fris. tawerie, Richth. 401. 21. The Icelandic has
tofur instrumenta magica, iijfrar incantamenta, t'ofra fascinare,

M. Lat. factura (sortilegium), facturare (fascinare), affacturatrix (incantat-

>

rix) Hal. fattura (incantatio), fattucchiero, -ra, sorcerer, -ress; Piov. fachurar,
;

faiturar, to conjure, fachilieira, faitileira, sorceress; O. Fr. faiture, faicturerie,

sorcery Span, hecho (facinus), hechizo (incantatio), hechizar conjure, hechicero, -ra,
;

sorcerer, -ress.
 ZAUBER. WITCHCRAFT. 1033

tofrari magns, tqfranoryi sagsx, FovRoid. sog. 3, 205; with which

the Norw. tougre fascinare (Hallager 131^) and Swed. tofver- in-

cantatio, tofverhaxa saga, agree; we may safely suppose a modern

importation of all these Scand. words from Germany, as they
do not occur in ON. writings.^ I am in doubt whether an AS.
tea/or is to be connected with zoupar ; it signifies minium, color
coccineus, and Lye gives (without ref.) tifran depingere, which
ought perhaps to be t;^frian. The addition of the adj. red in
redd ted/or (rubrica) favours the conjecture that ted/or was a
general term for the colours employed in illuminating manuscripts,
and thus may stand for rune, mystic writing, hence our zauber
(magic).- To identify zoupar with z'epar (p. 40), AS. tedfor with
tiher, is forbidden by the difference of vowel, though it would
bring the notion of magic very near that of sacrifice again. One
would much rather trace zoupar to zouwan, Goth, taujan, AS.
tawian (facere, parai-e), and assume the operation of some anoma-
lous change of the w into v, h, p.^ Even the Lith. daryti, Lett.
darriht (facere), and the Slav, tvoriti (facere, creare, fingere) are
—
worth considering. Another term no less perplexing is one
peculiar to the Saxon branch of our race. In L. Saxony they
still say for conjuring or soothsaying, wiklien, wicken (Ssp. 2, 13.
Homeyer p. 117 var. x) and wigeleu (wichelen), for fortune-teller
wikker, tvichler, for witch wikkersJce, for sorcery wichelie. So in
Nethl. both luikken and wichelen, wikkerij and wichelarij ; M.
Nethl. ivikelare ariolus, Maerl. 2, 323. 348, wigelare, Kastner's
Bruchst. 42'', tvigelinge vaticinium 12''. The AS. also has the
two forms : both wiccian fascinare, loicce saga, wiccungdom
(Ceedm. 223, 17) or unccancrceft ars magica; and iviglian ariolari,
ivigelere augur, tvigelung augurium, incantatio ; while the Fris.

transposes the letters, luillga incantatio, Richth. 401, 21. The

Engl, has witch = wicce
from the AS. verb has survived its
;

partic. tvicked (perversus, maledictus), and 0. Engl, had an adj.

wikke meaning the same ; add wizard, but all the L-forms have

1
So the Liineburg Wendic ti'Matsrh sorcerer (Eccard p. 291), fobalar sorcerer,
tnwlatza, toblarska sorceress (Jugler's Wtb.), seem borrowed from German, as other
Slavic dialects have nothing similar for the Sloven. 2(>/)«7-magic, zoprati to conjure,
;

zopernik, -nitza sorcerer, -ress, are certainly the Germ, zauber, etc.
Is the derivation of our zij'cr, Engl, cipher, Fr.chiffre, It. cifra, cifera (secret
writing) from an Arabic word a certainty ? Ducauge sub v. cifrae has examples
from the I'ith cent. The AS. word has a striking resemblance.
^ Our gclb, farbe, gerben, miirbe, all have ic in MUG.
1034 MAGIC.

disappeared. The word is unknown to any HG. dialect, old or

new ; ^ yet I believe it springs from a root common to all

had originally
Teutonic tongues, viz. veihan (no. 201), whicli again
the sense of facere, conficere, sacrai^e, and from which came the
adj. veihs (sacer), OHG. wih, and the noun vaihts (res), conf.

Slav, tvar, tvor (creatura, kt Lai's). know that vaihts, wight, We

acquired the sense of daemon (p.440-1), and the ON. vcettr (orm
VEettr, poor wight) means a witch in Saem. 214^. I treat the hh
in wikken as I did that in Ecke from the root agan (p, 237), and
this is supported by the g in wigelen and c/tin wichelen (evidently
a ch = h). —
Near in meaning, though unrelated in origin, seems
the OHG. tvizago, AS. wttega, witga, Caedm. 218, 18. 224, 13, our
tveissage, prophet, soothsayer, but in a good, not in a bad sense
the ON. form vitU, Seem. 63^. 118^ stands for vitugi (conf, vitug
94*), as ecki, eitki does for eitgi (Gramm. 3, 738), and vaetki for

vastgi. This vitki has been wrongly identified with AS. wicce :

never does an AS. cc result from tg, though it becomes tch in

English.^ The corresponding verb is OHG, ivizagon, AS. tcite-

gian, M. Nethl. witegen, Diut. 2, 202^. — Equivalent at first to

witega and vitki were the ON. sjmmad'r, spdhona, spcidis (pp.
94. 402) but from signifying the gift of wisdom and prediction
:

as it and poet,^ they gradually declined into the

resides in priest
sense of noxious wizard and witch. Even Snorri's for-spar and
fiol-Tiunnigr (p. 1031 n.) had already acquired the bad secondary
sense. Fiolkunnigr (multiscius) came to mean magician, and
Jidl-kunndtta fiollcyngi, and even the simple kyngi ( = kunnugi)
' Rognvaldr
sorcery. This k|^ngi was learnt as a profession :

nam fidlkyngi' Har. Harf. saga cap. 36. Walther 116, 29 says
of a lady wondrous fair daz si iht anders kilnne (that she was
:
'

up to other tricks, knew too much), daz soil man iibergeben

(you are not to imagine).^ Hans Sachs calls an old sorceress by
turns ^
die alt unhuld ' and ' die weise frau ' iv. 3, 32-3 (see
Suppl.).

Vegius in the Lex Burg. 16, 3 and OHG. 1, 8 has been taken to mean
'

magician but, as the rubric

; viator in the last passage shews, it is one who
' '

fetches and carries, index, delator.

' Of hke meaning are: xceiser manv, u-eise frau, kluge frau ; ON. visiudamadr,
sage, natural philosopher, Fornald. sog. 1, 5 Serv. vietcht peritus, vietchtats,
;

-titsa veneficus, -ca Pol. wieszczka sorceress, fortune-teller, wieszczyka night-hag,

;

lamia ; Sloven, vezha witch.

3 Analogous is the 0. Fr. devin, divin, magician, diviner.
 WITEGA. SPA. GALDOR. 1035

Inasmuch as spying is foreseeing and seeing, there is another

word for conjuring that I can connect with it. Without any
bodily contact, things may be acted upon by mere looking, by
the evil eye this in our older speech was called entsehen (p. 461).
:

But as the vates, beside seeing and knowing, has also to smg
the mystic strain and speak the spell, there must from the earliest
times have been words to express conjuring, like our present
beschreien, beschwatzen, berufen, uhermfen, beschworen [from cry,
call, talk, swear]. The OHG. hilan, AS. galan, ON. gala, was
not only canere, but incantare, a recital with binding power, a
singing of magic words. Such spoken charm was called in ON.
galdr, AS. galdor, OHG. halstar (not to be confounded with
kelstar, sacrifice, p. 38-9), MHG. galsterie, Schwanr. 813 ;
we
find galsterweiber for witches even in Mod. German; galdr in

itself seems not to have meant anything criminal, for meingaldr

(wicked spell) is particularized, Fornm. sog. 2, 137. ON. galdra

iascinnre, galdramad'r incantator, galdmhona saga; AS. galdor-
crceft magia, galdere magus ; OHG. Jcalstarari incantator, Medea
'

diu handega galsterard,' N. Cap. 100. In like manner the Fr.

charme, charmer come from carmen, and enchanter incantare from
cantus, canere. The M. Lat. carniinare, to enchant, gave birth
to an garminari, germinari incantator, germinod incantatio,
OHG.
Diut. 2, 326^ Gl.Doc. 213\ germenod, N. Cap. 100 which after- ;

wards died out of the language. The MHG. already used segen
[blessing, from signum] for a magic formula, segencerinne for
enchantress. Chap. XXXVIII. will go more deeply into this
necessary connexion of magic with the spoken word, with poetic
art ; but, as the mystery of language easily passes into that of
symbol, as word and writing get indissolubly wedded, and in our
idiom the time-honoured term rune embraces both tendencies
it throws some light on the affinity of zoupar with teafor (p. 1033),

and also on the method of divination (p. 1037) by rune-staves.

The Goth, afhugjan, to deprive of one's senses, bewilder, stands
in Gal. 3, 1 for /SaaKaiveiv = fascinare ;
^ AS. dyderian, bedgder-
ian illudere, incantare, perhaps conn, with our HG. tattern, dot-
tern (angi, delirare) ; we now say verblenden, daze, dazzle. That
ON. troll (p. 526), which stood for giants and spirits, is also

1
Is this, or is the Ital. fasciare, the source of Fr. fucher, formerly fascher,
irritare, Span, enfadar ?
 1036 MAGIC.

applied to magicians, trdll-shapr is sorcery, the Sw. trolla, Dan.

trylle incantare, troUdom, trolddom witchcraft; the Gula]?ingslag
p. 137 has 'at vel-ja troll' for conjuring, which reminds us of
' veckja hildi ' and ' waking the Sselde/ p. 864. The Frisians
say tsyoene fascinare, tsijoen-er, -ster sorcerer, -ress, which (as
initial ^9 before i or y often stands for k) is no doubt to be ex-
plained by the ON. kyu in its collateral sense of monstrum, conf.
MHG. kunder. I cannot satisfactorily account for an O.Sw.
vipskipli, used in the Vestgotalag for magic, not of the worst
kind, but what can be expiated by penance :
'
far kona me]?
vijysldplmn,' -p. 163 ; WarJ^er taken me]? viJ^sJcipplum,' p. 228;
' convictus de tmdsldplum ,' p. 321 ; it is plainly the present vid-
skepelse superstitio ; skipa is ordinare, facere, and the wrongness
must lie in the vid ; conf. beginn. of ch. XXXV.
We find sei(Tr meaning magic already in the Edda :
'
seid' hon
kunni,' said of a vala or volva, Ssem. 4 ; sei&herendr 118^ are
magicians, who stand on a par with vcilur and vitkar and the word ;

becomes commoner in the sagas. If we might spell it sey&r (as

one poem has it in Fornald. sog. 2, 130), we should get both
an easy derivation from sioiSa to seethe, and another point of
contact with Goth. sau]>s, p. 40. Sei&mac^r is magician, sei&kona,
seycfkonct a wisewoman, one that skills to seethe and cook magic
remedies.^ Meanwhile seiSr occurs clearly as a vowel-change
from sicfa, Yngl. saga cap. 16-7, Loki reproaches OSinn with
having practised sorcery |?ik siSa koSo,^ Ssem. 63% and I have
:
'

never seen sioSa put for it; so the two words, even if cogaate,
must remain apart, or find their justification in an exceptional
shifting from the 4th to the 5th series of vowel-change.
The OHG. puozan, AS. hetan, is emendare, but also mederi, to
remedy, heal ; in Westphalia hoten "
still expresses the action of
old-fashioned charms as opposed to scientific medicine, Superst.
I, 873 ; the Teutonista gives boifen as synon. with conjuring,
and the M. Nethl. ut hoeten is sanare (Reinh. 5394).^

^ or sawd"r is a poetic word for a fire to cook by: 'a sey'Si bera,' Sffim.
(S?//d"r
54', to seton the fire, take to cook, make to boil.
- Eoth de nomin. vet. Germ. med. p. 139.
^ Foreign terms are less interesting, e.t]. AS. dry magus, pi. dryas, drycrceft

magia, whose Celtic origin is betrayed by the familiar name of Druid; Ir. draoi
wizard, draoidheachd sorcery. Nigrovianzie already in medieval 23oets, Ms. 2, 10'' ;

'
der list von nigromanzi,' Parz. 453, 17. 617, 12, list m. answering to ON. iffrott,
which Snorri uses of magic nigromancie, Maerl. 2, 2G1.
; der swarzen buoche wis,' '
 SEID-MAN. JUGGLER. 1037

Now, and that of poisons easily

as the concocting of remedies
fall into one, the OHG.
AS. lyf, MHG. luppe, is used of
luppi,
poisoning and bewitching: li'ippe und zouber triben/ Berth. 12,
'

and luppcerinne 58 is sorceress, exactly as veneficimn and venefica

stand related in Latin; and the Goth, luhjaleisei, Gal. 5, 20

is (^apixaKeia, sorcery, and leisei is like list in zouherlist, Iw. 1284.

Even the Goth, lekeis, OHG. lahhi (leech, medicus in the good
honest sense), and lahhinon (mederi), lahhan (remedium) lie at

the root of the words Idchencermne enchantress, Obei'l. bihteb. 46,

lachsnen quackery, conjuring, lachsnerhi witch. Staid. 2, 150.
In Hessian witch-trials of the 16th cent., the usual, nay the
only term for bewitching is derren, prop, nocere ; as even OHG.
tarun acquired, beside nocere, the meanings fraudare, officere,
illudere (see Suppl.).
A
part of the diviner's craft consisted in casting and inter-
preting lots. Like the Lat. sortilegium and sortilegus (M. Lat.
sortiarius, whence Fr. sorcier), our old German words Idiozan
(Graff 4*,
1122), MHG. liezen (augurari, Diut. 3, 107-8. Er.

8123), and Miozarl, liezcere (augur, divinator) are applicable to

sorcery. Then from the customary phrase ' mittere, jactare
sortem' seems to have been borrowed the expression zouher
werfen, to throw a spell, Wolfd. 515. 520. 533, jeter un sort,
'
maleficium super jactare,' Lex Sal. 22, 4 ; zouber legen, to lay a
spell, Walth. 115, 32. 116, 23-5. The Swed Jjiisa to conjure is,
I think, for T^jusa, ON. kiosa, choose, spy (Gramm. 4, 848), pick,
eligere sortem; but also the ' vala,' the wise woman and enchant-
ress, is wales' or chooses, a valkyrja.
one that '

One species of divination was performed with the drinking-cup

(Genesis 44, 5). From the Lat. caucus (for scyphus) are sup-
posed to have sprung cauculator, Capitul. an. 789, § 63 capit. 1,

62. 373, and coclearius, ib. § 18 capit. 5, 69, and from these
6,

the OHG. concaJari scenicus, magicus, Gl. Mons. 377, gougulari,

Troj. 7411. '

suochen an den swarzen buochen,' Martina 20*. nii ler etz in sin '

.^wurzez huoch, daz ime der hellemor hat gegebcn,' Walth. 33, 7. Black art, black
artist, not till a later time. All this came of misunderstanding the Or. veKpof/.avreia.
In the Ulm Vocab. of 1475 we read ' nigramansia dicitur divinatio facta per nigros,
:

i.e. mortuos, vel super niortuos, vel cum mortuis.' A

curious statement in Bit. 79
about Toledo : ' ein berc lit nahen da hi, da der list nigrdmnnzl von erste wart er-
funden (first invented) another opinion propounded in Herbert 9372. Our Mid.
;
'

Ages saddled the Saracens in Spain and Apulia with its invention ein piilUnch :
'

zouber,' Ms. 2, 133''.

1038 MAGIC.

0. iv. 16, 33, kouhelari, Georgsl. 2b, goucaltuom magia, Gl. Mons.
375, goukel praestigium, N. ps. 65, 3; MHG. gougel gougelcere,
Walth. 37, 34, our gaukel, jnggle; ON. kiikl praestigium, huklari
magus ; M. Netlil. cokelere hariolus, Diut. 2, 217^. Others derive
gaukler from joculator, and one thing that seems to be in its
favour is the mild meaning, of mere sleight-of-hand, which still
clings to gauklerei (jugglery), i.e. harmless tricks performed by
way of game and recreation ; conf. gougel-biihse (-box), Walth.
38, 6. Eenn. 2244. gougelstok (-stick), Martina 9*. gougel-
fuore (-cart), MsH.
3, 166^ 185=^. gougelspil (-play) 438^ goukel-
hiietliu (-cap), Kenn. 16719, conf. Walth. 37, 34. So the Nethl.
guicJielen, gochehn, goghelen, guiclielaar gokelt onder den hoet,' : '

Fcrg. 2772 ; the form guichelen is very like ivichelen (p. 1033),
and there actually occurs an AS. hiveolere, Inveohlere (suggesting
hweohl, kuk\o<;, rota) as another way of spelling wigelere, so
that one might really conjecture an 0. Frankish chuigalari, and
from it get cauculator, were not everything else against it. I will
just mention also the Boh. kauzlo magic, kauzlifi to conjure, Pol.
gusla magic, guslarz conjurer ; this g form we might be tempted
to refer to the Serv. gusle, Russ. gusli, psaltery, as the bewitch-
ing instrument, but that the Pol. gesle, Boh. hausle, does not
agree (see Suppl.).
The vai-ious ways of naming magic have led us to the notions
of doing, sacrificing,^ spying, soothsaying, singing, sign-making
(secret writing), bewildering, dazzling, cooking, healing, casting
lots.

They shew that it was practised by men as well as women.

Yet even our eai-liest antiquities impute it preeminently to women.
More influential, more expert than the zouparari, wigelere,
spama'Sr, galdrama'Sr, appears the zouparard, wicce, wikkerske,
kalstarard, galdrakona, spdko7ia ; and to these must be added
some appellations hardly applicable to any but female witchery.
For the reason of this I look to all the circumstances external
and internal. To woman, not to man, was assigned the culling
and concocting of powerful remedies, as well as the cooking of
food. Her lithe soft hand could best prepare the salve, weave the
lint and dress the wound ; the art of writing and reading is in

^ Even where the vowel resists, the coincidence is remarkable : furn and forn,
gelstar and galstar, sau'S and seiS, zt'par and zoupar.
 HEXE. 1039

tlieMid. Ages ascribed chiefly to women. The restless lives of

men were filled up with war, hunting, agriculture and handi-

crafts ; to women experience and convenient leisure lent every

qualification for secret sorcery. Woman's imagination is warmer
and more susceptible, and at all times an inner sacred power
of divination was revered her (pp. 95. 397). Women were
in

priestesses, prophetesses (56n. 94 —

8), their names and fame ai-e

embalmed Old-German and Norse tradition and the

alike in ;

faculty of somnambulism still shews itself most of all in women.

Then again, looked at from one side, the art of magic must have
been chiefly monopolized by old women, who, dead to love and
labour, fixed all their thoughts and endeavours on hidden
science.^ Suorri in his curious account of the origin of magic
(Yno-1. s. cap. 7) says, that to males (karlmonnum) it seemed un-
dignified to dabble in a doubtful art, so they taught it the fjod-
gySjur can mean
desses or priestesses, for to either. According
differences of national sentiment, the norns and volvas (p. 403),
the valkyrs and swan-maids approximate to divine beings or
sorceresses. On all this put together, on a mixture of natural,
legendary and imagined facts, rest the medieval notions about
witchcraft. Fancy, tradition, knowledge of drugs, poverty and
idleness turned women into witches, and the last three causes
also shepherds into wizards (see Suppl.).
To the Latin words saga,^ strix, striga,^ venefica, lamia, furia
answers our liexe, by which is meant sometimes an old, sometimes
a young woman, and a beauty can be complimented by being
called a perfect witch. The OHG. form of the word is lazus
[pron. hatsus], haziisa, hazasa, Graff 4, 1091 ; liazzuso (eumeni-

1 '
one man is burnt, there be well ten women burnt says Keisersp.
"\r\Tiere '

Om. -IG cin wunderalte.t irip beschoidet den troum,' unravels the dream, Waltli.
.
'

95, 8. A keriinr) fruS ok framayn foretells of a log that is to perish in the fire,
' '

Nialssaga 194-9. Very early times impute to old women more craft and malice than
to the devil himself, as we see by the pretty story of the hag who set a loving couple
by the ears when the devil could not, for which he handed her a pair of shoes
cautiously on a peeled stick, being afraid of her touch, Morolt 917 1007. Haupt's —
Altd. bl. 2, 81. H. Sachs ii. 4, 9. Melander's Jocoseria 2, 53. Conde Lucanor cap.
48. No witchcraft comes into the story, though the first account calls her a zouberin.
2 San ire sentire acute est ex quo sagae anus, quia multa scire volunt,' Cic.
' ;

de Divin. 1, 31.
^ Lex Sal. 22. 67. Lex Alam. add. 22 stria ; O.Fr. estrie (see p. 287 dame
Habonde) Ital. strega, strcgona (whence pcrh. the Swiss strdggele p. 934), a wizard
;

being stregone. Orig. strix, arpLy^, was bird of night, owl: striges ab avibus '

ejusdemnominis, quia maleficae muHcres volaticae dicuntur,' Festus sub v.

1040 MAGIC.

dum), Diut. 2, 350% is gen. pi. of liazus^ hazes 2, 346*; hezesusun

(furiis) 2, 337^ apparently a corruption of hegezusun ? The Gl.
rior. 21 give hegezisse, and that the genuine form in full was hagazas
or hagazusa (p. 1045n.) we are assured by the AS. hcegtesse, M.
Nethl. hagetisse, Diut. 2, 229^ haghedisse, Hor. Belg. 1, 119 the :

contraction of the first two syll. (as in talanc for taga-lank) speaks
for its age and fx-equent use we must therefore prefer the spell-
;

ing hdzus with long a, and in N. Cap. 105 it does seem to be

hazessa, Wackern. lb. 153, 36 in spite of Graff's hazessa. Earely
do we find a MHG. kegxse, liexse, Martina 90^ 106^, Itecse, Oberl.
bihteb. 46; the Swiss say hagsch, haagsch, Staid. 2, 10; at Ulm,
says Schmid's Schwab, id. 156, they call a stingy old woman
JiehJids, only another way of writing hexe. But as the AS., be-
side hcegtesse, has also kcegesse, Engl, hag, MHG. lidchel, Ls. 2,
638, Swiss hliggele (couf. striiggele), the suffixed letters seem to
have added little to the simple root Jiag. The ON, adj. hagr
means dexter, artificiosus, and might have had the full sense of
sagus our hexe is a deep sly woman. Still the ON. never does
:

use a masc. noun hagr or a fem. hog in such away; and the
Swed. hexa, Dan. hex, in their very spelling betray their Mod.
German extraction. For hexen, to bewitch. Up. German dialects
furnish hechsnen, which agrees with an 0. Fris. verb hexna
(Eichth. 159, 25, one MS. has hoxna); the Dalecai-lian is hagsa,
hugsa [hoax, hocus?]. Down to the 16-17th cent., instead of
the rare MHG. forms given above, the preference was given to
unholde (which properly means she-devil, p. 266), as diu unholde
in Martina ITO''. 172°, occasionally backed by a masc. unholdoere
in Keisersberg and Sachs unholde is still the usual word, not till
the 17-18th cent, did hexe become genei^al instead of it. Here
and there the people use a masc. hex for conjurer; in Swabia der
hengsi (Schmid 273), in Switz. haagg, hagg, hah for cheat, jug-
gler ; even the OHG. hdzus strio (masc. to stria ? hardly for
histrio ?) might mean a male. Many have been caught by the
obvious resemblance of the Gr. Hecate, 'Ekcitt], but the letters
agree too closely, conti-ary to the laws of change, and the Mid.
Ages would surely have had an unaspirated Ecate handed down
to them no Ecate or Hecate appears in M. Lat. or Romance
;

writings in the sense of witch, and how should the word have
spread through all German lands ? About the M. Nethl. haghe-
 HEXE. 1041

disse, strix, there is this to be said, that the Mod. Nethl. eghdisse,

eydisse, haagdisse is lacerta, our eidechse, OHG. egidehsa, AS.

aSexe : the lizard does seem to have played a part in magic, and
witch-trials actually speak of witches giving birth to a lizard in-
stead of the traditional elf, Mark, forsch. 1, 2G0 (see Suppl.). In
the Span, hechicero, -ra I see again only an accidental likeness
(p. 1032 n.) ; the Span, hriixa, South Fr. hruesche, means a bane-
ful nightbird, but, like strix, it has passed into the sense of
witch. l)rut, drude is often found as an equivalent for witch,
though strictly it denotes the tormenting oppressive nightmare ;
out of what heathen being this dritt arose, was shown on p. 423,
it was so easy for elvish sprites of the olden time to be after-

wards mixt up with human sorceresses in the same way hilwiz, ;

helewitte (p. 473) will now and then occur in witch-affairs.

Another set of names, presented to us in the ON. remains,
merits particular attention here we see the notion of magic
:

women stand next door to that of giantesses. Troli is the gene-

ral term including at once beings of the elf or giant brood and
those of magic kind (p. 526), yet so that at first the giant
character predominates, and afterwards the diabolic. Trollahals,
trollashogr, trbllatunga occur in the Landnamabok ; trollskapr
may be taken to mean, first the iotunmo^Sr p. 530, secondly our
witchcraft and magic. But while scarcely any mention is made
of a trollma"Sr, there is plenty about the trollJcona, and names for
a giantess like flag&, shass, shessa (p. 526) are applied, without
scruple to witches. Snorri 210 gives a long string of names,
some hard to interpret, which will be a task to the student for
some time to come. Others, archaic and poetically conceived,
are told by one who is a trollkona to Bragi, who meets her at
eventide, Sn. 175. The copiousness of this nomenclature implies
the great antiquity of magic in the North, and its deep-rooted
oneness with the systems of magic all over Europe the most :

significant of these names I shall take up and explain in the

course of discussion.

On such etymological groundwork, of the more general terms

that come under question, may now follow an examination of the
subject itself.

And this time I will commence with Scandinavian sorccrv.

1042 MAGIC.

whose more antiquated and to my thinking unadulterated cha-

racter proves above all things that the leading part ia it was
taken by women, not by men.
It is true the Edda classifies magicians as volur, vithxr and
seidherendr, Ssem. 118% of whom only the first are female, the
other two male ; nay, all three are traced up to Vi&olfr, Vilmeid'r
and SvartJwfcfi, alleged inventors of magic, about whom there is

nothing conclusive to be said. Svart-hofd'l, Blackhead, may come

of the black art, and black as the fiendish colour in general

(p. 993). Vilmeid'r, compounded of vil (favor, beneplacitum) and

merSr (arbor), ought rather to claim kinship with the pleasing art
of poesy (p. 901). Vitolfus me-
Vi&olfr would seem to be the '

dendi peritus mentioned in Saxo Gram. 122. To me however

'

the first named, the volur, seem to throw the rest into the shade :

that poetic dialogue with Bragi gives the witch a vilsinn volu
(better perh. vilsinni, ace. vilsinna), i.e. a friend and comrade of
the vala. Vitkar, vttkar, are the OHG. wizagon, soothsayers,
vates, which supports my Seid'r has
interpretation of Yilmei'Sr.
no right to be monopolized by men: we saw above (p. 1036), and

shall soon make out more exactly, that it pertains to women too,
that sei-Skonor shew themselves no less than sei^berendr. Both
must have been forthcoming in great numbers in some districts :

in Harald saga cap. 86, king Eirikr causes his brother

harf.
Roo-nvald and 80 sei^menn to be burnt. The vala or volva is a
prophetess, priestess, norn, a most holy being of the olden time
(pp. 97. 408), and at the same time a sei&kona. Even of the
Eddie vala it is said :
'
seiShon kunni,' Sasm. 4**. Such magic
women are Eei&r, Hamglom, Skidd, etc., all originally air-riding

valkyrs (p. 421) ; in Ssem. 154^ volva, skas^, valkijrja stand

side by Weighty evidence shall be brought by and by of
side.

their wanderings in the wood at even and by night. They roam

through the country with their retinue (me^ sitt li'S), are reverently

invited in by men, entertained, and called upon to say sooth.

This they do, sitting on a foui^-legged stool, the sei&hiallr. The

performance is called efla seid' (fixing, instituting magic), Fornald.
sog. 2, 72. 3, 318; setja seid I, 97; sei'Sriun verSr e7;/i(fr,' is
'

wrought 1, 12 ; fcera a hiallinn is to conduct to the stool 2, 72.

The later sagas evidently throw in contemptible features. In the
company of Skidd, says Fornald. sog. 1, 97, might be seen elves.
 SEIDR. 1043

norns and other such fry (filfar ok nornir ok annat ill-]'^Si). Heiffr

may come riding with 15 youths and 15 maids

still (2, 165. 500),
but Oddr sets little store by her, addresses her as ' allra kellinga

women 168. 508. So when the

ormust,' poorest (wretchedest) of old
Fornm.3, 212 mentions these vagrants, who tell people's fortunes,
the same word is used 214 arma/ miserable witch, like
: 'vol van
'usle havfrue' in the Dan. folksong (DV. 1, 110).^ King FruSi
wished to get a prophecy out of the volva HeiO'r, Fornald. sog. 1,

10: '
hann ]?a gilda veizlu i moti henni, ok setti hana a
gior^i
sei'Shiall einn haan ...
ok svara mer sem skiotast, seiS'kona
!

When she falters, and will not say all, he threatens to use force :

*Yik skal pina til sagna' (11. 12).- It is worth noting, that the
sei^r is performed at night, when men are asleep, by the vulvas,
who salhj out ivith their compn7iij : 'menn foru at sofa, en volva
for til ndttfars seid's me& sitt lid'' 2, 166 ; and the parallel passage
2, 507 says : '
gekk hun |?a ut med' lid'i sinu, er aSrir gengu til
svefns, ok ejidi was roused at
seid'.' Ketill night by a great
uproar in the wood, he ran out and saw a sorceress with streaming
hair (sa trollkonu, ok fell fax a herSar henni) being questioned, ;

she begged him not to balk her, she was bound for a magic mote,
to which were coming Skelking king of sprites from Dumbshaf,
Ofoti (unfoot) from OfotausfirS, ThorgerSr Horgatroll and other
mighty ghosts from the northland (ek skal till trolla];iugs, ]7ar
kemr Skelkingr, norSan or Dumbshafi, konungr truUa, ok Ofoti
ur OfutansfirSi, Thorger^r Horgatroll ok a^rar st6r-v£ettir nor^an
ur landi), Fornm. sog. 1, 131, conf. 3, 222. The riding out by
night to do magic was called sitja uti (Biorn 2, 251* explains it
sub dio nocturnis incantationibus operam dare) the Norw. Laws ;

name these jaunts uti-setor to wake up the magic-working sprites :

'spafarar allar oc utlsetor at vekja troll upp, oc fremja meei )^vi

heidui,' Gulath. p. 137. Of the objects of Scand. sorcery I

will give a specimen or two. Fees were given to sorceresses, t(j

raiseup storms: sendu ' eptir seiSkonum, tveimr, Heieii ok

Hamglom, ok gafu ];aim fe til, at peer sendi ved'r . . . j^aer

Arm poor, slight, miserable. I nameU poverti/ as a cause of sorcery, p. 1039

' :

'
anner wursage, wissage,' Freidank 124, 1. Ms. 2, 17G% aud note to Freid. p. 372.
armer bleieher (wan) wissage
'
Herb. 2266. !
'

-
Jja let haun taka Finn, einn er margfroSr var, oc vildi ney^a hann til sa'Srar
'

sogu (force him to a sooth saw), oc pindi hann, oc feck >j ecki af honum,' Saga
Halfdanar svarta cap. 8.
VOL. III. L
1044 MAGIC.

efldu sei&inn, ok ter^ust a hiallinn meS goldrum ok giorningum/

Fornald. sog. 2, 72. Magic made men proof against weapons,
invulnerable :
' var seidt at Haraldi, at hann skyldi eigi hita iarn,'
iron should not bite him 1, 374. '|?eir letu sei^Sa at Ogmundi,
sva at hann skyldi er^gi iarn hita atkvEe'Salaus '
2, 241.
Certain features, that agree with the descriptions to be given by
and by of witches^ doings, might be thought plagiarisms. I doubt
it. True, the nocturnal gathering before Skelking, Ofoti and
Thorger'S is not altogether in the spirit of ON. religion, but it

may have by the gradual deterioration

arisen in Scandinavia itself
of older beliefs. Nowhere is the Devil mentioned, though the
'
footless one ' may remind us of the horse-footed. This Norse
frdlla-Jying is more like the meetings of our night-women, whom
I take to have sprung out of wise-women and volvas ; and this is
fully borne out by the nightly excursion of HeiSr with her party
of 30 persons, and that of Skuld with elves and norns. ThorgerS,
Skuld and Hei^ are, like Hulda and Berhta, purely pagan half-
goddesses, round whom gathers the magic ring-dance they stir ;

up storm and tempest, they make invulnerable, they prophesy.

Their seid'-liiallr with four i?roi)s or 'prongs (stulpar, stiklar),

Fornald. sog. ], 12. 3, 319 (see Suppl.), finds nothing to match

it in the German witch-world ; it does remind us of the Delphian
pythia's trijwd, and possibly further inquiry may allot a three-
legged stool to German night- excursionists as well, especially as
that article has a sacredness belonging to it from of old, RA. 80.
189. 208; conf. in Superst. F, 59. 60 the sitting on the tripod,
and I, 111 the caution against setting an empty trivet on the fire.
Skuld queens it here, does her spiriting in a black tent, sits on
her magic stool ' sat i sinu svarta tialdi a serShialli sinum, skip-
:

tir nu sva um, sem dimm nott komi eptir biartan dag,' Fornald.

1, 105. With the Norse enchantresses the power and obligation

to prophesy is still predominant, which in German witches and
night-women falls into the background. Other features of the
Norse faith in ma^ic I can better weave into the account, now to
follow, of our own
...
antiquities.
•

Christianity found a heathen belief in magic- wielding women

existing among Celts and Germans and Romans,
as well as Greeks
but has largely modified it ; views held by heretics or imputed to
 WITCHES. 1045

them got mist up with it, and out of everything put together
witchcraft has to be explained. Down to the latest period we
perceive in the whole witch-business a clear connexion luith the
sacrifices and spirit-world of the ancient Germans. This of itself
proves the gross unfairness and grotesque absurdity of witch-
burning in later times.
A world-old fancy, that has penetrated all nations, finds in
sorcery the power to hide or change one's figure. Enchanters
would turn into wolves, enchantresses into cats ; the wolf was the
sacred beast of Wuotan, the cat of Frouwa, two deities that had
most to do with souls and spirits. The adept in magic assumed
a mask, grima (p. 238),^ a trolls-ham, by which he made himself
unrecognisable, and went rushing through the air, as spirits also
put on grimhelms, helidhelms (p. 463) ; often we see the notion
of sorceress and that of mask ^ meet in one, thus the Leges Roth.
197. 379 have ' striga, quod est masca/ ' striga, quae dicitur
masca.' On this last term I shall have more to say by and by
(see SuppL).
But sorceresses have also at their command a bird^s shape, a
feather-garment, especially that of the goose, which stands for the
more ancient swan, and they are like swan- wives, valkyrs, who
traverse the breezes and troop to the battle. Inseparable from
the notion of magic is that of flying and riding through air (p.
427), and the ancient ThruSr becomes a drut (p. 423), and Holda
an unholdin. Like the ' holde ' sprites, ' unholde now float in '

the air with the Furious Host. They assemble in troops to fulfil
a common function.
From this subject, by no
then, heathen sacrificial rites are
means Our very oldest Laws, esp. the Salic,
to be excluded.
mention gatherings of witches for cooking, and I remind the
reader of those Gothland su&naiitar (p. 56) at a sacrifice. The
Lex Sal. cap. 67 specifies it as the grossest insult to call a man
witches' kettle-hearer : ' si quis alteram chervioburgum, hoc est
strioportium clamaverit, aut ilium qui inium dicitur portasse ubi

ON. Grima, name of a sorceress also Gryla (horrific), Su. 210-^.

1 ;

"
Can hagehart, larva, Gl. Herrad. 189' be conn, with hag in hagezusa ? A
mask is sometimes called schcmhart, of which more hereafter bearded masks were
:

worn in masquerades. I am even tempted to explain the latter half of hagazusa by

zussa (lodix), or zusa (cingulum, strophium), Graff 5, 711 ;
couf. MHG. zuse
(cirrus), Diut. 1, 458-9. 460.
1046 MAGIC.

st7-ias (for striae) cocinant.' In my E,A. 645 I have tried to

explain chervioburgus.^ He that demeans himself to carry-

witches' utensils becomes contemptible to men -, he may also be

called simply strioportius, witches' carrier, being hired by them
to do it. Now this Tcettle-hearer is never named in the later
stories of witches, but these often take a pipei' to their meetings,
whose business is and dancing, without
to play to their feasting
being exactly an accomplice in the conjuring; and he may be
likened to that menial. The words uhi striae cocinant (some MSS.
coquinant, cucinant; Lex. emend, incorrectly concinunt) imply a
cooking and seething (seySr p. 1036) by several witches in com-
—
mon. In Macbeth three witches but they are weird-sisters '

too (p. 407), and so suggest the old meaning of drut meet on a —
heath and in a cave, to boil their cauldron. They are not so
much enchantresses in league with the Devil, as fate-announcing
wise-women or priestesses, who prophesy by their cauldron, p. 56
(see Suppl.).
It may seem over-bold to name Shakspeare's witches in the
same breath with ancient Cimbrian prophetesses, with strigas of
the Salic Law but here we have other links between the oldest
;

times and the recent.

Speaking of heiiawac (healing waters) in chap. XX, I on
purpose omitted all mention of salt springs, that I might here
bring their sacredness into immediate connexion with the witch-
craft of a later time. Tacitus, in a passage of importance in
many ways. Annals 13, 57, tells us: ^Eadem aestate inter Her-
mundaros Chattosque certatum magno praelio, dum flumen
gignendo sale foecundum et conterminum vi trahunt super ;

libidinem cuncta armis agendi religione insita, eos maxime locos

2}ropinquare coelo, precesque mortalium a deis nusquam propius
audiri. Inde indulgentia numinum illo in amne illisque silvis
salem provenire, non ut alias apud gentes eluvie maris arescente,
sed unda super ardentem arborum struem fusa, ex contrariis inter
se elementis, igne atque aquis, concretum.' ^ Burgundians and
1 Leo now explains from the Celtic, that lurgius is the trusty, watchful, hence

attendant, and chervio wise-woman, from gear shrewd, and bhith, bhe, woman :

'
sagae minister.' Also, that strioportiiis may be the Welsh ystryws wise, and
porthi helping, serving. All this is still very doubtful.
' Sed bellum Hermunduris prosperum, Chattis exitio fuit, quia victores diver-
'

Bam aciem Marti ac Mercuric sacravere quo voto equi, viri, cuncta victa occidioni
:

dantur. Et minae quidem hostiles in ipsos vertebaut.' The sense of these remark-
 SALT. 1047

' Bargundii salinarurn

Alamanns also fought for salt-springs :

finiumque causa Alamanuis saepe jurgabant/ Amm. Marc. 28, 5.

That not only in Germanyj but in Gaul, salt was obtained by
pouring water on burning wood, we know from Pliny 31. 7, 39 :

'
Galliae Germaniaeque ardentibus lignis aquam salsam infundunt;'
hence the ritual that hallowed it may have been common to Celts
and Teutons. Now of streams charged with salt there was
doubtless a good number in Germany, then as now, and it is
hardly possible to say which in particular was meant by Tacitus.^
They rose on mountains, in sacred woods, their produce was
deemed the direct gift of a near divinity, possession of the spot
seamed worth a bloody war, the getting and distributing of salt
was a holy office would not there be very likely sacrifices and
',

festivalsconnected with salt-boiling ? (see Suppl.)

Suppose now that the preparation of salt was managed by
women, by priestesses, that the salt-kettle, saltpan, was under
and supervision ; there would be a connexion established
their care
between salt-boiling and the later vulgar opinion about witch-
craft the witches gather, say on certain high days, in the holy
:

wood, on the mountain, where the salt springs bubble, carrying

able words (pp. 44. 120-1) is the Chatti in case of victory had devoted the hostile
:

army (div. ac.) to Mars and Mercury such vow binds one to sacrifice horses, men,
;

every live thing of the defeated. The Chatti had used the vow as a threat, the vic-
torious foe fulfilled it as his own. We
need not suppose that both sides vowed, least
of all that the Hermuuduri vowed to Mars, the Chatti to Mercury for then the
;

closing words would have no point. Besides, I think the very peculiarity of this
cruel vow consists in its being made to both dispensers of victory (pp. 134. 197-8) at
once, the men falling, may be, to Wuotan's share, the women, children and animals
to Zio's none were to escape alive. Had the vow been to one god alone, he would
;

have been content with part of the spoils that is why Tacitus remarks that such a
;

vow was ruin to the Chatti. The passage proves that Zio and Wuotan were wor-
shipped by Chatti and Hermunduri the Eoman conceptions of Mars and Mercury
;

are out of the question. Can it be, that the horses are named before the men, to
shew which fell to Zio, which to Wuotan ? IJeasts, we know, were sacrificed to Mars,
Germ. 9. That it was the custom to devote those who fell in battle to the god, is
witnessed by Hervar. saga 454: Hei&ekr fal (set apart) 05ni allanpann val er par
'

hafSi fallt til arbotar.'

1 Surprising how commonly, in names of rivers and towns that produce salt,

the roots hal and sal occur, both originally signifying the same wholesome
holy material {&\s, a.\6s, sal, saUs in the alternation of h and s, the former often
;

seems more archaic, or more German, e.g. the particle ham, sam haso, sasa ;

hveits, svetas). In pago Salagewe, in illo fonte ubi nascitur sal' Trad. Fuld. 1, 88
'

Halle on the Sale in Saxony, Halle in Bavensberg county, Hall on the Kocher
(boiler?) in Swabia, Hallein on the Salza in Bavaria, /Ja^; and Hallstadt in Austria,
Hall in the vale of Inn (Tirol), AllendoTl (for Hall.) in Hesse, and so forth, all have
salt-springs, saltworks Halle as much as Sala, Salzaha refers to the salt, but why
;

do the rivers have s, and the towns h ? If halle meant merely the hut or shed
(taberua) in which the salt works are carried on (Frisch 1, 401), such a general
meaning would suit almost any village that has work-sheds.
1048 MAGIC.

witli them cooking-vessels, ladles and forks ; and at night their

saltpan is a-glow.' These conjectures are countenanced by a
poem Vienna MS. 428, 154'' either by Strieker or one of
in the
his countrymen and contemporaries, which I quote in full

Ich bin gewesen ze Portigal

und ze Dolet sunder twal (Toledo, I assure you),
mir ist kunt (ken'd) Kalatra daz lant,
da man di besten meister vaut (found) ;

ze Choln (Cologne) und ze Paris,

da sint di pfaffen harte wis (exceeding wise),
di besten vor alien richen (realms).
Dar fuor ich wasrlichen (travelled I truly)
niwan durch diu masre (merely to ascertain)
vaz ein unholde wtere (what a witch was) ?
Daz gehort ich nie gelesen (never heard it read),
waz ein unholde miige wesen (might be).
Daz ein wip ein chalp rite (should ride a calf),

daz wfere'n wunderliche site (fashion),

ode rit uf einer dehsen (wand),
ode uf einem hCispesem (besom, broom)
ndcli salze ze Halle fiiere (fare toH. for salt)
ob des al diu welt swiiere (if all the world swore it),
doch wolde ich sin nimmer gejehen (say yea to it),
ich en-hete (unless I had) ez mit minen ougen gesehen
wand (for) so wilrde U7is nimmer tiure (dear, scarce)
daz salz von dem ungehiure.
Ob ein wip einen ovenstap iiber schrite (bestride)
und den gegen Halle rite
liber berge und iiber tal,
daz si ta3te deh einen val (make no fall),
daz geloube ich niht, swer daz seit (whoever says it),

und ist ein verlorniu arbeit (lost labour)

und daz ein wip ein sib tribe (drive a sieve)
sunder vleisch und sunder ribe,
da niht inne wfere (wherein was nought),
daz sint allez gelogniu mare (all a lying tale).
Daz ein wip ein man iiber schrite
nnd im sin herze uz suite (cut out his heart),
wie zfeme daz (how were that possible) einem wibe,
daz si suite uz einem hbe (body)
ein herze, und stieze dar in stro (stuff straw therein),
wie mobt' er (how could he) leben ode werden fro ?

ein mensche muoz ein herze haben,

ez habe saf pd si beschaben.
Ich wil iu sagen msre (g've you information),
waz sin rehte unholdare (who real sorcerers are)

> OHG. salzsuti (saHna), salzsot, AS. sealtseaS (salt spring). A passage in Ihre
sub v. seiS would make this word (see p. 1036) directly applicable to salt-boiling
but, for ' salis coctura,' read talis coctura.'
'
 SALT. nOESE-FLESH. 1049

daz sint der herren ratgeben (counsellors of lorJs)

di ir ere furdern solden und leben,
den oren (whisper in their ears)
di siflent in zuo
und machent sie ze toren (make fools of them),
si niezent (profit by) ir erbe und ir laut
und lazent och si ze hant (make them very soon)
scheiden von eren (part with their honour) und von guote,
von vrouden (joy) und hohem muote.
Ditz ist ein warez mare (true tale)
di selben (these same) unholdccre
die sougeut liz (suck out) herze und bluot.
daz vil mangem (full many a) herren schaden tuot.

This Halle is probably the one in Austria or Bavaria, so that in

those parts there still prevailed at that time the vulgar belief that
the ' unholden '
rode on broomstick, oven-stick or twig (Schm.
sub. V. diichsen, conf. diesse p. 270 n.) over hill and dale to Halle.
Was it imagined that they fetched their supply of salt home from

there which seems almost to

? be implied in the words, were it '

so, they would not make salt scarce to their neighbours (abstract
it).' As Christians equally recognised salt as a good and needful
thing, it is conceivable how they might now, inverting the matter,
deny the use of wholesome salt at witches' meetings, and come
to look upon it as a safeguard against every kind of sorcery
(Superst. I, no. 182). For it is precisely salt that is lacking^ in
the witches' kitchen and at devil's feasts, the Church having now
taken upon herself the hallowing and dedication of salt. Infants
unbaptized, and so exposed, had salt placed beside them for
safety, RA. 457. The emigrants from Salzburg dipped a wetted
finger in salt, and swore. Wizards and witches were charged
with the misuse of salt in baptizing beasts. I think it worth
mentioning here, that the magic-endowed giantesses in the Edda
knew how to grind, not only gold, but salt, Sn. 146-7 the one :

brought peace and prosperity, the other a tempest and foul

weather.
Equally significant seems to me the use of horseflesh and of
the horse altogether among wizards and witches. It was shewn,
p. 47, that the heathen sacrificed horses to their gods, and any
inclination to eat their flesh was denounced for a long time as
a hankering after heathen ways; it is only in these days

' Also bread, another necessary of life yet of course the ; heathen baked for
their bantiuets and sacrifices exactly as the christians did.
1050 MAGIC.

that the prejudice against eating so clean an animal begins to

give way. Well, the witches were accused of indulging in
this food at their assemblies, i.e. of still keeping up heathen
sacrifices.Henry Boguet in his Discours execrable des Sorciers,
Kouen 1603, p. 82-3 asserts, not only qu'il y avoit une grande '

chaudiere sur le feu, dans laquelle chacun alloit prendre de la

chair,' and ' mais il n'y a iamais du sel/ but also expressly ' que
la chair n'est autre chair que de cheual.' If to this we add, that
the nailing ujp of horses' heads (p. 47)^ must be identified with

those sacrifices, that horses' heads are thrown into Midsummer

fires (p. 618), that the piper at witches' meetings (p. 1046) or
other ghostly beings 849) jplay on horses' heads,^ that the
(p.
devil appears with horse's feet, and drinking is done out of
horse-hoofs ; the whole thing assumes a still more antique ap-
pearance of heathen sacrificial rites (see SuppL).
But if and distribution of
in heathen times the preparation
hallowed and the eating of horseflesh stood connected with
salt,

sacrifices and popular assemblies (and these were often com-

bined), such connexion is equally proved or confirmed by all
the remaining characteristics of witches' jaunts. Their Times
and Places can no other way be accounted for.
in
We know that all over Germany a grand annual excursion
of witches is placed on the first night in May (Walpurgis),
i.e. on the date of a sacrificial feast and the old May-
gathering of the people. On the first of May, of all days,
the periodical assizes continued for many centuries to be held,
EA. 822-4; on came the merry May-ridings, p. 775,
that day
and the kindling of the sacred fire, p. 603 it was one of the :

highest days in all heathenism.^ Or if two or three witch-

1
On this fixing-up Festus has passages in striking accord ' October equus :

appellatur, qui in Campo Martio mense Oct. immolatur. De cujus cajnte uon levis
contentio solebat esse inter Suburanenses et Sacravieuses, ut hi in regiae pariete,
illi ad turrim Mamiliam id fijerent ; ejusdemque coda tanta celeritate perfertur in

regiam, ut ex ea sanguis destillet in focum participandae rei divini gratia.' And :

'
Fcmihus redimibant cajmt equi immolati idibus Oct. in Campo Martio, quia id
sacrificium fiebat ob frugumeventuiu, et equus potius quam bos immolabatur, quod
hie bello, bos frugibus pariendis est aptus.'
' Musicians piping or fiddling on a horse's head, Trierer acten p. 203. Sieg-
burger pp. 228. 239. Death's head for cithern, Eemigius 145.
2 A comparison of our witches' dances on May-night with the Floralia, which

lasted from April 28to May 1 (Hartung's Relig. d. Eom. 2, 142), and from which
all men were excluded (Creuzer's Symb. 4, 608), may be allowed, provided no
borrowing of the Teutonic and Celtic custom from the Eoman be inferred. Eightly
understood, the Greek Dionysia also present many points of comparison.
 witches' jaunt. 1051

festivalsbe enumerated, as ^in Whitsuntide and Autumn/ or

'on St Walburg's, St John's and St Bartelemy's/ we have
still the usual holidays and assize-days of the Mid. Ages.
Danish witch-trials name ' Valdborg aften, S. Hans aften, Maria
besogelsesdags aften.-* The people would never have given
up their venerated season of justice to the witches, had not
these been long in prescriptive possession (see Suppl.).
Still more plainly do the Localities coincide. The witches
invariably resort to where formerly justice was ad-
places
ministered, or sacrifices were offered. Their meeting takes
place on the mead, on the oak-sward, under the lime, under
the oalv, at the i^eartree ; on the boughs of the tree sits that

piper whose help they need in the dance. Sometimes they dance
at the 'place of execution,under the gallows-tree, in the sand-pit.
But for the most part mountains are named as their trysting-
places, hills (at the three hilheln, knolls, three Upchen, peaks),
in fact, the highest points of a neighbourhood. must not We
forget how elves and bilweises are housed in Mils (p. 474), nor
that the Servian vilasand Eomance fays dwell on mountains a :

notable passage about magic wrought on a mount (puegau, pueg,

puy, Lat. podium) was quoted p. 411. The fame of particular
witch-mountains extends over wide kingdoms, in the same way as
high mountains are named after gods, sacrifices, courts of justice.
Almost all the witch-mountains were once hills of sacrifice
(p. 58), boundary-hills (malberge, RA. 801-2), or salt-hills. A
hexenhuhel is pointed out on the Hirschau boundary-line by
Rothenburg on Neckar, and an unholdenherg near Passau but ;

most of them have proper names of their own. North Germany

knows the Broclcen, Brocks- or Blocks-berg,'^ the highest point of
the Harz Mts, as the head meeting-place of witches. A con-
fessional of the 15th cent, speaks of sorceresses die uf den '

Brockisherg varen,' Hoffm. zeitschr. 753; that the earliest is

documentary evidence I know of a superstition that doubtless

reaches to a far older time. Seats of justice the Harz must have

1'
Mons Bructcrus '
Only the Bructeri never lived there, but on the West-
.'

phalian Lippe some without any reason connect the name Melibocus with the
;

Brocken. What is the oldest documentary form of the name ? Stieler 160 writes
Brockersb. ; others Prockclsh. (Proculus), Brockehb., Blockersb. ; Blocksb. (Brem.
wtb. sub V. bloksbarg) may have arisen by mere softening of r into I, and can
hardly have anything to do with the Swed. Blakulla.
1052 MAGIC.

had more than one in the Mid. Ages a salt spring It has still
;

at Juliushall in Neustadt domain. But the name seems to cover

a much wider area, as several hills in Mecklenburg (and no
doubt in other parts of N. Germany) are called hlockshergs, JNIekl.
jahrsber. 2, 114. 3, 189; also in Prussia (Tettau and Temme

p. 264). Other trysts of witches I can only enumerate incom-

pletely. The Huiherg near Halberstadt is still spoken of; in
Thuringia they flock to Horselherg by Eisenach, or Inselberg by
Schmalkalden ; in Hesse to Bechelsherg or Bechtelsherg by Ottrau,
an old Ziegenhain seat of justice ; in Westphalia to Koterherg
by Corvei, to WecMngs stein (Wedigenstein, where Wittekind or
Wittich dwells) by Minden ; in Swabia to the Black Forest, to
Kandel in Breisgau, or to Heuherg^ by Balingen, which is noticed
as a witches' mount as early as 1506, and resembles the Huiberg
above; in Franconia to Kreidenherg by Wiirzburg, and Staffel-
stein by Bamberg ; and probably the Fichtelberg and the Silesian
Riesengebirge have witches' haunts of their own. In Alsace
are named Bischenberg, Buchelberg (conf. Bechelsb.), Schauenherg
and Kniehiss (knee-biting, from the steepness, elsewhere Knie-
brecher) in the Vosges, Hupella.
; The Swedish meeting-places
are Blakulla (Ihre says, an island rock between Smaland and
Oland, liter, black mount, a name it prob. shares with other
heights),^ and Nasafjdll in Norrland. The Norwegian witches
also repair to Blaakolle, further to Bovrefjeld, Lyderhorri by
Bergen, Kidrru in Tvedsogn, to Vardo and Domen in Finmarken;
all such trysting-places are called halvolde (bale-wold, campus

mains). In Denmark they say 'fare til HeJckelfj elds' (p. 1001),
i.e. to Mt Hekla in Iceland, Heklufiall
ride til Trums,
; also '

fare Troms' meaning Trommenfjeld, a mountain on the Norw.

til

island Tromso, high up off the Finmark. The Neapolitan

streghe hold their tryst imder a loalnut-tree near Benevento,
which the people call the Beneventine wedding; on that very
spot stood the holy tree of the Langobards (pp. 101. 649), so
here again witchcraft stands clearly connected with old heathen
worship. Witches' hills in Italy are the Barco di Ferrara,
Faterno di Bologna, Sfinato della Mirandola, Tossale di Ber-
Howherg, Paracelsi opera 2, 259. 260.
^

"
Aec. to Joh. Westhovii Praefatio ad vitas sanctor., a wind and weather
making merwoman was called Blakulla ; Arukiel 1, 35 sets up a sea-goddess Blakylle;
Aividsson 2, 302-5 has herget bid, the black mount.
 witches' jaunt. 1053

gamo, and one, la croce del pasticcio/ whose situation I do not

'

know. In France the Puy de Dome near Clermont in Auvergne

is renowned, and other districts have their hills. The Spanish
hechizeras hold their dance on the heath of Baraona, in the sand
of Sevilla, on the plain of Cirniegola ; in Navarre on Aquelarre,
said to mean Basque ' goat's meadow.'
in The Servian witches
dance ' na pometno guvno/ on the swept thrashingflooi', pro-
bably on a high mountain; those of Hungary on Kopasz teto
(the bald crown), a peak of the Tokay wine-hills,^ with which
the ^na -Lysagore' of the Polish witches (Woycicki 1, 17. 2,
77) agrees. A part of the Carpathians between Hungary and
Poland is called in Pol. habia gora, old wives' mountain I ;

cannot say if witch-festivals are placed there. The Kormakssaga

pp. 76. 204. 222 has a similar 8pdkonufell, wise-woman's mount.
The Lithuanians say, on the eve of St. John all the magicians
come flying to Mt Szatria, where a mighty sorceress Jauterita
entertains them.^ It is singular, how all over Europe the
heathen's pilgrimages to feasts and sacrifices are by christians
converted into this uniform sorcery, everywhere alike. Did
the notion take shape in each nation by itself ? or, what is less
credible, was the fashion set in one place, and followed every-
where else?^ (see Suppl.)
That the heathen in old Scandinavia already had the notion of
enchantresses riding or driving out at evening and night, is clear
from the Edda. As He^inn roamed the forest alone in the
evening, he fell in with a troUkona, who offered him her fjlgS
(attendance, like a guardian valkyrja), but he declined it, Saem.
146^. A legend fraught with meaning is but slightly touched
upon in Sn. 175 As Bragi the old (p. 1041) drove through a
:

forest late in the evening,he met a trollkona, who addressed him

in a song and asked, who rideth there ? She names to him her
troll names, and he, answering in song, tells her his poetic names.
Hence an enchantress is called qyeld-rid'a, evening-rider, Sssm.

• Szirmai's Notitia comitatns Zempleniensis, Budac 1803. p. 3 ; aud Hungaria

in parabolis p. 158-9.
Communic, Mitau 18iO. 1, 47''.
- Courl. Society's

^ Nocturnal meetings on mountains can also be conn, with other heathen

notions: giants and elves reside on mountains. Pliny 5, 1 says of Mt Atlas:
'
incolarum neminem interdiu cerni, silere omnia noctibus micare crebris
. . .

ignibus, Aegipanum Satyrorumque lascivia impleri, tibiarum ac listularum cantu,

tympanorum et cymbalorum sonitu strepere.'
1054 MAGIC.

143^, and myrk-rid'a 77% by wliicli monstrous miscliievous giant-

women are meant, wild women, waldminnes, iarnvi'Sjur (p. 483),
whom the heroes are bent on putting down hefi ec qvaldar
:
'

qveldri^or/ I have quelled the witches, says Atli. Their riding

is called gandreid', vectura magica, Nialss. p. 195 ;
gandr is pro-
perly wolf, they are said to have ridden wolves and bridled them
with snakes : ' fann trollkono, su rei& vargi ok haf Si orma i tau-
viom,' Seem. 146*. ' Hyrrokin reid" vargi ok haf^i hoggorm at
tatimum,' Sn. QQ. A Rune figure (bautil 1157) represents a troll
riding a wolf, using a bent twig for reins. A Swed. folksong
makes her and use the luolf as a saddle, the snake
ride on a hear,
as a whip bjornen den sa red hon uppa, ulfven den hade hon till
:
'

sadel derpa, och ormen den hade hon till piska,' Sv. vis. 1, 77.
Nor must we overlook, that the Servian vila, who has much more
o£ the elf about her, rides a stag, and bridles him with a snake.
Among names of enchantresses Sn. 210^ has il/tuinri^a, mouth-
rider, perhaps holding the snake-bridle in her mouth ? Another
isMimnharpa (Biorn says, rigor oris ex gelu) ; both demand a
more precise explanation, but anyhow -ri^a must refer to night-
riding. One poet, Sn. 102, uses the circumlocution gveldrunnin
gven, femina vespere excurrens. The Vestgota-lag, like the Salic

(p. 1045), speaking of insulting accusations, instances that of

sorcery, p. 38 ' iak sa at ret a quiggrindii, losharap ok i trols-
:

ham, ]>a, alt var iam rift nat ok dagher,' and p. 153 has almost
the same words, with losgiurp added to loshare]? I saw thee ride :

on the hurdle, loose-haired, loose-girt, in troll's garb, where day

and night divide (in twilight) if we might read qvigindu, it ;

would be 'ride on the calf,' as in the MHG. poem, p. 1048.

Neither this Law nor the Edda tells us of sorceresses assembling
in troops at appointed places, yet the valkyrs ride together by
twelves and twenties. But the idea of night-riding itself may
be derived even from goddesses the Hyndlu-lio^ has for its :

groundwork, that Freyja seated on her hoar, whose bristles glow

in the gloom of night, and her sister Hyndla (canicula) on a wolf,
ride up to holy ValholP (see Suppl.).
In Germany proper, successive stages can be pointed out.
Before Christianity, the old giantesses (etenins) may well have

1 A magician, who was kveld-svnsfr (evening-sleeper), bears the name Kveldulfr

Egilss. p. 3 ; it is like the OHG. Nahtolf by which N. renders Nocturnus.
 witches' jaunt. 1055

been sorceresses amongst us also, as we still find such a one in

our Heldenbuch (see p. 556), and a giant plays the host on a
witches' hill, Liscli 5, 83. After the conversion, sorcery links
itself with the discredited gods both foreign and domestic ; not
at once with the Devil yet, whose idea had scarce begun to take
root among the people. The witches are of the retinue of former
goddesses, who, hurled from their thrones, transformed from
gi'acious adored beings into malign and dreaded ones, roam rest-
less by night, and instead of their once stately progresses can
only maintain stolen forbidden conferences with their adherents.
Even when the bulk of the people was won over to the new
doctrine, individual men would for a time remain true to the old
faith,and perform their heathen rites in secret; but soon these
pagan practices would cease as real facts, and abide in the memory
and shaping fancy of mankind, and the more enduringly if they
were connected with popular feasts and the permitted or pro-
hibited usage about healings and poisonings. Performance, tradi-
tion, fancy were mixt up together, and no single century can
possibly have been without the notion of illicit idolatrous magic,
even if we are unable to specify the shape in which it entertained
it. Amongst all christians the report of it lasted ineradicable,
assuming a looser or firmer consistency, according as the Church
indulged popular beliefs, or sought more sternly to suppress
them. What she was determined to punish and exterminate,
must gradually have been withdrawn from the mild realm of
fancy, and assumed the harsh aspect of a horrible reahty.
Enchanters and enchantresses (I will start with that) attach
themselves to the spectral train of deities, to that Furious Host
with which elvish and all manner of evil beings got associated :

in the Vilk. saga cap. 328-9 the wild host of Ostacia (Ostansia,
or whatever the genuine form may be) shews a significant con-
nexion. But enchantresses would be ranged specially with god-
desses, out of whom the christian teachers might make up a
Roman Diana, a Jewish Herodias, but the populace never entirely
dropt the traditional native names. How natural then, if dame
Holda, if that Freyja or Ahundia (whether she be Folia p. 308,
or a Celtic deity) had formerly led the round dance of elves and
holden, that she herself should now bo made an unholde and
be escorted by unholden (p. 926) ! In the Norw. fairytale no. 15
 1056 MAGIC.

the troldkidring takes quite tlie place of dame Holda. In the

Jeu d'Adans (supra p. 412 n.) the three fays assemble on a
meadow, where the old women of the town await them ' or tost :

allons ent par illeuc, les vielles femes de le vile nous i atendent/
There did exist a fellowship then between fays and witches.
It perfectly agrees with the view propounded, that the Thuring.
Horselberg is at once the residence of Holda and her host (pp. 456.
935. 959), and a try sting-place of witches (p. 1052). Keisers-
berg in Omeiss 36. 40 makes the night-faring wives assemble no
otherwhere but in the Vemisherg (p. 953), whereat is good living,
dancing and hopping. Still more decisive are the passages
quoted in the Appendix (Superst. C, int. 44; 10, 1; p. 194".
D, 140 r.), by which it appears, that down into the tenth and
into the 14th cent., night-ivomen in the service of dame Holda
rove through the air on appointed nights, mounted on beasts
her they obey, to her they sacrifice, and all the while not a word
about any league with the Devil. Nay, these night-ivomen,
shining mothers, dominae nocturnae, bonnes dames (p. 287-8), in
Hincmar ' lamiae sive geniciales feminae,' were originally diemonic
elvish beings, who appeared in woman's shape and did men
kindnesses ; Holda, Ahundia, to whom still a third part of the
whole world subject (pp. 283-8), lead the ring of dancers, and
is

on the goddess's itinerant ship dances were trod (p. 260). It is

to such dancing at heathen worship, to the aivj elf-dance (p. 470),
to the hopping of will-o' -ivisps (p. 916),^ that I trace primarily the
idea of witches' dances ; though festive dances at heathen May-
meetings can be reckoned in with the rest. To christian zealots
alldancing appeared sinful and heathenish, and sure enough it
often was derived from pagan rites, like other harmless pleasures
and customs of the common people, who would not easily part
with their diversion at great festivals.Hence the old dancings
at Shrovetide (p. 770n.), at the Easter fire and May fire, at the
solstices, at harvest and Christmas ; a minuter examination than
has yet been made of the proceedings at these holidays would
bring out many things more clearly. Afzelius 2, 5 informs us,
that to this day stories are afloat in Sweden of dances and reels
performed by the heathen round holy places of their gods so :

^ The ignis fatuus is called hexentanz (Schm. 2, 148), Slovto. vezha, prop,
witch ; even the dead were made to carry on dances.
 witches' jaunt. 1057

wanton were they, yet so enticing, that the spectators at last

were seized with the rage, and whirled along into the revelry.
When chronicles of our Mid. Ages occasionally record the dese-
cration of holy days by wild dancing, and that the penalty
imposed was, to keep it up without ceasing for a whole year, DS.
no. 231, this again expresses the disgust of the christians at the
rehcs of heathenism, and resembles the perversion of Wuotan's
march into the everlasting hunter's chase.^ Why Herodias
' '

was dragged into the circle of night-women, was just because

she played and danced, and since her death goes booming through
the air as the 'wind's bride.' In this ghostly band, then,
popular fancy placed human sorceresses too, i.e. women of ill

repute who clung to heathenism, fantastic old wives :

' Et si

aliqua /oiima est, quae se dicat cum daemonum turba, in simili-

tudinom mulierum transformata, certis noctibus equitare super
quasdam bestias, et in eorum (daemonum) consortia annumeratam
esse '
andQuaedam sceleratae midieres retro post Satanam
:
'

conversae, daemonum illusionibus seductae, credunt se nocturnis

horis cum Diana paganorum dea, vel cum Herodiade et innumera
multitudine mulierum, eqidtare super quasdam bestias, et multa
terrarum spatia intempestae noctis silentio pertransire, ejusque
jussionibus velut dominae obedire, et certis noctibus ad ejus servi-
tium evocari.' — Such
was the earlier way of thinking about
witches' rides and the names naht-fard, naht-frouwd, naht-rita,
; ^

dating doubtless from the heathen time, agreed exactly with the
ON. qveldri^a, myrkri^a on p. 1053-4. I cannot indeed produce

Tlie clergy represented dancing as a mimicry of the priestly procession, and

1

likened it to the Jewish idolatry with the golden calf.

- The extract from Burchard, Superst. C (conf. Pref. to First Ed. p. xxiv)my
can neither have been derived from the Council of Ancyra a.d. 314, which has no
such passage in print or MS. ; nor from Augustine, though it occurs in the Tract, de
spiritu et anima cap. 28 (opp. §d. Bened. Antv. 1706. 6, 525) with et Minerva
'
'

added after Herodiade, for this is a spurious work, yet of so early a date (6th cent.,
thinks Bicuer, Zeitschr. f. gesch. rechtsw. 12, 123) that it is but little inferior in
value for our purpose. Regino too (ed. Waschersl. 2, 371), the oldest genuine
authority, has prob. drawn from it then come Burchard in the 11th, and Ivo (11,
;

30) and Gratian in the 12th century. Albortus Mag. in Summa theol. 2, 31 (opp,
18, 180) has cum Diana pag. dea, vel Herodiade et Minerva.' The passage is
:
'

said to be also in an unpubl. Vita Damasi papae, and there to refer back to a
Sj-nod of Rome of 367 (Soldan p. 75). To me it makes no difference if both Ancy-
ran council and Roman synod already mention the night-farinrf Diana and Herodias;
for Diana, who even to the ancient Romans ruled the woods, the chase and the
night, must no doubt have appeared to christian converts of the first centuries as
a goddess of magic.
1058 MAGIC.

them from earlier than the 13th century, as Wh. 1, 82^: 'wil
der (Machmet) helfe sparn^ so helfen in die naht-varn ; daz sint
alterwibe troume/ if M. grudge help, the night-farers help them.
Ls. 3, 10 ez konde niemen bewarn, ich miles eine (alone) uz
:
'

farn mit der naht-frouiven (i.e. with the goddess) do sprach ich ;

zuo mime gesellen : als schiere so (as soon as) ez naht wirt, diu
vart mich niht verbirt, ich sol liden groze not, bezzer waere mir
der tot. 1st aber daz mir wol ergat, so kum ich umb die han-
krat, des enweiz ich aber niht. Min
mir ein lieht triu, du solt

kleiben hin an etewaz, daz ich kunne dester baz komen her wider
hein kleib' ez an
: einen stein, oder kleib' ez an die want.'
Notice that to the simple-minded man the woman represents her
alleged expedition as a painful necessity.^ In Vintler (Superst.
G, 1. 274) it is said: 'so farent etlich mit der [nacht) far q.\x^

kelbern und auf pecken (bocken) durch stain und durch stecke.'
So calves and he-goats are those 'quaedam bestiae.^ At p. 723
we saw the word naclitfare fittingly applied even to a star travel-
ling in the sky. John of Salisbury, who lived in England and
France (d. 1182), and believed in demonic influence, has a re-
markable statement in his Poller, ii. 17 ' Quale est quod nodi- :

culam (nocticolam? noctilucam?) quandam, vel Herodiadem, vel

praesidem noctis dominam, consilia et conventus de 7iocfe asserunt
convocare, varia celebrari convivia, ministeriorum species diversis
occupationibus exerceri, et nunc istos ad pocnam train pro
mericis, nunc illos ad gloriam sublimari; praeterea infantes
exponi lamiis, et nunc fnistatim discerptos edaci ingluvie in
ventrem trajectos congeri, nunc praesidentis miseratione rejectos
in cunas reponi. Quis vel caecus hoc ludificantium daemonum
non videat esse nequitiam ? quod vel ex hoc patet, quod mulier-
culis et viris simplicioribus et infirmioribus in fide ista proveniunt.'
I will add some equally conclusive testimonies from various parts
of France, and all of the 13th cent., to the character of these
night excursions ; their analogy to the preceding will not fail
to be perceived. The Acta sanct. 32 Jul. p. 287^ draw from
a parchment MS. of the 13th cent, the following, which has
also got into the Legenda Aurea cap. 102, though wanting in
the older biographies of Germanus Hospitatus (S. Germanus :
'

1Bj 7ughtmare (mar=borse) is meant, not the witch who rides out, but an
elfin who rides, i.e. presses, on the sleeper, Superst. I, 878.
 witches' jaunt. 1050'

Autissiodor.) in quodam loco, cum post coeuam iterum mensa

pararetur, admiratus interrogate cui denuo praepararent ? Cui
cum dicerent, quod honis illis mulieribus, quae de node incedunt,^
praepararetur, ilia nocte statuit S. Germanus vigilare. Et ecce,

videt multitvidinem daemonum in mensa, in forma hominum et

mulierum venientem. Qui eis praecipiens ne abirent, cunctos de

familia excitavit, inquirens, si personas illas cognoscerent ? qui
cum omnes vicinos suos et vicinas esse dicerent, misit ad domos
singulorum, daemonibus praecipiens ne abirent. Et ecce, omnes
in suis lectulis sunt inventi. Adjurati igitur se daemones esse
dixerunt, qui sic liominibus illudebant.' Guilielmus Alvernus
p. 1066 :
'
Idem et eodem modo sentiendum est tibi de aliis

maliguis spiritibus, quos vulgus stryges et lamias vocant, et

apparent de nocte in domihus in quibus parvuli nutriuntur, eosque
de cunabuUs raptos laniare vel igne assare videntur ^ apparent :

autem in specie vetularum. Vetularum autem nostrarum desipi-

entia opinionem istam mirabiliter disseminavit et provexit, atque
animis mulierum aliarum irradicabiliter infixit. Similiter et de
dominahus nocturnis, quod hoiiae mulieres sint, et magna dona
domibus quas frequenteiit per eas praestentur, mulieribus potis-
simum persuaserunt ; et, ut ad unum dicam, pene omnes reliquias
idololatriae retinuit et reservavit et adhuc promovere non cessat
anilis ista fatuitas/ Vincentius Bellovac. in Spec. mor. iii. 3,
27:* Cum in quadam parochia homines talibus crederent, quidam
ribaldi transfiguraverunt se in similitudinem mulierum, earum
assumto habitu, et domum cujusdam rustici cum tortUs (torcbes)
intrantes et choreas ducentes suppressa voce canebant Gallice un '

en prenes, cent en rendi-es,' Latine : unum accipite, centum

reddite ! et sic in oculis rustici domum ejus evacuaverunt omnibus
bonis, dicentis uxori suae : tace, et claude oculos, divites erimus,
quia honae res sunt,^ et centuplicabunt bona nostra.' And
further on :
' Cum quaedam vetula volens blandire suo sacerdoti

1 Is the OHG. agengun, lamiae, Diut. 2, 174, to be explained by this nightly

going about ?
- When Demeter anointed the child Demophoon with ambrosia by day, fanned

him with her sweet breath, laid him in the fire at night to consume all that was
mortal in him, the boy throve, till his mother watched and saw and burst into a
loud wail, then the miracle was interrupted, Hym. to Ceres 236—63. So Thetis
anoints her infant Achilles, and hides him in the fire. Conf. however the irapacpipeiv
TO. §p(<p-r) Std TTjs (pXoyos, and ponere juxta ignem, p. 625.
* Guotiu icilitir, conf. unrighteous things, p. 1031, sorcery.
p. 412 ;

VOL. III. M
1060 MAGIC.

diceret ei in ecclesia : doinine, multum me debetis diligere, quia

liberavi vos a morte : quia cum ego vadebam cum bonis rebus,
media node intravimus domum vestram cum luminaribus, ego
videns vos dormientem et nudum, cooperui vos, ne dominae
nostrae viderent nuditatem vestram, ad mortem quam si vidissent,

vos flagellari fecissent. quomodo intraverant

Quaesivit sacerdos,
domum ejus et cameram, cum essent fortiter seratae ? Tunc ait
ilia, quod bene intrabaut domum jauuis clausis. Sacerdos autem
vocans eam intra cancellura, clause ostio verberavit earn cum
baculo crucis, dicens : exite bine, doniina sortllega ! Et cum non
posset exire, emisit eam sacerdos dicens : modo videtis quam
fatuae estis, quaesomniorum creditis vanitatem/ This priest goes
very sensibly to work with the sorceress, and never dreams of
baiting her as a criminal. Gervase of Tilbury 3, 85 ' Lamiae :

dicuntur esse mulieres quae nodu domos momentaneo discursu

i:)enetrant, dolia vel cophinos, cantharos et ollas perscrutantur,
infantes ex cunis extrahunt, luminaria accendunt, et nonnunquam
dormientes affligunt.' At 3, 93 he assures us he had known
women who dormientibus viris suis cmn coetu
declared ' se
lanilarum celeri penua mare transire, miindum percurrere, et si
quis aut si qua Christum nominaverit, statim, in
in tali discursu
quocunque loco et quantovis periculo fecerit, corruere ; ' and one
woman had fallen into the Rhone that way. ' Scimus quasdam in
forma cattorum a furtive vigilantibus de nocte visas ac vulneratas
in crastino vulnera truncationesque ostendisse.' So then the
witches travel in the nightly train of gracious dames,^ for whom
men spread tables, as they do for visitant fays and elves (pp, 409.
411. Superst. C, 198*^), because they bring luck or multiply it,
scrutinize the house-gear, bless the babes in the cradle.
Heathenish the superstition was, for the name of Christ might
not be uttered ; but it did not pass for devilish yet. True, the
notion of kidnapping (of which elves also were accused, p. 468)
already mingles with it, and rises to the barbarous height of
roasting and devouring ; but this also hangs on myths about elves
and goddesses, and had always been laid at the door of sorceresses.
One passage even celebrates the compassion of the president and

1 The Maid of Orleans, indicted for sorcery, was asked :

'
si elle s^ait rien de
ceux gui vont avecq les fees'
 WITCHES. 1061

directress of the feast, she has the stolen sucklings carried back
to their cradles (see Suppl.).
Crescentia, who had devoted herself to the nurture of children,
is addressed as an unholde :
'
Waz huotes du ddse, ubele horn-
blase ? du soldes billecher da ce liolze varn, dan die megede hie
bewarn ; dii bist ein unholde, uud sizist hie behangen mit golde/
She answers Got weiz wol die sculde, ob ich bin ein unholde,
:
'

oder ie dicheinis (any) zouberes gephlac,' Kaiserchr. 12199.

Diemer p. 373 (imitated, Kolocz. 261-2). They believed then in
the 12th cent, that unholden 'fared to the woods,' to the Wild
Host, and blew horns,' like Tatosel, who as a tooting hooting
'

owl, i.e. strix, travels in the Furious Host (p. 922) ; can ' hor-
tuta,' a word of insult in the Vestgotalag p. 38, have been
hornjyuta, hornpyta ? ON. |?iota, ululare, Goth. ]?ut-haurn aaXiri'y^.
The precise meaning of ddse, unless itbe for dwase, twase, getwas
(spectre, p. 915), escapes me (see Suppl.). Such unholden are
much more night-dames, bonae dominae, than devil's partners.
The ' faring and forests ' expresses the sentence
to ivoods
pronounced on banished outlawed men, whose dwelling is in
the wilderness, among wolves, RA. 733, to whom the forest be-
comes mother (shuma ti mati !), conf. saltibus assuetus (p. 482).
Vulgar opinion in Sweden to this day suspects old women, who
live alone in the woods, of harbouring and sheltering wolves
when they are hunted they are called varganiodrar, wolf-
:

mothers, and such a one is meant in the song of Sdinung

(Sgemingr p. 305) *inde satt gamla djuramor, rorde med nasa i
:

brande,' within sat the old beasts' -mother, stirred with her nose
the coals (Afzel. sagohafder 1, 38. 43). The long-nosed hag here
evidently melts into the notion of the alrune who mingles with
wood-schrats, p. 404, and of the wild wood-wife, p. 432 ; she is

like the ON. iarnvidja, p. 483.

But what to my mind completely establishes this milder
explanation of witches' doings, which leaves the Devil out of
the reckoning, is the collection of conjuring spells quoted in the
Appendix, vol. 3. Taken mostly from witch-trials of the last few
centuries, when the link between witch and devil was a lonsr-
established thing to the popular mind, they refer not to devilish
doings at all, but everywhere to elvish or even christian. Some
of them se'em to be of high antiquity, of heathen origin, and to
1062 MAGIC.

have been handed down through a long course of oral tradition.

Their power to hurt or heal is founded on faith in elves and sprites,
whose place is afterwards filled by angels and holy names. As
elf and eljin, dwarf and she-dwarf, hilwiz and bilwizin are invoked
(p. 472), so in the old AS. formula (App. spell i.) ' esa gescot
by side.
(ases' shot), ylfa gescot, hcegtessan gescot' all stand side
Such formulas, whose words must long ago have become unin-
telligible to witches of the 16-1 7th cent., at once prove the
injustice of the charge brought against them. It is to me a
significant fact, that the imagination of the tortured witches still

expressly owns to a journey 'au£ Venesherg und in da.^ paradis'

(Mone's Anz. 7,meaning therefore the ancient elvish or
426),
even christian abode of bliss, and not a devilish one.
The gradual intrusion of the Devil by whom, according to the
Church's belief, men were possessed (p. 1015), is easily accounted
for. The conception was radically foreign to the Teuton mind,
which tried at first to naturalize it by transferring it to a fe-
male being (p. 990). But when in course of time the christian
notion of a male devil got the upper hand, then all that had been
told of Holda had in its turn to be applied to him. From their
serviceand attendance on that unhold dame of night, the witches
passed into the Devil's fellowship, whose sterner keener nature
aggravated the whole relationship into something more wicked,
more sinful. Those magic rides by night had merely rested
on the general allegiance due to the people's ancient goddess, in
whose train the women rode ; but now that the Devil came to
fetch the women, and carried them over hill and dale (pp. 1013.
1028), there grew up the idea of an amorous alliance between
him and every single witch.
Connecting links may be found in abundance. Ghostly beings
could form close and intimate ties with men ; a long line of
neighbourly elves links its destiny to the good or ill fortunes of
a human family, home-sprites devote themselves to a man's
service, and cling to him with obstinate and troublesome fidelity

(p. 513) ; only these attachments are neither founded

on formal
compact, nor are they pernicious to man. An equally tender and
an innocent relation subsists between him and the attendant
guardian spirit given him at birth, p. 875.
The witches' devils hsLve ptroper names so strikingly similar in
 witches' devils. 1063

formation to those of elves and kobolds, that one can scarcely

think otherwise than that nearly all devils' names of that class are
descended from older folk-names for those sprites. A collection
of such nameSj which I have culled out of witch-trials, may afford
us a welcome glimpse into old elvish domestic economy itself.

Some are taken from healing herbs and flowers, and are certainly
the product of an innocent, not a diabolic fancy : Wolgemiit (ori-

ganum), Schone (bellis minor, daisy), Luzei (aristolochia), Wege-

tritt (plantago), Bliimchenhlau (conf. the marvelous flower, p.
971), Peterlein (parsley) ; names of two
exactly such are the
Midsum. N. Dr., Peasehloftsom and Mustardseed. Names
fairies in
equally pretty are borrowed from the forest life of the sprites :

Giiinlauh (-leaf), Griineivald, Lindcniauh, Lindenzweig (-twig),

Eichenlaub (oak), Birnhaum (pear), Birnbaumchen, Rautenstraucli
(rue), Biichshaum (box), Hdldcrlin (elder), Krdnzlein (garland),
Spring -in s-feld, Hurlehiiscli, Zum-ivald-Jliehen ; clad in green (as
the devil isKinderm. 101) appear the Scotch elves (Minstrelsy
in
2, 152-4. 160-4) and Norse huldre (Faye p. 42) foliage garlands ;

must have been largely used in ancient sacrifices as well as in

sorcery, oak-leaves in particular are enjoined on witches, and are
used in brewing storms (Mone's Anz. 8, 129). As the Devil
often presents himself in fair angelic guise (' in young man's
sheen' occurs already in Ls. 3, 72), he receives such names as
Jungling, Junlcer, Schonhans, and feather-ornaments or wings
are a favourite ascription, hence the names Feder, Federhans,
Federling, Federhuscli, Weissfeder (white-f.), Straussfeder (ostrich-
f.), Strausswedel (-plume), Qrilmoedel. Of all the names confessed
by witches, none is commoner than Flederwisch (Voigt's Abh.
62-8-9. 105-9. 113. 129), but folktales give that name to ko-
bolds (Jul. Schmidt 158), and carousers in their cups used to
!
drink 'to all flederwischen ' (Franz. Simpl. 1, 47. 57): by
flederwisch we mean the end limb of a (goose) wing, used for the
purpose of dusting, hence Kelirwlsch also occurs as a devil's name,
aptly denoting the rapid whisking to and fro of a spirit. Then
again proper names of men are in great request, especially in the
familiar fondling form which is also used for kobolds (p. 504) :

Hans, Hdnsclien, junlcer Hans (squire Jack), Grauhans (conf.

Grayman, p. 993), Griinhans, Hans voni husch ; Heinrich, Graii-
heinrich, Hinze ; Kunz, Kunzchen (conf. Kueni, p. 1003) Konrad ; ,
1064 MAGIC.

Nickel, Grossnicltel ; Martin (p. 931)^ Merten ; Kaspar, Kdsparle

Dewes, Rujpel, Rilppel (p. 504), Bausch (p. 517n.), Wendel (p. 375
last L), Hemmerlin (p. 182), Stophel, junker /S^o/ (Christoph, the
first syll. shortened with a purpose? conf. Stopchen, p. 1003),
some few of them equally savouring of the heathenish and
the devilish ; Perlebitz (in some Hessian trials Berlewitzchen,
-witchen), probably the same as pilwitz (p. 472). ^ The following
begin to look suspicious : Leidenoth, Machleid, JJngliick, Beicheher,
Hintenhervor, Allerlei-wollust (perh. a flower^s name), Scliwarzhurg,
Breifuss, Kuhfuss, Kuhohrnchen, BicJihaucli ; yet they may also
turn upon the satyr-like shape of the schrats, or upon the weird
and worrying nature of any intercourse with the demonic world.
The old Easter-play supplies the following names, belonging at
latest to the beginning of the 15th century: Kottelrey, Rosen-
kranz, Krezlin, Federivisch, Baffenzan, Binkebanh, Spiegelglanz,
Schorhrant, 8chop>penstak, Hellekrug, ^ Schorzemage ; they are
easy to explain from what has gone before. Italian streghe call
their devil Martinello, Martinetto, and again Fiorino ; French
trials furnish maistre Persil, Verdelet, Verdjoli, Jolihois, Saute-
huisson. Two more fairies in Mids. N. Dream, Moth and Cobweb,
are worth remembering. All these names have nothing in com-
mon with the names of the Jewish or Christian devil, except with
those quoted pp. 988-9. 1003, and they are kobolds^ names.^ Some
of the names in my list appear to belong equally to the witches
themselves, just as elves have several common to both sexes.
Thus the feminine names of plants and flowers are more suitable
to sorceresses (see Suppl.).
Love-affairs between spirits and men arise out of their familiar
intercourse. She-kobolds are nowhere mentioned, and we are
never told of kobolds having designs upon women; elves, on the
contrary do carry off maidens, and men live in secret intimacy
with elfins ; thus Helgi became the father of Skuld by an dlfkona,
Fornald. sog. 1, 32. 96. But except that Elberich having made
himself invisible overpowers Otnit's mother, and an dlfr does the

1 The Hessian dialect often inserts an r: at Cassel they call bellevue

berlevue.
^ Mone's Schausp.
p. 131 has hellekruke for witch.
^ A
few times the hellish wooer is called Lucifer or Belzebok, Trier, act. 114 ;

where the namejVnner is also given, which I do not quite understand is it jammer :

unpleasant [as in jammer schade, a sad pity] or jammer ailment, epilepsy?

,
 devil's beide. 1065

like to king Aldrian's wife and begets Hogni, I cannot tliiuk of

any instance of such amours as lie at tlie bottom of all the witch-
stories. The notions of incubus and succubus seem to me not of
German origin, though afterwards they got mixed up with those
of elf and night-spirit. An AS. manuscript in Wanley, either of
the 12th, earlier cent., speaks of ' monnom, j^e
11th, or some
deofol mid In the later doctrine about witches their
haem-S.'
prostitution is an essential feature, it seals the compact, and gives
the Devil free control over them in a pure maid he can have no
:

part.^ Without this abomination we never come across a witch

at all.2

what period witches' covenants and amours

It is a question, at
are first Germany. No doubt the first impulse to
mentioned in
them was given by the persecution and consequent spread of
heresies, which after the middle of the 13th cent, came from Itahj
and France Germany. However guilty or innocent the
into
heretics may have been, report, magnifying and distorting,
charged their assemblies with idolatrous excesses, whose affinity
to witches' doings is beyond dispute. Among the heretics them-
selves, with their seclusion, reserve, and constantly repeated
success in attaching and adherents, some ancient
new disciples
departures from orthodox faith and ritual kept stubbornly
reproducing themselves ; as persistently did calumnies start up
against them. They were accused of adoring a beast or beast's
head, which presently turned into the Devil, who became visible,

now as a black spirit, now as a bright beguiling angel, his fa-

vourite animal shape being that of a he-cat, or else a toad. At

their meetings, it was said, they slaughtered children and kneaded
their blood in flour or ashes, and after extinguishing the lights,
practised together the lusts of the flesh. Newly admitted mem-
bers were marJced by the jprich of a needle, the while they cursed
their Maker, and signified their faith and homage to the Evil one,
as to worldly rulers, by a kiss.^ Even in the less offensive teach-

1 '
Le dumon ne peut faire pacto avec une vierge,' Mich. Hist, de Fr. 5, 68. 159.
160.
- Greek antiquity had its/a/;/es about the intercourse of gods with mortals (p.

343), and so had our heathenism about the union of heroes with swan-wives and
eltius at last the far grosser conception could tind credence, of a literal commerce
;

of the Devil with mankind !

3 Soldau's Geschichte dcr Hexenprocessc pp. 103— li6.

1066 MAGIC.

ing and practice of some heretics there could not fail to be a

mixture of heathen things with christian ; the church's zeal had
new errors of doctrine and against
to bestir itself at once against
remnants of heathenism that were combined with them. Along
with heretic-prosecutions went rumours of diabolic compacts and
conferences, which the populace connected with their ancient be-
lief in dsemonic beings. Traditions of certain men being leagued
with the Devil had already circulated in the West, at all events
from the 10th cent. (p. 1017) ; the more readily would they now
be extended to women. The earliest certain mention of an in-
trigue between witch and devil is of the year 1275 under an
inquisitor at Toulouse (Soldan p. 147) ; the first half of the 14th
cent, seems to have established more firmly, especially in Italy,
the belief in a diabolic sisterhood (secta strigarum). Bartolus (d.

1357) delivered a judgment on a witch of Ortha and Riparia in

Novara bpric.,^ the charge was novel to him, and he appeals to
theologians as to the nature of the crime from the whole tenor ;

of his sentence we may assume that seldom or never had a witch

been tried in the Milanese before. Amongst other things he says :

' Mulier striga

sive lamia debet igne cremari, confitetur se crucem
fecisse ex paltis et talem crucem pedibus conculcasse
se adorasse cUaholiim, illi genua jlectendo . . . pueros tactu
quod mortui fuerunt. Audivi a sacris
stricasse et fascinasse, adeo
quibusdam theologis, has mulieres quae lamiae nuncupantur tactu
vel visu posse nocere etiam usque ad mortem fascinando homines
seu pueros ac bestias, cum habeant animas infectas, quas daemoni
voverunf.' Between 1816 and 1334 pope John XXII had issued
a bull without date, ordering the property of convicted sorcerers
to be confiscated like that of heretics. What was then done by
inquisitors and judges Soldan has subjected to a minute investi-
gation (pp. 160 —
210), and I need only single out one or two
facts. Alfousus de Spina in his Fortalitium fidei (written about
1458) lib. 5 informs us :
*
Quia nimium abundant tales perversae

mulieres in Delphinatu et Gaschonia, ubi se asserunt concurrere

de nocte in quadam planitie deserta, ubi est aper quidam in rupe,
qui vulgariter dicitur el hocli de Biterne, et quod ibi conveniunt
cmn candelis accensis, et adorant ilium aprum, osculantes eum in

^ Printed in Joh. Bapt. Ziletti cousilior. select, iu criminal, causis, Francof.

1578 fol., torn. 1, consil. 6.
 devil's beide. 1067

ano suo ; earum ab inquisitoribus fidei, et con-

ideo captae plures
victae, ignibus comburuntur signa autem combustarum sunt
;

depicta, qualiter scilicet adorant cum candelis praedictum cqjruin,

in domo inquisitoris Tholosani in magna multitudine camisearum,
sicut ego propriis oculis aspexi/ Read throughout cajjer for
aper, as bock, boc, bouc evidently means the former. Adoring
and kissing of the he-goat or he-cat was just the charge brought
against heretics, whose very name (ketzer, cathari) some derived
from that circumstance.^ This parody of divine worship may
either be connected with goat-sacrifices of the heathen (p. 52) and
the sacredness of that animal, or explained by the goat's feet

ascribed to the devil from of old (p. 995). Kissing the toad
(Soldan p. 133-6) is wonderfully like those conditions necessary
to the release of ' white women ' (p. 969) ; here heretical
opinions coincide with superstition. In 1303 a bishop of
Coventry was accused at Rome
number of heinous crimes,
of a
amongst others quod diaholo homagium fecerat, et eum fuerit
'

osculatus in tergo Boniface 8 acquitted him (Rymer 2, 934 old

' ;

ed.). The same charge is commonly brought against the later

witches. Dr. Hartlieb in 1446 mentions ^abjuring God and
giving oneself up to three devils,' Superst. H, cap. 34.
For four centuries, beginning with the 14th ; what with the
priestly Inquisition, with the formality of the Canon and Civil

law process simultaneously introduced in the courts, and to

crown all, with Innocent 8's bull of 1484 (MB. 16, 245-7), as well
as the Malleus Maleficarum- and the tortures of the criminal
court ; the prosecutions and condemnations of witches multiplied
at an unheard-of rate, and countless victims fell in almost every
part of Europe. The earlier Mid. Ages had known of magicians
and witches only in the milder senses, as legendary elvish beings,
peopling the domain of vulgar belief, or even as demoniacs, not

1
Catari dicuntur a cato, quia osculantnr posteriora cati, in eujus Rpecie, ut
'

dicunt, apparet eis Lucifer,' Alan, ab Insulis (d. 1202) contra Valdenses, lib. 1. A
I think,
better name for heretics was boni homines, bonn hommes (Soldan p. 131), not,
because so many were of j^ood condition, but in harmony with other meanings of
the term (conf. supra p. 89). At the same time it reminds us of the ghostly good
women, bonae dominae, p. 287, as francs hommes does of the frauches puceles, p.
' '

410 n. Even the gate holden are not to be overlooked.

- Composed 1487 by the two inquisitors appointed by Innocent, Heinr. lusti-

toris inAlemannia and Jac. Spreuger at Cologne, with the help of Joh. Grcmper,
priest at Constance. Soon followed by episcopal mandates, e.g. at Kegeusburg
1491-3 (MB. 10, 241-3).
1068 MAGIC.

as actual apostates from God and malefactors arraigned before

a court of justice. A good deal lias been made of the Annales
Corbeienses, wliicli do expressly state under the year 914^ multae '

sagae combustae sunt in territorio nostro ' ; but these Annals

were not written till 1464^ and have of late been totally dis-
credited. Several ancient Codes lay penalties on sorcery ^ but ;

all the cases that occurred had for their basis real crimes,
murder, poisoning ; the stria is a ' herbaria,' i.e. venefica ;
^ for
alleged storm-raising few can have forfeited their lives. Especially
worthy of note are the punishments denounced against precisely
those persons who from a vain belief in sorcery have burnt or put
to death either man or woman ^ not sorcery, but the slaying of
;

supposed sorcerers is what the enlightened law pronounces

heathenish and diabolic. On the mere ground of a night-excur-
sion with 'unholden' nobody dreamt of bringing a criminal
charge against women; that father confessor of the 13th cent,
(p. 1060) refutes the confessions of his ' domina sortilega' by
rational argument.* But when once, by a fatal confusion of

Lex Sal. 22.

1 Lex Rip. 83. Lex Visigoth, vi. 2, 2. 3, 4. Lex Alam, add.
22. Capitul. A.D. 789 cap. 18. Capit. ii. a.d. 805.
Meicbelbom no. 683 a.d. 853, a girl at Freising, venefica ; a.d. 1028, malefica
2 :
'

mulier artes maleficas cum tribus aliis mulieribus exercens,' Pertz 6, 146 a.d. ;

1074 at Cologne, mulier homines plerumque magicis artibus dementare infamata,'

'

Lamb, scbafn. p. 375.

^ Capit. Caroli de part. Sax. 5 si quis adiabolo deceptus crediderit secundum
:
'

morem Paganorum, virum aliquem aut feminam strigam esse, et homines comedere,
et propter hoc ipsam incenderit, vel carnem ejus ad comedendum dederit, capitis sen-
tentia punietur.' Lex Both. 379 uullus praesumat aldiam alienam aut ancillam
:
'

quasi strigam occidere, quod christianis mentihus nullatenus est credendum nee
possibile est ut homiuem mulier vivum intrinsecus possit comedere.' How the
wisdom of Charles and Eothar shines by the side of Innocent's blind barbarous bull
Those sagae combustae in Westphalia, if the statement be worth believing, were
'
'

hardly condemned by the courts, but more likely sacrificed by the mob to such
heathenish superstition as the laws quoted were trying to stem. In our own day
the common folk in England, France and Belgium take it upon themselves to throw
suspected witches into fire or the pond (Horst's Zauberbibl. 6, 368. 372-4). White's
Selborne p. 202 : the people of Tring in Hertfordshire would do well to remember
'

that no longer ago than 1751 they seized on two superannuated wretches, crazed
with age and overwhelmed with infirmities, on a suspicion of witchcraft and by ;

trying experiments drowned them in a horsepond.' The Gazette des tribunaux

no. 3055, June 4, 1835 relates a trial of supposed magicians, whose family had the
hereditary faculty of charming lice away.
* It is true the Sachsensp. ii. 13, 7 has svelk l-erstenman ungeloinch (un-
:
'

believing) is, unde mit tovere umme gat oder mit vorgiftnisse (poisoning), unde des
verwuunen wirt, den sal man upper hort hernen.'' Schwabensp. 149. Wackern.
174. Lassb. Gosl. stat. 38, 20. The words oder wif standing after kerstenman'
' '

in Homeyer, are a later insertion they are wanting in other laws, and are contra-
:

dicted by the pron. den,' him, which follows. That these docs, speak of wizards,
'

not yet of witches, seems to fit better their age and spirit yet it must be noted,
—
;

that they already link apostacy with witchcraft, conf. Soldan 172 4. Biener, in
 WITCH-TRI.VLS. 10G9

sorcery with heresy, the notion gained a footing that every

witch renounces God and becomes the Devil's, everything assumed
a new aspect: as the Devil's ally, apart from any crimes she
might have committed, she was deserving of death, and her sin
was one of the greatest and horriblest. But from that time the
earlier notion of possession by the devil almost entirely ceased :

imagination had taken a new direction.

Witch-trials of the 16-17-1 8th centuries have been amply
made known, of the 15th few completely .^ One need only have
read two or three of them everywhere an unaccouutable uni-
:

formity of procedure, always the same result. At first the accused

denies ; tortured,^ she confesses what all those doomed before her
have confessed, and without delay she is condemned and hurnt
(inciaerata, as the Malleus expresses it). This agreement in
depositions of imaginary facts is to be explained by the traditional
illusions that filled the popular fancy. I will here attempt to

summarize aH the essential points (see Suppl.).^

Zeitschr. f. gesch. rechtsw. 12, 126, would limit the penal fire of the Sachsensp.
to cases where the spiritual court hands the sinner over, as impenitent, to the

1
Little can be gleaned from a Tractatus de phitonico contractu fratris Thomae
Murner, Friburgi Brisg. 1499. Murner tells how in childhood he was crippled by a
witch.
' The hangman's formula ran thou shalt be tortured so thm that the sun will
:
'
,.11
shine through thee !
RA. 95. Diut. 1, 105.
'
.

3 Witch-trials at Mainz of 1505-11, in Horst's Zauberbibl. 4, 210—8 at Frei- ;

burg of 1516 and 1627—35, ed. H. Schreiber, Freib. 1836 at Quedlinburg of 1569
;

—78, in G. C. Voigt's Gemeinniitz. abh. Leipz. 1792 pp. 59—160 at Trier of 1581, ;

in Trier, chronik 1825, 10. 196 seq., and of 1625 ib. 108 seq. at Nordlingen of 1590;

4 ed Wcng, Nordl. 1838 in Elsass of 1615—35, in Lit. bl. der bcirsenh. Hamb.
;

1835 nos. 1092-3 at Eichstiitt of 1590 and 1626—37, repr. Eichst. 1811 at Wem-
;
;

dingeu of 1620, in Moue's Anz. 7, 425—7 at Dieburg of 1627, in Steiner's Gesch.

;

von Dieb., Darmst. 1820, 67—100; at Buhl of 1628-9, in Mone's Anz. 8, 119—
132; at Siegburg of 1636, in P. E. Schwabe's Gesch. v. Siogb., Col. 1826,
225—
241 in Brandenburg of the 15-18thcent., in Miirk. forsch. 1, 238—265 atCammin
;
;

of 1715—7,
of 1679, in Pommer. provinzialbl. Stettin 1827, 1, 332—365 at Freising ;

in Aretin's Beitr. 4, 273—327. Useful extracts from Swabian trials of the 15th
cent, are in the notorious Malleus malefic, (first printed 1489) from Lorrainian of ;

1583—90, in Nic. Eemigii daemonolatria ; and from Burgundian (en la terra de

sainct Oyan de Joux) of 1588-9, in Henry Bogvet's Disc, execrable des sorciers,
Rouen 1603, repr. Lyon 1610. Less important is S. Meiger de panurgia laraiarum,
Hamb. 1587. 4. On Scandinavia : Nyerup's Udsigt over hexeprocesserne i Norden
(Skand. Lit.-selskabs skrifter 19, 339—394. 20, 1-42), in which an extr. from Lem
on Norweg. sorcery (19, 385) is specially instructive TroUviisendct i Dalarna, &xen
;

1668— 73, in J. M. Bergman's Beskrifning om Dalanie, Fahlun 1822. 1, 208—19. I

have also read Girol. Tartarotti del congresso notturno delle lamie. Rover. 1749. 4
and C. F. de Cauz de cultibus magicis, Viudob. 1767. 4 two painstaking books, the
:

first revelling in Ital. prolixity D. Tiedemann's prize essay De artium magicarum

;

origine, Marb. 1787 was of less use to me. On the Netherl. Scheltema's Gescbio- :

deuis der heksenprocessen, Haarl. 1829 I had not at hand ; Canuaert's Bydragen
1070 MAGIC.

The Devil appears in the shape of a fine young man, gaily

plumed and amorous ; not till too late does the witch observe the
horsefooi or goosefoot (wilde pflotte fiisse, Nordl. hexenpr. 35).
He then compels her to abjure God (p. 818), baptizes her over
again, making her choose sponsors, gives her a new name, and
reveals his own. A marh body (p. 1077), and
is printed on her
the place has no feeling ever after some cases hair is plucked
; in
out from the front of the head. He comes sometimes as a mouse,
goat, crow or fly, but soon changes into human shape. Even
after repeated dalliances the witch receives but small presents of
money ; what he gave as glittering coin is by daylight muck and
dirt.^ The main thing is, that on certain days the Devil fetches
her, or appoints her to go, to nightly feasts, which are held in
company with other witches and devils. After anointing her
feet and shoulders with a salve,^ or tying a girdle round her, she
bestrides a stick, rahe, broom, distaff, shovel, ladle or oven-fork,
and muttering a spell, flies up the chimney, and away through
the air over hill and dale.^ A dehselrite,^e\h\. 1, 1196 (p. 1049),
a forJc-rider, besom-rider all mean a witch, so does quosten-
pinderin, sash-binder, Clara Hatzl. Ixvii'' (quaste = perizoma,
cingulum). A 14th cent, story told in Herm. von Sachsenheim
(Wackern. lb. 1005-6) makes an old woman at Urach anoint
with salve the calf on which she is to ride. If the hellish wooer
comes to fetch the witch, his seat on the stick is in front, and
hers behind ; or he is a goat, and she mounts him ; or she drives

tot het oude strafregt in Vlaenderen, Bruss. 1829, repr. Gend 1835, has interesting
estrs. —
475 91 some fresh facts are collected in Schaye's Essai historique, Louv.
;

1834, pp. 175 —

202. There is a crowd of other books Horst's Damonomagie, :

Frankf. 1818, his Zauberbibliothek, Mainz 1821-6, and Walter Scott's Demonol. and
witchcraft, I have hardly used at all both, based on diligent compilation, lack true
;

criticism and scholarship besides, Horst's work is turgid and bad in taste, Scott's
;

inexact and careless. Most of the above are far surpassed by Soldan's Geschichte
der hexen-processe, Stuttg. 1843, a work of whose value I give a fuller estimate
in my Preface.
1 Everything divine the devil turns topsytwvy, p. 986 his gold turns into :

filth; whereas, when gods or benignant beings bestow leaves, chips, or pods, these
turn into sheer gold, pp. 268. 275. Hence, when the devil sits, when witches stand
up or dance, etc., they look the ivrong way (upside down?).
' Unguentum Pharelis, made of herbs, Superst. H, c. 32 but the usual ;

witches' salve is prepared from the fat of infants killed wliile yet unbaptized
'
unguentum ex membris puerorum interemptorum ab eis ante baptismum,' Malleus
malef. ii. 1, 3 (ed. 1494, 51<i).
3 Simpl. bk 2, cap. 17-8 describes such a flight a listener mounted on a bench
;

gives chase, and in a twinkling gets from the Fulda Buchenwald to Madgeburg
cathedral.
 INITIATION. 1071

horses that come out of the ground. Older accounts have it,
that the devil takes her inside his cloalc, and carries her through
the air, whence she is called mantelfahre, mantelfahrerln. At the

trysting-place are^manymore witches, each with her demon lover

they are mostly neighbour women, often such as have long been
dead, some (the superior sort) muffled and masked. But their
wooers are mere servants of the Chief Devil, who in goat-shajje,
but with black human face, sits silent and solemn on a high chair
or a large stone table in the midst of the ring, and all do him
reverence by kneeling and kissing. When the Chief Devil takes
a particular fancy to one woman, she is named the witches' queen,
and ranks above all the rest,^ answering to that Norse trolla
koniingr, p. 104-3. The undelightful meal is illumined by black
torches, all kindled at a light that burns between the horns of
the great goat. Their viands lack salt and bread," they drink out
of cows' hoofs and horses' heads. Then they relate what mischief
they have wrought, and resolve on new if their misdeeds fail to :

satisfy the Devil, he beats them. After the feast,^ that neither
fills nor nourishes, the dance begins up in a tree sits the
:

musician, his fiddle or bagpipe is a horse's head (p. 1050), his fife

a cudgel or a cat's tail. In dancing the partners face outwards,

turning their backs to each other : in the morning you may see
a circurar track in the grass, shewing the print of cows' and goats'
feet. The dance, according to Hessian trials of 1631, is like that
of the sword-dancers (p. 304) ; we often hear of one of the
women wearing the giildne schuh on her right foot, would she be
queen or commandress ? Martin von Amberg speaks of ' making
red shoes (schuechel) for the trut ' ;
to dance in ? When the
ring-dance is over, they beat each other with swingle-staves and
mangle-bats, and practise lewdness. At last the gi-eat goat burns

himself to ashes, and these are distributed among the witches to

work mischief with. A young untried witch is not at once
admitted to the feast and dance, but set on one side to tend toads
with a ivhite ivand ; ^ at home also they breed and maintain these
1 Laffert's Kelationes criminales, Celle 1721. pp. 52-4. Horst's Diiinonom. 2,
376-7.
2 Yet they eat bread baked on a Sunday, meat salted on Sunday and drink ;

wine put in cask on Sunday.

3 Distinction of ranks is kept up too the rich sit down to table first, and
:

drink out of silver goblets, then the poor out of wooden bowls or hoofs.
* 0. Fr. poets also put peeled wands in the hands of witches une vielle :
'
 1072 MAGIC.

animals : tlie Hatzlerin Ixviii'^ already chides a witcli as '

inhitzige
lirotensack !
' Such a novice witch the Devil inverts, and sticks
a candle in a part of her person, Thiir. mitth. vi. 3, 69. They
go home the same way as they came : the husband, who all the
while has mistaken a staff laid in the bed for his sleeping spouse,
knows nothing of what has passed. Whoever happens to get
sight of a witches' dance, need only utter the name of God or
Christ : it all stops in a moment, and disappears.^ The harm
that witches do is chiefly to the cattle and crops of their neigh-
bours. They know how to drain other people's cows of every
drop of milk, without coming near them, Superst. G, line 132 :

they stick a hnife in an oaken i?ost, hang a string on it, and make
the milk flow out of the string (Reusch's Samland p. QQ) j or
they drive an axe into the doorpost, and milk out of the helve ;

they draw milk out of a spindle, out of a suspended handkerchief.'^

They turn good milk blue, or bloody-colour ; their compliments on
entering your house are bad for the milk : if you were just going
to churn, the butter will not come. Sup. I,823. Hence any
witch is called milch-diebin (as the butterfly is a milk or butter
thief), whey-
milch-zauberin, molken-stehlerin, molken-toversche,
bewitcher.'^ Here again comes to light the connexion between
witches, elves and butterflies, for vulgar opinion blamed dwarfs
also for drawing milk from the udders of kine ON. diJ^rg-speni :

means papilla vaccarum vacua. If your milk is bewitched, whip

it in a pot, or stir it about with a sickle every lash or cut makes :

the witch wince. Sup. I, 540. A Wetterau superstition takes

this shape : when a beast is bewitched, they set the frying-pan

on, and chop into it with the grass-chopper behind bolted doors
the first who comes after that is the witch. The power
person
of witches todraw milk and honey from a neighbour's house to
their own is already noticed, by old Burchard, Sup. C, p. lOO'^.
Lashing the brooks with their brooms, squirting water up in
the air, shooting gravel, scatteriug sand toward sunset, witches

barbelee, qui porte a verge pelee plus de qatre vingts ans,' Eenart 28286 conf. ;

Meon 4, 478, remest ausi moncle com la verge qui est pelee.'
'

1 DS. no. 251. Wolf's Niederl. sagen 245. 381-2. Wodana xxxvi.
^ So, by magic, wine is struck out of the post, Superst. G, line 262 conf. the ;

legend of Doctor Faust.

3 On the eve of S. Philip and S. James, i.e. May 1, people in the I. of Eiigen

run about the fields with large fire-bladders this they call molkentoverschen hrennen
:

Eugian. laudgebr. cap. 243. milchdiebin und uiiliold,' H. Sachs iii. 8, 5''.
'
 witches' doings. 1073

bring on storm and hail (p. 909), to beat down their neighbour's
corn and fruit. For the same purpose they are said to boil
bristles or else oak-leaves in pots, or strew some of those deviVs-
ashes on the fields. These are the lightning or weather witches,
whose doings will come be treated more fully hereafter. It
to
is said they stroke or strij? the dew ojf the grass, and with it do

harm to cattle, Sup. I, 1118; also that early before sunrise they
skim the dew off other people's meadows, and carry it to their
own, to make the grass grow ranker ; hence they may be recog-
nised by their large clumsy feet, and are called thau-streicher (in
E. Friesland d aii- striker) though other suspicious characters,
,

even men, are called the same bad name. This clearly hangs
together with the dew-brushing after the nightly elf-dance, and
the dew the valkyriau steeds shake out of their manes ; only
here it^s perverted to evil. A witch, by binding up the legs of
a footstool, can heal the broken bones of one who is absent. If
she present at a wedding, just as the blessing is pronouncing,
is

she snaps a padlock to, and drops it in the water this is called :

tying tip the laces ; until the padlock can be fished up and un-
locked, the marriage proves unfruitful. Witches can kill men by
dealing pricks to images or puppets ; in chui'chyards they dig up
the hodies of young children, and cut the fingers off ; ^ with the
fat of these children they are supposed to make their salve.
This seems to be their chief reason for entrapping children ; to
the sorceress of older times kidnapping was imputed far more
freely (p. 1059). From the Devil's commerce with witches pro-
ceeds no human which are named
offspring, but elvish beings,
dinger (things, conf. wihtir, p. 440), elbe, holden, but whose
figure is variously described now as butterflies, then as humble-
:

bees or queppen (quab, burbot), and again as caterpillars or worms.

Even an OHG. gloss in Graff 1, 243 has : alha, brucus, locusta

quae nondum volavit. The enigmatic beetle and larva shape is

very appropriate to such beings.- They are called by turns good

1
Fingers of a babo unborn are available for magic when lighted, they give
:

a flame that keeps all the inmates of a house asleep equally useful is the thumb
;

cut off the hand of a hanged thief. Conf. Schamberg de jure digitor. p. 61-2, and
Praetorius on thieves' thumbs, Lips. 1677. The Coutume de Bordeaux § 46 treats
of magic wrought with dead cliildren's hands. Thief's hand was the name of a
plant, p. 1029.
- The caterpillar is also called deviVs cat (p. 1029), and a witch, like the dragon-

fly, devil's bride, devil's doxy. The Finn. Ukuii kuira (Ukkonis cauis) means papiho
1074 MAGIC.

and had and had elves, good'^ and had holden, lioHer-
things, good
clien, Witches use tliem to produce illness and swel-
holdiken.
lings in man and beast, by conjuring them into the skin and
bones. But they also make them settle on forest-trees, they dig
them in under elder-bushes the elves/ in gnawing away the
:
'

•wood of the aspen, waste away the man at whom they are aimed.
The same witch as set the holden on a man must take them off
' '

again when she wants them, she goes into the wood and shakes
;

them off the trees, or digs them out from under the elder (the
elves^ grave) . You may know a man into whom holden have been
charmed, by there being no manikin or baby {icopT), pupa) visible
in his eyes, or only very faintly (Voigt pp. 149. 152). This is
like the devil's drawing a toad on the pupil of a witch's left
eye. The nine species of holden I shall specify in the chap, on
Diseases. But not unfrequently the demon lover himself appears
in the form of an elf or hutferflij. Their daughters born in human
wedlock the witches have to promise to the devil at their birth,
and to bring them up in his service at great assemblies they
-,

present to him any children they have, lifting them up backwards.

Sometimes they sacrifice hlach cattle to him. They love to gather
where roads divide; " like the devil (p. 999), they can pop in and
out of houses through the keyhole (Sup. G, line 106-7. Tobler
146^) ; where three lights burn in a room, the witch has power
rino-ing of bells they cannot bear.Before the judge they must
not be allowed to touch the hare ground, or they will change
themselves in a moment ; they are incapable of shedding a tear
thrown into water, they float on the top,^ upon which fact the

or larva papilionis, tuonen koira (mortis canis) and suden korendo (lupi
vectis)

butterfly, and Ukon lehmcl (U. vacca) another insect. Swed. troUstanda (daemonis
fusus) butterfly. In the Grisons they call a caterpillar baluise, in S\vitz. (ace. to
Stalder) palause, which is our old acquaintance pelewise, pilweise, p. 472-5. A
mythic meaning also lurks in the OHG. huntes-satul (eruca), Graff 6, 167, as in
ON. geit-hamr (vespa).
1 Called gute holden even when harmful magic is wrought with them, Braun-
schw. anz. 1815, p. 726 seq. In the Malleolus I find vermes nocivi qui vulgariter
:
'

dicuntur juger,' and Alemannico nomine juger nuncupantur, sunt albi coloris et
'

nigri capitis, sex pedum, in lougitudine medii digiti.' Is jug the same thing as
gueg (pp. 183. 692j ? Many other designations of the phalaenae overlap those of
wilf o' wisps or of wichtels, as zunsler, from fluttering round a light, land-surveyors,
(p. 918), night-oivls, etc.
- At cross-roads the devil can be called up, so can the Alraun,
3 Pliny 7, 2 of sorcerers : eosdem praeterea 7ion posse mergi ne vests quidem
'

degravatos.' We are told several times, that the devil, after promising to bring the
witches in the water an iron bar to make them sink, brings them only a fine needle.
 *
MISEET. 1075

ancient usage of the witclies' bath (ducking) was founded, once

a divine ordeal, EA. 925. If at the beginning of the action
they contrive to catch the judge's eye, he turns soft-hearted, and
has not the power to doom them.
Now it is a characteristic fact, that witches, with all their
cunning and the devil's power to boot, remain sunk in misery and
deep poverty there is no instance to be found of one growing
:

rich by sorcery, and making up for the loss of heavenly bliss by

at least securing worldly pleasure, a thing that does occur in
tales of men who sign themselves away to the fiend (p. 1017).
These hook-nosed, sharp- chinned, hang-lipped, wry-toothed, chap-
fingered beldams^ practise villainy that never profits them, at
most they may gratify a love of mischief. Their dalliance with
the devil, their sharing in his feasts, never procures them more
than a half-enjoyment" (see SuppL).
This one feature might have opened people's eyes to the basis
of all sorcery. The whole wretched business rested on the
imagination and compulsory confessions of the poor creatures.
0^ fact there was none, save that they had a knowledge of medi-
cines and poisons, and quickened their dreams ^ by the use of
salves and potions. Called upon to name their confederates,
they often mentioned dead persons, to shield the living or to
evade inquiry any vile thing they stated was set down as gospel
;

truth. We read of witches confessing the murder of people

who turned out to be alive.^ It never occurred to the judges to
consider, how on earth it happened that innumerable meetings
of witches, all at well-knowu accessible places, had never been
surprised by witnesses whom their road must have taken that
way. By what special licence from God in those times should
a pack of miscreants previously unheard of nestle down all of a
sudden in towns and villages all over the country !

Long before witches were tortured, great criminals had been

' Crooked nose and pointed chin, look to find the fiend therein
'
I find a
!
'

ON. names, Ilengikepta, Grottintanna, LoSiunfingi-a, Su. '220-1.

parallel in
- Berthold p. 58 so gent eteliche mit bcesem 2;ouberlehc i;mb, daz si Wicnent
:
'

eins geburen (boor's) sun oder einen kneht bezoubern. pfi du rehte toerin war !

umbe bezouberst du einen graven oder einen kiinec uiht (fool, why not bewitch a
count, a king) ? so wferestu ein kiinegiune They say a witch gets three farthings
!
'

richer every seven years, Simijlic. 025.

* Alter w'lhe twume, Wh. 1, 82''. kerllnga villa, Soem. 169.
• Frommann Montaigne notices the same fact, livre
de fasciuatione p. 850.
3, chap. 11.

fOL. HI. N
1076 MAGIC.

put to bodily sufferings intended to wring from them a confession

of their guilt. The Lex Visig. iii. 4, 10-11 already speaks of
' torquere and the triangular beam on which the accused had
'
;

to ride called equuleus, poledrus, whence comes our folter,

was
Fr. poultre, poutre. That ON. extortion of a full declaration,
'j>ma til sagna' p. 1043, need not have been borrowed from
witch-trials.
The signing away to the devil, abjuring of God and adoring
of the goat in witch-stories seems to be of heretic origin ; at the

same time the abjurer parodies the Abrenuntiatio Diaboli enjoined

on catechumens ^ in every other point the heathen element
;

preponderates. Even the goat, and the offering of hlach beasts

(pp. 52. 493. 1009), cannot but remind us of the old worship of
gods; it is remarkable that a Dalecarlian tradition makes the
devil not occupy the chair of state, but lie under the table, hound
with a chain (just as with those spinsters in German legend,
p. 1011). The witches there have much to tell about this chain :

when its links wear out, an angel comes and solders them to
again, Bergm. 217-9. Various witcheries were wrought by the
efficacy of salt, Sup. I, 713. 846 it seems almost as if we might
;

assume a connexion between the salt-hoiling salt-grinding, salt- ,

strewing, salt-hurning salt-fetching at p. 1047, and the burning

,

of the goat, the carrying away and strewing of his ashes."

Equally heathen we found the consumption of horseflesh p. 1049.
The witches' flights were usually performed on May-night, St.
John's night, and at Christmas, but also at Shrovetide, Easter
and other seasons these were the days of great heathen festivals,
;

of Easter-fires, May-fires, Solstitial and Yule fires, and there is

no occasion to see in them a parody of the christian feasts. The
riding by night, the torchlight procession, the penetrating of
locked-up houses, are exactly as in the case of Holda's host

ik fate an (grasp) disen witten stock, und verlate

(forsake)
1
In the formulas :
'

unsen lierre Gott (Catliol. Marien son und Got)!' or her trede ik in dm mst
:
'

In Hessian records of 1G33 hie

(nest), und verlate unsen herre Jesum Christ
! '
' :

Christ in
stehe ich uf dieser mist, und verleuRne (deny) des lieben herrn J. !

her, and with a

abjuring, she stands on the dunghill, which begins to burn round
white stick she stabs a toad (iitsche). The standing on dung is also in conjuring-
spells. The white staff is a symbol of surrender, and after being grasped is thrown
into the water. . ,

Shepherds reputed to be sorcerers were accused of baptizing their sneep

SOTCiers
with salt. Factums et arrest du parlem. de Paris contre des berges
executez depuis peu dans la prov. de Brie sur I'imprime a Paris 1695. 8, p. o7.
 HEATHEN OEIGIN OF DUCKING, ETC. 1077

the seducers' names, the spells, the brood of round ' liolden,' the

dance, all this is elvish.^ A witch's being strengthened by

touching the bare ground (iar^ar-mcgiu p. 042) may remind us
of the heathen belief about giants. An application of the Old-
German ducking to witches sprang out of the early practice
of courts which had long used it against sorceresses who
committed actual crimes. I do not know that the hlood-marh
imprinted on witches (p. 1070) on forming their hellish compact
is necessarily to be traced to the practice of heretics (p. 1065),

Mingling of blood in oaths and covenants was ancient and widely

spread, RA. 192-3 ; the stigma was known in Germany long
before witches were prosecuted,^ the regular name for it being
anamdli (Graff 2, 715). The corresponding amgeli in ON. I find
only in the ethical sense of nota=vituperium but when heroes ;

of old Scandinavia found themselves dying the stra-dau^i in bed,

they used first to consecrate themselves to OSinn, who would
ouly take a bleeding hero, by scratch of sijcar, e /en as he before
dying gave himself a gash with Gungnir (p. 147) ; this they
called marka sik geirs oddi, marka sik OSni, Yngl. saga cap. 10.
11. And I incline moreover to connect the 'tires tacen,' p. 200,
and even the '
Todes zeichen,' p. 847 about all
; this there was
not a thought of criminal sorcery (see Suppl.)
The details of witchcraft, the heart-eating, the storm-raising,
the riding through air, are all founded on very ancient and

widely scattered traditions', which I will now examine more

minutely.
Let a glance at Servian superstitions lead the way. The
veshtitsa is possessed by an evil spirit when she falls asleep,
:

he comes out of her*, and then takes the form of a hutterjiij or a

hen, but he is essentially one with the witch. As soon as he is
out, the witch's body lies as if dead, and then always turns
its head about to where the feet lay in that state she cannot be
;

awaked. The witch tries to catch people, to eat up, especially

^ The honeysticldo, or perh. another plant, is in Lr. Germany called alf-rankc

(elt-vine), hexen-xchlinge (Patter's Mekl. gram. p. 107. Armlt's Miirch. p. 404).
Any creepers, climbers, or intertwined branches, are named Itcxen-schlupf, because
a IV itch or elf, when pursued, can always slip through them.
- Berthold
p. 381, of the devil: they that fall into capital sin make him glad,
he quickly paints his mark on them, and will fain have honour by their bearing his
escutcheou.
1078 MAGIC.

young children. If she finds a man asleep, she pushes a rod

through his left nipple, opens his side, takes out the heart and
eats it, and the breast up again. Some of the people thus
closes
'
eaten out die directly, others live on for a time.
' A witch will
eat no garlic ; and at Shrovetide many people smear themselves
with garlic on the breast, soles and armpits^ as a safeguard,
more people in Lent than at other times.
believing that she eats
Young and handsome women are never suspected of sorcery,
witches are always old women,'^ but there goes a proverb :
' mlada
kurva, stara veshtitsa,' young wanton makes old witch. If once
the witch has confessed and criminated herself, she can never
eat people or practise witchcraft any more. When witches flij
out by night, they shine like fire, their meeting-place is a
thrashing floor (guvno) , and each when starting from her kitchen
anoints herself with a salve, and repeats a spell which will be
quoted further on. If many children or other people die in a
village, and suspicion falls on some old woman, they bind and
throw her in the loater : if she sinks, she is pulled out and let
go ; if not, she is put to death, for witches cannot sink in water.
Whoever kills before Lady-day, and ties a piece of garlic
a S7ial-e

in its head, and on Lady-day goes to church with the snake's head
stucJc on a what women are witches by their congre-
c«j:), can tell

gating round him and trying to filch the snake or a piece of it

(Vuk sub V. vjeschtitza, pometno, blagovjest).
This remarkable account opens the way to explanations. We
too had similar means of recognising witches. He that has about
him a harroiv's tooth he has picked up, or grains of corn found
baked into the loaf, or a Maundy Thursday's egg, will see the
witches at church ivith milking -j) ails on tlieir heads, Sup. I, 636.

685. 783. Just the same in Denmark, Sup. 169. Bergman p. 219
says, in Dalarne the witches rarely come to church : it is really a

sheaf of straw or a swine-trough, that occupies their place, only

no one is the wiser but they of the Blakulla sisterhood. I do

1 It is chiefly in Sweden that even innocent children, hoys as well as girls,

are drawn into the web of sorcery. The devil requires every witch to bring some
children with her she wakes them out of sleep with the words Devil's brat, come
;
'

sets them on the roof till her number is full, then carries them through
!
to the feast '

the air to the Fiend, who asks them if they will serve him, and writes them down
in his book. He endows them with wisdom, and they are called vis-fjdssar, wise
lads. Conf. the children piped out of Hameln. In our Freising records are some
poor heJ (jar hoys seduced by the devil.
 MEANS OF EECOGNITION. 1079

not know if tliis pail or trough has to do witli their bewitching

the milk, or with the Norse belief that giantesses, ellekoner
and huldre-wives carry a trough on their hacks (Faye 118.
Miill. sagabibl. 1, 367. Molb. dial. lex. 98). Keisersberg in
Omeiss 30*^ tells of a night-faring woman who sat down in a
dough-trough, anointed herself with oil, spoke magic words and
slipt away (?). So early as in Sn. 210"' we find among names of
sorceresses a Bakrauf, riven-backed, fissura dorsi. In Dan.
'
ellekone bagtil huul som et deigtrug,' Thiele 4, 26. All these
resemblances are important. In the Appendix I quote a spell,
where the alb is thus addressed ' with thy hacli lihe a dough- :

trough ! ' Both elf and witch are beautiful only in front, behind
they are disgustingly deformed, like Gurorysse p. 945, or dame
World in Coni-ad's poem. Out of the llaundy Thursday egg,
when hatched, comes a fowl of gay plumage, which changes
colour every year take such an egg with you to church on
:

Easter Sunday morning, and in sunshine you can tell all the
women who belong to the devil but they smell it out, and try ;

to crush the your pocket, so you must be careful to camy

egg in
it in a little box, for if they succeed in crushing it, your heart

will be broken too. Tobler 102"^ informs us of the Swiss super-

stition :
'
weme ma n' am Sonntig vor sonna nufgang e nuhhldtt-
lets chlee (clover) ine schue ina thued, ond mit dem schue i d'chi-
iacha god (goes to church), so sieht ma's, wenn e hiix d'inen ist
die wo bonder for sitzid (sit hind foremost) sond hiixa.' Also,
whoever at Christmas matins stands on a footstool of nine sorts

of wood, can tell all the witches in the congregation they :

all turn their backs to the altar. But the witches can see him
too, and woe to him if they get hold of him after' service ; he is a
dead man, unless he has provided himself with something to
tempt which he must keep throwing out bit by
their cupidity,
bit (as pursued scatter rings and gold
in ancient legend the
before the pursuing foe), and while they are picking it up, run
as fast as he can, till his home receives him. A parchm. MS. of
the 14th cent, at Vienna (Cod. bibl. graec. ^7o3 ^^- ISS"") gives a
simpler recipe ' wil du, daz di vulioldoi zu dir chomen, so nym
:

ein lejfel an dem fassangtag, vnd stoz in in gesoten prein, vnd

behalt in also vntz in die drey metten in der Yasten (3 matins in
Lent), vnd tnig den leffcl in dy metten, so wird ez dir chunt, wor
1080 MAGIC.

seiv sint.' Much tlie same in Mone's Anz, 4, 310 : He that on

the first ' day shall pull the spoon out of the dough
knopflein '

unseen^ and on the second and third day shall again put it in and
pull it out unperceivedj so that at length some dough from each
day sticks to it, and shall then take it to church with him on
Christmas day, will there see all the witches facing the wrong
way (or, upside down ?) ; but he must get home before the bene-
diction is pronounced, or it may cost him his life. It is only upon
going to church that any of these recognitions can take place
but they seem also to depend on your heing the first to see, as in
meeting a wolf or basilisk. Another means of recognising a
witch is, that when you look into her eyes, you see your image
reflected upside down.^ Running at the eyes is a mark of old
witches. Sup. I, 787 (see Suppl.).
One thing that in our tales of witches has dropt into the rear,
their eating men's hearts out of their bodies, stands in the fore-
front of the more primitive Servian way of thinking. Vuk has a
song no. 363, in which a shepherd boy, whom his sister cannot
wake, cries in his sleep veshtitse su me iz-yele, maika mi srtso
:
'

vadila, strina yoi luchem svetlila,' witches have eaten me out,

mother took my heart, cousin lighted her with a torch. Fortis
cap. 8 relates, how two witches took a young man's heart out in
his sleep, and began to fry it ; a priest had looked on without
being able to hinder, and the spell was not broken till the youth
awoke ; then, when the priest approached the witches, they
anointed themselves out of a mug, and fled. He took the heart
half- cooked oS" the fire, and bade the youth gulp it down quick,
by doing which he was completely restored. To me this Servian
witch, making her appearance at Shrovetide and cutting open
people's breasts, looks uncommonly like our periodical Berhta,
who cuts open the lazy workman's body and stiiffs it with chopped
straw, p. 273 ; out of the goddess was made the hideous bugbear.
In many villages, we are told, there are wicked wives that have
a white liver, whose husbands waste away and die. Passages in
the Codes prove that the same delusion prevailed among the
ancient Germans Lex. Sal. 67, 'si stria hominem comederit,'
:

and what was quoted p. 1068 from the Lex Roth. 379 and the

' Pliny 7, 2 notices a similar test for magicians in altero oculo :

'
geminam
pupillam, iu altero equi efQgiem.' Conf. the people possessed by holdeu, p. lOTi.
 HEAET-EATING. 1081

' quod
Capit. de parte Sax. 5. Also the Indie, pagauiarani :

feminae possint corda hominum iollere juxta paganos ; and Bur- '

chard ' ut credas, te januis clausis exire posse, et homines inter-

:

ficore ctde coctis carnibus eorum vos comedere, et in loco cordis

eorum stramen aut lignum aut aliquod hujusmodi i^onere, et
comestis iterum vivos facere et inducias vivendi dare.^ Notker s
Cap. 105, speaking of ambrones and anthropophagi (man-ezon),
adds: 'also man chit, taz ouh hdzessa hier im lande tueii.'^ The
tenth, the eleventh century had not given up the heathen notion,
nay, it lingers later still. It lies at the root of Diomed's words in
Herbort 9318: 'si Juit mm herze mil ir . . ich han niht in dem
.

libe, da min herze solde wesen, da trage ich eine lihte vesen, ein

stro, oder einen ivisch ' only here it is not an old witch, but his
;

lady-love that has run away with his heart, in which sense lovers
in all ages talk of losing their hearts,^ The poem given p. 1048
speaks of the unholde striding over a man, cutting his heart
out, and stuffing straw in, and his still remaining alive. Says
Berthold (Cod. pal. 35 fol. 28=*) ' pfei gelawbestu, das du : !

ainem man sein herz auss seinem leih nemest, und im ain st7-o hin
wider stossest ? ' So in the North they speak of a fern, mann-
cetta (not a masc. mann-getti), and the word is even used for male

magicians troll ok manncetta,' Fornm. sog. 3, 214.

:
' A Polish
story in Woycicki makes the witch pull the heart Out and put a
hare's heart in its place. Child-devouring 'striges' in Altd. bl.

1, 125.Our present fairy-tales represent the witch as a wood-

wife, who feeds and fattens children for her own consumption
(KM. no. 15); if they escape, she goes after them in league-
boots (nos. 51. 56. 113). Grimly the witch in the tale of Frau
Trude throws a girl into the fire as a log of wood, and snugly
warms herself thereby. That the Romans believed in witches
consuming particular parts of a man who still lived on, is proved
by the following passages. Pctronius cap. 134: 'quae striges
comederunt nervos tuos ?' cap. 63 : 'strigae puerum involaverunt.

'
To this he to the Weletahi or Wihe,
appemls his well-known statement as
who were accused of eating their aged parents, RA. 488. That the national name
Volot, Velet passed into that of giant, hence ogre (as in the analogous cases on p.
527), Schafarik has ably expounded in his Slav. stud. 1, 877 ; but he had no business
to mix up (1, 882) our Welisungs (supra p. 371) with those Wilzen.
" ^
Ivuhacnori, che il cor m'avete tolto del petto mio cavasti
; il cuorc,' Tom-
maseo's Cauti pop. 1, 88—00.
1082 MAGIC.

et suiJiiosuerunt sir amentum.'' Plautus in Pseud, iii. 2, 31 : 'sed

The Atellauic
strigibus vivis convisis intefitina quae exedint.'
ghost, the manducuSj from mandere, manducare, is a munching
voracious bogie (butz p. 507), a bugbear to children. Mciftca p.

]045, Ital. maschera, may be referred to macher, mascher, or

masticare, and the witch is called mask because she consumes
children. The Indian sorceresses also try to get Iniman flesh
to eat, Lomad. 2, 62 (see Suppl.).
Equally ancient is the opinion that the spirit passes out of a
sleeping witch in hutterjiy shape. Souls in general were likened
to butterflies, p. 829 ; to the Slovens vezlia is will o' wisp, but-
terfly and witch. The alp appears as a butterfly or moth, pha-
laena [nacht-toggeli, Staid. 1, 287), as a devil's beast p. 1029; the
witches' holden and elves are butterflies. But our native legend
speaks of other animals too, that issue from the mouths of
sleepers. King Gunthram, spent with toil, had gone to sleep on
a faithful follower's lap then the henchman sees a little beast
:

like a snahe run out of his lord's mouth, and make its way to a
streamlet, which it cannot step over. He lays his sword across
the water, the beast runs over it, and goes into a hill on the other
side. After some time it returns the same way into the sleeper,
who presently wakes up, and relates how in a dream he had
crossed an iron bridge and gone into a mountain filled with gold
(Aimoin 3, 3. Paul. Diac. 3, 34, whence Sigebert in Pertz 8,
319). Later writers tell of a sleeping landsknecht, and how a
weasel came running out of him, Deut. sag. no. 455. But in
more recent accounts it is applied to devil's brides, out of whose
mouth runs a cat or a red mouse, while the rest of the body lies
fixed in slumber (ibid. nos. 247 9).^ —
A miller, cutting firewood
in the Black Forest, fell asleep over the work, and his man saw a
mouse creep out of him and run away; everybody searched, but
could not find it, and the miller never awoke. Is all this con-
nected with the witches' mouse-making p. 1090, and the narrow
thread-bridge to be crossed by the soul on its way to the under
world p. 834 ? It is stated, exactly as with the Servians, that
if you turn the sleeper's body round, the beast on returning

1 '
For the mouse that runneth out (=matrix) lay a sword across the stream,'
Ettner's Hebamme p. 194. In Fischart's Plays no. 216 there runs a white mouse
:
'

up the wall.'
 FORMS OF EXIT. BROOMSTICK. 1083
\

cannot find way

and death ensues. Sup. I, 650. That state
its in,
of internal ecstasy, in which the
body lies in a rigid sleep, our
old speech designates by irprottan (raptus), i.e. tranced.^ But
ON. myth has already acquainted us with the greatest of all

possible examples: ' OShm skipti homum (changed his shape),

la ]:>a bukrinn sem sofinu eSa dauSr, enn hann var \n\fugl eSa dyr,
jiskr eSa ormr, ok for a einni svipstund a fiarliBg lond, at sinum
erindum annara manna,^ Yngl. s. cap. 7 his body lay asleep
e'Sr ;

or dead, and he as bird, beast, fish or snake, fared in a twinkling

to far-lying lands (see Suppl.).
Again, the Servian starting-spell, ' ni o trn ni o grm, vetch na
pometno guvno !
' (not against thorn nor against oak, but to
swept barnfloor), agrees with German ones. Usually the word
is: 'auf und davon liui ohen hmaus und nirgend an!' out on
!

high, and (strike) against nothing ; or ' wol aus und an, stoss
nirgend an!' or ' fahr hin, nicht zu hoch, nicht zu nieder! '
and
in England :
' tout, tout, throughout and ahout ! ' But if the
witch is pursuing people :
' before me day, behind me night !

Dan. '
og morkt bag ' A Norse magician took a
lyst foran, !

goatskin, wrapt round his head, and spoke ' ver&l poha, oh
it :

vercfl shrijH, ok undr mikil ollum ]?eim sem eptir ]^er soekja be !
'

there mist and magic and much wonder to all that seek after
thee, Nialss. cap. 12. A formula used by Fr. magicians on
mounting the stick is given, but not completely, by Boguet p.
Ill 'haston hlanc, baston noir, etc'
: Of Indian sorceresses we
are likewise told, that they repeat a formula for flight Kalaratri :

said it and immediately, with her disciples and the cow-stall on

whose roof she stood, she flew aloft and along the path of cloud,
whither she would ; a man, having overheard her, made use of
the same spell to go after her (Somad. 2, 58-9), exactly as in our
tales of witches men get acquainted with their salves and spells,
and pursue them (see Suppl.).
Where is the first mention of sticJc and broom riding to be
found ? Actually I can only produce a tolerably old authority
for riding on reeds and rushes, and even these turn into real
horses. Guiliclm. Alveruus, p. 1061: 'Si vero quaeritur de
eguo quern advedigationes suasfacere se credunt m aleflci, cvednnt,
^ The hinbrilten (ecstasis) of sorceresses, Ettu. Hebammc p. 22G. Martin von
Amberg :
'
die henpretigcn,' the entrauced.
1084 MAGIC.

inquam^ facei'e de canna per cliaracteres nefandos et scripturas

quas in ea inscribunt et impingunt; dico in hoc^ quia non est
possibile malignis spiritibus de canna veriim equum facer e vel
formare, neque caunam ipsam ad hanc ludificationem eligunt,
quia ipsa aptior sit ut transfiguretur in eqiiuyn, vel ex ilia generetur
equus, quam multae aliae materiae. Forsitan autem propter
plauitiem superficiei et facilitatem habendi earn alicui videatur ad
hoc praeelecta. . . . Sic forsan liac de causa ludificationem istam
efficere in canna sola et non alio ligno permittuntur maligni
spiritus, ut facilitas eorum per cannam liominibus
et vanitas
insinuetur. ... Si quis autem dicat, quia canna et calamus habi-
tationes interdum malignorum spirituura sunt ^ ego non im- . . .

probo.'' —More intelligible is the Irish tale of the rushes and corn-
stalks that turn into horses the moment you bestride them, Ir.
elfenmar. 101. 215. Of such a horse, after the first time, you
need only lift the hridle and shake it when you want him, and
he comes directly (Sup. H, cap. 31. Spell xvi.). In Hartlieb
(Sup. H, cap. 32) the unholden are represented riding on rakes
and oren-forJcs, in the older Poem given at p. 1048 on brooms,
dehsen, oven-sticks and calves, in the Ackermann aus Bohmen
p. 8 on crutches and goats, but in the Tkadlezek p. 27 on distaffs
(kuzly). Dobrowsky in Slavin p. 407 mentions the Bohem.
summons stare baby, na pometlo ! ' old wives, on to your stove-
'

—
broom. Of more importance is what we find in the story of
Thorsteinn bcearmagn, which Miiller 3, 251 assigns to the 15th
century : As the hero lay hid in the cane-brake, he heard a
boy call into the hill, '
Mother, hand me out crook-staff and hand-
wish to go the magic ride (gand-rei'S, p. 1054), there is
gloves, 1
wedding in the world below'; and immediately the krokstafr was
handed out of the hill, the boy mounted it, drew the gloves on,
and rode as children do. Thorsteinn went up to the hill, and
shouted the same words out came both staff and gloves, he
:

mounted, and rode after the boy. Coming to a river, they

plunged in, and rode to a castle on a rock, where many people
sat at table, all drinking wine out of silver goblets on a golden ;

1 ' Mennige narrinnen (many a she-fool) und oek mennigen dor (fool) hindet de

duvel up sin ror (the d. ties on to his cane),' Narragonia 14'' (nothing Vike it in
Brant). Does it mean devil's horses? And does that explain Walther's uz im '

(the black book) leset siniu ror'' (33, 8)? A Servian proverb says: lasno ye '

dyabolu u ritu svirati,' 'tis easy piping on the devil's reed.

 BEOOMSTICK. DISLIKE OF BELLS. 1085

throne were tlie king and queen. Thorsteinn, whom his staff had
made invisible, and a cloth,
ventured to seize a costly ring
but in doing so he was seen by all, and pursued.
lost the stick,
Happily his invisible fellow-traveller came by on the other stick,
Thorsteinn mounted it as well, and they both escaped (Fornm.
sog. 3, 176 8).— If the poem has not the peculiar stamp of

Norse fable, it teaches none the less what notions were attached
to these enchanted rides in the 14th or 15th century no devil :

shews his face in it. Sticks and staves however seem to be later
expedients of witchery neither night-wives nor Furious Host
:

nor valkyrs need any apparatus for traversing the air; night-
wives had already calves and goats attributed to them, p. 1058.
There is a very curious phrase, 'to luake a hedge-stick' which
has to become a he-goat and fetch the loved one to her lover
originally perhaps no other sticks were meant but such as, on
bestriding, immediately turned into beasts (see Suppl.).
As witches slip through keyholes and cracks in the door, p. 1074,
they are able to squeeze themselves into the narrowest space,
even betwixt wood and bark (conf. Suppl. on p. 653). Thus in
H. Sachs ii. 4, 10 the devil first peels the hazel-rod on which
he hands the old woman the stipulated shoes, for fear she might
creep to him 'twixt wood and bark. In Iw. 1208 the utmost
secresy is expressed by sam daz Jiolz wider der rinden, alsam
:
'

sit ir verborgen.'' When a Lithuanian convert began to bark the

trees in a holy wood, he said :
' Vos me meis anseribus gallisque
spoliastis, proinde et ego nudas vos (sc. arbores) faciam. Crede-
bat enim deos rei suae familiari ipevniciosos intra arbores et cortices

latere.' The Swed. song makes enchanting minstrels charm the

bark off the tree, the babe out of the mother, the hind from the
forest, the eye from out the socket (Arvidsson 2, 311-2-4-7).
Again, the witches' dislike of bells is heathenish the elves :

have it, and the giants, p. 459. Pious prayer and ringing of bells
put their plans out: they call the bells 'yelping dogs.' In a
Swed. folktale (0dm. Bahusl. beskrifn. p. 228) an old heathen
crone, on hearing the sound of the christian bell from Tegneby,
exclaims in contempt * nu ma tro, Eulla pa Rallehed har fddt
:

bjidra,' R. the christian church has got a tinkler. As yet there

is no thought of witchery. But it is told of Swed. witches too,
that they scrape the bells loose up in the belfry in their airy :
1086 MAGIC.

flight when they come to a steeple, they set the kidnapped

children (p. 1078) down on the church- roof, who are then mere
jackdaws to look at ; in the meantime they scrape the bell loose,
and lug it away, and afterwards let the metal drop through the
clouds, crying never let my soul draw near to God, any more
:
'

than this metal will be a bell again ' (see Suppl.) !

The raising of hailstorms and spoiling of crops by magic reaches

back to the remotest antiquity of almost every nation. As
benignant gods make the fruits to thrive, as air-riding valkyrs
from the manes of their steeds let life-giving dew tx'ickle down on
the plain (p. 421) so baneful beings of magic power strive to
;

annihilate all that is green. The Greek Eumenides (a word that

even our oldest glosses translate by hazasa) spoil the crops ivith
their slaver, and the fruit with hailstones, Aesch. Eum. 753-68-77-
95. The Roman Twelve Tables imposed a penalty on him ' qui
friiges excantassit . . . sive . . . alienam segetem pellexerit.'' ^ In
the 8-9th cent. ' weather-making
was alleged against sorcerers
'

rather than sorceresses; the passages given at p. 638 name only

tempestarii, not tempestariae. So in Ratherius p. 626 contra :
'

eos qui dicunt quod homo 'inalus vel diaholus ^ tempestatem faciat,
lapides grandinum spergat, agros devastet, fulgura mittat, etc.
Those magicians in Burchard are called immissores temp est atum.,
Sup. C, 10, 8; p. 194^ Yet in the North, ThorgerSr and Irpa,
who stir up storm and tempest, are women (p. 637), and the salt-
grinders Fenja and Menja giantesses ; their ship is like the mist-
ship of the clouds. How magicians set about their weather-
making, is nowhere specified. In much later authorities we find
them using a tub or a pitcher, p. 593. In Ls. 2, 314 Master
Irreganc says (G. Abent. 3, 90)

und kgem ein wann (tub) in min hant,

der hagel slileg (hail would beat) iiber allez lant.

In the Apollon. von Tyrland (9183. 10970. 11010 seq.) are

mentioned pitchers, the emptying of which was followed by
showers and hail one jug engendered lightnings and thunder-
:

bolts, another hail and shower, a third one rain and nipping

^ 'Eudis adhuc antiquitas credebat et attralii imbres cantibus, et repelli,'

Seneca Nat. quaest. 4, 7.
' The devil brings ou gales and thunderstorms, p. 1000 so does the giant, p. 636.
;
 EAISING OF STORMS. 1087

winds. Awoodcut in Keisersberg's Omeiss (ed. 1516, 36'') por-

trays three naked unholden sitting on footstools, distaffs and
horses' heads, holding up pots, out of which shower and storm
mount up. A passage in the EudUeb is worth quoting: the
repenting culprit begs (6, 48),

post ti'iduum corpus toUatis ut ipsum

et comburatis, in aquani cineres jaciatis,
nejuhar ahscondat sol, aut aer necjet imhrem,
ne per me grando dicatur laedere mundo.
Let her body be taken off the gallows and burnt, and the
ashes he strown on ivater, lest, being scattered in air, it should
breed clouds, drought and Jiail. Just so the devil's ashes are
sti'own to awaken storm and tempest, p. 1071-3; the Chronicon
S. Bertini states that Richilde, before her fight with Robert the
Frisian, threw dust in the air against the Frisians with formulas
of imprecation, but back on her own head in token of
it fell

her speedy overthrow. She meant, like Thorger^r and Irpa, to

destroy the enemy by tempest. Justinger's Chron. of Bern p.
205 relates how a woman, secretly sent for by a Count of Kyburg,
who promised not to betray her, stood on the battlements of his
castle, and uttering hidden words, raised cloiuls, rain and storm,
which scattered his foes (a.d. 1382). The witches of Norway still
proceed exactly as the Vinlanders were said to do (p. 640) they :

tie up wind and foul weather in a hag, and at the proper moment

undo the knots, exclaiming ' wind, in the devil's name ' then !

a storm rushes out, lays waste the land, and overturns ships at
sea. By Hartlieb's account (Sup. H, cap. 34), old women sacri-
fice to devils, that they may make Jiail and shower. According to
German records of the 16-17 cent., witches assemble in crowds
by waterbrooks or lakes, and flog the water loith rods, till a fog
rises, which gradually thickens into black clouds ; on these clouds

they are borne up, and then guide them toward the spots to
which they mean mischief. They also place magic pots in the
water, and stir them round. ^ The wiadsach is mentioned a few
times (Voigt 131). They make blue lights trickle into the water,
throw Jlintsto7ies into the air, or trundle barrels whose burstino*
begets tempest. They gather oak-leaves in a man's shirt, and
' Conf. p. 596-7 on storm-raising by throwing stones and pouring out water.
1088 MAGIC.

when it is full, hang

on a tree a wind springs up directly,
it :

that drives all and keeps the weather fine. Out of a

rain away,
small piece of cloud a witch made a deal of bad weather (Ars
Buchsgau p. 103). A violent thunderstorm lasted so long, that
a huntsman on the highway loaded his gun with a consecrated
bullet, and shot it off into the middle of the blackest cloud ; out
of it (as out of the ship, p. 638) a naked female fell dead to the
ground, and the storm blew over in a moment (Mone's Anz. 4,
309). In Carinthia the people slioot at storm-clouds, to scare
away the evil spirits that hold counsel in them. The parson
being credited with power to charm the weather, the women
bring apronf uls of hailstones into his house ' there, that^s his :

rightful tithe of the weather, as he did not see good to keep it

away^; Sai'tori's Journ. in Austria 2, 153-4. In some parts of
France whole families are suspected of having the hereditary
power to raise a storm they meet on the lake-side, not less
:

than three at a time, and lash the water up with horrible cries
this is done at night before sunrise, and a violent storm is the
immediate consequence, Mem. de l^acad. celt. 2, 206-7. Such
people are called meneurs des nuees, Mem. des antiq. 1, 244. In
Germany witches were commonly called, by way of insult, wetter-
macherin, wetterhexe, wetterhatze, donnerhitze, nehelhexe, strahl-
liexe, blitzhexe, zessenmacherin (from the old zessa, storm), and
earlier, wolkengilsse, cloud-gushes, Ms. 2, 140b, The OHG.
Wolchandrut, a woman's name in Trad. Fuld. 2, 101, need have

had none but perfectly innocent associations : the valkyr either

rides in the clouds or sprinkles from them fertilizing dew; so

even the strewing of ashes on the field may originally have in-

creased their fertility. Occasionally feldfrau and feldspinnerin

are used of a witch ; is it because she passes over field and
meadow, or spins magic threads? (conf. p. 1099). Who knows
but that the popular saying, when it snows, ' the old ivives are
shaking their coats out ' (de aule wiver schiiddet den pels ut,
Strodtm. p. 336), is, properly understood, identical with that
on p. 268 : 'dame Eolle is making her bed' ? Goddess, valkyr,
witch : the regular gi'adation of such myths. To the Greeks
Zeus himself was still vecpekrjyepera, to the Serbs the vila gathers
clouds. In Scandinavia too, hail and hurricane proceed from
those half- goddesses Thorger&r and Irpa, not as injurious to
 BEWITCHING OF CROPS. 1089

crops^ but perilous to armies ;i Su. 175 makes a sorceress bear

the very name El, procclla~ (see Suppl.).
But sometimes the aim of sorcery is not so much to destroy
the produce^ as to get possession of it^ to carry it off the field,

either to one's own garner, or that of a favourite.^ Even the

Romans speak of this :
^ satas alio traducerc messes/ Virg. Eel.
8,99 ; '
cantus vicinis fruges traducit ab agris/ Tibull.
i. 8, 19.

People fancied, that when unholden walked through a vineyard

and shooJc the vines, the grapes came out of the neighbour's plot
into theirs (Hartm. segenspr. 341). An old dalesman gave his
granddaughter a staff, and told her to stick it in the corn at a
certain spot in a field ; the girl on her way was overtaken by a
shower, took refuge under an oak, and left the staff standing
there : when she got home, she found a great heap of oalc-leaves
in her grandfather's loft (ibid. p. 342). We also hear of
vine-shoots being boiled in a loot, probably to spoil the vineyard.
The poison-herbs of witches boil and evaporate under the open
sky.
We are told of witches hathing naked in the sand^ or in corn;
I know not what purpose Superst. I, 519 speaks of rolling
for ;

naked in the flax. Three witches were seen going to a field of

rye, laying aside their garments, and bathing in the corn with
their hair hanging loose. When witnesses approached, two
vanished suddenly, leaving their clothes behind, the third hud-
dled her smock on (Voigt 130 2). —
Has this to do with corn-
wives and rye-aunts p. 477 ?

Witches and sorcerers use various implemejits, of which for

the most part no exact description is given. Of the ruand with
which the old magicians are usually armed, I find no mention
in our tales, for when the wishing-rod is named, it is as a higher
and noble instrument ;
yet the staff or stick that witches are said

* As the whirlwind is ascribed to the devil (p. 1008) so it is to witches (Sup. I,

554. 648). Kilian 093 remarks, that it is also called varende w'tf, travelling woman,
i.e. air-ridinp! sorceress conf. tvitid's bride p. 632, and ' rushing like a wind's-bride
;

through the land,' Simplic. 2, 62.

- Is she called solar hoi, sun's bale, because she darkens the sun with her

storm-cloud ? Or may we go farther back to heathen times, and impute to the

witch, as to the wolf, a swallowing of sun and moon ? To me it looks the more
likely from the name hvel-svelg himins, swallowcr of heaven's wheel.
3 Conf. the convenient corn-dragon (p. 1019) and home-sprite.
• Litb. kutenas' wisztos ziegzdrosa; Lett,
Fowls are said to bathe in sand
' '
:

perrinatees Pol. kury siQ w piasku kapiq,

;
Serv. leprshatise. ;
1090 MAGIC.

to ride may originally have been carried in the hand. I also

find the stickspoken of as the wizard's third leg (Mone's Anz. 7,
426). In Bavarian records the so-called making of mice or pigs
(fackel for ferkel) is often mentioned the witch has a four- :

legged impleviient, dark-yellow, hard and stiff; this she holds

under a figure of a mouse or pig that she has made out of a
napkin, and says Run away, and come back to me
' the figure !
'

becomes a live animal, and runs away probably to fetch her ;

something of other people's. Hence a witch is called maus-

scldagerin, mouse-beater, and a wizard maus-sclddgel. In North
German trials is muse-maker, and the process is
the expression
different : the magic herbs, then cries,
witch boils Mouse, '

mouse, come out in devil's name!' and the beasts come jump-
ing out of the pot (Laflfert's Relat. crim. p. 57-9). It reminds

one of the destructive mice created by Apollo Smintheus in his

wrath, and the devastations of lemings in Lapland so that this ;

plague may with perfect right take its place with the desolating
storm and hail, although our witch-trials say hardly anything of
the damage done by the magic beasts (conf. Klausen's Aeneas
p. 73 —
5). One Nethl. story in Wolf no. 401 relates how a
young girl flung two j^e^Ze^s of earth one after the other, and in
a moment the whole field swarmed with mice. Swedish tradition
tells of a hjdraan or hare, which (says Ihre, dial. lex. 18^) was a
milking-pail made by tying together nine sorts of stolen weaver's
knots. You let three drops of blood fall into it out of your
little finger, and said :

pa j or den (on earth) skal tu for mig springa,

i Blakulla skal jag for thig brinna !

The name comes from the vessel conveying (bara) milk and other
things to the houses of the devil- worshippers. Hlilphers (Fierde
saml. om Angermanland. Vesteras 1780, p. 310) describes it as
a round hall made of rags, tow and juniper, etc., and used in
several magic tricks : it ran out and brought things in. It starts

off the moment the sender cuts his left little finger and lets the
blood fall on it

smor och ost (butter and cheese) skal du mig bringa,

och derfor (skal jag) i helfvetet brinna (in hell-fire burn)
 APPARATUS : MICE, WAX FIGURES. 1091

Who cau help thinking of Goethe's Magician's Apprentice with

his water-fetching broom ?

Of the same kind seems to have been the Icelandic snachr,

which commonly means a weaver's spool. It is made, says
Biorn, of a dead man's rib in the shape of a snake, and wrapt in
gray wool ; sucks at the witch's breast, after which it can suck
it

other people's cattle dry, and bring their milk home ^ (see
SuppL).
Of wider diffusion is sorcery with the sieve, which I shall speak
of by and by; and with ivax figures, to which if you did anything
while uttering secret words, it took effect on absent persons. The
wax figure {atzmann) was either hung up in the air, plunged in
water, fomented at the fire, or stabbed with needles and buried
under the door-sill the person aimed at feels all the hurts in-
:

flicted on the figure (Sup. G, line 28; H, cap. 79) .^ In Aw. 2, 55

a travelling student says :

Mit wunderlichen sacheu

teach her) denne machen
ler ich sie (I

von walls einenlcoholt,

wil sie daz erir werde holt (he grow kind to her),
und touf ez^ in den brunuen,
und leg in an die sunnen
but counter-agencies make the danger recoil on the conjuror
himself.* Magic figures can also be baked of dough or lime, and

1 The Lapps havea magic vessel quohdas (Leem p. 421 spells govdes), cut out
of pine or birch with the grain running from right to left
fir, it is open under- ;

neath, but covered with a skin at the top. The Lapl. adepts drum on this skin
with a hammer.
"
Couf. Daemonomanie, Fischart's transl., Strasb. 1591 fol. p.143-4.
3 I.e. tauche es, dip it into the fountain if we took it as taufe, baptize, we
;

should have to read in dem brunnen.' '

Schimpf und crust cap. 272 tells the following story A certain man went to
•»
:

Rome, for to seek S. Peter and S. Paul and when he was gone, his wife loved
;

another, that was what men call a scholar-errant, and did covet her to wife. The
woman saith, my good man is departed unto Rome, were he dead, or couldst thou
'

take away his life, then would I have thee of all men.' He said, yea truly I can '

take his Hfe and buyoth wax about six pound, and maketli an image thereof.
; '

Now when the good man was come to Rome into the city, there came one to him
and spake : thou son of death, what goest thou up and down ?
' If none help

thee, this day shall see thco alive and dead.' The man asked, 'how should that
be ? ' And he said, come to my house, and I will shew it thee.' And having
'

brought him home, he prepared for him a waterbath, and set him therein, and gave
him a mirror, saying, look thou therein,' and sat beside him, reading in a bock,
'

and spake unto him, behold in the glass, what secst thou therein ?
' The man in '

the bath said, I see one in mine house, that scttcth up a waxen ima<je on the wall,
'

VOL. III. O
1092 MAGIC.

wrought out of metal, but wax made by the sacred bee (p. 696)
appears the most appropriate their manufacture is a mimicry of ;

divine creation (p. 570), but it succeeds only up to a certain

point. In Pulci's Morgante 21, 73 a witch possesses an image
made of the pure wax of young bees (delle prime api), and
having every limb except one rib :
^ the witch's own vitality is

bound up with the and when Malagigi melts it at a slow

figure,
fire, she dwindles away. That such figures were sometimes
baptized, is shewn by a sermon of BerthokVs (Cod. pal. 35 fol.
27*^): so nimpt diu her und tauft ein wachs, diu ein holz, diu ein
*

totenpein (dead man's bone), allez daz sie domit bezouber; ' ^ and
this proves the connexion of magical appliances with superstitious
healing appliances. As the sick and the restored used to conse-
crate and hang up in churches an image or a limb of wax, so by
images the witch maimed and killed. No doubt this kind of
conjuring goes back to the oldest times; we find it in Ovid,
Amor. iii. 7, 29 :

Sagave punicea defixit nomina cera,

et medium tenues in jecur egit acus ?

and goeth and crossbow, and having bent it, will shoot at the image.''
taketli liis

Then said the other, life, duck thee under the water when he
'
as thou lovest thy
shall shoot.' And the man did so. And again he read in the book, and spake
'
behold, what seest thou ? The man said, I see that he hath missed, and is ex-
'
'

ceeding sorry, and my wife with him the scholar-errant setteth to, and will shoot
;

the second time, and goeth the half way toward.' Duck thee when he shall shoot.''

And he ducked. Saith the other, look, what seest thou ? ' The man said, I see '
'

that he hath missed, and is sore troubled, and speaketh to the woman. If now I
miss the third time, I am [a man] of death ; and setteth to, and aimeth at the
figure very near, that he may not miss.' Then spake he that read in the book,
*
duck thee And the man ducked from the shot. And he said, look up, what
! '
'

seest thou ? 'I see that he hath missed, and the arrow is gone into him, and is
'

dead, and my wife bestoweth him in the basement below.' Then said he, arise now, '

and go thy way.' And the man would have given him much, but he would take no-
thing, and said, pray God for me.' When the citizen was come home again, and
'

his wife would have kindly received him, he would take no pity on her, but sent to
bid her friends, and spake to them, what manner of wife they had given him, and
shewed them everything, how she had borne herself. The woman steadfastly
denied it ;then led he the friends to the place where she had dug him in, and
dug him out again. And the people took the woman, and burned her, the which
—
was her just reward. The story comes from the Gesta Rom. (ed. Keller cap. 102 ;

transl. ed. Keller p. 160) but one ought to compare the fresh story from Finnish
;

Lapland in Afzelius 1, 48.

1 As the rib serves for further creation (p. 562), and for making miraculous
apparatus (pp. 907. 1091), imperfect creation is destitute of it.
2 Quidam (Judaeorum) ad similitudinem episcopi (Eberhardi Treverensis, in

11th cent.) ceream imaginem lycnis interpositam facientes, elericum ut eam bap-
tizaret pecunia corruperunt, quam ipso sabbato accenderunt qua jam ex parte ;

media consumpta, episcopus coepit graviter inflrmari, et obiit (Hist. Trev.).

 WAX FIGURE. WEREWOLF. 1093'

Compare Horace, EpoJ. 17, 7G :

' movere cercas imagines.'
Theocritus 2, 28 has the toax-meliing very plainly : &)? rovrov rov
Kapov iyoD aiiv BatfMovc raKO), w? TaKoiff' vtt' ep(OT0<i, but not that
it was an image. In Virgil, Eel. 8, 74 seq., a magic figure
(terque haec altaria circum effigiem duco) seems to be made of
liiue and icax (see Suppl.).
An ancient custom, very similar to this of hanging up and
thawing the atzmann, was to cut out the earth or turf on which
had rested the foot of one whom you wish to destroy. This erd-
sclinitt as Vintler calls it (Sup. G, 1. 92) is hung in the chimney,

and as it begins to wither or dry up, the man too shall waste
away (I, 524. 556). was already known to Burchard (C, p.
It
200'''). To fetch up a comrade from a foreign land, you hoil his
stockings ; or you put his shoes in a new pot, and with it draw
water against the current, then hoil the shoes in the pot four days,
long; when they are past, he will come, says Hessian superstition
(see Suppl.). You can lame a horse by driving a nail into his
recent footprint, and discover a thief by putting tinder in his (I,

978). Pliny 28, 20 says: Westigium equi escussum ungula (ut

solet plerumque) si quis collectum reponat, singultus remedium
esse recordantibusquonam loco id reposuerint a cure for hic- '

cough if you remember where you put it.

Our magicians have also, in common with those of Greece and
Rome, the power of assuming an animal shape (in itself a divine
attribute, p. 326) : the men prefer changing into a wolf or hawk,
the women into a cat or swan ; to translate it into the language
of ourheathen time, they addict themselves to the service of
Wuotan, of Frouwa. These metamorphoses are either voluntary
or compulsory : the higher being in his might puts on the animal
shape that suits him, or he dooms a man to wear it in punish-
ment or vengeance. In the stories it is often a mother-in-law or
stepmother that transforms children, ON. stiupmud'ur shop, Forn-
ald. sog. 1, 31. 58.
Herodotus 4, 105 says of the Neuri, that among Scythians and
Greeks settled in Scythia they pass for magicians {yorjre^), be-
cause once a year every Neurian becomes a wolf for a few days,
and then resumes the human form (o>9 eTeo9 eKaarov aira^ twv
Nevpoiv €Ka(TTO<i Xi;/co9 ryiverat riixepa<; oXlya^, Kal avTL<i oTTiaco e?
TcouTo KarlaTajai). Similar accounts are in Pliny S, 34. Pomp.
1094 MAGIC.

Mela 2, 1. Augustine Civ. Dei 18^ 17: 'his ego saepe lupum
fieri efc se condere silvis Moerin . . . vidi/ Virg. Eel. 8^ 97.
A man distinguished by this gift or malady was called
'XvKavOpwTTO'i} a word-formation to which the AS. tvereiviilf
(Leges Canuti, Schmid 1, 148), Engl, werewolf, exactly corre-
sponds ; Goth, vairavulfs ? OHGr. werawolf ? MHG. poets have
no werewolf. The ON. uses vargr alone (RA. 733. Reinh.
xxxvii), verulfr in Sn. a sword's name, the Swed. Dan.
214'' is

varulf, varulv, seem formed on a Romance or German model. I

find werwolf Rrat in Burchard (Sup. 0, p. 198') though Boniface ;

before him couples '

strigas et fidos lupos credere ' (Serm., in
Mart, et Dur. 9, 217). The Fr. loup-garou {luarou in O. Fr.
poems) might seem a distortion of warulf ; garulf (Gervase of
Tilb. writes gerulphus), but then the Breton dialect has also its
hleiz-garou, -garo (fr. bleiz, wolf), and den-vleiz, man- wolf (fr. den,
man), greh-vleiz (femme-loup) hisdaveret in Marie de France 1,
;

1 78 is apparently a corruption of hleizgarv, as the Norman garwal

is of guarivolf. The Pol. wilkolah, wilhoieli, Boh. ivlkodlal;

strictly means wolf-haired, and suggests the hairy wood- sprite,

p. 480. The Serv. vuJcodlac signifies a vampire. From wilks
(wolf) the Letton forms wilkats (werewolf), Wilkascha radda ds.

1644.
Our oldest native notions make the assumption of wolf-shape
depend on arraying oneself in a ^volf-helt or wolf-shirt (ulfa-hamr),
as translation into a swan does on putting on the swan-shift or
swan-ring (p. 427-8) .^ One who wears a wolf-belt, ulfhamr, is
called in OHG. wolfhetan, ON. idfhe&inn (the ^b repres. an orig.
d) ; especially do raging berserkir become ulfhe&air \q\v hof^u :
'

vargstakkar fyrir brynjur,' Vatnsdoela saga 36. ^berserkir \q\v

varu kallaSir ulfhiedar (r. ulfheSnir),' Grettissaga 32''. We also

find a man's name TJlfhe&inn, and OHG. Wolfhetan, MB. 28, nos.

1 Among the ^sopian Fables is

a merry gest (Cor. 425. Fur. 423) A thief :

pretends to his host, that when he has yawned three times, he becomes a werewolf
{&Tav ovv xacr^Tj^w rpeis (3oXds, yivo/j.ai Xvkos ecrdiuiv dvdpwTrovs) the timid host runs ;

away, and the rogue gets possession of his garment. Petronius in Sat. 62 mentions
a peculiar method of metamorphosis Qle circumminxit vestimenta sua, et subito
:
'

luiyus factus est vestimenta lapidea facta sunt.' Conf cap. 57

; si circumminxero
. :
'

ilium, nesciet qua fugiat.'

"
The girdle was an essential article of dress, and early ages ascribe to it other
magic influences e.g. Thor's divine strength lay in his girdle (megiugior'S, fem.),
:

Sn. 26.
 WEREWOLF. 1095

52. 246. Apart from wolves, we have biarnheSinn, geitheSinn,

i.e. dressed in a bearskin, goatskin; as a proper name, both
Biarnhed'inn, Landn. 45, and a simple Ee&lnn, ancestor of the
HiacTningar, AS. Heodeningas fr. Heden or Heoden. The vowel
is therefore e (not e), and we must suppose a lost verb OHG.

hetan, hat, pi. hatum, Goth, hidan, had, hedum. Lye quotes a
'
heden, casla,' meaning prob. casula, robe and an ON. geithe- ;

ffinn is supposed to be 'pallium e pelle caprina^; but I prefer

to take Wolfhetan as a participle. We see then, that the trans-
formation need not be for a magical purpose at all : any one that
puts on, or conjured into, a wolf-shirt, will undergo metamor-
is

phosis, remain a wolf nine days, and only on the tenth be allowed
to return to human shape ^ ; some stories make him keep the
wolf-body for three, seven or nine years. With the appearance,
he acquires also the fierceness and howling, of the wolf: roaming
the woods, he rends to pieces everything that comes in his way."
Fornald. sog. 1, 50 speaks of a ' liosta meS tllfhandsJca/ striking
with wolf's glove, by which a person is turned into a bear, and
wears the animal form by day, the human at night. In a similar
the notion of werewolves also gets mixed up with that of
way
outlaws who have fled to the woods. notable instance is thatA
of Sigmund and Sinfiotli (ibid. 2, 130-1) when they sleep, their :

wolf-shirts hang beside them.

Werewolves thirst for youthful blood, and carry off children
and maidens with reckless audacity. Out of many stories in
Woycicki 1, 101—113. 152—8 I select only this A witch :

twisted her girdle together, and laid on the threshold of a house

it

where there was a wedding ; when the newly married pair stepped

1 It is also believed, that every ninth day the seal (selr) doffs his iishy skin, and
is for one day a man (Thiele 3, 51). In medieval Germany the nine years' wolf was
supposed to give birth to adders, Ms. 2, 234'' to which may be compared Loki's
;

begetting the wolf Fenrir and the snake lormungandr (p. 246), and that gandr
again means wolf.
"
A married couple lived in poverty yet, to the man's astonishment, his wife
;

contrived to serve up meat at every meal, concealing for a long time how she
obtained it; at length she promised to reveal the secret, only, while she did so, he
must not pronounce her name. They went together to the fields, where a flock of
sheep was grazing, the woman bent her steps toward it, and when they were come
near, she threw a ring over herself, and instantly became a vicrewolf, which fell upon
the flock, seized one" sheep, and made off with it. The man stood petrified; but
when he saw shepherd and dogs run after the wolf, and his wife in danger, he forgot
his promise, and cried '
ach Margareit !
The wolf disappeared, and the woman
'

stood naked in the field (Hess. Folktale).

1096 MAGIC.

over it, the bride^ bridegroom and six bridesmen were turned
into werewolves. They fled from the cottage, and for three years
ran howling round the witch's house. At length the day of their
deliverance came. The witch bi'ought a pelisse with the fur
turned outwards, and as soon as she covered a werewolf with it,
his human shape returned ; the covering reached over the bride-
groom's body, all but the tail, so he became a man again, but kept
the wolfs tail. Schafarik (Slow. st. 1, 167) observes, that in a
very marked degree these wolf-stories are native to Volhynia
and White Russia, and thence draws an argument for his opinion
that the Neuri were a Slavic race.
According to the French Lai de Melion pp. 49. 50, the man,
when undressed,'^ must be touched with a magic ring forthwith :

he turns into a wolf, and runs after game. Marie de Fr. 1, 182

makes a knight become a bisclaveret thi-ee days every week, and

run about naked in the wood if the clothes; he has laid aside

be removed, he has to remain a wolf.^ Pluquet (Cont. pop. 15)

remarks, that he can only be delivered by being beaten with a key
till he bleeds.
The common belief among us is, that the transformation is
effected by tying a strap round the body ; this girth is only three
fingers broad, and is cut out of human skin. Such a iverwolf is
to be distinguished from natural wolves by his truncated tail.
From the witch-records of Lorrain we learn, that when stalks of
grass were pulled up, blessed and thrown against a tree, wolves
sprang forth, and immediately fell upon the flock; Remigius
pp. 152. 162 leaves it doubtful whether the men that threw the
grass themselves turned into wolves, but from p. 261 we can think
no otherwise. Bodin's Deemonomanie (Fischart's transl. p. 120
seq.) has several Rhenish and Westphalian
werewolf stories.

superstition makes men alone become wolves maids and matrons ;

change into an iltterlock (uddered buck, hermaphrodite ? an ) :

uncanny old hag is called ' the cursed utterboch ' According to !

a peculiar Danish superstition (K, 167), if a bride uses a certain

specified charm to secure painless labour, her sons become vdr-

'
But he begs people to keep his clothes safe for him: 'ma despoille me
gardez,' as in the Aesopian fable: Seofiai aov, 'iva (pvXd^ris to, IfxaTLo, fiov.
2 I have not read the O.E. tale of William and the \Yerewolf in Hartshorne's

Anc. metr. tales.

 WOLF. BEAR. CAT. 1097

iilve,her daughters marer (nightmares). Thiele 1, 133 remarks,

that the werewolf goes in human shape by day, yet so that his
eyebrows grow together over the nose/ but at a certain time of-
night he turns into a three-legged dog, and can only be set free
by some one calling him 'werewolf.' Burchard's account also
seems to make lycanthropy something innate to man (see Suppl.)
That a change of the human form into that of the hear should
also be familiar to Norse antiquity, is no surprising thing, as
that

animal was considered rational (Reinh., app. on p. Ivi), and held

in high esteem, p. 667. Finnbogi talks to him, and calls him

hessi, Finnb. saga p. A
Danish song makes the trans-
246.
formation take place by tying an iron collar round one's neck,
DV. 1, 184. In Norway it is believed that the Laplanders turn
into hears of a bear that is uncommonly daring and destructive
:

they say, 'this can't be any christian bear.' An old bear in

Ofoden's prastegjeld, who had killed six men and over sixty
horses, had the same reputation, and when at last he was slain,
a girdle is said to have been found on him (Sommerfelt Saltd.
priisteg. p. 84).
Conversion into the cat has most of all to do with the works
and ways of home-sprites (pp. 503-9) there is nowhere the
:

slightest hint of donning any belt or shirt. It is a common

saying, that a cat of twenty years turns witch, and a witch of

a hundred turns cat again. Vintler (Sup. G, 1. 232) notices the
assumption of cat-shape. As was the case with night- wives

(p. 1060), examples occur in almost every witch-trial, and particu-

larlycommon is the story of the wounded cat, whom you after-
wards recognise in a bandaged woman. Cats meeting you are
of double meaning. Sup. I, 643. One should never hurt a strange
cat the witch might serve
; you out. A farmer took on to ail
from the day of his wedding: on that day he had shied a stone

at a cat that walked into his yard with a saddle on her. The
saddled cat is a kind of Puss-in-boots, KM. 3, 259. Wolf's
Wodana magic cats. But the cat is
pp. 123. 131 has stories of
also to be spared because she was Frouwa's favorite beast

(p. 305) :if it rains on your wedding-day, they say in the Wette-

rau ' you have starved the cat,' and so offended the messenger or

1
Otherwise a mark of the witch or wizard who can set the alb on other men :

he comes out of their eyebrows in butterfly shape, Deut. sag. 1, 132.

 1098 MAGIC.

handmaid of the love-goddess. Now night-wives and witches

apparently travel in the train of that divinity.
The goose too is a magic beast, and easily referable to the
nobler siva7i of older legend. A sportsman shot at some wild
geese and hit one, which fell into the bushes ; when he came up
to the place, there sat a oiahed woman unhurt, whom he knew
very well, and who begged hard that he would not betray her,
but get some clothes sent her from her house. He thi-ew her his
handkerchief to cover herself with, and sent the clothes (Mone's
Anz. 6, 395). Niclas von Wyle,in the Dedication to his translation
of Apuleius, tells us of a different case, which he had heard from
the lips of Michel von Pfullendorf, clerk to the Imp. treasury
An innkeeper had through a ivoman's witcheries (gemecht, conf.
make = conjure, p. 1032) been a ivild goose for more than a year,
and flown about with other such geese, till one day a goose that
he was quarrelling and snapping with, happened to tear from off
his nech the little herchief m which the enchantment was knit up :

again therefore a swan-ring, except that the witch does not wear
it herself, but has changed an innocent man into the beast, just

as wei'ewolves are by turns enchanters and enchanted. In

Kinderm. 193 tvhite strips of cloth take the place of the swan-
shift.

As the raven stands on a par with the wolf, we may fairly

assume transformations of magicians into ravens, though I can
think of no example trolds in Dan. songs often appear as ravens,
:

p. 993. Perhaps witches may be found turning into crows rather,

as we already hear of an oskmey (wish-maid. Vols. cap. 2) ' hun :

bra a sik krdhu ham, ok flygr '

and Marpalie in Wolfdietrich doffs
her garments, claps her hands (p. 1026 n.) and turns into a crow
(see Suppl.).
If the cast-off clothing, human or animal, be removed (p. 427-9),
a re-assumption of the former shape becomes impossible hence ;

in legend and burning the beast's

fairytale the practice of secretly
hide when stript off.^ Yet the human shape may be restored on
this condition, that a spotless maid keep silence for seven years,
and spin and sew a shirt to be thrown over the enchanted person,
KM. 1, 53. 246. 3, 84. And such a shirt not only undoes the
1 Aw. 1, 165. KM. 2, 264. Straparola 2, 1. Pentam. 2, 5. Vuk 1, sxsix
seq. Fornald. sog. 2, 150-1.
 GOOSE. RAVEN. CROW. EVIL EYE. 1099

charm, but makes one spell-proof and victorious (Sup. 1, 656.

708) 1 in the last passage, victory in a lawsuit has taken the
;

place of the old victory in battle. In the Mid. Ages it was called
and was spun on a Saturday (Vintler ; conf.
St. George's shirt,
Sup. I, 333 the thread spun on Christmas night) Wolfdietrich ;

receives it from Siegminne, i.e. from a wise spinning norn or

valkyr (p. 434) obviously the old heathen idea was afterwards
:

transferred to the conquering saint of the christian church. Not

unlike are the golden shirt that defends from drowning, Beow.
1096, and the frid-hemede (App. Spells x) a woven flag of victory ;

will be mentioned p. 1112. To me these famous shirts of fate

seem connected with the threads and webs of the norns and dame
Holda. A magic weaving and spinning was probably ascribed
to witches, who in Sup. I, 824 are called field-spinsters ; and Bur-
chard's allusions to the superstition ' in lanificiis et ordiendis
telis '
are worth comparing, Sup. C, int. 52, and p. 193^^. Hincmar
of Rheims (0pp. 1, 656) speaks of sorceries ' quas superventas
'
feminae in suis lanificiis vel textilibus operibus nominant ; again
p. 654 :
' quidam etiam vestibus carminatis induebantur vel co-
operiebantur.' ^ A similar thing is the magic and spell in the
case of swords, conf. p. 687-8 (see Suppl.).
There may be magic in the mere look, without bodily contact,
what our old speech called entsehen (p. 1035), Ital. gettare gli
sguardi, Neapol. jettatura, fascino dei malvagi occhi. The
bleared, envious, evil eye^ of a witch who walks in (Sup. I, 787),
let alone her breath and greeting, can injure in a moment, dry up
the mother's milk, make the babe consumptive, spoil a dress, rot
an apple, visit fascinare (p. 1066 and Sup. C, p. 199^) the coat :
'

is so handsome, the apple so red, no evil eye (onda oga. Sup.

;
Swed. 57) must look upon it ' hurtful look, Sup. I, 874 ; ohliquus
oculus, Hor. Epist. i. 14, 37. Of sick cattle especially they say :

1
(p. 874), which in
This shirt of victory reminds us of the child's shirt of luck
Denmark likewise called a victor's shirt (seyers-hue, -hielm, -serk). If we may
is
ascribe high antiquity to the phrase horn with helmet on,' such seyers-hicbn fore-
'

tells the future hero. Conf. Bulenger 3, 30 on amniomantia, i.e. diviuatio per
amnium seu memhranam tertiam embryouis.
Disenchanting or defensive shirts have their counterpart in bewitching banefid
-

ones. In a Servian song (Vuk 3, 30, 1. 786) a gold shirt is neither spun nor woven,
but knitted, and a snake is worked into the collar. The shirt sent to Herakles,
drenched in dragon's blood, is well known.
8 iibel ovgen, Parz. 407, 8 are spiteful eyes whereas ein boesez ouge 71, 16 is
;
' '

a weak, sore eye.

1100 MAGIC.

'
some evil eye lias been at it ; to look at a beast with sbarp
'

eyes. In Virgil's Eel. 3, 103 nescio quis teneros oculus mihi

:
'

fascinat agnos.' The Renner 18014 says, tlie glance of the eye
kills snakes, scares wolves, hatches ostrich-eggs, breeds leprosy.
Eadulfi ardentis Homil. 42^ :
' cavete ab illis qui dicunt, quosdam
ocuUs urentibus alios fascinare.* Persius 2, 34 has urentes oculi
andfascinare, jSaaKaivetv with the ancients meant chiefly this kind
of sorcery. The ON. expression is sion-hverfing , look-throwing :

'
sundr stauk sula for sion iotuns,' asunder burst the pillar at the
look of the giant, Sgem. 53^. Stigandi can by his look destroy
anything when taken prisoner, they pull a bag over his head
;

(dreginn belgr a hofut honum) he peeps through a hole in the :

sack, and ivitli one looh spoils a field of grass, Laxd. p. 152-6.
Different and yet similar are the sJiarp eyes of certain heroes
(p. 391) and maids, e.g. Svanhildr being bound is to be kicked
to death by horses er hun (when she) hrcl i sundr aur/um, ]:»a
:
'

]?orSu eigi (dared not) hestarnir at spora hana ok er Bikki sa ;

l^at, mfelti hann, at belg skyldi draga a hofu^ henni/ Fornald.

sog. 1, 226. And of one Sigur'Sr we are told in Fornm. sog.
2, 174: 'at hann hefSi snart augnahragd', at allir hundar hurfu
fra honum, ok var enginn sva grimmr at ]?yr'Si a hann at ra^a,
er hann hvesti augun imot ]7eim,' as dogs cannot endure the look
of spirits and gods (p. 667). Any one possessed of this perilous
power, who is evil-eyed, can prevent its baneful operation by
directing his looks to a lifeless object. The phrase no one ' shall

say black your eye' means, no one can exactly report any
is

harm of you (Brockett p. 66). Has that peculiar conformation

of the witch's eye-pupil (p. 1080) anything to do with her evil
eye ? As a safeguard against its influence, the paw of the blind
mole is worn ^ (see Suppl.)
But as great beauty enchants by the radiant glance of the
eye, it has also magic power in the syyiiling of the lips. In a
Mod. Greek song, when the charming maid laughs, roses fall into
her apron {ottov yeXa, koX ire^Tovve ra poSa \ ttjv ttoSuiv tt;?),
Fauriel 2, 382. In Heinr. von Neuenstadt's ApoUonius of
Tyre, composed about 1400, it is asked 1. 182 'wa sach man :

It is another thing for conjurors to blind the eyes of men by jugglery

1 ' sunt
:

et praesti,t;iatores, qui alio nomine oh^trigilli vocantur, quod praestringaut vel

obstringant humanorum aciem oculurum,' Hincm. Kem. ed. 16i5. 1, 656.
 LOOKS. LAUGHING. KISSING. DKINKS. 1101

rosen lachcn ? ' and then follows a tale about a man who laughs
roses :

'
der lacliet, daz ez vol rosen ivas,
perg und tal, laub und gras.'

A Nethl. proverb (Tuinman 1, 306) says: 'als liy lacht, dan

sneuwt het rozen.' The myth must have been very popular, as I
frequently find in records (e.g. Bohmer's Cod. francof. 1, 185),
and even at the present day, the names BosenIacher,Rosenldc]iler,
BlumlacJier. The same poem of Apollonius has at 1. 2370 :

er kuste sie wol dreissig stunt (30 times)

an iren rosenlachenden munt (mouth)

other passages to the point are quoted Aw. 1, 74-5. Gifted

children of fortune have the power to laugh roses, as Freyja wept
gold; probably in the first instance they were pagan beings of
light, who spread their brightness in the sky over the earth,
'rose-children, sun-children,' Georg 48-9, laughing daybreaks
(p. 747), rose-strewing Mart. Cap. says, a silver urn
Eos (p. 749).
'
qua3 prasferebat serena fulgentia et vernantis coeli temperie
renidebat ' was called risus Jovis (see Suppl.).
The kissing mouth has even greater power than the smiling.
It is a recurring feature in our nursery-tales, that a h'ss makes
one forget everything (KM. 2, 168. 508), yet also that it brings
back remembrance (2, 463). The unbinding o£ a spell hangs
upon a kiss (p. 969). In the Norse legends oblivion is produced
by a potion called 6minnis-dl (-ale), ominnis-drychr, the opposite
of minnis-ol such an ominnisol Grimhild hands to Sigurd,
(p. 59) :

who thereupon forgets Brynhild ; and Go-Srun, before she could

forget SigurS and choose Atli, had to drink an ominnis-veig,
whose magical concoction the poem describes, Saem. 223^. 234*.
So valkyrs, elfins and enchantresses offer to heroes their drinking-
horns (p. 420), that they may forget all else and stay with them
conf. the Swed. tale in Afzelius 2, 159. 160 and the song in
Arvidsson 2, 179. 282, where the miner makes the maiden drink
of the glomskans horn and forget father and mother, heaven and
earth, sun and moon. Now, seeing that minna in the Swed.
folksongs and minde in the Dan. signify to kiss (minna uppa
munnen, Sv. vis. 3, 123-4. D. vis. 1, 256. 298), as (}>i\6cv is
amare and oscalari, and with us in the IGth cent. to set the seal '
1102 MAGIC.

of love '
is for kissing ; there must be a close connec-
roundabout
tion between kissing and the minne-drinking at sacrifices and in
sorcery.^ But magic potions are of various kinds and extreme
antiquity, their manufacture trenches on the healing art and
poison-mixing (see Suppl.). Love-drinks have love-calces to keep
them company. Burchard describes how women, after rolling
naked in wheat, took it to the mill, had it ground against the sun
(ON. andsoelis, inverse ordine), and then baked it into bread.
Popular superstition in Samland makes out, that when a wife
perceives her husband growing indifferent toward her, she lays
aside a piece of the raw dough from nine successive bakings of
bread or scones, then bakes him a scone out of the pieces, on
eating which his former love returns. The Esthonians have a
karwakak (hair-bread), a loaf into which hairs have been baked
as a charm. The love-apples, in which symbols were inscribed
(Hoffm. Schles. monatschr. p. 754), are to the same purpose (see
Suppl.).
There are certain safeguards in general use against magic. One
should 7iot answer a witch's question (Sup. I, 59), not thank her

for her greeting (568) ; for certain kindnesses and gifts, if they
are to do you good, it is advisable not to thank any one (398.
Swed. 35. 52. Esth. 94). A witch may be known by her thank-
ingyou for lending things (I, 566) ; she never answers three times
(563). — Whatever she praises will turn out ill, unless you
'
promptly reply with railing, reviling, wishing '
the same to you
(696), or spitting. To praise one to his face does harm, Pliny
28, 2. 'Si ultra placitum laudarit, baccare frontem cingite, ne
vati noceat mala lingua 27; hence in prais-
futuro,' Virg, Eel. 7,
ing oneself a ' praefisciniwas added. Plant. Asin.
' (prae fascino ?)

ii. 4, 84. Insult and imprecation the ancients turned aside with
the words eU «e^a\?;j/ gol, on thy head may it fall
: The Mod. !
—
Greeks and Slavs are shy of praise, and try to save themselves
by spitting a Russian nurse directly spits in the face of one who
:

cracks up her baby without putting in the pi-ecautionary ' God

save the mark ' Before a witch's house you spit three times
!

(Sup. I, 756), the same in crossing a haunted water by night

1 Minna = to kiss may indeed seem a corruption of mynna (to give mouth),
ON. mynnaz, couf. munJes miuue, MsH. 1, 45^; still the other explanation has its
weight too.
 SAFEGUAEDS. 1103

(Swed. 40) ; the Greeks at siglit of a madman spat thrice into

their bosom, Theocr. 6, 39. 21, 11. * ter dictis des2)ue carminibus/
Tibull. i. Home-sprites cannot bear spitting (p. 514) conf.
2, 55. ;

Sup. I, 317. 453. To the same effect, and worth reading, is what
Pliny 28, 4 says on despuere, adspuere, inspuere, exspuere. In —
case of need you may without scruple striJce a suspected witch,
and. draw blood (p. 1096), or throw a, firebrand at her (Sup. Swed.
96). Bread, salt and coals are a protective against magic (I, 564.
713), as witches abstain from bread and salt (p. 1071). I fancy

that 2npping of the loaf, so distasteful to the wood- wives (p. 484),
was a sacred magic-averting symbol; conf. 'placenta digito
notata' in Lasicz 49. —Throw a steel over enchanted beasts, and
they are bound to resume their natural shape (Sup. I, 886) ;^
throw a knife marked with the cross over a witch, and you re-
cognise her (554) ; when a man threw steel between the elfin and
the hill, it prevented her going into it (p. 467) ; steel insures the
child in the cradle from being changed. Instances of magic thus
averted by steel we find in Faye 20. 24-5-6. 51. 141 ; conf. Sup.

Swed. 71. —Witches and devils shun the sign of the cross that :

is why we see so many crosses on the doors the first night in

IMay. The peasant ploughs a cross into each corner of his field.
On the cradles of infants before they were christened, the cross
was lavishly employed to guard against elf or devil ;
just so the
heathens used, their hammer, and there is a remarkable vestige of
' mallenm, ubi puerpera decumbit, obvolvunt
it forthcoming still :

Candida linteo' (Gisb. Yoetii sel. disput. theol. Ultraj. 1659, pars
3 p. 121.) —No less do evil spirits hate and shun the sound of
bells (pp. 1022-74) ; it disturbs their dance at the cross-road. Sup.
Ij 542. — To must be added the methods mentioned p. 1078
this

of recognising witches and guarding against them (see Suppl.).

These are the most distinctive phenomena in the world of
Magic. Many, indeed most magic appliances run over into
Superstition, between which and magic proper it is impossible
to draw a fixed boundary. I have indeed put forward, as a dis-
tinguishing mark of sorcery, the malicious design to do mischief,

^
A peasant was driving his waggon one night, when a werewolf approached. To
disenchant him, the man had the presence of mind instantly to tie his fire-steel to
the lash of his whip, and fling it over the wolf's head, keeping the whip in his
hand. But the wolf caught the steel, and the peasant had to save himself by
speedy flight.
1104 MAGIC.

•and it does seem to have resulted from inverting the wholesome

use of occult forces in nature (pretty much as the devil from an
inversion of God^ p. 986); but particular applications of the true
and the false art cannot always be kept apart. As a herb, a
stone, a spell proves a source of healing, so may it also act
perniciously too ; the use was proper and permissible, the abuse
abhorred and punished. A poisoner as such is not a witch, she
becomes one in the eyes of the people the moment she uses pre-
ternatural means. A wise woman, healing sickness and charming
wounds, begins to pass for a witch only when with her art she
does evil ; her means are as natural as the poison of the mur-
deress. To higher antiquity, witches were priestesses, physi-
cians, fabulous night-wives, whom men honoured, feared, and at
last made lightof, but never dreamt as yet of persecuting and

executing. Maidens might turn into swans, heroes into were-

wolves, and lose nothing in popular estimation. In course of
time, when the Devil's complicity with every kind of sorcery
came to be assumed, the guilt of criminality fell upon all personal
relations [with him] ; but the people for the most part continued
to practise their long-accustomed charms in the innocent sense
of superstition, though a suspicion of sorcery was more likely to
overshadow it now than before.
 CHAPTER XXXV.
SUPERSTITION.

By Superstition is to be understood, not the whole body of

heathen rehgion, which we think of as a delusion, a false belief,
but the retention of particular heathen practices and principles.
The christian convert rejected and loathed the gods of the hea-
then, but still there lingered in his heart notions and habits,
which having no obvious reference to the old faith, seemed not
directly opposed to the new. Whei'ever Christianity has left a
vacuum, where its spirit could not at once penetrate the ruder
minds, there superstition or over-hellef grew rank. In Low Ger-
man they say bi-glove by-belief, in Nethl. overgelof, bygelof, Dan.
overtro, Icel. hiatril, all modelled on the Latin superstitio, which

itself is traceable to superstes (surviving), and denotes a persist-

ence of individual men in views which the common sense of the
majority has abandoned. A fortune-tellerwas to the Romans
' superstitiosus ];iomo.' And the Swed. term vidsJcepelse seems
primarily to mean a sort of magic, not superstition (p. lOoG; see
Suppl.).^
There are two kinds of superstition, an active and a passive^ one
being more the augurium, sortileglmn, the other more the omen
of the ancients." If, without man^s active participation, some
startling sign be vouchsafed him by a higher power, he proo--
uosticates from it good hap or ill. If the sign did not arise of
itself, if he elicits it by his own contrivance, then there is posi-
tive superstition. Naturally Christianity succeeded better in
combating the positive superstition that was mixed up with hea-
then rites, than the negative and involuntary, which swayed the
mind of man as the fear of ghosts does.

1 Also Swed. skrok, skr&k, superstitio the ON. skrok, figmentum. OHG.
;

gameitheit superstitio, vauitas, Graff 2, 702. lu Mod. Germ. I tiud zipjel-ijlauhe,

Bchmid's Schwab, id. 547. Lett, hlehnu tizziba, faith iu idle things (blehnas).
- Divine omnipotence produces miracles (p. 1031), a chance phenomenon
mere
presages, omina, portenta, in wliich sense Ulphilas renders r^para by faiirutivija,
Alk. 13, 22. John 6, 26. 1 Cor. 12, 12. With tani I can hardly connect anything
but ON. teningr, talus, or OHG. zeuo, provoco, Graff 5, G73 (see Suppl.).
lluo
 1106 SUPEKSTITION.

The usages of active superstition always have some practical

aim. A man wants to escape a present evil, to throw off a sick-
ness, to get rid of his enemy, or he wishes to know and secure
his future luck. And
here we must not overlook how often,
according to a difference of period or nationality, the same cus-
toms acquire a new relation and meaning,i being often torn away
from their connexion, e.g. what had a distinct reference to sacri-
fice will, standing by itself, be unintelligible ; and the same was
the case with the objects of sorcery. What our forefathers hoped
or feared had reference more to war and victory ; the farmer of
today cares about his corn and cattle. If the heathen sorceress
with her hail destroys the host of the enemy, the modern witch
makes foul weather for her neighbour's field. So the farmer
promises himself a plenteous crop on the strength of an omen
that in olden time betokened victory. Yet farming and cattle-
breeding have a long history and a number of superstitious
too,
rites connected with them stretch without a break through many
centuries. Likewise all the superstitions that look to domestic
life, and death, wooing and wedding, are rooted in
to birth
nature, and almost unchangeable through the lapse of ages
superstition constitutes a kind of religion for all the lower kind
of household wants.

Divinations form a leading feature of superstition. Man

would fain lift the veil that time and space have cast over his
weightiest concerns; by the use of mysterious means he thinks
he can arrive at the truth. Divination lawful and unlawful has
always been a function of the jjriest (or head of a family) and
of the magician (p. 862-8) : the one belongs to religion, the other
to superstition.
Various woi-ds for divining and soothsaying were given at the
beginning of last chapter, when we had to settle the meaning of
magic. I have now to add an OHG. heilison augurari (AS.
halsian) ; heilisod omen, augurium heilisa,ri augur (AS. halsere),
;

heilisara auguratrix. In MHG. these words had died out. One

1 It is conceivable that remnants of the old Eoman divinatio were still in vogue

at the time of the Lombards habebat tunc Agilulf quendam de suis ariisjncem
:
'

puerum, qui per artem diabolicam, quid futurum porteuderent ictiia fulminum in-
telligebat,' Paul. Diac. 3, 30. The Etruscan haruspicia were especially directed to
fulgura, 0. Miill. 2, 32.
 DIVINATION. HOT
must distinguish them from OHG. heilizan salutare, AS. haletan
(see Suppl.).
The sacred priestly divination appears, like the priestly office
itself (p. 93)j have been hereditary in families. A female
to
had long been in her family,
fortune-teller declared that the gift
and on her death the grace would descend to her eldest daughter
(Sup. H, cap. 107) from mother to daughter therefore, and from
:

father to son; by some it is maintained that soothsaying and the

gift of healing must be handed down from ivomen to 7nen, from

men to tvomen. To this day there are families that have the
peculiar gift of foreseeing what will happen, especially fires,
deaths and corpses in L. Germany they call such people vorhie-
:

hers, fore-peepers. It is also said they can quad sehn, i.e. see
or scent any coming misfortune, nay, the power is even allowed
to horses, sheep and dogs horses prophesy (p. 658), hounds
:

can see spirits (p. 667). And notice in particular, that such
men can impart their gift to him that treads on their right foot
and looks over their left shoulder; this was apparently a very
ancient, even a heathen posture, was a legal formality in tak-
it

ing possession of cattle (RA. 589), and may have been tolerated
among christians in other cases, e.g. one who is doing penance
has to step on the right foot of the hermit, Ls. 1, 593. The first
child christened at a newly consecrated font receives the power
to see spirits and coming events, until some one shall from idle
curiosity tread on his left foot and looh over his right shoulder,
when the gift will pass away to him. Sup. I, 996 ; on the other
hand, he that looks through the loop of the wise man's arm
(p. 939) becomes a seer of spirits, he beholds the natural
and preternatural even to the dog the gift descends, if
:

you tread on his right foot and make him look over your right
shoulder. Sup. I, Again, children born with the helmet
1111.
can see spirits, ghosts or witches (p. 874n.). In all this we see
the last quiverings of life in practices of the heathen priest-
hood, before they pass into mere conjuring and witchcraft (see
Suppl.).
Divination is directed mainly to the discovery of futiire things,
they being the most uncertain. The past is done and known,
or can be ascertained in many ways ; what goes on in the present,
at a distance, we seldom feel any temptation to find out ; an
VOL. III. P
1108 SUPEESTITION.

instance occurred at p. 1091n., where the pilgrim is enabled by

magic to see what is going on at his home. Yet the present has
its puzzles too, when methods have to be decided on, especially
property to be divided.
When events and deeds of the i:>ast were wrapt in obscurity,
antiquity had a thrice-hallowed means of discovery, the ordeals
or judgments of God, a retrospective divination of sure and
infallible success, such as judicial procedure demanded. But
to every German ordeal it is essential that the accused should
perform its ritus himself; in no case could it be placed in the
judge's hands. This fact distinguishes it from the sieve-driving
or sieve-turning practised since the Mid. Ages, which was per-
formed by wise women, witches, conjurors, and even by respect-
able persons, to bring concealed criminals to light the woman :

held a sieve that was an heirloom between her two middle fingers,
uttered a spell, and then went over the names of suspected
persons ;when she came to that of the culprit, the sieve began
to sway and tilt over} The plan was adopted against thieves,
and such as in a tumult had inflicted wounds and sometimes ;

to reveal the future, e.g. who should be a girl's sweetheart. I

find the first mention of it in the poem cited on p. 1048 'und :

daz ein ivip ein sih tribe, sunder vleisch und sunder ribe, da niht
inne waere,' this I take to be a lie, says the author ; his in-
credulity seems to rest on the tilting over, the sieve is void,
has neither flesh nor bone. The sieve was also laid on a pair
of tongs, which were held up between the two middle fingers.
In Denmark the master of the house himself took the trial in
hand, balancing the sieve on the point of a pair of scissors. Sup.
Dan. 132. This sieve-running (sieve-chasing, sieve-dance) must
have been very common in France and Germany in the 16-1 7th

1 Sieve-running is described differently in the Meckl. jalirb. 5, 108 A sieve

:

inherited from kinsfolk is set up on its edge, an inherited pair of scissors is opened
and its points stuck into the sieve's edge deep enough to lift it by. Then two
persons of different families take it to a perfectly dark place, put the middle finger
of the right hand under the scissors' ring, and so raise the sieve. At the slightest
movement of course the ring will slip off the finger, and the sieve fall, as in the
dark it does not hang quite perpendicular. Then one begins to ask the other ' I :

ask thee in the name of G., etc., tell me truth and lie not, who stole so and so?
did Hans, Fritz, Peter ? '
At the name of the guilty party the ring sU2)s off, the
sieve falls to the ground, and the thief is known. In all the other descriptions
I have read, the thing is done in daylight, and the sieve does not fall, but spins
round.
 SIEVE-TUENING. KEY-SPINNING. 1109

ceut., many books and couple together sieve-turners

meufcion it,

and spell-speakers it may liore and there be still in use, conf.

; ^

Stender sub v. 'seetinu tezzinaht,^ and his Gram. p. 299; it

seems the Lettons stick it on a pair of shears. But it was already
known to the Greeks, Theocritus 3, 31 mentions a K0(JKiv6^avTL<i,
and Lucian (Alex. 7) speaks of KoaKivcp fj,avTevea6ac among the
Paphlagonians; Potter 766 thus desci-ibes the process of Koa-
1,

Kcvofxavreia : they held up the sieve by a string, prayed to the

gods, then ran over the names of the suspects ; at that of the
doer the sieve set ojfsjnnning (see Suppl.).

In the same way people stuck a hereditary key in the Bible

(at the chap, of John),^ or a cleaver in a wooden ball, which
first

began to move when they came to the right name. Sup. I, 932.
I surmise that the revolution of the latter-wood worn by spruch-
sprecher (lotter-buben, frei-harte, H. Sachs iv. 3, 58^) was also

for divining purposes; in the early Fragm. Ib'^ we find: Houf

umbe lotterholz, louf umbe gedrate !
'
On this I shall be more
explicit in another place.
It may be regarded as a relic of the judicium offae or casei
(RA. 932), that those suspected of a theft were made to eat of
a consecrated cheese : the morsel sticks in the throat of the i"eal

thief (Sup. H, cap. Sl).^

1 Fischart's Damonom. p. 71. Hartm. on Spells 99. Simplic. 2, 352. Ettner's

Apoth. 1187. J. Praetorius on Sieve-running. Curiae Varisc. 1677. 4. Eommel's
Hess, gesch. 6, Gl. In Bm-gundy tonai le taimi,' Noels Borg. p. 37-1 taimi is the
'
;

Fr. tamis, Nethl. teems, in Teutonista tetiipse, but in Diut. 2, 209 tempf. If Graff
has not misread this, we might make of TamJ'ana (pp. 80. 257. 278) a goddess named
after the sieve she held in her hand that would look heathenish.
;

• H. Stahl's Westfal. sagen, Elberf. 1831. p. 127 gives a fuher account The :

hered. key is put inside a hered. Bible, so that the ward part of the key lies on the
words In the beginning was the Word,' and the ring stands out
' of the book. They
tie it up tight with string, and hang it up by the end of the string to the ceiling.
Then two people hold their fingers under the ring, touching it gently, and the
injured party asks has there been a witch at my cow?
:
' The other must say No,
'

and the complainant answer Yes, and this they keep up for some time. If the cow
be really bewitched, the Bible begins to turn round, and then more questions are
asked. If there has been no witchery, or the wrong witch is named, the Bible
remains still. The turnings of sieve and key resemble those of the ivishuig-rod,
p. 975.
3 The Observationes ad Ivonis epistolas p. 157 have the followmg ' Formulae
:

in codicibus monasteriorum, quibus ad detegenda furta jubebatur oratio domiuica

scribi in pane et caseo, postca fieri cruces dc tremulo, quarum una sub dextero pede,
alia super caput suspecti viri poneretur, deinde post varias numiuis invocationes
imprecari, ut lingua et guttur rei alligaretur, ne tramglutire posset, sed eorum_
[coram?] omnibus tremeret, nee haberet quo roquiesceret. Cf. formulam Dunstani
Cantuar. editam a Pitthoeo in glossario capitulariorum.' Against crossing cheeses
(do cascis cruce nonsif/nandis) several ordinances were issued iu the 15th cent. (docs,
of USO, '-±8, '70, '77 in Mouum. boic. IG. 50. 55. 58. 61).
1110 [SUPEESTITION.

Other methods of forecasting the future were likewise available

any malefactors.
for detecting thieves or
The lot (OHG. hloz, Goth, hlauts, AS. hleat, ON. hlutr) was
the venerablest and fairest of all kinds of divination. A difficult
and doubtful matter was to be raised thereby above human
caprice and passion, and receive the highest sanction, e.g. in
dividing an inheritance, in ascertaining the right victim (conf. p.
230), and so forth. Lot therefore decides a 'present uncertainty,
but it may also extend to the future. Originally placed in the
hands of a priest or judge,it afterwards became an instrument

of sorcery (p.and sortilegus, sortiarius, sorcier are all

1034-7),
derived from sors. Our OHG. hliozan seems in like manner to
have passed out of the meaning sortiri into that of augurari,
incantare, which it retains in its MHG. form llezen, Hoffm.
fundgr. 2, Q7. Er. 8123.
It was managed in two ways the priest or the paterfamilias
:

cast the lot, and interpreted it when fallen, or he held it out

to the party to draw ; the first was for indicating the future, the
last for adjusting the present.
Let Tacitus describe the first kind ' Sortium consuetudo :

simplex. Virgam, frugiferae arbori decisam, in surculos ampu-

tant, eosque notis quibusdam discretos super candidam vestem
temere ac fortuitu spargunt. Mox si publice consuletur, sacerdos
privatim ipse pater familiae, precatus deos coelumque
civitatis, sin

Buspiciens, ter singulos tollit, sublatos secundum impressam ante

notam interpretatur. Si prohibuerunt, nulla de eadem re in
eundem diem consultatio ; sin permissum, auspiciorum adhuc
fides exigitur,' Germ. 10. Here the lots are but preliminary to
the entire transaction, and if they prove unfavourable, further
divination is not proceeded with. I need not transcribe the
important explanations my Brother has given in his work on
Runes pp. 296 307. — A
connexion there certainly is between
these lots and the runes and ciphers ; lot-books are mentioned
as early as the 13th cent., Ls. 3, 169. Kolocz. 70 (see Suppl.).
The Armenians prophesied from the movement of cypress
boughs quarum cupressorum surcuUs ramisque seu leni sive
:
'

violento vento agitatis Armenii flamines ad longum tempus in

auguriis uti consueverunt,' as Moses Chorenensis (ed. 1736, p. 54)
tells us in the 5th cent.
 LOTS. WATER IN A SIEVE. 1111

A long array of divinations seems to have been diflFased over

Europe by the Greeks and Romans from this source come
; ^

Hartlieb's accounts of liydromantia, pyromantia (the fiur-sehen

of Altd. bl. 1, 365), cluromantia (MHG. the tisch in der hant, Er.
8136), on which see more inHaupt^s Zeitschr. 3, 271 (see Suppl.).
The crystal-gazing of the pure child. Sup. H, cap. 90, is the
' gastromantia
ex vase aqua pleno, cujus meditullium (belly of the
^
jar) vocabatur jdarpr}.'
More to the purpose are customs peculiar to certain nations,
and not traceable to the above source : in these we either find
a different procedure, or the forecasts are gathered from natural
objects by lying in wait, listening, looking.
Our ancestors (ace. to Tac. Germ. 3) contrived to foresee
the issue of a battle by the spirited or faltering delivery of the
war-song.
The ancient Poles reckoned, on victory if water draum in a sieve
was carried before the army ivithout running through. I quote
the words of the Chronicon Montis Sereni (Menken 2, 227.
Hoffm, script, rer. lus. 4, 62) Anno 1209 Conradus, orientalis
:

marchio, Lubus castrum soceri sui Wlodislai ducis Poloniae,

propter multas quas ab eo patiebatur injurias, obsedit. Wlodis-
laus vero, obsidionem vi solvere volens, collecto exercitu copioso,
marchioni mandavit, se ei altera die congressurum. Vespere
autem diei praecedentis Oderam fluvium cum suis omnibus trans-
gressus, improvisus supervenire hostibus moliebatur. Unus vero
eorum qui supani dicuntur vehementer ei coepit obsistcre, monens
ne tempus pugnae statutum pi'aeveniret, quia hoc factum nullius
rectius quam infidelitatis posset nomine appellari. Quern dum
dux timiditatis argueret, et fidelitatis qua ei tenereturcommoneret,
respondit ' ego quidem ad pugnam pergo, sed scio me patriam
:

meam de cetero non visurum.' Habebat autem (sc. Wlodislaus)

ducem heWi pythoniss am quandara, quae deflumine crihro haustam
nee dfifluentem, ut ferebatur, ducens a(2uam exercitian praecedebat,
et hoc signo eis victoriam promittehat. Nee latuit marchionem
Alphabetically arranged in Fabricii Bibliogr. antiq. (eJ. SUamb. 17C0), -1, pp.
^

593—613. Conf. Potter's Archaol. 1, 758— 7G9.

- Melber do Geroltzhofcn says in Vocabularius prodicantium (sheet R 4) :
'
Nigromantia. Schwartz kuust die do ist mit rjfschung der dotten, mit den der
nigromanticus zaubert, oder mit den drycn ersten schollcn, die der pfail wirllt yusz
grab, odor mit den wydho'pjfcn, die do laujfcn by den grcbem.' The passage is also
quoted from Melber in Jod. Eychmau's Vocub. predic, Niirnbg 11S3.
1112 SUPEKSTITION.

adventus eorunij sed mature suis armatis et ordinatis occurrens,

forti congressu omnes in fugam vertit, -pynionissa primitus inter-
fecta. Ille etiam supanus viriliter pugnans cum multis aliis inter-

fectus est. What is here an omen of success is elsewhere a

test of innocence : a true-hearted boy carries loater in a sieve, and
not a drop runs out, KM. 3, 254; according to Indian belief the
' Exstat
innocent can take water up in a lump like a ball.

Tucciae vestalis incestae precatio, qua usa aquam in crihro tulit,'

Pliny 28, 3 ; a witch sets a girl the task of fetching water in the
sieve, Norske ev. 1, 88 ; the vestal had also to carry fire in a
brazen sieve (supra p. 611), and a Dan. fairytale in Molbech's
Ev. p. 22 actually speaks of carrying the sun in a sieve. The
sieve comes before us as a sacred old-world vessel with miraculous
properties. What the myth imports the proverb treats as sheer
impossibilities :
'
er schepfet wazzer mit dem sibe, swer ane vrie
milte mit sper und mit schilte ervehten wil ere und lant,' he draws
water in a sieve, who by brute force, etc., Troj. 18536. Lympham '

infundere cribro,' Reinard. 3, 1637 (see Suppl.).

By AS. accounts, the a wonderful standard
Northmen had
borne before their army, from whose indications they inferred
victory or defeat. In Asser's Yita Alfredi p. 33 ad an. 878 :

'
. . . vexillum quod reafan (for raefan, hraafen, ON. hrafn) vocant.
Dicunt enim quod tres sorores Hungari et Habbae, filiae videlicet
Lodebrochi illud vexillum texuerunt, et totum paraveruut illud
uno meridiano tempore} Dicunt etiam quod in omni bello, nhi
jpraecederet idem signum, si victoriam adepturi essent, apjyareret in
medio signi quasi corvus vivus volitans ; sin vero vincendi in
futuro fuissent, penderet directe nihil moveiis : et hoc saepe pro-
batum est.^ The Encomium Emmae (Duchesne's Script. Norm.
169) says, the flag was of plain white silk, but in war-time
there became visible init a raven, with open beak and flutter-

ing wings whenever victory smiled on them, but sitting still with
drooping feathers when it eluded their grasp. Ailredus Rieval-
lensis p.353 declares this raven to have been the devil himself,
who does at times assume the shape of that bird (p. 997) ; we
more naturally see in it the bird of the heathen god of victory
(p. 671) O^inn might give the victorious host this sign that he
:

1 The thread spun between 11 and 12 (Sup. I, 811) corresponds wonderfully.

 FLAG. NEIGHING. SHOULDEBBLADE. 1113

was sending down his messenger. Yet no Scand. story alludes

to sucli a flag of victory.
Prophesying fi'om the auspicious neighing of horses has been
dealt with, p. 658. Dempster in Antiq. Rom. 3, 9 says :
' equos
hinnitu alacriore et ferociore fremitu victoriam ominari etiamnunc
militibus persuasum est.' At twelve o'clock on Christmas night
the superstitious listen at crossroads, at boundary-stones : if they
can hear swords rattle and horses neigh, there will be war the
coming spring (so war is foretold by the neighing in the Furious
Host, p. 938). At the same season maids listen at the stable
door for the neighing of stallions, and if they hear it, make sure
of a suitor presenting himself by Midsummer (Liebusch's Sky-
thika p. 143). Others lie down in the horse-manger at Christmas,
to learn future events (Denis Lesefriichte 1, 128). Misfortune is

near when the steed stumbles, e.g. the Servian Sharats (Vuk 1,
240).
Sj^atulamancia in Hartlieb (Sup. H, cap. 115) is a corruption
of scapulimantia, an art that seems not solely derived from
Romans or Byzantines. Lambeck 7, 224 says the Vienna library
has a treatise by Michael Psellus (I know not which one) irepl
(jD/xoTrXaToaKOTria'i. Yintler too (Sup. G, 1. 126) mentions the
inspection o? shoulder-bones. '
Divinationes scAilterren-blat' AXtd.
bl. 1, 365. Jornandes cap. 37 :
'
Attila diffidens suis copiis,
metuens inire conflictum, statuit per aruspices futura inquirere.
Qui more solito nunc i)ecorum fihras, nunc quasdam venas in
abrasis ossibus intuentes, Hunnis infausta denuntiant.' ^ Among
the Kalmuks are sorcerers called dalatchi, because they predict
from the shoulderblade (dala) of sheep, swans and stags. They
let these bones burn in the fire for a time, then report the aspect
of the streaks and lines that have arisen on them. If the fire
have left many black marks on the blades, the dalatchi holds out
hopes of a mild winter; many
marks indicate snow white
(Bergm. Nomad, The Cherkesses too have
streifer. 3, 184).
soothsaying from shoulderblades, conf. Erman's Archiv 1842. 1,
123 (see Suppl.).

1 Such cxtispicia were performed on beasts slain for sacrifice but animals ;

were also killed for the mere purpose of divination Recluso peetore (of a goose),
:
'

extraxit fortissimum jecnr, et inde mihi futura praedixit,' Petron. 137. Quis invenit '

Jissamjecoris ? Gic. de Nat. D. 3, 6.

'
1114 SUPEESTITION.

This comes very near the forecasting by the goose-hone (ex

anserino sterno),Sup. H, cap. 121, which appears among the
people in later times, probably even now, conf. Sup.I, B41 ; K,

163 ; Meckl. Jahrb. marked a few passages

9, 219 no. 46. I have
for extraction. Ettner's Ungew. apoth. p. 1144: 'And wha
prognostica must not the breastbones of capon, goose and duch
yield same be red, they ordain an abiding coldness or
! If the ;

if white, clear and transparent, then shall the winter^s weather

be endurable.' Martinsgans by Joh. Olorinus variscus (Magdeb.

1609. 8), p. 145 '
Good old ladies, I present to you the breast-
:

bone, that ye learn thereby to foretell true as the almanack, and

become weather-prophets. The fore part by the throat signifies

the fore-winter, the hinder part the after-winter, white is for

snow and mild weather, the other for great cold.' Ganskonig by
Lycosthenes Psellionoros (Wolfg. Spangenberg) Strasb. 1607,
ciii :
'
The breastbone which they call the steed (made into a
prancing horse for children) ; and well can many an ancient dame,
prognosticating by the same, by the hue infallibly, how keen
tell

the winter's cold shall be.' Ehythmi de ansere (in Dornau 1,

403) :
'
Then in my breast the merrythought, I trow it lies not
there for nought, for men therein may plainly see what winter
weather it shall be, and many a man holds fast thereto, accounting
me a prophet true.'
Those who thus looked after the weather were called iveter-
sorgcere, Er. 8127 {weter-ivtiser man 7510), or weter-kiescere,
-chooser, whence the surname Kiesewetter, Gramm. 4, 848 in ;

Ranch's Script. 1, 430 I find a place ' bei der weterkiesen/ as if

certain spots wei*e favourable to weather- choosing.
The Esthonians and fruitfulness from bownets.
foretold iveather
Gutslaff says in his book on Wohhanda p. 209 I am told that :
'

on this beck the husbandmen of old had their augurium respect-

ing weather, which they managed thus. They set in the beck
three baskets in a row, and not heeding the two outer, gave their

mind wholly to the midmost, what kind of fish would come into

the same- For if into this basket were gotten a scaleJess fish, as

crab, quab or the like, they had ill weather and unfruitful year to
dread, and were fain to sacrifice an ox for to obtain good weather.
Whereupon they set the baskets in as before, and if again a
scaleless fish were found therein, then a second time did they
 MERRYTHOUGHT. BOWNET. CORN. CROSS-WAT. 1115

an ox, and set the baskets in for the third time. If once
sacrifice

more they found a scaleless fish, then this third time they sacrificed
a child, in hope to get good weather and a plenteous season.
And if yet again fishes not scaly were come into the middle
basket, they rested therewith content, and with patience abided
it. But when scaly fish were found therein, they cast them to
have fair weather and whereat they rejoiced greatly.'
fruitful year,

A different thing altogether was the Greek IxOvo/JLavTeia from

fish's entrails (Potter's Archaol. 1, 703).

As horses' neighing was watched for (p. 1113), so there was

listening at night in the growing cornfields : going into the
winter-crop on Christmas night to overhear the future, or on
May-night into the green corn. Sup. I, 420. 854. The cereals
were a sacred thing, ' der heilogo ezesg,' N. ps. 140, 7 (Goth,
atisks), 'das liebe korn,' Gramm. 3, GG5. So then, sitting in the
corn, onemight hear the sound of voices, hear spirits conversing
on coming events. They listened also at cross-ivays. Sup. I, 854.
962, where boundaries touched the ]^Hirtings of roads ^ were :

accounted meeting-places of sprites and witches (p. 1074 and Sup.

1,647), conf. the )?ar sem gotur (roads) moetast,' Forn.
ON. '

sog. 3, 22. Did images of heathen gods stand where the roads
forked ? We are told of people praying, sacrificing and lighting
candles ad hivia, Sup. C, p. 193'^; and just before that, p. 193%
we hear of them sitting at the cross-way,^ without the corn being
mentioned :
'
in bivio sedisti supra taurinam cutem, ut ibi futura
tibi intelligeres ? ' To me the hdl's hide, like the hearnhm
(p. 1010, conf. Reinh. p. Ivi), indicates heathen sacrifice. And
here a Gaelic rite described by Armstrong seems to furnish a
valuable clue : A man is wrapt in the warm skin of an animal
just killed, he is then laid down beside a waterfall in the forest,
and left alone ; by the roar of the waves, it is thought, the future
isrevealed to him, and this kind of divination is called tagliairn.
The ' forse ' too was a sacred spot, as well as the forking of roads :

1
A Persian superstition sitting down at the junction of four cross-roads on
:
'

a Wedu. nif,'lit, and applj-iuf,' to yourself every sentence spoken by the passers and
considering it as a good or bad omen,' Atkinson, p. 11. 12.
- If after supper on Christm. eve a girl shakes out the tablecloth at a crossway,

a man will meet her, and give her good even. Of the same height and figure will
her future husband be. The shaken cloth has taken the place of the spread, or, of
the animal's liide. Divination by sowing basilicum is known to Vuk 1, 22. no. 36
(Wesely p. 58).
IIIG SUPEESTITION.

this last is mentioned in the Edda, 'opt bolwisar konor sitja

brauto ncer, ]>ser ok sefa/ Ssem. 197^.

er deyfa sver^ Some
people on New-year's day would sit on the house-roof, girt with
a sword, and explore the future, Sup. C, p. lOS"^. This again
must have been a holy place, for sick children were also set on
the roof to be cured. Sup. C, 10, 14 p. 195*=. Does this explain
;

why, when a person cannot die, some shingles in the roof are
turned, or taken right out (I, 439. 721) ? Also when a child has
convulsions, a plank is turned, J. Schmidt 121. A peculiar
practice is, to listen while you dangle out of window a ball of
thread fastened to a hereditary key, Sup. I, 954.
Sneezing [irralpeiv, sternuere) has from the earliest times been
fraught with meaning. Some take it for a mild form of apoplexy,
a momentary palsy, during which one loses the free use of his
limbs. Sup. H, c. 74. The Greeks saluted the sneezer with tfidi,
Zev aojcrov \ conf. Anthol. Gr. ii. 13, 11. 'Cur sternumentis
salutamus ? quod etiam Tiberium Caesarem, tristissimum (ut
constat) hominum, in vehiculo exegisse tradunt,' Plin. 28, 2.
* Giton ter continue ita sternutavit, ut grabatum concuteret, ad
quem motum Eumolpus salvere Gitona jubet,' Petron. sat. 98.-^
The Arabs too salute at sneezing (Rlickert's Hariri 1, 543). In
our Mid. Age poets I find ' die Heiden nicht endorften niesen,
:

da man doch sprichet, Nu helfiu Got ! ' durst not sneeze, though
etc. Turl. Wh. 35. ' Christ iu helfe ! so sie niesen,' Ms. 2, 169^
'
durch daz solte ein schilt gesellen kiesen, daz im ein ander
heiles ivunschte, ob dirre schilt kunde niesen,' Tit. 80. ' so wiinsch

ich dir ein niesen,' Ms. 2, 2l7'\ ' wir sprechen, swer niuset, Got
helfe dir ' Renn. 15190.
!
'Deus te adjuvet' (a.d. 1307), Pistor.
script. 1, 1024; conf. Konigshoven p. 302. Enchanted sprites
sneeze under a bridge, that some one may call out God help ! and
undo the spell, DS. no. 224-5-6. Mone's Anz. 4, 308. ' dir hat
diu katze niht genorn,' Helbl, 1, 1393. To the Greeks there
seemed something divine in sneezing rov irrapiwv deov rj'yov^eda,
:

Arist. probl. 33, 7; conf. 11, 33. Xen. Anab. iii. 2, 9. Theocr.
7, 96. 18, 16. Words confirmed by sneezing come true, Od. 17,

1 Sternutantibus salvere dictum ^ntiquior mos quam putatur,' Valesius in

'

Valesiana p. 68. Pourquoi on fait des souhaits en faveur cle ceux qui eternuent,'
'

Morin in Mem, cle I'acad. des inscr. 4, 325. J-. Gerb. Meuscben de antique et mo-
derno ritu salutandi sternutantes, Kilon. 1704. Gescb. der formel Gott belf dir ' !

beim niesen, publ. by Wielaud, Lindau 1787.

 SNEEZING. EARS, EYES, NOSE. LOVER. 1117

541-5. '
sternutationes nolite observare/ Sup. A. Whoever
sneezes during a narrative bound to prove its truth. In the
is

Christmas nights do not sneeze, and the cattle will not die. The
passage in Hartlieb, Sup. H, c. 73, is curious; conf. Sup. I, 186.
266. 437 and M (Esthon.) 23 (see Suppl.).
Ringing in the ears, garrula auris, ^6fil3o<;, is lucky when in
the right ear. '
Absentes tinnitu auriimi pi-aesentire sermones
de se receptum est/ Plin. 28, 2, conf. Sup. I, 82. 802; booming
in the ear, F, 27. Quivering of the eye : oWeTat o(^6a\^Q'=i

not 6 8e^i6<i, Theocr. 3, 37. Itching of hrotvs and Sup. cheeks,

I, 141. D, 38 r. 140 V. ^
si vibrata salitione insuetum alter
oculorum, dexter vel sinister palpitaret, si concuterentur ac veluti
exsilirent aut trepidarent musculi, humeri ant femora etc., mali

erant ominis,' Dempster's Antiq. Kom. 3, 9 ; conf. Suidas sub v.

olcovLaTiKij. The Indians thought twitching of the right eye a bad

omen (Hirzel's Sakuntala p. 65) . Itching in the right eye has
a good meaning, in the left a bad, says Tobler 30. Bleeding of
the nose : unlucky if on the left side. going Sup. I, 825. If in

out you you are

catch against the door, or stumble on the threshold,
warned to turn back (248. 895). If your right hand itches, you
will part with money, if your left, you will take money. Itching

of the right eye betokens crying, of the left, laughing. If your

soles itch, you are going to dance, if your nose, to hear news.
"Whoever gets a yelloiv finger has lost a relation (see Suppl.).
The many ways of finding out one's lover or suitor that is to
be are, so far as I see, unconnected with Eoman or Greek super-
stition. hearkens to the cackling of the coch (Sup. I,
The girl

101), or she throws her ivreath of flowers (848. 1093; conf. 867),
or some particular night in the year she pulls a billet of wood out
of the stack or a stick out of the hedge (I, 109. 958; F, 7. 49),
walking to it back foremost ; or on a dark night she clutches at
the flock in hopes of pulling out a ram (I, 952). Walking
backwards or standing naked is a usual requisite in this, as in
other cases (I, 506-7. 928; G, 1. 207). Another way is, being
naked, to throiv one's shift out through the door (I, 955), or to
grasp backwards through the door at the lover's hair (I, 102), or
to spread the table for him (as for norns), and then he is bound to
appear and eat his supper off it. Harrys in Volkss. 2, 28 de-
scribes the so-called nappel-jfang : in a vessel full of clean water
1118 SUPEESTITION.

you set afloat little pots of thin silver plate marked with the
names of those whose fate is in question ; if a young man^s pot
comes up to a girl's, it will be a match. The same is done in
some parts with simple nutshells}
Like the discovery of one's future husband, it was an important
matter to ascertain the sex of a child before it was born. This
could be gathered from the persons one met in going to church,
Sup. I, 483, from previous children (677. 747), from sneezing
(M, 23). That a woman would have none but daughters, was to
be learnt by other signs (I, 678. M, 22). An 0. Fr. poem in
Meon 3, 34 has the following

voire est que je sui de vous grosse,

si m'enseigna I'on a aler
entor le mostier sans parler
trois tors, dire trois patenostres
en Tonor Dieu et ses apostres,
une fosse an talon feisse,
et par trois jors i revenisse :

s'au tiers jorz overt le trovoie,

c'etoit nn fits qu' avoir devoie,
et s'il etoit clos, c'etoit fille.

TJir owing shoes over one's head, and seeing which way the
points look, reveals the place where one is destined to stay
longest. Sup. I, 101 ; G, 1. 220. The Sermones disc, de tempore
mention, among superstitious Christmas customs, that of calceos
sniper caput j act are, Sermo xi.

They also speak of some ' qui cumulos salis ponunt, et per hoc
futura pronosticant.' I, 1081: 'on Christmas eve put a
Sup.
littleheap of salt on the table; if it melts overnight, you die
next year ; if not, not.' Again, in a house where one lies dead,
they make three heaps of salt (I, 846). This has to do with the
sacred nature of salt (pp. 1046. 1076). Apparently of Greek
origin is the widely received custom of pouring out lead (I, 97;

H, cap. 96) ; even Ihre (de superst. p. 55) mentions it, conf.

1Divining by filberts was another thing infra manus meas camellam vini
:
'

posuit, et cum digitos pariter extensos porris apioque lustrasset, avellanas nuces
cum precatione mersit in vinum et sive in summum redieraut, sive subsederant,
;

ex hac conjectura dicebat,' Patron. 137.

 BOY OR GIRL ? SHOES. SALT. AN-GANG. 1110

'
molybdomantia ex plumbi liquefacti diversis motibus/ Potter's
Arch. 1, 339 (see Suppl.).

But no had more deeply penetrated the

species of superstition
entire Mid.Ages than the presages known under the names of
ancganc (an-gang, coming upon), widerganc, ividerlouf. A beast,
a man, a thing, that you unexpectedly encountered on stepping
out of doors or setting out on a journey at early morn, while yet
the day betokened weal or woe, and admonished you to
is fresh,
go on with what you had begun, or to give it up. When Saxo
Gram. p. 84 says ' congressionum initia,' what was the Norse word
he had in his mind? perhaps vi^r-gangr, or still better mot
(meeting) ? As the beginning of any business is critical (omina
principiis inesse solent, Ov. Fasti 1, 178), as the first stepping
into a new house, on to a new bridge, is cautiously set about

(p. 1021), and the god or daemon claims the first he meets (see
below) ; so men
took note of every sign that attended a purposed
ride or journey. The M. Latin term for it is swperventa (sc. res),
what surprises, supervenit (Fr. survient)^; or even, taking it

literally, what floats above us in the air, though that indeed

would only apply to the flight of birds. Hincmar de divortio
Lotharii (supra, p. 1099) says: ^ad haec . . . pertinent, quas
swperventas feminae in suis lanificiis vel textilibus operibus nomi-
nant.' These the Greeks called evohia avfi/SoXa, and we have
most of them in common with them, with the Romans, nay with
Oriental nations. In view of the almost universal diS'usion of
these '
angange,' it is hardly credible that they first came to the
Germans in the wake of Latin literature: they rest on the older
kinship of all European nations, and the very earliest observer of

our kindred, Tacitus, remarked this mode of divination among

them :
' auspicia sortesque, ut qui maxime, observant . . . et illud

quidem etiam notum, avium voces volatusque interrogare.'

hie
And of horses, p. 658. Many of our old myths lay a stress on
the priraitiae we need only mention Wodan's promising the
:

victory to those whom he should first set eyes upon at sunrise,

p. 134 (see Suppl.).
I will first take passages that group several things together,
and then elucidate particulars.

' [' And overcome us like a Bummcr's cloud.' — ilacbuth.]

1120 SUPERSTITION.

To begin with Xenopbou^s Memorab. i. 1,4: ol ^ikv dW

irXelaroi ^aauv viro re roiv opvlOcov kol twv diravrdivTaiV dirorpe-
ireadaC re Kol irpoTpeTreadac. Aud, i. 1, 14 rou? Se koL Xidov^ :

Koi ^vXa Kol TO. rv)(^ovTa Orjpia cre/3ecrdai,, i.e. obvia animalia/ '

not, as some have taken it, vulgaria, ubivis obvia.''

'

The earliest evidence from our own Mid. Ages, but one that
speaks very generally, is found in St. Eligius, Sup. A: 'nullus
observet egrediens aut ingrediens domum, quid sibi occurrat, vel
si aliqua vox reclamantis fiat, aut qualis avis canfus garriat, vel
quid etiam 'portaiitem Greg. Turon. 7, 29 'et cum iter
videat.'' :

agerety ut consuetudo est barbarorum, auspicia intendere coepit,

ac dicere sibi esse contraria.^ We find more detail in John of
Salisbury's Polycraticus sive de nugis curial. 1, 13, which how-
ever I do not quote in full :
' Si egrediens limen calcaveris aut in
via offenderis, pedem contiue . . . Cum processeris, abscondita
faturorum aves quas ominales vocant tibi praenunciabunt. Quid
comix loquatur diiigenter ausculta, situmque ejus sedentis aut
volantis nullo modo contemnas. Refert etenim plurimum, a dex-
tris sitan a sinistris, qua positione respiciat cubitum gradientis,
loquax sit an clamosa, an silens omnino, praecedat an sequatur,
transeuntis expectet adventum, an fugiat, quove discedat. Gorvus
vero, quern non minori diligentia observabis, rebus majoribus
auspicatur, et usquequaque cornici praejudicat. Porro cygnus in
auguriis ales gratissima nautis, utpote quae aquarum domestica
quadam gratia familiaritatis eorundem secreta praenoverit. Si
avis quae vulgo dicitur alhanellus (see below) praetervolans viam
a sinistris feratur ad dextram^ de hospitii hilaritate ne dubites,
si contra, contrarium expectabis. Leporis timebis occursum, lupo
obvio congratulaberis ; ovibiis gratanter obviam gradieris, dum
capram vites. Buhiis libentius tamen arantihus
triturantihus,
obviabis ; nee displiceat
viam raperint, quia mora itineris
si

hospitii gratia compensabitur. Mulus infaustus est, asinus

inutilis, equus quandoque bonus est; habet vero jurgiorum et

pugnae significationem, iuterdum tamen ex colore et visu miti-

gatur. Lociista itinerantium praepedit vota, econtra cicada via-
toris promovet gressum. Aranea dum a superioribus filum ducit,
spem venturae pecuniae videtur afferre. Sacerdotem obvium
aliumve religiosum. dicunt esse infaustum feminam quoque, quae ;

capite Jiscooperto incedit, infelicem. crede, nisi puhlica sit.'

 AN-GANG : PATH-CROSSING. 1121

Petrus Blesensis (d. about 1200) Go ' Somnia igitur ue

epist. :

cures, nee te illorum errore involvas, qui occursum leporis timent,

qui mnlierem sjyarsis cnnihus, qui hominem orhatum oculis, aut
mutilatum pede, aut cuculatum habere obviuin detestautur ; qui
de jucundo gloriantur hospitio, si eis luinis occursaverit aut
columha, si a sinistra in dexteram avis 8. Martini volaverit, si in
egressu sue remotum audiant tonitruni, si hominem gihhosum
obvium habuerintaut leprosum''^ Hartmann makes his daunt-
lessErek defy the danger
8122. Keins swachen glouben er phlac (cherished),
or wolt der wibe liezen (lot-casting)
engelten noch geniezen (pay for, nor partake),
swaz im getroumen (dream) mahte
dar uf het er kein ahte (took no heed)
er was kein iveter-sorgcere (no weather- watcher)
er sach im als mgere
des morgens iiher den wee varn
die iuweln (owls) sam den 7nusarn
ouch liiez er selten machen
dehein Jlur uz der spacUen
daz man in dar an sashe,
er phlac deheiner spsehe.
ez was umbo in so gewant,
im was der tiscli in der Itant
als maere enge so wit,
und swaz ungelouben git (gibt, gives)
dane kerte er sich niclit an.

This is imitated by Wirnt, whose Wigalois also goes forth :

6182. dehein ungeloubc in muote (no superstition in mind)

in dem huse noch uf dem wege,
er lie (liez, left) ez allez an Gotes pflege (care).
Swaz im des morgens wider lief (ran against),

oder swie vil diu hra gerief (how the crow cried),
swie vil der nmsdre umhe gejlouc (how the m. flew rouud),

der ungeloube in niht betrouc (deluded) :

1
Conf. Chrysostom (b. 354 d. 407) ad popul. Antioch. homil. 21 (0pp. Etonae
1612. 6, 010) lIoXXd«s i^eXdwv
: tistV oIkIuv t7]v eavrov eldev HvOpwirov eTep6(pda\/j.ov
t) xw^f'^oi'T'ct, nal oiwfiaaTO . . . eav dTravTi)arj irapOivos, (p-qalu, dirpuKTos i] 7]p.(pa
ylyveTai.. iav Si diravriycrrj Trbpvt], 5e|td KoX XPV'^'^k '^<^' toXX^j i/xnopias yepLovaa.
1 122 SUPEESTITION.

wand' er (for be) nilit dar lif alite (heeded).

Wir haben maneger slahte (many a sort)
boslieit unde gelouben (sin and superstition),
da mit wir uns nu rouben (whereby we rob us)
aller unser seelecheit (bliss).

ez ist vil manegem manne leit (loth, painful)

swenne im ein wtjp daz swert git (gives)

daz lie der riter ane nit (W. took no offence),
ern' ahtet nilit dar uf ein har,
ez WEere gelogen (false) oder war
er het in Gotes gnade gegeben
beidiu sele unde leben.
swaz im cles morgens wider gie (ging ; met him),
daz engefloch (shunned) der riter nie,
wan (for) guoten gelouben het er ie (ever).

Berthold p. 58 :
'
So gloubent eteliche an hoesen aneganc (evil
meeting) : daz ein wulf guoten aneganc habe, der aller der werlte
schaden tuot, und ist halt so unreine daz er die liute an stinket
(infects), daz nieman bi im genesen mac; und daz ein geiviJder

jjriester hoesen aneganc habe, an dem aller gloube lit (faith lies)

... So gloubent eteliche an den miusearn ; so ist dem der hase

(hare) iiber'n wee geloufen. Als ist ir unglouben als (so) vil, daz
sin nieman ze ende komen mac* Conf. Sup. I, 128. The word
' aneganc ' is supported by Rudolfs Weltchron. (Cod. Zeisb.
114 ), in speaking of Moses :

er verbot alien aneganc,

vogel-vluc, stimme oder sane,
daz da geloupte nieman an

and Walth. 118, 16 says of a wretched man 'wizzet, swem der :

anegenget an dem morgen fruo, deme get ungeliicke zuo,' whom

he on-gangeth at early morn, on him shall come misfortune.
The Nethl. Reinaert 1055 expresses the notion by tehtn ende '

ghemoet/ token and meeting ^ Reineke, ed. Hakemann p. 52, by

;

gemote, and people still say to mote komen.'' The ON. heill
'

(omen) is a more general expression but one lay of the Edda ;

(S£em. 184'') mentions three signs favourable to the warrior at

1 Rein. 1107 : sulc mochte ons daer ghemoeten,
hi soude ons quedden ende c/ioehn,
die ons nemmerme dade goet.
 PATH-CROSSING. 1123

the swinging of swords (at sverSa svipon) : the first is, if the
dark 7-ave7i follow him (fylgja ens deyqva hrafns)/ which calls to
mind the raven in the flag of fortune (p. 1112) ; the other two are
clearly ' angjinge/ for it says ' ef ]>u. ert ut umkominn, ok ert :

a braut hfdnn,' i£ thou hast gone out and art on thy road ; then
the second sign is :
'
tvd ]>u litr a tai standa hrod'rfuna hali,' thou
seest two fame-thirsty men (warriors) stand on the start ;
^ and
the third sign :
' ef j?ii piota heyrlr iilf und ask-hmom, heilla

au^it ver'Sr ef |7u ser ]7a fyrri fara,' if thou hear a wolf howl
under ash-boughs, good hap is destined thee if then ^ thou see
him run forwards. It is Hnikarr (O^inn) that puts Sigur-S up to
these omens. But against the three signs of luck are set two
of misfortune one is, if the hero have to fight toward set of sun
:

(si^-skinan-Si systor mana) another, if in going forth to battle ;

he trip with the foot (ef Then in the Gesellen-

|?ii foeti drepr) .

spriiche I angang in the frogs of the

see notable instances of
pool, the ravens, the three old ivomen, the maiden with the goat
(A. w. 1, 91. 107. 111). Again, Ihre de superst. p. 82 'Ejusdem :

indolis est, quod tradunt nostrates de occursu hominum et

animalium, e.g. si cui domo sua mane egredienti occurrat mendi-
cus, vetula, claudus, aut felis, canis, vidpes, lepus, sciurns, is dies
inauspicatus habetur. Observant haec prae aliis sagittarii et

piscatores, qui ejusmodi omiuibus oblatishaud raro domum rever-

tuntur et a pi'oposito abstinent.' Lasicz 48 Qain ipse quoque :
'

rex Wladislaus, gente Lituanus, has a matre sua superstitiones

didicerat, ut eum diem infaustum sibi futurum crederet, quo
primum calceum sinistrum fortuito accepisset. Ad hoc movebat
se interdum in gyrum stans pede uno, foras e cubili proditurus.
Quorum similia multa observantur a Samagitis ; quidam infeliciter
se venaturos sibi persuadent si domo egressis miilier occurrat, seu

quis certum numerum capiendorum leporum, vulpium, luporum

nominet.' Lucas David's Chron. i. 146-7 says of the ancient

In Nialss. cap. 8 two avengers of blood have luck, because Iwo rnveris accom-
1

pany them all the way (hrafnar tveir Hugo me^ beim alia lei'S) do they attend as :

O'Sin's messengers ? or because they scent the coming carcase ? Other passages
are : hrafn at meiSi hatt kallaSi,' Srem. 208''
' hrafn flygr austan af hamei'Si, ok ;
'

eptir honum orn i sinni,' Fornald. S()g. 1, 428.

- What is the exact meaning of a tai standa, sitja (Srcm. 266"), spretta (269") ?
'
'

tai can hardly be Dat. sing, or Ace. pi. of the fern. t;l (toe) it seems rather to be ;

a case of a masc. noun, and to contain a notion of place.

3 I take bd as = tum, eo momento.

VOL. III. Q
1124 SUPERSTITION.

Prussians, that they regarded an encounter with a sick man as

bad, with a viounted man as good, with a fox or hare as bad (see
SuppL).

It is hard to get at the meaning of all these divers prognostics.

First, of human angang. Ill-luck is supposed to follow that of
an old woman, of a woman with dishevelled hair, or what comes to
the same thing, loosened headband (decouverte, discooperta. It.

scoperta). meet you in the morning, if you have

If an old wife
to pass between two old wives, your day is unlucky, Sup. I, 58.
•380. 791. 976. When a huntsman in the morning comes upon
an old woman, he lies down and makes her step over him, to ward
off mischief (Hessian pop. cust.). In Switzerland to meet a
'Woman is unlucky, at least on New-year's day (Tobler 447^).
Swedish superst. K, 53 holds all meeting with woman-folk bad,
unless it be a lon-hora, as the irapOevo'^ in Chrysostom betokened
an unlucky day, and the Tropvq a lucky. So in Sup. I, 177 the :

virgin or priest is an evil sign, the prostitute a good.^ But Ihre

speaks expressly of a vetula, so does Arndt's Journey to Sweden
1, 44, and a Finnish song (Schroter's Runen p. 67) :
'
go forth by
early morn, lest ancient crone with crooked chin do squint at thee.'
This last hint plainly sets before us the notion of a witch, still

more does the loose flying hair (p. 1089) that of a night-wife
(Sup. I, 878), fortitne-teller, heathen priestess, conf. the Cimbrian
iToXi66pt^ p. 55, Veldek 21'^ paints his Sibylla as andfas (hor-
rida crinibus), ' daz mies lockehte hienc ir liz den oren '
(non
comptae mausere comae 6, 48). And this view is confirmed by
the approach of a woman spinning being hurtful (Sup. 1, 135), for
a witch is a field- spinster, i.e. a norn, a fate (p. 1088). So early
as Pliny 28, 5 'pagana lege in plerisque Italiae praediis cavetur
:

ne mulieres per itinera amhulantes torgueant fusos, aut omnino

detectos ferant, quoniam adversetur id omnium spei, praecipueque
frugum.' This again looks remarkably like the scrutinies held
by our goddesses as to whether spindles were spun full or not,

pp. 269. 274.

And it becomes to my mind doubly clear by the clergyman

1 Not true of Theodora at any rate, a bird -who boded ill to the Byzantines
^v yap Tols opuKTLv dXXws re /ccti dpxofJ-ii'rjSi]/j.epas ^Xda^fifioi oluvos, Procop. Hist,

arc. 9 (ed. Bonn, p. 63).

 PATH-CROSSING. 1125

being put in the like case : a consecrated 2J^^iest, says Berthold,

is accounted of ill omen to such as meet him. I can produce
another pretty old proof from Hincmar 1, 656 sunt etiam qui :
'

dicant, quando in venationem pergunt, quod obviam sibi non

;
debeant habere clericum and more modern ones from Reginald
'

Scott's Witchcraft (Lond. 1665 fol.) p. 114: 'if any hunters, as

they were a hunting, chanced to meet a frier or a priest, they

thought it so ill luck, as they would couple up their hounds and
go hom, being in dispair of any further sport that day ' and
from Pauli's Schimpf und Ernst (1555) cap. 358: 'there went an
old dame to church betimes o' the day, and o, parson meeting her,
did cross herself some six times privily. Wherefore sign you
yourself so at sight of me ? quoth the priest I hope I be not ;

the devil. The woman answered. It hath never failed, an I came

upon a parson betimes of a morning, but some untoward thing
befell me the same day.^
When a company of people suddenly fall silent, they say
'there^s d^, priest passing,^ Nethl. 'er gaat een predikant voorby ^

every one feels confounded at the omen. And in a better sense

also it is said '
an angel flew across the room,^ '^p/^r}? iireicrrfKde.

In Switzerland they say, there is bad weather when a clergyman

walks out (Tobler436'').
The sudden appearance of a holy man interrupts and breaks
up worldly business. Those who met him were bound to shew
respect ; paganism may have prescribed in such a case the im-
mediate performance of a certain formality. Christians would
transfer the omen from the pagan to the christian priest that of ;

the heathen priestess or wise woman must have passed over to

night-wives and witches, as the clerus admitted no women into
its ranks.
Why should the meeting of a hlind (or one-eyed) man, a lame
man, a beggar be considered bad, and that of a hunclibach or leper
good ? why that of a walker be interpreted less favourably than
that of a rider (Sup. K, 129 Dan.), and that of a ivater-hearer also
unfavourably (I, 257) ? The blind man, the cloaked [rider]
suggest Wuotan. It seems more intelligible why a man did
not care to have his sivord handed him hi/ a woman, and why in
the Edda the sight of two tvarriors is a pledge of victory.
To lovers the siofht of the loved one must have been the
1126 SUPERSTITION.

welcomest o£ signs ' swer si des morgens angesiht, den tac im

:

niemer leit geschiht/ who upon her at morn doth look, that day
no manner harm shall brook, Ms. 2, 23^^ (see Suppl.).

Animal encounters have their origin in pastoral and hunting

life, they are based on contemplation of nature and on fabulous
opinions about the habits of beasts. Under this head there must
be a vast deal in Slavic, Esthonian, Finnic and Lithuanian tradi-
tion waiting to be collected, which at present I must do without.
Even Norse tradition seems not to have been accurately noted down
in this respect. Saxo Gram. p. 321 says of Slavs, not of North-
men :
^ ad varia quoque negotia profecturi ex primo animalis
occursu votorum auspicia capiebant quae si laeta fuissent,
;

coeptum alacres iter carpebant, sin tristia, reflexo cursu propria

repetebant.^ The animals in question he omits to name. Im-
portant above all is that omen in the Edda of the ivolf liowling
and going onwards, whom we may fairly take for the victory-
boding beast of O^inn (p. 668). All other evidence agrees with
it, even the superstitions of to-day. Everywhere the brave un-
daunted wolf, the sight of whom awakens heart and hope, is set
off against the timid cowardly hare, the type of faint heart and

failure. Sigeb. gembl. ad an. 1143: 'obiit etiam Fulco rex

Hierosolymorum ;
qui dum venationi insistens leporem insequitur
ex improviso sibi apparentem, equus cui insidebat se super ipsum
praecipitem dedit, ipsumque vita et regno privavit '
conf
Vintler, Sup. G, 11. 52 — 55. Again : 'on the way there chanced
a hare to run across their road ; the driver was troubled, and
spake. This betokeneth no good. If contrariwise a wolf had
crossed the road, were a good sign,^ Ettner^s Unw. doctor
it

575-6; conf. Simplic. 2, 74. In Pauli's Schimpf u. E. cap. 138

(ed. 1550 cap. 135): 'in the morning they set forth, and being
come wellnigh unto the wood. Master, quoth the man, there ran
a wolf before us. The master said he had seen him well enough,
it meant sheer luck.' In Albertini's Narrenhatz, Munich 1617.
p. 96 :
' superstitious numskulls are affrighted if a hare cross the
path whereon they shall walk or ride, supposing that they shall
on that day abide a misadventure.' Goz von Berlichingen in his
Life p. 179 and as we came on, behold, a shepherd feeding his
:
'

flock hard by, and for a tuJceii, there fell five wolves upon the sheep.
 PATH-CROSSING. 1127

that laid hold of them roundly, the which I gladly heard and saw,
and wished them luck, and us too, and said to them, Good luck
to you, good fellows, good luck everywhere, and I deemed it
luck, for even so should we lay hold one of another/ ^ Here we
have no angang proper described, but we can see the meaning
that warlike nations at first put into it. Wolf, stag, hoar and
hear all stand exactly on a par in respect of their meaning, Sup.
I, 128. The Norwegian thinks it a bad sign to meet a hare, a
good one to meet a hear or a wolf (Danske's Keiseiagtagelser
1799. 2, 297) : here the hear, whom the lay of the Kaven's
wedding calls the '
ypperste karl i skoven,^ is justly placed before
the wolf.^ Roman accounts take no notice of the bear, but they
do of the wolf; Pliny 8, 22 (34) : 'inter auguria ad dexteram com-
meantium praeciso itinere, si plena id ore lupus fecerit, nullum
omnium praestantius.^ Pliny also tells us the effect of a footprint
of the wolf, if a horse treads on it :
' tanta vis est animalis, ut ves-
tigia ejus calcata equis aiferant torporem '
28, 10 (44) ; and 'rumpi
equos, qui vestigia luporum sub equite sequantur' 28, 20 (81).
Both John of Salisbury and Peter of Blois have occursum leporis '

timere.^ In addition to Berthold and Hartlieb (Sup. H, cap. 67),

the Cod. pal. 341. 163^ has a passage in point. Feldbauer 240

Dar zuo sah wir einen hasen (hare),

der ividerfuor uns (met us) an dem weg ;

do daht ich deiz niht eben Iseg :

er tet uns den ersten aneganc,

wan daz er snelle fiir mich spranc.
To Greeks and Romans apparently it could under favourable
circumstances be a good omen {atcno<;).^ The weasel {'yaXrj) had
a bad name among them when it ran across the road, a public
:

assembly was postponed (Potter 1, 746). Theophrastus iu

1 Goethe recognised the poetic effect of these words, and incorporated them in
his play.
2 To Turkish travellers too the id olf is a grateful, the hare an unwelcome sign;
Vienna Lit. zeitung 1816. p. 1257.
* Dio Cass. C'2, 2 (Reim. 1006-7) ravra dwovaa, Xayibv ixkv ix rod K6\Trov
:

irporiKaro BovvSoviKa, a Britoness) jxavrelq. rivl xP'^l^^''Vi !«''' fTretS?; iv aiaiip ^dpafie,
(r;

t6 re irXf/dos irdv qa-Oiv dve^orjae. Otherwise in Suidas (pavels 6 \a7ws 5vcrTvxe^i :

iroiel rplpovi. When the Germans under king Arnulf started a hare and chased it,
they took Rome (Liutpr. 1, 8), but hare-hunting Danes were put to flight (Neocorus
1, 353 here Detmar puts a cat, 1, 164). To be licked by the hare was considered
;

lucky 'he weened a hare had licked him,' Trudelfrau 1682. p. 71.
:
1128 SUPEESTITION.

Charact. 16 says, if a iveasel run past you, you must not go on

tillsome one else has paced the road, or you have picked up three
stones from it. So Centonovelle cap. 31 quando I'uomo trova
:
'

la donnola ^ nella via.' Thefux's angang is interpreted variously :

as bad in that passage from Ihre, as good by Lithuanian Superst.

N, 9. Domestic animals, such as the traveller keeps on his own
premises, and does not meet for the first time in the woods, are
hardly available as omens they are too common, too tame and
:

dependent on man, to become significant to him. Yet they say,

if on setting out early you meet swine, you will not be welcome

where your steps are taking you; if sheep, you will. According
to some, the wayfarer is a welcome guest if the sheep present
themselves on his right hand, and unwelcome if on his left. The
Etruscans, when a new magistrate rode into his province, observed
what and oxen he fell in with (0. Miiller 2, 118). Compare
horses
the prophesying by horses (p. 662-4), where it is true there is no
chance meeting of the beast, yet stress is laid on his planting of
the right foot or the left. An instance in Procop. de b. Pers. 2, 5
p. 172 ought to be added.
The observation of birds was even more minutely carried out
than the encounter of quadrupeds, their free unhindered motion
through the air being of itself enough to invest them with some-
thing marvellous and spirit-like. The Greeks had a comprehen-
sive olcovLaTLKYj (Suidas sub v.), the Romans reduced awspiaa and
auguria to a system.^ Boh. ptaho-prawiti augurari, ptako-westec
augur, Pol. ptaszo-wieszczek. And heathens of the Teuton race
equally regarded birds as messengers of the gods and heralds of
important tidings (pp. 672, 763). 'What bird has brought that to
your ears ? ' means who made you believe that, put it into your
:

head ? ^ 'A bird sang that to me : jag horde en fogel sa sjunga,

enfogel var har, och sade for mig det eller det,' said so and so,

Ihre de superst. p. 51. Mod. Greek and Servian folksongs not

unfrequently open with birds on the wing wheeling this way and

1 Our frdulein, Bav. muemelein, auntie, Schm. 2, 576, sch'dnthierle, pretty

beastie 3, 369 ; Span, comadreja (Reiuh. ccxxiv), Dan. den hjimne, pulcra all these :

names attest the sacredness of the animal. The Servians call her lazitsa, but
address her by the caressing form laza lazo lazitchitse
:
' !

"
Jul. Caes. Buleuger de augiiriis (Graevii thes. 5).
3 Westpbal. wecker vaugel heft dik dat inner auren ehangen ?
' Slennerhinke
'

p. 8.
 PATH-CROSSING. 1129

that, holding a conversation, Wh. Miiller's Saml. 1, 6Q. 102. 2,

164. 178. 200. Vuk 3, 326. Two hlach ravens (dva vrana ga-
vrana) caw from the white tower, Vuk. 2, 151. The prophetic call

of the cuckoo has been dealt with, p. 675 seq. he too belongs to ;

angang, his voice in the wood falls unexpected on the traveller's

ear, a good sign if on the right hand, a bad if on the left. Pliny
30, 10 (25) aliud est cucido
:
' miraculum, quo quis loco primo audiat
ahtem illam, si dexter pes circumscribatur ac vestigium id

non gigni pulices, ubicunque spargatur; conf. p.

effodiatur, ' 1093
on cutting out footmarks. The Indie, superst. xiii. touches on
auguria avium. Eligius, Sup. A :
' nee in itinere positi aliquas
aviculas cantantes attendatis.' Birds whose encounter is pro-
phetic are called wecjvogel, way-fowl, Sup. I, 600, but by far

the best qualified for the purpose were the Icrimmende rauhvogel
(rapaces aves) that won victories over other birds, and could pre-
dict the same happy event to heroes ;
^ accordingly birds of pi-ey
play the foremost part in dreams. An anecdote in Procop. de b.

Goth. 4, 20 (ed. Bonn. 2, 560-1) shews how early this superstition

was domiciled among German nations Hermigiscl king of the :

Warni, riding over field, noticed a bird (of what kind, is not said)
on a tree, and heard him caw (so prob. a raven or crow). Under-
standing the song of birds, the king informed his followers that
his death in forty days was foretold.- It is ig&or up in the trees
that prophesy to Sigur^Sr (p. 672) ; it is not settled whether they
were swallows, or perhaps she-eagles ? Dagr has a sjmrrow of
understanding, Ingl. saga cap. 21. Several passages in the 0.
Span. Cid prove the observation of birds 867 : al exir de Salon
mxxcho ovo huenas aves ; 2376 con Dies e con la vuestra ance

2379 con la buen auce (see Suppl.).

And was a principal point with the ancients whether the
as it

flight was from right or left, Hartlib also (Sup. H, cap. 67) pro-
nounces flying on the right hand lucky, on the left unlucky. He
says the eagle must Jli/ pouch-side of the traveller, i.e. on the side
where his travelling-pouch hangs. Nowhere else do I find the

'
Frid. Gnil. Schwarz de antiquiss. Apollinis uatura, Berol. 1813, p. 16.
OvTOS dvrjp (EpiJ.€yiaK\os) ^vf Ovdpvwv roii XoyifiiordTOis ev x^pl-V ''<? iTrTrevonevoi
"

6pvLV TLVa iwl 8^v8pov re KaOr)fJ.ivriu el5e Kal ttoXXo. Kpih^ovcrav. ehe 5^ ttjs 6pvLdos rrjs
^t^vTJs^vvHS fiVe &\\o fJ.(v TL (^eTriarafxevos, ^vvelvai 5^ ttJs 6pvi6o^ ixavrevojj.ivq'iTspaTevcra.-
/xevos, Toh wapovcTLv evOvi f(}>a<jKev cis TfOi'Tj^erai. reaaapaKovra 17/xfpats \jaT(pov...T^
reacrapaKocTTfj dirb ttjs irpopprjcrews ri/J-^pi} voarjaas Tmrpuixkvqv dviwXTjcre.
1130 SUPEESTITION.

' ar ' mentioned, but often the musar, in Hartman, Wirnt, Bert-
hold ; which Benecke's Diet, to the first-named makes a small
bird of prey, the same that Bm-chard (Sup. C, p. IDS'") calls
muriceps and explains as mouser. The poem of the Uebel wip
says 297—301 :

Swenne ich nach gewinne var,

so ist durft daz mir der musar
ilher die strdze vliege

und mich des niht entriege,

ob ich ir niht enbringe ;

i.e. when I bring her nothing home, I have to make that my

excuse. This bird's flying over the road is a favourable sign.
In the Iliad 10, 274 a heron (epcoSioq) flying on the right brings
luck. The raven, a bird of victory to the heathen, is spoken of
in the Norse quotations p. 1123 as accompanying,' but nowhere '

else inconnexion with angang ; of the croiv we hear plenty.

It was lucky ' si cornictda ex sinistra in dexter am cantaverit,'
Sup. C, p. 198°; the same in Petr. Bles., except volaverit for
cantaverit Kolocz. 146 says of children brought up in luxury,
;

who never felt the heavy hand of fate ' si enwizzen ivanneii :

die hrdn sint gevlogen,' they never knew whence the crows flew.
Walfch. 94, 39 :
' eiu unsceliglu (unblest) krd begonde schrien.'
MS. 2, hab ein swerziu krd gelogen,' told lies. On the
80 :
' ez
other hand ' alba solet
comix affectum scire tacentis,' Reinard.
:

2, 657. With the crow some would identify the Martin's bird,
whose flight is so fraught with meaning in Peter of Blois and
in Renart 10472, Reinaert 1047, Reineke 942. Sant Martins '

vogel, wol iiber her daz ist nu gar der niuwe hant,' Liederb.
!

der Hatzlerin 241''; i.e. such careless calling upon St. Martin's
bird is all the fashion now (conf ' diu niuwe hant, alte hant,' .

Renner 2087 2111). —

A similar invocation in Reinaert: al '

heil, edel voghel, kere herwaert dinen vloghel !

' But Nemnich
would make the falco cyaneus, a small bird of prey, the Martin's
bird, Nethl. Martens vogel, Fr. I'oiseau S. Martin, Span, pajaro
S. Martin; and this would fit in with John of Salisb.'s albanellus
(Fr. haubereau), which expressly points to good hospitium, like
Martin's bird in Reinhart [and Petr. Bles.]. I find no clue in
the ordinary legends of the saint, to whom the bird must have
 PATH-CEOSSING. 1131

brought something.! Again, in Viutler (Sup. G, 1. 158) sant

Murtis-vogel betokens luck this spelling would almost lead to
;

the supposition that Martinsvogel was a corruption of Martis '

avis,^which would be the woodpecker, the Miirzajulli (p. 673).

In Ls. 3, 543 we read ' sant Martins vogalin diu machent
:

mangen umbecreiz ' while another passage (which even Reiuh.

cxxvii borrows) in a Pal. MS. (Altswert 77, 19) has again ' Mertiss
vogelin,^ and we are told it points the way to the Venus mount,
which adds to its mythical character. Our nursery rhymes give
sunte Martens vogelken a red coat or golden wing, but they are
sung on Martinmas-eve, and bring us back to the saint. So I
can come to no certain conclusion about this bird. Coming back
to the crow, we have yet more credentials, old and new. Virg.
Eel. 9, 15 : ^ante sinistra cava monuisset ab ilice comix.' Poema
del Cid 11. 12: '
ovieron la corneia diestra/ and siniestra,'
'

Kenart 10173, speaking of the oiseau S. Martin: 'assez si le

hucha a desire, et li oisiax vint a senestre.' The ancients do not
leave out the raven, as Plant. Aul. iv. 3, 1 :
'nou temere est, quod
corvus cantat mihi nunc ah laeva manii, semel radebat pedibus
terram, et voce crocibat sua.' Olaf Tryggvason, though a christ-
ian, noticed whether the hrdha (crow) stood on her right or left
leg, believing it to bode good or evil to him whence his enemies ;

nicknamed him hrdhuhein. The ON. hungr-hrdha foretold famine,

and illvi&ris-hraka ill weather. Cento nov. ant. 32 segnor, je :
'

vit una cornacchia in uno cieppo di salice.' ' Or mi di, donna,

verso qual parte teneva volta la coda? ' ' Segnor, ella avea volta
verso il cul.' ^ Conf. the charadrius or galadrot p. 853n.
The ivoodpecher too was a sacred bird, p. 6 73-5; in Lindenblatt's
Chi'on. p. 31 : not from
'ir speht hatte nicht recht geflogen,' i.e.
the right hand. To the Romans the screeching parra (green-
pecker ? peewit ?) boded mischief ' impios parrae recinentis
:

omen ducat,' Ilor. Od. iii. 27, 1; 'picus et cornix est ab laeva,
corvns, par7'a ab dextera/ Plaut. As. ii. 1, 12. In Sweden the
flight of the lom (a sort of heron, says Ihre) is presignificant.
Sup. K, 94. To see the magpie from the front is a good sign,
from behind a bad, I, 158. When you hear the first swallow in

^ '
The story of S. Martin and the viartin is in Bosquet 219. 220.' Suppl.
2 '
Me r ha vaticiuato la cornacchia, che la mia bella donna m' infiuocchia,'
is fooling me, Tommaseo 1, 22i.
1132 SUPEESTITION.

spring; stop at once (on your road), and from under your left foot

dig a coal out of tlie ground, I, 217. G, 1. 98 ;

just as one cut out
the footmark on the spot where one heard the cuckoo (p. 1129).^
Ms. 2, 118''. nu jarlanc stet vil hoch min muot, ich horte
208^: '

den siiezen sane von einer swalwen dd si fliioc' as she flew.

Servants in Denmark notice whether they see the stork for the
first time flying or standing, Sup. K, 130. With the frog, all
depends on where you see him hop first, on land or in water,
1, 237. To meet a hald or plucked hen was reckoned bad:
Enmi sa voie a encontree
una geline jpielee,
qui pasturoit en la charriere ;

a jpoi ne sen retorne arriere,

por ce quil i entendoit sort ;

a ses piez trueve un hasten tort,

a la geline lest aler,

et ele sen prist a voler,
en son gelinois le maudist
* honte li viegne !
^
et il si fist.

Passages in Provencal poetry bearing upon angang are collected

in Diez's Lives of the Troub. p. 22-3 ; they relate to the raven,
crow and varieties of the falcon tribe {alhanel, gava)ih), the
criteria being their right or left flight, their going or coming, their
crying or keeping silence :

Los desires e'ls senestres, los anans e'ls venens,

d'albanel, de gavanh, d'autras auzels /ere/is,
del corp e de la gralha, los cridans, los tacens.

Poes. der troub. p. 221. One would like to have fuller accounts
of this bird-interpreting as practised in the Mid. Ages (see
SuppL).2

Quum primo hirundinem videris, hoc die ter rogo te, hirundo, ut hoc anno
' :
'

oculi mei uon lii^peant,' Fundgr. 1, 325.

2 The heathen Arabs watched the flight of birds zeger and Ijavet are almost :

synonymous terms [meaning to expound] zeger being used when you throw a
,

stone at the bird and shout to it if then he Jiies to

; your right hand, it is a good
sign, if to your left, bad ijavet is in general the interpretation of the names, the
:

alighting and the cries of birds that you encounter. The science seems to culmi-
nate in the knowledge of bird-language, which from the time of Solomon has never
fallen into oblivion in the East. The raven is reckoned a herald of misfortune
(Eiickert's Hariri 1, 591-2). Of Indian augury many examples might be given, for
instance in the Kamayana hae aves tibi declarant horrendum iDericulum im-
:
'

minere,' Schlegel's lud. bibl. 2, 225. A shepherd ascribed the discomforts that had
 PATH-CROSSING. 1133

Our have seen a meaning in the over-

early ages appear also to
flight of certain birds. Ms. 2, 1^ on the lord of the Diirings :

'
oh ime ein adelar (over him an eagle) z'allen ziteu ist init hohen
fliigen gewesen.^ Eagles spread their v^ings over famous heroes
to shade them from the sun when the heathen deputies came to
:

Charles's hall,^ they saw daz die adelaren dar zu geweuit waren,
'

daz sie scate hdren,' Kol. 21, 20. This evidently stands connected
with the eagle over Charles's palace (p. 633), perhaps even with
that in Obin's hall, Seem. 41''. The dove hovering above was
mentioned p. 148 ; supervenire and adumbrare are even Biblical
language. By the side of ' drupir iorn yfir ' I place an important
stanza of the Havamal, Saem. 12''

ominnis hegri, sa er yfir ol^rom j^rumir,

hann stelr ge^i guma

]?ess fugls fio'Srom ec fiotraSr varc
i garSi Gunnla^ar

(oblivionis ardea, qui super symposiis stridet mentemque hominum

f uratur ; ejus avis pennis captus sum in domo Grunnladae). It
is OSinn that speaks, who, after intoxicating himself with full
draughts of nectar at the house of Gunnlo-S (p. 903-5), flies away
in eagle's shape, ominnis hegri ' being a circumlocution for the
'

divine bird. Hegri stands for hegri, hregri, AS. hragra, OHG.
heigiro, hreigiro, e'pwSto?, one large bird instead of another.
When OSinn swilled the drink he had longed for, and enjoyed the
favour of the fair giantess, he was fettered in eagle's feathers,
i.e. put on the form of an eagle. How like the myth of Zeus,
when, transformed into an eagle, he carries off Ganymede, and
makes him pour out nectar for him (see Suppl.).^ !

The Romans framed a system of augury of their own, not

based on the flight of wildfowl, but on the domestic breed of
poultry. The Greeks practised an uXeKrpvoixavreia by laying

dogged him all day long to the single circumstance, that early in the morning a
snake had crawled across Ids path.
1 The description of this hall, and the impression its splendour must have
made on the strangers, is wonderfully like what goes on in Asgard dimng Gylfi's
visit, Sn. 2. Conf. the similar Lombard story in the Chron. Salcrn. by Arichis
(Pertz 5, 479).
- Those words in the Hdvamdl, portraying the sublime rapture of immortahty

and likewise the art of poesy, Scand. commentators have taken for a description of
ordinary drunkenness, against whose consecjuences we are warned in an Icel. poem
entitled Ominnis hegri.'
'
1134 SUPERSTITION.

grains of corn on the letters of the alphabet, and letting a cocJc

pick them off. The Roman divination was simpler, according to

the eager or sluggish eating, or refusing to eat, of young fowls
every legion had its pullarius, who bred, fed and guarded the
fowls, and the consul held the augurium in his own house or tent
' imperium Romanum, hi jubent acies says Pliny
pullis regitur '

10, 24; and Procopius 1, 316 gives examples.^ Yet they also
observed the cries of the cock and hen ' gallina eecinit ' is :

named amongst other bad omens for the bridegroom, in Terence's

Phormio iv. 4, 30 the gloss of Donatus makes it mean superi-
;
'

orem marito esse uxorem/ And in our own superstition (I, 83 ;

L, 23) a hen that crowed like a cock was held in horror. If a

listener under the henroost heard the cock crow, the omen was
happy, if the hen cried, it was sad (I, 105. 1055) the same thing ;

applies to droppings of the cock and hen (I, 230). The gander
too was supposed to prophesy (I, 847). The Esthonians dis-
tinguish between birds of bare and those of shaggy foot (M, 95)
Often it is neither the flight of wayside fowl, nor the chance
encounter of a quadruped, but their appearing, their residing
in the divelUngs of men that bodes them weal or woe. The
swallow (L, 9) and the stork are birds of luck (p. 672), one is glad
to see storks build on one's roof (I, 215). He that first sees the
stork fly in spring, is sure to go on a journey. To the Lettons
the titmouse foretokened good, its name is sihle, and sihleht is
to foretell (p. 683). A weasel or snake on the roof boded ill
(Suidas sub v. Xenocrates) ; ' anguis per impluvium decidit de
tegulis,' Ter. Phormio iv. 4, 29. So does a mouse nibbling at
your clothes. Sup. I, 184. Raven, crow or magpie on a sick house
is unlucky, or of double meaning, I, 120. 158. 496 (see Suppl.).

There were corpse-birds, birds of dole, whose appearing signi-

fied actual or impending death. I suppose the turtle-dove with

her melancholy wail to have been such to the Goths, by their

calling her hrdivadubo (corpse-dove) ; neither rpvycov nor turtur
conveys this collateral sense, the bird merely mourns her lost

mate ; - tales about her are coll. in Aw. 3, 34. One of the way-

1 Record of 788 in Marini no.

56, p. 94 et alia multa de vestra infidelitate
:
'

cognovimus ad puUorum comtum (r. cantum). '

- The Langobards used to erect, among the graves in their churchyards, poles

(perticasj in memory of their kinsfolk who had fallen in war or in foreign parts on :
 COCK AND HEN. CORPSE-BIRDS. 1135

birds, the oivl, is also, and preeminently, in place here (Sup. I,

789 ; L, 8). Hartmann contrasts her flight across one's path with
that of the musar, hers appears to have been baleful, as his was
wholesome: Ms. 2, 174 says ' der iuweln flue' ne'er profited the
world. Ovid Met. 5, 550 :

foedaque fit volucris, venturi nuntia luctus,

ignavus huho, dirum mortalibus omen.

Here metamorphosis strikes in : the owl was an enchanted person,

and strix, stritix ('e tectis stris violenta canat,' Tibull. i. 5, 52),

hruxa signify at once the bird and the witch that fly by night
(p.l039n.) :
' ululae, upupae, buhones toto anno in tectis funehria
personantes,' p. 48 In. ; male ominatos cantus ulularuvi,' Chron.
'

S. Trudonis p. 379. The OHG. hoh-runa, Jiolz-muoja, Jioh-muwo

(Gl. Flor. 988^ 996^ Sumerl. 10, 65. 27, 44. 29, 74) translate
lamia, but they rather express wailing bodeful birds, or sprites
(of both sexes), who are heard whispering and muttering
(rounding, mooing) in the wood, p. 433. Hence also their name
of hlag-muhme (wailing aunt), hlag-mutter, klage-weib ; ^ in the
Ackerman v. Bohmen, ed. Hag. p. 38, ' klagmut ' should be
amended ' klagmuoter.' In the Upper Harz klagmvtter, klag-
weib, Magefiau mean a spectral yet winged being (Spiel's Archiv
2, 247) ; elsewhere it is called weh-ldage (Sup. I, 863), leicli-lmhn
(lich-hen), grab-eiile, todten-vogel, and in Brunswick the lapsch,
because of its lazy lingering flight (Brauns. anz. 1746. p. 236),
'
ignavus bubo,' which again calls up the old sense of feig (fey,
moribundus). Other prognostics of death are, when the raven
belches, Sup. G, 1. 166, when a cock or hen trails straw, M, 77,

the top of the pole was fixed the wooden image of a dove, whose head or beak
pointed in the direction where the loved one lay buried Paul. Diac. 5, 34 (not ;

unUke the gyrating eagle on the palace-roof, p. 634). The dove represented the
sorrowing kinsman who set up the pole. Precisely so the Servians of to-day make
the cuckoo mourn for them (p. 682) on a wooden cross 6 feet high arc carved as
:

many cuckoos as there are survivors, esp. sisters, to mourn the dead. A girl who
has lost a brother can never hear the cuckoo sing without breaking into a flood of
tears kukumene is an interjection of grief, Montenegro, Stuttg. 1837. pp. 99. 100.
;
!

All this setting up of doves and cuckoos brings to mind that of horses' heads on
poles and roofs (p. 659), of eagles on roofs (p. 633-4).
1 The Lausitz Wends call our wehklage boze sedlesko, God's little chair
[saddle?] it appears either as a ichite hen, or as a beautiful white child, whose
:

piteous wailing and weeping announces impending misfortune. In Bohemian too

scdlisko is a seat and also the nightmare, perhaps because the demon mounts and
rides (incubus).
1136 SUPEESTITION.

when the gnJadrot (charadrius) turns his head away from the sick
man (see SuppL).
In the same way other animals give notice of a death :when
a priest is called in^ and his horse lowers his head, Sup. M, 35
when a black ox or cow has been killed in the house, I, 887,
which points right back to ancient sacrifices. Also the mole
burrowing in a human habitation 555. 601. 881, the cricket
chirping 555. 600. 930,^ the ivoodtvorm ticking 901, and mice
nibbling at the clothes of a sleeper (see Suppl.).
Prophetic ants, Sup. K, 88 ; M, 99. A spider running toward
you morning is unlucky, but there are luck-spinners
early in the
too, I, 134. Bosquet 219. A swarm of bees settling on a house
betokens fire, I, 160 or some disaster,^ from those in Drusus's
camp downwards (Pliny 11, 18. Dio Cass. 54, 33. Jul. Obse-
quens de prodig. 1, 132). To Leopold of Austi'ia they foretold
the loss of Sempach fight in 1386 da kam ein imh geflogen, :
'

in d^inden er genistet hat, an's herzogen waffen er flog als do der

selbig herzog wol fiir die linden zog das diutet frombde geste, so :

redt der gemeine man,' Wackern. leseb. 703. It is usually a

flight of grasshoppers that announces stranger guests (Justinger

good take of salmon, ib. 379. Other
p. 160, couf. 271), or else a
intimations of coming guests in Sup. I, 71-2-3. 889. 1028 ; K, 63
(see Suppl.).
Lifeless things, especially elements, can furnish omens. Flames
standing on the helmets or spears of warriors were a prognostic
of victory {viKri<^ avfi^oXov). Seem. IIO*'^ mentions a fire of this
kind, but not what it signified :
' hijrr leingi mun a brodds oddi
bifaz'; and more plainly 15P
'of geirom geislar (rays) stoSo.''
:

Tac. Ann. 12, 64: ' signa militum arsere ' ; 15, 7 'pila militum :

arsere.' Procop. de b. Vand. 2, 2 : rwv Sopdrcav avrol^ ra aKpa

TTvpl TToXXo) Kare\d/x7reT0, Kal avruiv at al-)(^/uial Kaieadai eirl

nrXelaTov acfiLaiv ehoKovv. Greg. Tur. mirac. Mart. 1, 10: *dum

haec agerentur, duae puerorum lanceae emissis flammis lumen
euntibus praebuerunt, ibantque fulgurantes hastae.' Before the
battle of Prague in 1620 a will a' wisp settled on the general's

' Sometimes these '

lieimen or grillen '
mean prosperity to the house, Sup. I,

313. 609.
2 '
Examen apum in arbore praetorio imminente consederat,' Livy 21, 46.
'
fastigium Capitolii examen apium insedit,' Tac. Auu. 12, 64.
 BEES. FLAMES. THINGS FOUND. 1137

flag, and was taken for a pledge of victory. This too is the
Dioscuri's /ame, that shone on the masts of ships, a saving sign
under stress of storm. Further, a candle that sneezes (spits), a
brand that snaps over (Sup. I, 889) betoken guests again; a candle
that goes out, death (150) ; one that hums roses (forms wick-
heads), good luck (252). To spill oil or wine, to pour ivater
under the table, were signs to the ancients, one good, the other
bad. The table squeaking, the rafters creaking, justified the
gloomiest augm-ies (Dempster 3, 9). Water sinhing away or
rising indicated a death or famine (p. 590). When the fire
crachles, or salt is spilt, it is a sign of strife, Sup. 1, 322. 534-5.
64. Connect with this the mythic interpretation of the bickering
flame, p. 242 the god is present in the flame as in the bodeful
:

thunder. Gaps formed by earth tumbling in (gropar) prognosti-

cate a death (M, 95) from the sound of the first three clods
;

thrown into a grave, you can tell if others will die soon. A
splinter splitting oS" the floor is a sign of guests (I, 71. 1032),

a hoop bursting off a barrel^ of death (I, 149) ^ (see Suppl).

The custom of sprinkling barleycorns on the hot fireplace, and
watching if they leap up or lie still, Burchard alone.
I find in

Sup. C, p. 195*^, not in later authors; the Greek Kpido/xavreca was

diff'erent.

If in time of war two ears of corn were found on one stalk, it

was thought to prefigure the return of peace ;^ on the contrary,
for the cherry-tree to blossom twice in the year is a sign of war,
Sup. 1116 (see Suppl.).
I,

Other things, without any augury or sorcery being founded on

them, are considered wholesome or hurtful particularly things :

found, begged or stolen. Thus the finding of a four-leaved clover,

of three whole grains in a baked loaf (Sup. I, 685), of a nail or
tooth off a harrow 539. 636, which enable the possessor to discern
witches (p. 1078), inventio acus vel oboli reservati (E, 11 r. b.),

' Sueton. in Octav. 92auspicia quaedam et omina pro certissimis observabat

:
'

si mane perperam ac sinister pro dextero induceretur, ut dirum (like

sibi ealceus
Wladislaus, p. 1123) si terra marive ingredients se longinquam profectionem forte
;

rorasset, ut laetum, maturiquo et prosperi reditus.

- Elisab. Charlotte of Orleans writes July 17, 1695 I am well weary of the :
'

war; pray, dear Louise, acquaint yourself if it be true that near Giessen they have
found a stalk, which the Landgraf of Darmstatt hath in safe keeping, whereon are
II ears, and if the like was found at the end of the 30 years' war.' It is also
believed that lightning will not strike a house where a stalk with two ears is kept.
1133 SUPEESTITION.

of a needle (K, 46) according as it turns head or point toward

you (I, 235), of a felloe off a wheel 351, of a horseshoe 129. 220
(Honeys Yrbk 1600) ; a begged loaf 13, a ring made of begged
silver pennies 352; a stolen duster 431, tie of a meal-sack 216,
loaf 183-8, timber 1000 (Firmenich 2, 33), fishing-tackle (K, 48),
weaver's knots. In finding things the favour of fortune comes
into play ; to things begged the labour, to things stolen the risk
of acquisition lends additional value : three gulps of begged
wine di'ive away the hiccup. And not only stolen property in
a particular case, but a thief's hand (p. 1073n.), a spur made out
of a gibbet-chain (I, 385), the gallows-rope itself (386. 921.
G, 1. 217), possess a peculiar virtue; couf. the origin of the gal-
lows-mannikin, Deut. sag. no. 83 (see Suppl.).
A wheel placed over the gateway brings luck (I, 307) ; is the
notion of fortune's wheel (p.866) or the sun's wheel (pp. 620.
701) at work here? Splinters of a tree struck by lightning,
coffin-splinters are ofuse (I, 171. 208). The bridal bed must
have only dry tvood, but off living trees ; ^ other fancies about the
bridal bed 486-7. No picked up feathers, no hen's feathers
should be put in a bed 281. 346. 593.
Choosing of days prevailed among the Jews (Levit. 19, 26.
Deut. 18, 10), Greeks, and probably all heathens. Hesiod dis-
tinguishes between mother-days and stepmother-days, he goes
over all the good days of Zeus, and all the bad, "Epya k. 'H/x.

765 (710) seq. Even ifour names for the days of the week were
imported from abroad (p. 127), yet native superstitions may have

been mixt up with them from a very early time. ' Nullus ob-
servet ' so preached Eligius, ' qua die domum exeat, vel qua die
revertatur, nullus ad inchoandum opus diem aut lunam attendat.'
Hincmar 1, 656 :
' sunt et qui observant dies in motione itineris
et in inchoatione aedificandae domus.' Sueton. in Oct. 92 : 'ob-
servabat et dies quosdam, ne aut postridie nundinas quoquam
proficisceretur, aut nonis quidquam rei seriae inchoaret.' Pliny
28, 5: 'ungues resecari^ nundinis Romanis tacenti, atque a

^ Odofredus in I. legata digest, de supellect. leg. : mnlieres quando nubiint,

'

volunt lectum de lignis siccis, sed de arbore vivente. sed in omnibus 023inionibus
suisfatuae siint.'
2 The nails in general are carefully watched when they blossom, i.e. have
:

specks of white, luck blossoms too. Much depends on which hand and what
finger the blossoms are on (Eeusch). Pliny touches more than once on the
 LUCKY DAYS. GUIDING BEASTS. 1139

digito indice, multorum pecuni.ie religiosum.' Even amongst us

the superstition survives, that the nails should be cut on a par-
ticular day, Friday especially. A day that will bring misfortune
is called verworfen, castaway, accursed (Sup. G, 1. 51).^ The
ancient Germans appear to have kept Wednesday and Thursdaij
holy above all, after their chief gods Wodan and Thunar : the
Indiculus has a section ' de feriis quas faciunt Jovi vel Mercurio.'
Later on I find no day more superstitiously observed than Thurs-
day, p. 191 ;also by the Esthonians, M, 59. One should not
move to a new dwelling on Thursday, for birds carry nothing to
their nests that day. On the other hand, Wednesday and Friday
are counted accursed lultcli-days, 1, 613. 658. 745; separately,
Wednesday 567, Friday 241. 800. M, 59. 60. In records of
witch-trials (see the Quedlinburg), the devils mostly appear on
a Thitrsday or Tuesday. Monday too is a bad day for a fresh
beginning (I, 771. 821). Tuesday is the time to begin journeys,
to form marriage contracts.^ Fat Tuesday, Swed. fct-tisdag,
Fr. mardi gras favours enterprises (K^ 79. 84). Sunday is lucky
(I, 243. 634). The christians had, beside the great festivals,
many days in the year marked by something special, above all

St. ; and
John's almost every holy day stood in a particular
relation to sowing, planting, cattle-breeding and the like. The
Dan. skjer-torsdag in K, 168-9 is Maundy Thursday. Hardly
ever was a nation so addicted to day-choosing as the christians
in the Mid. Ages. The old heathen yule-days and solstices
coincided with Christmas and St. John's (see Suppl.).
Closely connected with angang and day-choosing is another
widely diffused superstition. As a prosperous day's work de-
pended on a favourable encounter at early morning, as the escort
of ivolf or raven augured victory ; so a ti'ibe on its travels was
guided to its place of settlement by a divinely missioned beast.
Under such guidance colonies were founded, towns, castles.

resegmina unguium 28, 23 e pedibus manibusque cera permixta ante solis ortum
:
'

alienae januae affigi jiibcnt digitorum resegmina unguium ad cavernas

. . .

formicarum abjici jubent, camque quae prima coeperit trabere, correptam subuecti
collo.' Tbis signiticance of nail-parings is worth dwelling on, as our heathenism
attributes to them even a greater, making the world's end depend upon them
(p. 814, Naglfar).
* See passages in a Homily of the 8th cent, on this superst., Pertz's Ai-chiv 6,
500-1.
2 So in Bohemia and Moravia. Lowe's Denkw. u. reiseu 72.

VOL III. R
1140 SUPERSTITION.

climxlies built; the rise of new establishments and kingdoms

is liallowed by beasts, whicb, alien to all Human ends^ reveal the
higher counsels of the gods.
Greek and Roman story teems with examples. A i^aven leads
Battus and his emigrants to Cyrene (Kopa^ rjyyjaaro, Callim.
Hymn to Apollo 6Q). The Irpini are so called from irpus, the
ivolf that led them (Strabo 2, 208) .^ Floki sacrificed for three
ravens to shew him the way hann fekk at bloti miklu, ok
:
'

blotaSi hrafna pria, pa er homtm shijlclu lei& visa, ]7Viat ]:'a hof'Su
hafsiglingarmenn engir leiSarstein i ])ann tima i NorSrlondum/
Isleud. sog. 1, 27 ; the divine bird supplied the place of a load-
stone to seafaring men. It can hardly be a mere accident^ that
the guides oftenest named and wolf, Wuotan's
are just the raven
favourites, who presaged victory and weal." In the Vita Severini
c. 28 the hear acts as guide. The hart and hind also shew the
way, as Procopius 4, 5 makes the hind do to Cimmerian hunters.
' dum in ulteriori Maeo-
So in Jornandes of Hunnish huntsmen :

tidis ripa venationes inquirunt, animadvert uut quomodo ex im-

proviso cerva se illis obtulit, ingressaque palude, nunc progrediens

nunc subsistenSj indicem se viae tribuit mox quoque,
. . .

ut Scythica terra ignotis apparuit, cerva dispandt.' Here, instead

Sozomen (Hist. eccl. 6,
of the hunter story, 37) has one about a
herdsman, though he knows the other one too :
' forte fortuna
lacum transmittit, sequitur bubulcus
hos cestro 2:)ercitus ;
qui cum
terram trans lacum vidisset, tribulibus suis nuntiat. Sunt alii

^ A
bird acTmouisbecl the Aztecs in Mexico to emigrate, by calling clown from
the tree tihui
'
!
i.e. let us go
' Majer's Myth, taschenb. 1813. p. 63.
!

2 A name of happiest ajigury for a hero must have been the OHGr. Wolf-hraban,

Wolfram, to whom the two animals jointly promised victory. And I notice that
no animal's name but the wolf's is ever compounded with gang Wolfgang (Lup-
'
' :

ambulus a.d. 1000, Act. Bened. sect. 6 pars 1 p. 3) designates a hero before whom
goes the wolf of victory a similar presage may lie in Wisantgang (Goth. Visanda-
;

vandalareis, Procop. de b. Goth. 1, 18 Oviaavdos BavSaXciptos). The heathen faith

alone opens to us the meaning of old names, which are no product of pure
chance. There may be good reason for supposing that in the quaint old Spell
XIV Martin and Wolfgang are invoked as shepherds' saints one had sway over :

the crow (raven), the other over the wolf. Servian mothers name a son they
have longed for, Vuk, wolf: then the witches can't eat him up. So Greeks and
Eomans thought KvdaKos Lyciscus a lucky name, OHG. glosses render lyciscus
(the animal) wolfbizo, and there may have been a man's name Wolfbizo, one bitten
by the wolf, and thereby protected. Vuk sub v. vuko-yechna says, if one in the
' '

family way eats of a lamb or goat that the wolf has bitten to death, the babe she
gives birth to will shew a wound, which they call vukoyedina, i.e. wolfbizo. They
also cut the wolf's bite out of a lamb or goat, smoke-di-y it, and preserve it as a
sanative (see Suppl.).
 GUIDING BEASTS. BURIED ALIVE. 1141

qui dicLiut cervum quibusdani Huuuis vonautibus, cum per lacum

ab illis fugeret, monstrasse viam.' Hunters the stag leads, herds-
man the ox, heroes the wolf. But christians, even warriors, will
rather have the deer for guide than the heathenish wolf : a doe
shewed the Franks the ford of safety over the Main, Ditm.
Merseb. ed. Wagn. 245 ; conf. Otto Fris. de gestis Frid. 1, 43
[and a white hart over the Vienne]. A raven the christians
would have taken for a messenger of the devil. Flodoardus in
Hist. Remens. 1,24 (ed. Duac. p. Ii5) relates one instance of
the eagle conscenso silvosi mentis vertice, dum circumferentes
:
'

oculorum aciem de monasterii corde volutant positione, subito

sublimi coelorum mittitur aliger index a culmine, per quern coelos
scansuro locus in tern's beato depromeretur Theoderico. Nam
mysticus ales aqiiila spatiando gyrans et gyrando circumvolans
locum monasterii capacem secans aura designavit. Et ut ex-
pressius ostenderet quid Domiuus vellet, unius fere horae spatio
supra ubi ecclesia construi debuit lentis volatibus stetit ; et ne
hoc ab incredulis casu coutigisse putaretur, ipso natali Domini
die quadriennio continue supervolando monasterium circumire,
mirautibus plurimis, eadem aqidla cernebatur/ A flying Jten
indicates the site of the future castle, Deut. sag. no. 570. Boun-
daries are hallowed by Mind horse,
the running or walking of a
of a crab, EA. 86. Where the fratres Philaeni had won the
new frontier by running, they let themselves be huried alive
(hie se vivos obrui pertulerunt). Pomp. Mela 1, 7; the true
reason of this ratification by burial will be made clearer pre-
sently. Remus had seen six, and Romulus twelve vultures fly
auspicious at the founding of their city, Nieb. 1, 248 (see Suppl.).
We know how the old Northmen conducted their migrations
and settlements under convoy of the gods. They threw over-
board the (indvegis-sillur or set-stolcJcar they had brought with
them from the old country, and wherever these drifted to, there
they landed. On such wooden posts was carved an image of the
god in whom they trusted, and he pointed them to their new
habitation ; see esp. the Isl. sog. 1, 76-7. 234.
But not only did beasts point out a place for building on, it
was often thought necessary to immure live animals, even men,
in the foundation on which the structui'e was to be raised, as if
they were a sacrifice offered to Earth, who bears the load upon,
 1142 SUPERSTITION.

hev : by this iuliuman rite they hoped to secure immovable

stability or other advantages. Danish traditions tell of a Iamb
being built in under the altar, that the church might stand un-
shaken ; and of a live horse being buried in every churchyard,
before any corpse was laid in it (p. 841). Both lamb and horse
occasionally shew themselves in church or churchyard, and the
apparition betokens a death (Tliiele 1, 136-7). Even under other
houses sivine and fowls are buried alive (1, 198), Superst. I,
472 says, a long spell of good weather can be brought on by
walling-in a code; and 755 a cow^s 'running* be prevented by
bricking up a blind dog alive under the stable-door. In time of
murrain, the Esthonians bury one head of the herd under the
stable-door, that Death may have his victim (M, 69) .^ When
the new bridge at Halle, finished 1843, was building, the common
people fancied a cJiild was wanted to be walled into the founda-
tions. To make Liebenstein Castle impregnable, there was
tvaUed-iii a child, whom its mother for base gold had parted with ;

while the masons were at work, says the story, it sat eating a roll
and calling out, '
Mother, I can see you,' then, '
Mother, I see
a little of you still,' and when the last stone was let in, '
Mother,
I see nothing of yon now' (Bechst. Thiir. sag. 4, 157 ; conf. 206).
In the outer wall of Reichenfels Castle a child was built in alive :

a projecting stone marks the spot, and if that were pulled out,
the wall would tumble down at once (Jul. Schmidt p. 153).
Similar stories in Spiel's Archiv. 1, 160 with the addition, that
by way of symbol, empty coffins were built in. A ram-
latterly,
part had to be raised round Copenhagen, but every time it was
begun, itsank down again so they took a little innocent maiden,
:

set her on a chair before a table, gave her toys and things to eat
then, while she amused herself with eating and play, twelve
master-masons built a vault over her, and amid music and loud
minstrelsy threw up the wall, which hath stood unshaken to this
day (Thiele 1, 3). Why they kept the child playing and happy,
and prevented her crying, I have explained at p. 46. It is the
vulgar opinion in Greece, that whoever first goes by, where they

^ Unci hadden de delver sicli mit groten unkosten an holt, balken, struk
(brushwood) daran versocht, den ort to dempen, konden nicht de olden seden, ;

'Auimam qiiaeri, men scholde eiu kat edder hunt dariii drenken.'' Als diser gebleven,
wert it mit der hchte togeslagen (easily stopt up), Neocor. 2, 340. Conf. in chap.
XXXVI. inserting the shrewmouse into the ash.
 BUILT IN ALIVE. 1143

are laying tlie fouudatiou-stone of a new building, shall die

within a year ; the builders, to avert the calamity, kill a lamh or

a Hack cock on the stone, just as at Frankfort they made a cock
run across the new-made bridge, DS. no. 185. At Arta a
thousand masons wrought at a bridge all that they raised in the
:

day rushed down at night. Then sounded the archangel's voice

from heaven ' unless ye dig theveinto a child of nutn, the masonry
:

shall not stand yet no orphan nor stranger shall ye bury, but
;

the master-builder's wife.' When the wife came to the workmen,

the master pretended his ring had dropt into the foundation, and
the woman out, then swiftly they set to work
offered to fetch it

to icall her in; dying, she pronounced a curse on the bridge,

that it should tremble like a flower-stalk (Tommaseo's Canti pop.
3, 178). Still more touching is a Servian legend on the building
of Scutari For three years 300 masons laboured in vain to lay
:

the foundations of the fortress ; what they built by day, the vila
tore down at night. At last she made known to the kings, that
the building would never hold till two horn brothers (or sisters) of
like name ivere pid into the founda'ion. Nowhei-e could such be
found. Then the vila required, that of the three wives of the
kings she that carried out food to the masons the next day should
be icalled up in the ground. When the consort of the youngest
king, not dreaming of such a decree, brings out some dinner, the
300 masons drop their stones around her, and begin to wall her
in; at her entreaty they left a small opening, and there she
continued for some time to suckle her babe, who was held up to
her once a day (Vuk 2, 5). Once, when the Slavs on the Danube
purposed founding a new cit}^, the heads of the people, after the
old heathen wont, sent out men early before sunrise, to take the
first boy they met and j^^'i ^"'"' "^^o the foundation. From this
child (Serv. diete. Boh. djte, Kuss. ditya pi. deti, Pol. dz.iecie) the
town took its name of Detinets (Popov's Slav. myth. p. 25). And
the history of Merlin pp. 66—72 relates how, king Yortigern
casting to build him a strong tower, it did alway crumble down
or it were accomplished; and the wizards spake sentence, that
the tower should in no wise be achieved, ere that the grouudstone
were ivet icith a child's blood, that was of woman born, but of no
man begotten. May not we also connect with this superstition
some words in a sermon of Berthold p. 167? '
uud wizze, wanne
1144 SUPERSTITION.

du kiut gewinnest, daz der tiuvel relit einen torn mit den hindern
hat uf dich gemuret/ has with the children reared a very tower
on thy back (see Suppl.).
Sect. 23 of the Indiculus superst., 'de sulcis circa villas/ leads
us to infer that round newly founded cities they ploughed fur-
rows, whose sacredness was a safeguard against the entrance of
evil. Precisely such was the Etruscan usage ace. to Varro :

^oppida condebant in Latio, Etrusco ritu, multa, id est, junctis

bobus, tauro et vacca, interiore aratro circamagebant sulcum.

Hoc faciebant religionis cansa die auspicate, ut fossa et muro
essent munita ; terram unde exscalpserant fossam vocabant, et
introrsum factum murum, postea quod fiebat orbis, urbs.'' The
bulland cow were white, Ov. Fast. 4, 825 on the pomoerium of
Romulus :

Inde premens stivara signavit moenia sulco,

alba jugnm rtiveo cum bove vacca tulit.

In the Comitium a vaulted chamber was built, and stocked

with the firstlings of all natiiral products that sustain man's life,
Fest. sub V. mundus. Nieb. 1, 251.
Some superstitious rites, apparently of great antiquity, are
practised on such different occasions in early and in recent times,
that it is hard to make out their meaning. In Burchard, Sup.
C, 195", a ivaggon is divided in two, and a corpse on the bier is

carried between ; in I, 929 a girl suspected of pregnancy is made

to pass through a Jiarvest-ivain so divided. Waggon and plough
are reckoned holy implements, in the midst of which no cheatiug
or juggling can subsist.
About walking through a cutting in the ground and the c7t/i5

of a tree, see next chap., under Remedies. It is with a different

view that women creep through the stretched membrane in which
a newborn foal has lain, or through a horse-collar, Swed. sela.
Sup. K, 167.
Again, one is not to stride over another person (Sup. I, 45),
nor slip through under the jpole of a vehicle 618; nor should
women in a certain condition mount across the pole or shafts 729.
925; they should also avoid having anything havgiug or tangled
above them 688. 933. This resembles the rule, nut to turn wood
in the Christmas week (Sup. K, 134), nor beat cattle with turned
 DEAWING A FURROW. DREAM INTERPRETING. 1145

wood 58, lest it cause similar twistings and convulsions in man

or beast.

I close with a few words on interpretation of dreams. To

the A. Saxons dream meant jubilum, ecstasy (p. 901) ; so is the

OS. ' Drohtines dram' =

heaven, Hel. 54, 11. 63, 14. 85, 21 to
be taken as 'Dei jubilum, gaudium,' as opposed to ' manno,
liudo drom' (p. 795), the transitory dream of this world. For
somnium stood the AS. swefen, OS. suehlian ; the ON. svefn is
simply somnus, and sofna to fall asleep, MHG. entsweben is
sopire, lull to sleep, which again has to do with OHG. suep (aer),
so that sleeping and dreaming properly mean trance or ecstasy,
the spirit's soaring away into the air (conf. arprettan, p. 1083).
This is closely conn, with Lat. sopor, and sompnus, somnus,
somnium. Both OHG. and ON. seem to confine their troum,
draumr to the sense of somnium. The Gothic word for ovetpo^
(dream) is lost to us. Instead of our proverb ' triiume sind
schliume/ dreams are foams, I have found a more truly rhym-
ing *
traume sind gdiime' (Ettnei-'s Chemiker 469 and Apoth.
132), i.e. observations (MHG. goume, troume, but schume).^
Even antiquity did not believe in all dreams, only in difficult

ones, dreamed at particular times or places. To interpret dreams

is in OHG. N. Boeth. 51, more simply sceidan, MHG.
antfristun,
scheiden, Diut. 3, 97, hesclieiden, Walth. 95, 8. Nib. 14, 2. 19,
2 ; traumsclieider meant soothsayer. The AS. had swefn reccan,
ON. draum rdiTa (see Suppl.).
Dreams are foretokenings of the futm-e, rising out of images
and impressions of the past ; they and the figures in them might
be called a writing or rune of destiny (p. 406 n.), as AVolfram finely
says of Parzival 245, 8 sus wart gesteppet im sin troum mifc
:
'

swertslegen umbe don soura,' so was embroidei'ed his dream with

sword-strokes round the border. Like the birds, they are
messengers of the gods, and publish their commands but other ;

daemonic beings send them too ' ir boten kiinftigiu leit (coming
:

sorrows) sandcn im slafe dar,^ Parz. 245, 4. On p. 905-6 we

had examples of the inspiring gift of poesy being imparted in a

' Yet even in Diut. 3, 9G waz imve ware gefcumct,' i.e. dreamt. And schaum
:
'

is backed by a still worse rhyme triiume sind/«i/;;je (Kirclihofer's Spricliw. 3-i2)

:
' '

lor Je line.
1146 SUPEESTITION.

dream. As hirds play the leading part in angang, as dreams

themselves are birds and come flying, we can understand why
even the subject-matter of a dream is so commonly a vision of
huxls ; in some few dreams of
this kind we may perhaps detect
an echo of ancient myths.
Kriemhild dreamt that two eagles
caught and mangled (erkrummen) before her eyes the wild falcon
she had reared; so Kann (the sivallow?) was seized by the
eagle Thiassi, and O^inn the divine heron pursued by the eagle
Suttungr. Such images filled the fancy of the olden time a :

couple of dancers in the RudHeb 8, 49 are thus elegantly de-

scribed 'ille \e\\xtfalco se girat, et haec ut hirundo'
: In Roth.
3845 :
' mir troumite nahte von dir, wie ein valhe qua me gevlogin,
und vuorte dich widir over mere.' In Sv. forns, 2, 64: 'jag
dromte att min herres falkar, de spande mig med sina klor, de
togo mitt hjerta utur mitt brost, och gjorde sig deraf ett bo.'
And there are disquieting dreams of bears, ivolves, hoars p. 921-3
(see SuppL).
Much depends on the time when and the place where dreams
are dreamt. They are truest after midnight, toward morning :

'post noctem mediam, quando sunt somnia vera/ Ecbas. 227.

Eracl. 3723; ghosts appear just before dawn (a case on p. 894).
Yet Herzeloide dreams ' umbe
einen mitten tac/ Parz. 103, 25.
As it is a grave question with newly married folk, whose
light shall burn longest at the wedding feast, which shall first
fall wedding night, or get up from the bridal bed
asleep on the
(Sup. I, 15. 485. 717; M, 17); so the dreams and visions of
the wedding night are prophetic (see Childerich's in Aimoin
1, 8). Such a dream of Hvitastierna in Gothland, which ac-
quaints her with her posterity, is mentioned in the Gutalag
p. 106. No less important is the first dream in, a neiu house
(Sup. I, 123; K, 61), but you must have counted all the rafters
before going to sleep. King Gorm is admonished to build a
house on a spot where none had stood before, and therein to
sleep and dream (Fornm. sog. 11, 4-6; conf. Saxo Gram. 179)^;
whereas Halfdan the black (Saga cap. 7) is advised to dream in
a pigstye, and the dream will come true. Of dreaming in a new
led, Fornald. sog. 1, 367. Again, a dream on Neiv-year's night

1 Yoii've ideas like an old house

' '
we say on the contrary to one whose remarks
are not to the point.
 DEEAM INTERPRETING. 1147

comes true (Sup. I, 528). In Reinli. 88, when Clianteklcr has

' manec
told his ingeniously constructed dream, it is added :

troum erscheinet sich liber siben jar/ comes to pass in 7 years'

time. A great many dream-interpretations, which the common

people hold firmly to this day, are to be found in the very earliest
times (see Suppl.).
Certain dreams are so deeply rooted in Teutonic legend, that
we must place their origin far back, e.g. that of the treasure
which one is to be informed of on the hrulje ^ (see Suppl.)
Like dreams and angang, some other of the customs we
have noticed evidently rest on the strength of first and fresh
impressions.
We are glad to be rid of this heap of superstition ;
yet, while

it filled the lives of our forefathers with fear, it ministered some

comfort also.

1 Agricola's Sprichw. 623. Praetorius's Wiinscbelr. 372. Abrali. a S. Clara's

Judas 1, 4. Ettner's Ung. Apoth. p. 132. Musiius's Volksm. 4, 65. E. Chambers's
Fireside stories p. 12, wliich prove the legend rife iu various parts of Scotland.
 CHAPTER XXXVI.
SICKNESSES.

By the anger of the gods diseases are decreed, yet also their
mercy reveals healing remedies to man. All deities can be healers,
they seem to give their names to the herbs and flowers whose
make known. With the Greeks it is chiefly
healing virtues they
Apollo and his sister Artemis from whom this knowledge is
derived ; our Wuotan, where he touches Apollo rather than
Hermes, represents him in the capacity of healer too (p. 149) ;

with Artemis and Athena skilled in leechcraft, we may here match

our Holda and Frouwa, replaced by ^lary in later legend. A
god of physic, AsMepios or Aesculapius, is Apollo^s son
special
and a mere emanation of him. Of divine heroes, those who
practised this art were Herakles, Prometheus the giver of whole-
some fire, and Chiron to set by the side of these, we have the
:

Norse Mhnir, our own Wate and Wieland, after whom a healing
plant Wielands-wurz is named, and whose skill in smith-work
resembles that of Prometheus ; couf. chap. XXXVII.
As Homer and Machaon's knowledge of
celebrates Paeo)i's
medicines and wounds, so the Gudrunlied says of Wale :

Si hgeten in lauger zite da vor wol vernomen (long known),

daz Wate arzet wsove von eiuein wildeii wlhe :

Wate, der vil masre, gefrumete manegem an dem libe.

The wild wife, who doctored (made a doctor of) this far-famed
Wate, might well be a ivise-woman, a half-godJess (p. 431-2). So
in Scotch tradition (R. Cliamb. p. 34) the mermaid points out
healing herbs. Several such women appear in the Edda. Eir
belongs altogether to the circle of goddesses ' hon er Icehiir :

hezfr/ best of leeches, Sn. 36. I connect her name with the
Goth, airus nuncius, AS. arian, ON. and OHG.
eira parcere,
Iriuc (Goth. Eiriggs?); Uir would be the indulgent helpful
goddess and erraud-woman. But another passage, S^m. 111%
1U8
 WISE WOMEN. 1149

significantly places licr among- the handmaidens of wise Menglod'

{p. 423-4)
JJ/f/ heitir, onnur IHtfJ^iirsa,
jn-iSja Tldo&varta,
Biort ok Blid', Bli^ar, Frid',
Eir oc Orbod'a.

Some of them seem be giantesses, Hlifjjursa and Orbo^a, who

to
in Sn. 39 is wife to G^mir, and these fit in with the notion of
wild wife but the majority are transparent personifications of
;

moral ideas, FriS the mansueta or parca (Goth, f reidian parcero)

FLlif tutela or parca, from hlifa parcere, which comes to the same
thing as Fir, and throws a welcome light on the Latin 'parcu
itself. All the more right have we now to place Biort in

immediate connexion with Berhta, as Iconjectured on p. 272 n.,

and Bliff with Holda : these healing women lead us on to wise
women, divine women. And that the gift of healing is in ques-

tion here, is plain from the preceding and not less important
strophe :

Hyfjaherg ]?at heitir, en p'at hefir leingi verit

siukom ok sai'i gaman :

heil vercSr hver, |?6tt hafi ars sott,

ef \ra,t klifr kona.

I translate it : Hyfjabergand has long been

this rock is called,

to the sick and to wounds a solace whole becomes any woman, ;

though she have a year's sickness, if she climbs it. So that the
rock is a holy place, dedicated to MengloS and her maidens,
where every sick woman that climbed it has found relief. The
exact meaning of Hyfjaberg, or as some read it, Hyfvja-, Hyfara-
berg, I cannot yet determine ; enough for us, that such mount
of healing accords admirably with the conception one has to
form of tho wise-women of olden time: prophetesses, Parcae,
Muses, all are imagined dwelling on mountains. Menglod' may
without more ado bo taken to mean Frei/ja (p. 30G-7), in
attendance on this highest goddess would stand the other
maidens of like nature and to the art of healing we have a
;

right worshipful origin assigned. Now too it is conceivable, why

Brynhildr, tho valkyr dwelling on her mountain, had 'lif meb
Itekning^ (pharmaca cum medela) ascribed to her in Sa3m. 147^:
1150 SICKNESSES.
4

she is a wise woman skilled in magic^ a-pliarmaceutria, lierbai-ia,

and moreover understands the binding up of wounds (undir
dreyrgar yfir binda, Sffim. 220^), like HUfgund in Walthar. 1408.
Oddrun lends her aid to women and the
in travail^ Ssem. 239j
Tristan has made Isote^s knowledge of physic famous. At
medicinal springs, by mineral waters, appears the ^uhite lady with
the snake (p. 588 n.), the beast of sovereign'st healing power,
servant to Aesculapius himself. The Servian vila too is a
physician, and heals wounds for a high fee, Vuk no. 321 [so the
Bulgarian yuda or samodiva, Aug. Dozon's Bolgarski pesni no.
3, etc.].

We see from all this, that medical science in heathen times was
lialf priestly, half magical. Experience and higher culture gave
the priests a knowledge of healing powers in nature, from the
sacredness of their office proceeded salutary spells, the use of
remedies was backed by sacrifice, nay, great cures and the avert-
ing of pestilence could only be effected by sacrifice. Thus all
through the Mid. Ages we find the christian priests also possess-
ors, above other men, of medicine and the art of using it. Yet
some part of the old pagan science passed into the hands of wise
men and women, who by retaining superstitious rites, and mis-
using real remedies, incurred the reproach of sorcer3^ Like
witchcraft (p. 1038-9), and for the same reasons, the old ways of
healing fell mainly into the hands of women (see Suppl.)

A physician was called in Goth. lekeis, OHG. laJilii, AS. Icece,

ON. helcnir, Icehiari,^ Swed. Idkare, Dan. Idge ; the Engl, leech
has sunk into the sense of peasant or cattle doctor. The MHG.
Idchencere, Idchencerinne meant sorcerer, sorceress (p. 1037),
though still perhaps implying the use of remedies, as in '
lachenen
und fiirsehen,' Superst. D, 38 r., and /ecA;e)i = healing, Quedlinb.
witch-trials p. 77. From Teutonic nations the word must in very
eai'ly times have spread to Slavs, Lithuanians, Finns : O.Sl., Boh.,
Euss. lehar' , Serv. liehar, Pol. leharz, Lith. lelwrus, Fin. IdciMiri;
or can we have got it from the Slavs ? I have tried to shew a
Teutonic root for it no. 300, a Slavic might be harder to find :

to SI. liek, lek (remedium) answers our OHG. lahhan. Other

' 'La3kms liendur' ;

'
Iffikuir vera, ok kuiina sar at sia,' Sam. 194-5".
 LEECH, PHYSICIAN. 1151

names are taken from the notion of helping, bettering, as hetan,

boten (mederip. 1036) ; ON. groeSa (sauare), grceSari (chirurgus,
medicus), from groS (growth, getting on, gain) ; MHG. hoihcre
(medicus), Karl 45. Our arzt appears ah-eady in OHG, as arzut,
O. iii. 14, 11, MHG. arzet, M.NethL ersetre, Diut. 2, 223=';
O.Fr. artous, art ox ; the root seems to be the Lat. ars, though
arzat cannot come
straight from artista.^ The Prov. mctges,
Ferabr. 547. 1913, mege (Raynouard 3, 173), O.Fr. mires, mirre

are from medicus.- The ON. 'lif^ imputed to Brynhild is better

spelt lijf, being the Goth. luhi (which I infer fi'om lubja-leisei,

herb-leasing = (^a/j/za/ce/a. Gal. 5, 20), OHG. lupin, MHG. Uippe

from the sense of permissible, healing (f)dp/xaKov, arose that of
poisonous, magical, just as our gift meant at first donum, then
venenum. The luppari (veneficus) has a luppara (venefica) to
match him, the herb-man his herb-woman, herharia, pliarmaceu-
tria. In Saxo Gram. 16 a maiden cures wounds, at 25 he calls
Wecha medica ; and Thorlacius in Obs. 4, 279 has collected other
instances of women healers.^ Amongst our peasantry there are
old women still who profess 'boten,^ stroking, pouring, and charm-
ing by spells (Sup. I, remarkable that healing
515. 865). It is
spells can only be handed down from ivomen to men, or from
1116)1 to women (I, 793; conf. p. 1107) we have seen how so :

ancient a worthy as Wate had learnt his art of a ivoman. It is

pi'incipally shepherds that now pass for cunning mediciners (Sup.

L, 35 French); formerly any kind of herdsmen and hunters:
' bubulcus, subulcus, venator/ C, int. 43. In the Mid. Ages
itinerant leeches went about the country cheapening their drugs
and skill to the people, usually attended by a man who played
amusing tricks for proofs see Rutebeuf's Diz de I'erberie (Meou
;

nouv. rec. 1, 185 191 —

ocuvres 1, 250-9; simil. in 1, 468
; 477), —
and the Easter play in HofFm. Fundgr. 2, and in 0. Boh. in
Hanka 7, 198. These vagrant herbalists, quacks, lithotomists.

' ' uz wiirze kraft,' Parz. C43. 23.

Ternper'ie (medicine) L3.M\indnto tcmperan-
'

do,' conf. Mou9. 393. [Arz-at, ers-etre are prob. from apx-iarpos the Greek prefix
:

arch- becomes erz- iu Gennan words. Tkans.]

- The Ed. of the Gariu 2, 89 would derive mire from the Arabic emir but a ;

Fr. r is often developed out of d, t, as lerre latro, beurre butyrum [these by assimil.
with an r already present]
^ Pomp. Mela 3, G of Gaulish women putabantur iugeniis singularibus
:
'

praeditac, et sanaro iiuae apud alios iusauaLilia sunt ; whereas at Eome we find
_

women forbidden to treat certain diseases.

1152 SICKNESSES.

are a mine of information on the methods of popular leeclicraft.

Greg. Tur. 9, 6 mentions a conjuror and doctor Desiderius, who
wore a coat of goat's hair; the O. Slav, hali means physician, but
strictly conjuror, Glagolita 67'' (see Suppl.).
Crescentia, a pious persecuted saint, receives from Peter or
Mary, who fill exactly the place of pagan gods, the gift of healing
all poem (Meon n. r.
diseases, Kolocz. 267, or ace. to the 0. Fr.
2, 71-3) She herself might pass perfectly for a wise
only leprosy.
woman, and is actually charged with being a sorceress. Queens
too in ancient times are credited with power to quench certain
maladies by their touch in Rother 32''. 33* the queen strokes
:

the lame and ci'ooked with a stone; and a similar virtue was
ascribed to hereditary sovereigns of France and England (Hone's
Yrbk p. 799). If a woman has had seven sons in succession,
the seventh can heal all manner of hurt (Sup. I, 786) by Ettner's ;

Hebamme 906,^ Maulaffe 699, his touch cures wens at the throat.
French Sup. L, 22 makes it the ffth son. There is no end of
superstitions about this seventh or fifth son : in E. Friesland they
say he becomes a walrider j does that mean one who rides to the
foughten field? conf. wel-recke, p. 418n. What seems a counter-
part of it is, that when 7 girls running are born of one marriage,
one of them becomes a tverwolf, I, 1121. A child that has never
known its father is able to dispei'se tumours (fondre les loupes),
L, 21. A firstborn child, that has come into the world with
teeth, can cure a bad bite, K, 29. 37. All this borders closely on
the power to bequeath or transfer the gift of prophecy and the
art of weather-making, pp. 1088. 1107: the healing art was as much
sacerdotal as the business of fortune-telling (see Suppl.).
The distinction between sacrifice and healing would perhaps be
stated most correctly by saying, the one was aimed at sickness
threatened, the other at sickness broken out. Preventive sacri-
have no doubt been preserved longest in pastoral life
ficial rites

herdsmen made their cattle run through the flames, once a year,^

^ OneEoman rite I quote from Cato de re rust. 83 Votum pro bxibus, ut vale-
:

ant, sic facito. Marti Silvano in silva interdius, in cajnta singula bourn votum
lacito, farris adorei libras iii. et lardi p. iv s. et jJulpae iv s., vini sestarios tres. Id
in ununi vas liceto conjicere, et vinum item in unum vas liceto coujicere. Earn
rem divinam vel servus vel liber licebit faciat. Ubi res divina facta erit, statini
ibidem cousumito. MuUer ad earn rem divinam ne adsit, neve videat quoniodo fiat.
Hoc votum in annos singulos, si voles, licebit vovere.
 HUMAN DISEASES. 1153

or whenever pestilence approached. But sacrifices were also

performed in severe cases of actual sickness.

Our medical learning of today, as it did not proceed from the

people, has by degrees banished nearly all our native names for
diseases, and replaced them by Greek or Latin words. But as
those names often bring us face to face with old-world notions
about sickness and its cure, it will bo needful to present at any
rate the most important.
In the Mid. Ages kranlc has only the sense of debilis, iufirmus,
OHG. wana-heil, not of aeger, for which the term was siech, Goth.
sinks, OHG. sioh ; hence morbus was expressed not by krankheit,
but by sudd, Goth, sauhts, OHG. suM, ON. sutt, whereas now we
attach to sucht the moral notion of hankering, and only retain its
old meaning in a few compounds such as schwindsucht, gelbsucht,
etc. There is the same relation between the ON. Jyra (desiderium,
aegritudo animi) and likJyrCt (lepra), couf. Sw. tra, helletra, Dan.
traa, helletraa, DV. 2, 180. General words, expressing also the
bodily pain of sickness, are OHG. suero, MHG. sioer, and OHG.
MHG. %ce, ivctago, ivetage (like our siechtage). But a sick man is

also called in OHG. hettirlso (clinicus), O. iii. 14, G7; MHG.

hetter'ise, Parz. 502, 1. 813, 16 ; AS. beddrida bedridden : a term
specially used of men enfeebled by age, ' der alte betterise,' who
can no longer rise out of bed. In Scand. this painless ailment of
great age was called Ana sott, from king On or Ani, who had
secui'ed long life by sacrificing his sons (p. 46), and at last lived
on milk like a child again, Yngl. saga cap. 29 (see Suppl.)

It was christian to hold sickness a dispensation of God, heathen-

ish to see in it the handiwork of sprites, and something elvish.
Accordingly it is personijied : it comes upon, surprises, attacks,
seizes, takes hold of, overpowers man : SaLfKov eTri^pae, arvyepo'^
Be ol €XP^^ haificov, Od. 5, 396 [the daemon afilicts ; in the next
lino the gods heal]. 'mid suhtium bifangan,
In the Hel. 92, 1 :

bedrogfan hebbiad sie dernea wiliti. thea wredon habbiad sie

giwittiu benumune;' and in Versus Hartmanni (Canisius ii. 3,
203 fugit pestis ab homine, quam daemon saeviis miserat.'
:
'
No
wonder that in the Edda an oath is exacted from diseases, as
from living creatures, to do no harm to Balder, Su. G4. Like
death or destiny (p. 406), pestilence carries off :
*
suht farnam,'
1154 SICKNESSES.

Hel. 125, 20; in the Swed. oath Hra mig!' we must supply
' tage '
take : ita me morbus auferat In the Cod. Vindob. th.
!

428 no. 94 I find the phrase ' eine suht ligen, zwo suht ligen/ to
lie one sickness, two s. ;
* sich in die suht legen/ lay oneself (lie

down) into, Eeinh. 302. 320.

This daemonic nature of diseases makes people call them by
friendly jiattering keep them away, just as they do to
names to
horrible uncanny beasts, and avoid uttering their right name
they call a disease Schm. 2, 87. 3, 212. 222,
tlie good, the blessed,
and the pestilence is addressed as gossip. There will be more
examples to quote in speaking of particular diseases (see SuppL).
Fever, OHG. fiehar, 8, 15 and
AS.fpfnr; Goth, heito. Mat.
hr'inno, Mk 1, 31. Lu. 4, 38, bothand both fem. for -Trupero'?,
OHG. has no corresp. hiza, prinua. The Swiss have hitz and
hrcmd (Tobler 74^), and the AS. ddl, Beow. 34G9. 3692 seems
to be burning fever, from ad ignis, so that the OHG. would be
eital. An OHG. rito masc, Gl. Mens. 391, fi-om ritan to ride,
not from ridan to writhe, as fever does not twist like the cramp
and the AS. word should be spelt rida, not wri'Sa ; Lye has
rlderod' febris. It is imagined as an elf who rides the man with
rein and spur: der alp zoumet dich,' bridles thee;
'
der mar '

rttet diclV P- 464; ON. mara trad"\i?ixm/ Yngl. s. cap. 16; 'der
'

rite bestuont in,' stood upon him, Alex. 2208. In En. 10834
and Eracl. 3166 suht, jieher, rite are named side by side, are
therefore distinct; in En. 10350 ^ suht und rite'; 9694 'suht
nndi jieber'; 9698 'diu minne tuot kalt und heiz mer dan der
viertage rite,' love makes hot and cold like the quartan ague.
In curses 'habe den riden und die suht umb dinen hals ' about
: !

thy neck, Morolt 715. 'die suht an iwern losen kragen ' your !

unruly neck, Reinh. p. 302-12. ' nu muoze der leide ride vellen V
sore fever fell him, Karlmeinet 110. Ride seems to be especially
ague, which is sometimes called //oi-er. Sup. 1, 183; though we
also hear of ' ritten frost ' and ' ritteu hitze.' Imprecations com-
mon in the 15- 16th cent, are :
'
may the ritt shake you, the jarritt
(yearlong fever), the gcehe rite (swift r.) be at you !
' 'May the
rittshake you to your bones,^ Garg. 96". Ins ritts namen habt '

rhu,' H. Sachs iii. 3, 10''. They said: 'whence brings him the
ritt?' the same as the devil, p. 1113. Boner's well-told Fable
48 deserves attention : the rite appears in person (in what shape ?)j
 "

HUMAN DISEASES. 1155

and holds a dialogue with the flea. It is plainly [not ?] of Mid.

Age invention ; Petrarch epist. 3, 13 relates it of the spider and
the gout, and calls it anilis fabella. In Bavaria fever is personi-
fied as heufehnann, shaker, Schui.
1, 219; a spell against fever
speaks of 72 fevers.Russian superstition supposes nine sisters
who plague mankind with fevers ; they lie chained up in caverns,
and when let loose, pounce upon men without pity (Gotze's
Russ. volksl. p. 62). My explanation acquires certainty from
the Esthouiau phrase 'ayan walged, aijan hall I' I ride the white,
I ride the gray, i.e. I have the ague (Rosenplauter's Beitr. 12,
42-3).
The Greek eVtaXrT;?, 6(f)id\Tr)<;, literally on-leaper, was a dae-
monic incubus, an alp, elf, who causes the feverish oppression
of nightmare and rjinakr]';, rjTri6\ri<i nightmare, and r]'irla\o<i,
;

rjTTLoXo'i fever, fever-chill, meant the same thing, though gram-

marians tried to separate them by difference of accent. Add to

this, that in Aristot. hist. an. 8, 26 ^tt/oXo? turns up in the sense

of hutterjiy, and the notions of spirit, elf and butterfly constantly

run into one another (pp. 829. 917). In Lith., dnigis is butterfly
and fever-bird, in Lett., drudsis flying moth and fever. Lith.
druggis kreczia, Lett, drudsis kratta ; the fever shakes (one)
An AS. manuscript on diseases and remedies quoted by Wanley
pp. 176 — 180 (conf. supra p. 140) has at p. 180 celf-ddh lascedom,
cure for elf-burn, celfcynne-sealf, elf-salve, nlhfgengean seal/,
night-wives' salve.^ Elsewhere I find an ailment celf-siden)ie.
By the red and the ivhife dog in Ettner's Unw. doctor 436 we
prob. are to understand measles or rose-rash ; red dog again in
the Leipz. avanturier 1, 86. The Persians call scarlet-fever
al, and picture it as a rosy maid with locks of flame, Atkinson
p. 49. 50 (see Suppl.).
By gout (gicht f.) we understand a pain in the limbs, arthritis ;

in older Germ, it was neuter :

'
daz gegihte brichet (breaks) sie,'

a. Heinr. 886. Ulr. Trist. 1461. 'daz gegihte brack ir hend

und fiieze,^ Rab. 1060; hence our ' gicht-hriichig/ palsied. Maz
wiietende giJtte,' Renner 9904. As we also find darm-gicht (in-

testinal g.) for colic, and sun-giht ' on '

p. 61 7n. meant the sun's

' Ibid. 'wiN nslfcynncsealf and wiiS nihtgongan, and ham mnnxmm J^e deofol
mid lucmf,' against elf -salve and nightgangers and the men the devil homes (con-
sorts) with (sap. p. 8y0).

VOL. HI. S
1156 SICKNESSES.

gait, going, turning, I think gicht was a general term denoting

the shooting, twisting and tugging of pain in the body ; and a
derivative corresp. to the Goth, galds (innagahts, Gramm. 3,
518) . M. Nethl. jicM, Icel. iU, Sw. giU, Dan. gigt. The Gothic
renders TrapaXyrtKo^ by us-lipa, as if beside one's limbs, having
no use of them ; an OHG. urlido is not found. Ein siechtuom '

heizet pogrdt' = leme, a lame palsied state, Parz. 501, 26 is a

corruption of podagra, which was also twisted into podagram.
More AS. fot-ddl (podagra) zipperlein I
Teut. are fuoz-suht, ;

do not find before the 16th cent. M. Nethl. fledersin, fledercine

(arthritis), Leven van Jesus p. 52, and in vote ende in lede,'
' fl.

Doctrinale 3, 1030; in D'Arsy's Woordenboeck, Amst. 1699,

'
fledecijn,flerecijn, la goutte (chiragra)'; did the word mean a
moth or butterfly that brought on the disease ? (see Suppl.).
The flying gout that shifts from one pai-t to another (arthritis
vaga) was called in N. Germany (Holstein, the Baltic coast), at
least as late as the 17th cent., ' dat varende, lopende dee}-,' and
in some parts of L. Sax. and Westph. ' de varen, de varende, de
lopende varen,' the faring, running (sprites or things). So that
this disease again was regarded as a spiritual- animal being which
had been conjured into the body. Still plainer are the names
' die fliegenden elbe,' kmderen' (Brunswk), 'die gute
^ die giite

holde' (abt Gottingen), exactly what the elvish 'things^ were

called that witches conjured into people (p. 1074). And they
likewise were imagined in the form of hutterflies or ivorms, which
caused gnawing pains and swellings in the joints of the hands
and feet.^ The disease being an obstinate one, and often hard
to cure, the common people set it down as the work of witches.
It is also called the hair-worm, and in the Netherlands j't^wipm^
gout. A spell classifies gouts as running, staying, trembling,
evening, and growing gegicht.
But the operations of the holden must have been far more
extensive, and concerned in many more diseases. The HoUenzopf,
Wichtelzopf (plica polon.) was spoken of, pp. 464. 474. In Euss.
the plica is volosets, which borders on Volos p. 625n., but comes
from volos, vlas, hair. A witch confessed (Yoigt's Abh. p. 122)
^ Job. Weyer's Arzneibuch (J. Wier, Piscinarius, b. at Grave in Brab. 1515, d.
at Tecklenb. 1588), Frkft 1583, p. 27. Heur. Meibom de artliritide vaga scorbutina,
Helmest. 1668. 1, cap. 1.
 HUMAN DISEASES. 1157

that there wore nine sorts of holdicJien the riding, splitting, :

blowing, wasting, flying, swelling, deaf, dumb, blind.

The Poles also call luorms that breed diseases in man biale
ludzie, white folk, i.e. elves (Biester's Neue Berl. mon. schr.
1802. 8,230).
We apply the term jiuss (rheuma) to several morbid affections,
some slight, others dangerous to life, as sfickfluss catai-rh, schlag-
fluss apoplexy. The latter is said to touch, hit, strike ; MHG-.
der Gotes slac (stroke) ; later, die gcwalt (might) Gottes, die hand
Gottes, Ettn. unw. doct. 224. 'traf mich Gottes gevmlt' = 1 had a
stroke, Brunsw. auz. 1745. p. 2022 (from Life of Mat. Schwarz,
an. 1547) couf. supra p. 19n.
; Yet the 'stroke of God^^ ex-
presses also the quickness and ease of this mode of death (mors
lenis repentina), compared with those that chain us long to a
bed o£ pain hence another name for apoplexy was das selig,'
:
'

the blessed. We may compare the dwarf-stroke, dverg-slagr,

palsy, p. 461. The Bohemians distinguish Bozj moc (God^'s
might) epilepsy, from Bozj ruJca (God's hand) apoplexy (see
Suppl.).
The term falling sickness for epilepsy occurs as early as Diut,
2, 193^, ' vaJjandia suht (caducum moi-bum)'; 'daz fallende
ilbel,' Fundgr. 325; ' fallender siechtag,' Hutten 5, 171. Other-
wise : the sorrow, the miser}/, the sore trouble, the evil being, the
scourge, the iveed (Jul. Schmidt p. 136). M. Nethl. vallende evel.
Mod. Nethl. vallende ziekte, Sint Jans evel, grot evel, gramschap
Goods, wrath of God, Huyd. op St. In Melauder's Joco-
1, 569.
ser. 1, 434: ^ may gnuk being LG.
the gniicken touch you!'
for knock. ' The trojf has touched him,' Erasm. Alberus 39,
i.e. the stroke [apoplexy?] ; M. Lat. gutta, gutta cadiva, 0. Fr.
la goute : ' clieent de gote,'
Ren, 25203, brought on by holding
the plompe (lotus, p. 654) in the hand. A particular species of
the drop occurs under the name of nesch or nesch-tropf. Schmidts
Swab. Diet, gives from a MS. ndsch as hiccough, singultus,
which (like sneezing, p. 1116) seems to have been regarded as
a mild case of apoplexy; Popowitsch p. 511 quotes noschtn as
hiccough, and in OHG. we find nescazan as well as fnescazan,
singultire, Graff 3, 782. I derive them all from the Goth, hnasqus

^ A(6s iJucTi-y^, II. 12, 37. 13, 812 ; but not meaning a disease.
 115S SICKNESSES.

mollis^ delicatus^ AS. linesc [Engl, nesli, SI. iiezlino], to wliicli

also belongs OHG. hnascon, nascon, our naschen^ to have a sweet
tooth. Mone's anz. 6, 463 pronounces nosch-tropf to be flying
gout, and gives a nosch-segen (-charm) :
' I command thee, nosch,
with all thy fellows, for with thee are the stech and the hramjyf,
gesi^at, geschoss, geiclit and gesicht.' A further charm speaks of
77 noschen : ^we will go into the man's house, and suck his
blood and gnaw his bones and eat his flesh ' ; but they get
conjured into a withered tree. A severer, longer ailment than
hiccough seems to be meant ; Mone connects nosch with ' nesso '
in the OS,, spell, but a LG. ss answers to a HG. Us, not to si;
sell ; to me the connexion of the word with naschen, explain it

how you will, seems indisputable :

' so dich diu suht henasche
(nibble at), daz dir hut und har abe ge !' skin and hair come off
(see Suppl.).

Kramjjf, spasm, convulsion, in children usually freise, freisig,

gefrais, Sup. I, 474. 722, frdsel, Jul. Schmidt p. 121. 137.
Schduerchen, LG. schiirken (jumping toothache, tic douloureux),
liter, little shiver, twitch. But freis, frais often stands for
epilepsy too (Abele's Gerichtsh. 2, 429. 4, 218. 311).
Leih-iveh, grimmen (krimmen, Nethl. krimpen), gripes, belly-
ache; die oheve grimme, manns-mutter (Wier 107'^) ; hachmutter,
hdrmund, hdrmutter, Staid. 1, 136; 'the hermutter has bit me,^
I have the colic, Schm. 1, 217; Austr. hervater and hermutter

(Hofer 1, 77-8) tvarmund, Staid. 1, 334 tribe, Fundgr. 321, 9

; ;

also means colic ace. to Hofi'm. Rulir (dysentery), durchlauf,

darmgicht (ace. to Gloss. Flor. 984^) uzsuht, Gl. Flor. 984^ zuzsuht ;

further, in Staid. cmssucJit (diarrh.). BotJie riihr (bloody flux),

''der rothe schaden' (Aushelm 3, 236).
LungensucM, AS. lungenddl (pneumonia) ;
'
scliwinge- oder
lunge-su.cht ^ in Schweiniclien 2, 256 is surely for scJnvinde- ? In
Austria ' der scliwnnd,' our schwind-sucld consumption ; Abele's
Gerichtsh. 2, 303 says it seizes an ell's length of gut every year.
8 eiten-stechen {^iQuvitx^), OHG. stech ido ; M. Nethl. lanc-evel,
Rein. 5401. Huyd. op St. 1, 569, from lane, Fr. flanc, OHG.
lancha = ilia, lumbus, but I have not found an OHG. lancli-upil
morbus ilium.
Wasser-sucJd, dropsy. OHG. has also wazar-clialp (water-calf)
hydrops, Diut. 2, 181. Mone 8, 494; conf. ^nond-halh (mola.
 HUMAN DISEASES. 1150

caro in utcro uascens), Melander's Joe. ii. no. 450, Engl, moon-
calf, misbirth, about whicli there must be some floating mythical
notions, for we also find a proper name Sonnenhalb, and abei'-

kalb, afterkalb or ebcrkalb means an illegitimate child (see

Suppl.).
For abortus we have misgeburt, fehlgeburt, miskram ; verbs :

to upset, tip over, spill, etc. zy heft de kar omgeworpeu,^ '

Tuinman's Spreekw. 1, 88; gone wrong with her, Schwein.

^tis

2, 314, conf. 321 ; not straight, Kantzow 2, 30; Dan. 'at giore
omslag '
; of proper birth : to bring to the (right) j9?tice. Esth.
tiiyad nurgad (empty corners), mooncalf ;
' ulle kiitte minnema,^
slip out of (miss) the hands, opp. to '
last polwede peiilet tostma,'

get (lift) the child on the knee. ^'Ve have: 'there's a row,'
'
the house cracks'" (the birth is near), Hhe house has tumbled'
(it is over), Sachs, prov. blatt. 14, 127 ' the oven breaks down,' ;

Schm. 1, 33. In MHG. ' diu kamer wart entlochen,' unlocked,

Mar. 46. Bermutter, which is used of colic, strictly denotes the
hysterica passio, and is represented not only as a toad, Schm. 1,
188, but as a mouse that runs out of the body, and has a sword
laid across the stream for it, Ettn. hebamme p. 194-5, as in the
superstition described above, p. 1082 (see Suppl.).
Herz-cjespan, tension of heart (cardialgia), herz-spann. Sup. I,
873. 949, otherwise herz-weh, herz-kulk (ventriculi colica): ' some-
thing lies and stands before my heart.' MHG. herze-swer ; swer-
mage, Diut. 2, 273. Thisnot the same thing as the heart-
is

worm, of which it is vulgarly supposed that every man has one

in him, and would die if it crept out of his mouth (Ettn. hebamme
p. 890), or got on his tongue, Chr. Weise's Drei kliigste leute

pp. 8. 9. The ancients called a swelling of the tongue ^drpa'xp'^

and rana. The heiss-hunger (hot-), l3ovXifio<i, appetitus caniuus,
was also accounted for by an animal: 'vermis lacertae simllis in
stomacho hominis habitat,' Gl. Jun. 381. ' wir suln uns alle '

broeten, den zadelwurm tceten (kill) der uns dicke hat genagen/
oft has gnawed us, Seifr. Helbl. 3, 247.
Headache, hoiihit-ive, Fundgr. 320-1; ho ab Usuiit, Diut. 270;
farren, Sup. I, 865. perh. the ' faren ' of p. 1156. Tobe-suht
(amentia), Iw. 3233, brain-sickness. Wirbel-sucJit, vertigo, I,

436.
OHG. huosto, cough, MHG. /atos/t', our huste (in Ziirich wiieste),
 11 GO SICKNESSES.

ON. hosti, AS. liwosta, Engl. ivJioost. A cold in the head :

schnupfe, schnaube, schnuder, in Switz. pfiiilsel ; Hildegard has

naseboz, coryza, MHG. struche, Fundgr. 321, 1. Ls. 1, 403-4.
Hoarseness : hramine, Fdgr. 322. Catarrh : OHG. ta^npho, Graff
5, 142, dumplw in Hildeg. St. Anthony's fire (because healed in
his hospitals?) : rotldauf, in Switz. wolhen, jiiegende u-ollce, flying
cloud. Staid. 2, 456 (see Suppl.).
Oelhsuht, elephantiasis in Gl. Mons. 384 ; our gelhsucht is the
jaundice. ' To fasten yellow smocks on folk,' is that to conjure
the jaundice into them ? Gelesuht and flch are ficus morbus,
piles, AS.fic-ddl; in AM. bl. 2, 199 ' der rot vich' for hasmor-

rhoids; in Helbl. 2, 1190 '

der rote siechtuom und daz vtc macht
inch bleich unde gel.' OHG. misal-snht (lepra), Graff 2, 875 ;

Goth, pruts-fill, which in Gramm. 2, 20 I traced correctly to

]?riutan [to trouble, tease, our driessen, verdruss], and 2, 598
recognised ]?ruts as anom. Gen. for ];rutis. pruts is torment,
vexation, and applied
to sickness, leprosy the OHG. form would ;

be In Slavic languages trud is trouble and illness,

druzis-fel.
the Boh. trnd having exactly the two meanings of dolor and
lepra, Pol. trad eruption. OHG. Iirmpi (scabies), ruda (impetigo),
Gl. Flor. 988'^, zittarlus, tetter-louse, ringworm (impetigo), Diut.
1, 496^. A modern slang term is schneider-courage (Adelung v.
kratze), schneider-kurzweil, tailor's pastime (Ettn. unw. doct.
349). The AS. gic&a (scabies, impetigo), Engl, itch, is the OHG.
jucliido, Graff 1, 593. The rose (erysipelas), running fire, ignis
sacer (Ivonis epist. p. 85^. 184^^), OHG. omo, AS. oma, ON. dma.
Of red spots on a child's face they say '
the Jiidel has burnt
him,' Sup. I, 473. AS. }}eor,peorwe.orc is inflammation, jDeorwgrm
impetigo vermicularis ^ (see Suppl.).
Stone, gravel, calculorum dolor: in Gotz. v. Berlich. 103, '
der
reissende (tearing) stein.'
A sort of excrescence or fungus (suam) was called 7nal-annus
(das iibel jar). Spell VII; in Ratherii opp. ed Ballerini p. 15:
' carbunculi vel malae pustulae, quem malum vulgo dicunt
malampnum.' And the plant used in healing it bore the name
o? malanmis too, OHG. acJialm, Graff 1, 132 (see Suppl.).
' The Greeks
too fancied the impetigo was caused by a small beetle. Pliny 27,
11 (75) lapis vulgaris juxta flumina fert museum siccum, canum ; hie frieatnr altero
:

lapide, addita homiuis saliva; illo lajjide tangitur impetigo. Qui tangit, dicit,
(pevyere, Kavdapides, Xvkos dypios v/x/xe oiuKei, beetles begone, the wild wolf chases you.
 HUMAN DISEASES. llCil

Many other names of diseases I suppress; a still greater

number must have eluded my research. My design was, out of
this neglected mine of wealth in our language to bring specimens
that should prove what mythical fancies the people associated
with the origin of diseases. Like other evils, they seemed to be
destined and devised by gods, spirits, magicians ; nay, to become
themselves malign living agents
(p. 1153). Much remains
obscure what is meant by ulfheit, that plague of plagues (p.
:

442 n.)? what by the haupt-geschein which is exorcized in Ayrer's

Fastn. sp. p. 148-9, and turns up in other stories too (Schm. 3,
'
366) ? Now in Eenner 12180 we find ' ir habt daz houbt-geschide
(rh. vermide), meaning apparently folly, infatuation. If 'head-

sheen ' be right, I would explain it by the OHG. houbet-skimo

(capitis radii), N. Cap. 63 for it is an ailment that throws a
:

nimbus or nebula round one's head, and makes one see everything
double; H. Sachs names it ' der plerr, augenplerr,' ii. 2, 27''. iii.
3, 9^. iv. 3, 13*•^ and we still say 'die hlerr kriegen,' to be lost in
amazement [blurred?]. Eating chervil is supposed to produce
this doubleness of vision,Fragm. 37'''^. Garg. 148^.
A Finnic song makes an old woman, Launawatar (Schroter p.
48 seq.) or Louhiatar (Kalev. 25, 107) become the mother of nine
sons the nine holden above) werewolf, snake, risi (?),
(like :

lizard,nightmare, joint-ache, gout, spleen, gripes. These mala-

dies then are brothers of baneful monsters and in the song the
;

last-named disorder is singled out for exorcism.

The Mod. Greeks picture the smallpox as a woman frightful to
children, and euphemistically name her crvyx^^peixevrj indulgent,
exorable (conf. ON. Eir), or more commonly euXoyia one to be
praised and blest (FaurieFs Disc. prel. Ixxxv).
One more disease has to be noticed, which from quite the early
part of the Mid. Ages was ascribed to demonic diabolic agency.
I begin with a passage in the Vita Caesarii Arelatensis (d. 542),
said to have been written by his pupils Cyprianus, Messianus
' lUe
and Stephanus, lib. 2 cap. 14 (Acta Bened. sec. 1, p. 673) :

autem, quid infirmitatis haberet ? interrogavit. Dixeruut, dae-

quod rustici Blanam appellant; quae sic affligitur, ut
'iibonium
paeno omnibus noctibus assidue caedatur, et saepe etiam in
ecclesiam ducitur inter duos viros ut maneat, et sic flagris dia-
holicis occulte fatigatur, ut vox continua ejus audiatur. . . .
1102 SICKNESSES.

Oculis meis vidi plagas, quas ante aliquos dies in dorsum et in

scapulas acceperat, in sanitatem venire, pridianas autem et in ipsa
nocte impressas recentes inter illas intextas, quas prius perpessa
fuerat/ Greg. Tur. mir. 5, Mart. 4, 36 :
'
Cum de cuUura
rediret, subito intermanus delapsa comitantium terrae corruit^
ligataque lingua nullum verbum ex ore potens proferre, obmutuit.
Interea accedentibus accolis ac dicentibus eam mericUani daemonis
incursum patij ligamina herbarum atque incantationum verba
proferebant.^ Ducange has other passages sub v. daemon meri-
dianus ; the name seems to have arisen out of Ps. 91, Q, where
Notker translates ' mittetagigo tiefel/ whom Greek wi-iters also
call /u,ear]fjil3pLyo'i Sai/jicov : the disease must have been of an
epileptic nature. The Bohemians name it polednice (meridiana),
but the Poles .Dziewanna (p. 993n.), which is JJiana again, and as
Diana often means the same thing as Holda, it is essential to
remember that this goddess also loves to appear at the hour of noon
(Praetor, weltbeschr. 1, 476), and that ivhite ladies are seen at the
same season (p. 963-4-6), whose original is Berhta the bright. So
that the malady can safely be traced to the operation of deities
and elves. That here Holda and Berhta do strike in, has already
been inferred on other grounds, p. 477-8, in speaking of the aunt
in the rye, the woman in the wheat, who passes through the corn
at noontide, like the Wendic pshi-polnitsa : some call her ^Js/a'-

polontsa, she appears between 12 and 1 to labourers in heathy

districts, especially to women weeding flax, she is clothed
in white, and talks of flax-raising, how it is planted, reared,
worked and spun she is said to
; the necks of women
have wrung
that would not answer her the people dread her, and are glad
;

she has not shown herself this long while past. Observe, that in
Gregory too the demon appeared to the woman at her field labour,
and she falls to the ground, as the Russian peasants do before the
' who breaks their bones in Gaul it was taken
'
weeping widow :

for a mental disorder. But in all these shapes of terror we can-

not fail to recognise the motherly divinity of the heathens.
Of course, spirits have equally to do with animal diseases. An
OS. formula adjures the nesso and his nine young ones to depart
out of the flesh and skin of the spur-lamed horse. Dog's mad-
ness is said to come of a worm seated under the tongue, and this
' tollwurm '
can be cut out. One ailment of horses is called the
 ANIMAL DISEASES. 1163

hlowiiig ivorm (Spell XV), wliicli reminds of the blowing liolden,

p. 1157. Another, of horses or of oxen, is the liiiiische : Staid. 2,

61 makes itburning of the spleen or cold tumour, otherwise called

'the evil wind,' Tobl. p. 70; in Lower Hesse it is swollen udder
in a cow, and the charm there muttered against it is

Die hilnsche und der dmche (dragon)

die giengen liber die bache (beck)
die hiiusche die vertrank (was drowned, al. verschwauk
vanished),
der drache der versank.

A charm in Mone's Anz. 465 begins :

' there went three blessed
virgins over a liuntschen hill, the hilntsclien meets them, and one
says, here is the Ituntsche.' Certainly the word seems to contain
the OHGr. adj. hiinisc, MHG. hiunisch, and may refer to giants
or to Huns (p. 523) ; the '
hiinische berg ' tells in favour of the
first, in case a giant's mount is meant. Adelung writes ' der
hintsch/ and explains it as asthma. A LG. formula substitutes
for hiinsche site, i.e. schleihe, tench (see Suppl.). In popular
belief a witch can charm her elves or holden alike into man and
beast. The Servians call an incurable disease in sheep 77ietil.
They say, once the Germans having caught the Devil, asked him
what was a cure for the metil ? He answered, when all the
sheep were dead but one, they must carry the remaining one
round the pen, and then no more would die but that one (Vuk
sub v.). In other cases the first head of cattle that falls is to be
buried, and a willow shoot be planted on the mound.

As the several diseases and plagues were ordained and sent by

gods or daemons, there were also special remedies and cares that
proceeded from such higher beings first of all. In the Catholic
superstition of the later Mid. Ages there had grown up a regular
system, as to which particular saint, male or female, was to be
invoked for the several pains and sorrows of almost every limb in
the body^ (see Suppl.).
Out of a mass of superstitious modes of healing, I select the

following.
A very ancient custom was, to measure the patient, partly by

1
Haupt's Zeitbchr. 1, 113--1. Eociucfort sub v. mal.
11G4 SICKNESSES.

way if tlie malady were growing or

of cure, partly to ascertain
abating. We miglit even quote the Bible under this head, 1 Kgs
17, 21. 2 Kgs 4, 34, where Elijah and Elisha measure them-
and thereby restore him to life.
selves over the lifeless child,
And the practice of measuring the limhs when handing tapers up
to the altar (Dint. 2, 292) is worth considering, though it is
supposed rather keep away coming evils. In the Bihtebuoch
to

p. 46 the question is asked ob du ie geloubetost an hecse und

:
'

an lachenerin und an segenerin, und ob du ta3te daz si dir rieten

(got them to advise thee) ? und ob dii ie gesegnet oder gelachent
wurde oder gemezen wurde, und ob di\ ie bekort wurde ? ' In
Ls. 3, 9 a woman, wishing to fool her husband, says tuo dich :
'

her, Id dich mezzen,' come and be measured then also lang ich ;
'

in maz, unz er allez vergaz,' I measured him till he forgot every-

thing. Another, who wants to persuade her husband that he is
'
niht guoter sinne,' not of sound mind, says to him. Cod. kolocz.
141:

'
So habt her, und Idt iuch mezzen,
ob ihtes (aught) an iu si vei'gezzen.'
Sie was ungetriuwe,
sie nam ir risen (rods) niuwe,

sie maz in iidcli der lenge,

do was ez im ze enge,
sie maz im twerhes (across) iiher Iwvpt :

'swaz ich spriche, daz geloupt,

blaset dar durch (blow thro' these) mit gewalt,'
sie nam die risen zwivalt,
' und mir uf den rehten fuoz,
tret
so wirt iu iuwer siihte buoz ('twill boot your sickness) ;

ir suit iuch in daz bette legen

und suit iuch niergen regen (not stir),

biz daz ir derhitzet (till you get warm)
und ein wenc (a little) erswitzet,

so ezzet drithalp rockenkorn (2A grains of rye),

so wirt iuwer suht gar verlorn.'

Eenn. 12183: 'strecket inch nider, und Idt inch mezzen.' This
measuring is also quoted among sorceries (Sup. D, 38 r. 140 r.).
 MEASURING. STREWING ASHES. 1165

Pregnant women measure a unck the length of the saint's image,

and tie it round their body (F, ol). Wier's Arzneibuch p. 31-3
mentions a disease called in the Treves country naclit-grif
(brought on by the grip of a night-spirit ?) ; to ascertain its

presence, you proceed thus draw the sick man's

: belt about his
naked body, lengthwise and breadthwise, then take it off, and
hang it on a nail with the words O God, I pray thee by the
'

three virgins Margarita, Mariamagdalena and Ursula, be pleased

to vouchsafe a sign upon the sick man, if he have the nightgrip
or no ' then measure again, and if the belt be shorter than
;

before, it is a sign of the said sickness. By the Schles. prov. bl.

1798. 27, 16 — 20, scarce a village in the Liegnitz country but
has its inesserin, always an old woman. When she is asked to
say whether a person is in danger from consumption, she takes
a thread and measures the patient, first from head to heel, then
from tip to tip of the outspread arms ; if his length be less than

his breadth, then he is consumptive : the less the thread will

measure his arms, the farther has the disease advanced ^^conf.
p. 1158) ; if it reaches only to the elbow, there is no hope for him.
The measuring is repeated from time to time if the thread :

stretches, and reaches its due length again, the danger is

removed. The wise woman must never ask money for her
trouble, but take what is given. The Mark, forschungen 1, 247
says a woman is stript, and measured with a piece of red yarn
spun on a Sunday. Compare the measuring of corn and water.
Sup. I, 258. 953, and supra p. 491-7 (see Suppl.).
Much can be done by strohing and binding. A patient's body
is commonly stroked with the hand or sleeve or the back of a

knife; often a thread round the part affected, or the

is also tied
medicine tied on by binding more hereafter.
it. Of this
In Poland, when the white folk (biate ludzie, p. 1157) torment
a sick man, a bed of pease-halm is made, a sheet spread over it,
and the patient laid thereon ; then a person walks round him,
carrying a sieve-fid of ashes on his back, letting the ashes run
out, till the floor all round the bed is covered with them. The
first thing in the morning they count all the lines in the ashes,

and some one goes silently, greeting no one on the way, and
reports the same to the wise woman, avIio proscribes accordingly
(Bicster's Mon. schr. as above). The spirits leave their tracks in
1166 SICKNESSES.

tlie ashes, wliicli are strewn as for the eartli-mannikin p. 451 n.

couf. Sup. M, 40 (see Suppl.).
Onthe draiving and pouring of water by the wise woman,
see Sup. I, 515. 865. Charming of apoplexy by a hatchet on the
threshold, G, line 70.
The efficacy of fire and flame was proved on envenomed
wounds, by burning them out ; Sa3m. 27^ already mentions ' eldr
vi-S sottum/ fire against sicknesses. On erysipelas they struck
fire [out of flint] , Sup. I, 71 0. To insure cattle against fire, they
drove them over the holy needfire, p. 604 seq. (see Suppl.).

An old cure for fever was, to lay the child on the oven or the
roof :
'
mulier si qua filium suum Tponit supra tectum (conf. p. 1116)
aut in fornacem pro sanitate febrium/ Sup. C, 10, 14. posuisti '

infantem tuum juxta ignem,' C, p. 200"". If a child does not get

bigger, it has the elterlein (elderling) ;
push it into tlie haJcing-

oven a few times, and the elterlein will leave it, I, 75. This
mode of cure follows the plan of goddesses and night-wives in
laying children by the flame, p. 1059.
A salutary process for children and cattle was to make them
walk or creep through tunnelled earth, holloiv stones or a cloven
tree. This either prevented or neutralized all magic, or worked
homeopathically. So early as the Canones Edgari, ace. to the
AS. version in Thorpe p. 396 ' treow-wurSuuga and stau-
:

wur'Sunga and |?one deofles creeft, ]>sev ma pa did purh pa eor&an

tih&.' '
Mulieres, quae habent vagientes infantes, effodiuni
ierram et ex parte pertusant earn, et per illud foramen pertrahunt
infantem,' Sup. A. Nurses take a new-born babe and thrust it

through a hole, G, line 137; a child that will not learn to walk
is made to crawl under hlachhernj -vines fixed in the soil at both

ends, I, 818. Sheep, when sick, have to creep through the cleft
of a young oak nuUus praesumat pecora per cavam arhorcni aut
:
'

per terram foratam transire,' A.

Perforated stones are occasionally mentioned in early records :

'
from pyrelan stane,' Kemble 2, ; 29 (an. 847) ' durihilin stein,^
MB. 2, 296 (an. 1130). Ital. pietra pertusa. Some are called
needles' eyes, one of which stood between Hersfeld and Vacha
near Friedewald; and they seem to have been placed on the
former site of hollow trees, which were held in high esteem,
but had died Nadel-ohr est lapis perforatus, in locum arboris
:
'
 CEEEPING THROUGH EARTH OR TREES. 1167

excavatae, in media silva veuatoribus ob feraruin silvestrium

copiam frequente, a Mauritio Hassiae landgravio ad viam positus,
per quern praetcreuntes joci et vexationis gratia p'oni perrepere
Solent/^ This handseling of huntsmen and travellers went on long
after all faith in the healing power had evaporated. In Gaul
it seems to have kept a firmer hold, and taken a wider range
e.g. in Poitou '
les enfants trop faibles reprennent des forces,
:

lorsqu'ils ont ete assis dans le troit de la pierre saint Fesse;

cette pierre informe placee au milieu d'un champ est respectee
par les laboureurs^ et la charrue laisse un espace libre a Fentour,'
Mem. des antiq. 8, 455; similar traditions ib. 1, 429. 430.
This creeping thi'ough a gap in oak, earth or stone seemingly
transferred the sickness or sorcery to the genius of the tree or
soil." From Magdeburg country I have heard the following
Let two brothers (if twins, the better) split a cherrtj-tree in the
middle, and pull any sick child through, then bind the tree up
again ; as the tree heals up, so will the child. Near Wittstock
in the Altmark stood a stout gnarled oah, whose boughs had
grown into and made lioles in each other the afflicted who crept
:

through these holes recovered; all round the tree lay numbers
of crutches that convalescent cripples had thrown away (Temme
p. 116-7). In Sweden these round openings in intertwisted
boughs are called elf-hores, and women in labour are forced
through them. We ai-e not alwaj^s told what diseases were
cured by this method; here is a passage proving that as late
as last century the English peasantry still practised it for
ruptures ' In
: a farmyard near the middle of Selborne (Hants)
stands at this day a row of pollard-ashes, which, by the seams
and long cicatrices down their sides, manifestly shew that in
former times they have been cleft asunder. These trees, when
young and flexible, were severed and held open by wedges, while
ruptured children stript naked were pushed tlcrough the apertures,
under a persuasion that by such a process the poor babes would
be cured of their infirmity. As soon as the operation was over,
the tree in the suffering part was plastered with loam, and care-

Pauli Hentzueri itincrar. (an. 1598-9), Breslau 1017. p. 5.

'

- , —
N.B. in the O.Fr. Tristan 1321 31 when the dwarf Frociue confides to the
blackthorn the secret of king Mark having horse's ears, he first puts his head under
the hollow root, and then speaks. His secret thus passes on to the thorn.
1168 SICKNESSES.

fully swatlied up. and soldered together^

If the part coalesced
as usually fell out where performed with any
the feat was
adroitness at all, the party was cured; but where the cleft
continued to gape, the operation, it was supposed, would prove
ineffectual. We have several persons now living in the village,
who in their childhood were supposed to be healed by this
superstitious ceremony, derived down perhaps from our Saxon
ancestors, who practised it before their conversion to Christianity.
At the south corner of the area near the church, there stood
about twenty years ago a very old grotesque hollow pollard-ash,
which for ages had been looked on with no small veneration as
a shreiu-asJi. Now a shrew-ash is an ash whose twigs or branches,
when gently applied to the limhs of cattle, will immediately
relieve the pains which a beast suffers from the running of a
shreimnouse over the part affected. For it is supposed that
a shrewmouse is of so baneful and deleterious a nature, that
wherever it creeps over a beast, be it horse, cow or sheep, the

suffering animal is afflicted with cruel anguish, and threatened

with the loss of the use of the limb. Against this accident, to
which they were continually liable, our provident forefathers
always kept a shrew-ash at hand, which, when once medicated,
would maintain its virtue for ever. A shreiv-ash was made
thus ^ into the body of the tree a deep hole was bored with
:

an auger, and a poor devoted shrewmouse tvas thrust in alive and

plugged in, no doubt with several quaint incantations long since
forgotten. As the ceremonies necessary for such a consecration
are no longer undei'stood, all succession is at an end, and no
such ti-ee is known to subsist in the manor or hundred. As to
that on the area, the late vicar stubbed and burnt it when he was
waywarden, regardless of the remonstrances of the bystanders,
who interceded in vain for its preservation '" (see Suppl.).

1 Bob. Plot's Nat. hist, of Staffordshire, Oxf 1686. p. 222

. 'A superstitious
:

custom they have in this county, of making nursi-oiv trees for the cure of unaccount-
able swellings in their cattle. Por to make any tree, whether oak, ash or elm, a
nursrow tree, they catch one or more of these nursrows or fieldmice, which they
fancy bite their cattle and make them swell, and having bored a hole to the center
in the body of the tree, they put the mice in, and then drive a peg in after them
of the same wood, where they starving at last communicate forsooth such a virtue
to the tree, that cattle thus swoln being loiped loi.th the boughs of it presently
recover of which trees they have not so many neither, but that at some places
:

they go 8 or 10 miles to procure this remedy.'

2 White's Nat. hist, and antiq. of Selborne, Lend. 1783. 4, p. 202-4.
 PLUGGING UP. BURYING. 1169

This superstition of tlie mouf^e-ash liolds together with some

things we have ah'eady touched upon. Thus, plugging the
mouse hke shutting up one^s ill-luck in the hollow
in is very
oak, p. 878 and we are helped out by a statement in Luther's
;

Table-talk (ed. 1571. fol. 53'^): 'a hole is bored in a tree, the
soul placed therein, and a plug driven in after, that it may stay
in.' We know that on other occasions, when soul or spirit
quits the body, it takes the shape of a mouse, p. 1082.
EaihiJd is what the Lettons
call a fancied cure for headache :

the sufferer measured a few times round the head with the
is

inner bark of the lime, and then has to craiul tJirougJi tliis hast.
We also find that through Jtoles bored in this healing tree water
is poured and drunk.
It partakes of angang, that the first three corn or sloe blossoms
one sees in the year should furnish a remedy for fever. Sup. T,
695. 718. 781. 1018; conf. the 2i grains of rye, p. 1164.
At the Vogelsberg gouty persons wear on the ring-finger
of the righthand iro7i rings made out of 7iails on which men
have hung themselves. Gout-charms are worn on the breast,
wrapt in unbleached linen, with flaxen threads without a knot.
Both fall under the head of amulets and adligatio. Healing
girdles were already known to Marcellus, AS. horn. 2, 28.
Diseases and remedies are also buried in the ground : in the
ant-hill. Sup. I, 861. Of this class is a cure of epilepsy per-
formed in the 10th cent, by burying peachblossoms, which
Ratherius in Praeloquiis lib. 1 (ed. Mart, et Dur. p. 808. ed.
Bailer, p. 31) relates doubtingly : Factum sit, infectum sit,

narratum est quod refero. Cujusdam divitis filius gutta quam

cadivam dicunt laborabat. Medicorum omne probatissimorum
erga eum inefficax ingenium ad desperationem salutis paternum
atque maternum deduxerat animum, cum ecce unus servorum
suggerit, ut flores arboris persicae optime mundatos prime lunis

* Physica Hildegardis 3, 10 de cupresso Quod si aliquis homo a diabnlo vel

:

per magica irretitus est, praefatum lignum, quod cor dicitur, cum terehro pcrforet,
et in fictili vase aquam vivi fontis tollat, et cam per idem foramen in aliud fictile
vas fuudat, et cum jam infundit dicat ego fundo te, aciua, per foramen istud in
:
'

virtuosa virtute, quae Deus est, ut cum fortitudiue quae tibi adest in natura tua
fiuas in liominem istum qui in sensu suo ii-retitus est, et omnes contrarietates in
eo destruas, et eum in rectitudinem in quam Deus eum posuit, in recto sensu et
acientia reponas.' Et aquam istam per novem dies jejuuus bibat, et ctiam tociens
hoc modo beuedicatur, et melius habebit.
1170 SICKNESSES.

(i.e. lunae) die Aprilis mensis in vase vitreo coUigerent, quod

sub radice ejusdem arhoris, insciis omnibus, ab uno quo valient
suffoderetur, eodem die reversuro ipso a quo positum est, anno
vergente, si fieri posset hora quoque eadem, et elFosso vase flores
hi oleum conversos, arborem siccatam inventuro, quod sub altare
positum presbytero quoque ignorante, novem missis super eo
celeb ratis sanctificaretur, et statim post accessum ejusdem morbi
novem vicihus in haustum diatim scilicet aegro daretur, cum
oratione Dominica, ita duntaxat ut post ' libera nos a malo ' a

dante diceretur Deus istum hominem (nomine ill.) a gutta

'
libera
cadiva,^ et quibus novem diebus missam quotidie audiret, azymum
panem cibumque quadragesimalem post jejunium caperet, atque
ita Deo miserante convalesceret. Si taraen factum est, ille con-
valuit, servus etiam lieres adscriptus, medicina
emancipatus est,

ab iunumeris adprobata multis quoque salutis contulit remedia.

The elder-tree is good for tootbaclie and ague for the former :

the sufferer sticks an elder-branch into ground with the words tJie

begone, bad spirit ' ; in the case of ague he puts it in without

'^

saying a word, but his fever sticks to the elder, and then fastens
on the first person who comes to the spot unawares, Dan. Sup.
K, 162. Specially wholesome is an elder that grows over bee-
hives (op bjintjekoven) ; the bast is peeled off" upivards (not

down), and a decoction of it is given the patient to drink

(Lapekoer fen Gabe scroar. p. 31-2).

It is worth noticing how the sickness is transferred to a tree,

i.e. to the spirit wbo inhabits it. Spell no. xsvi begins with
the words :
'
bough, I bend thee, so fever leave me ' ;
another has :

'
Lift thee v^ji, elder bough ! Antomfs fire, sit on it now ! I've

had thee a day, thou have it alway!' One that has the gout must
go three successive Fridays after sunset under a /rfrce 'firtree, :

I complain to thee, the gout torments me sore, etc. ; the fir

'

withers, and the gout leaves off. 'Deus vos salvet, sambuce,
panem et sal ego vobis adduce, febrem tertianam et quotidianam
accipiatis vos, qui nolo earn.' Westendorp p. 518 reports a
Nethl. custom be rid of ague, one goes early in the morning
: to
(in der uchte) to an old willow, ties three knots in a
bough, and

says to it '
goe morgen,
: olde, ik geef oe de kolde, goe morgen,
aide ! then he turns, and
'
runs away fast without looking round.

Sup. ], 1074: he that has 'fever-frost' shall go in silence, and

 PASSING IT ON. SWATHING. 1171

aci'0i5sno water, to a lioUowed loillow, thrice hreathe Ills hreafli

into it, qnicJxhj hloch np the hole, and hasten home, neither look-
ing behind nor speaking a word and the fever shall keep away.
;

In Spell xliv the gout is handed over to a young pinetree with a

courteous good morrow, dame Pine !
'

Diseases can likewise be transferred to animals. ' Praecordia

vocamus uno nomine exta in homine, quorum in dolore cujus-
cunque partis si catulus lactens admoveatur apprimaturque his
partibus, transire in eum morbus dicitur, idque in exenterato
perfusoque vino deprehendi, vitiate viscere illo quod doluerit
hominis; et ohrui tales religio est,' Pliny 30, 4 [14]. * Sunt oc-
culti interaneorum morbi, de quibus mirum proditur : si catuli,

'priusquam videant, applicentur triduo stomacho maxima ac

pectori, et ex ore aegri suctum lactis accipiant, transire vim
morbi, postremo exanimari^ dissectisque palam fieri aegri causas
mori»et humari debere eos obrutos terra... Qaod praeterea traditur
in tormiuibus mirum est: annte apposita ventri, transire morhnm,
anatemque emori,' 30, 7 [20]. So, even within the last few
centuries, people have put young whelps to the human breast,
and let them suck. That a corn (clavus, rfKo^) should be called
by us hen's eye (Boh. kufj oko), magpie's eye (Nethl. exter-6g),
and crow's eye, arose out of a belief in the possibility of these
transfers. Tobler 18^ tells us, if a Swiss calls out on the spot
where a magpie has sat, ' zigi, zigi, dgest, i ha dreu auga (Pve
3 eyes), ond du gad zwa,' he gets rid of his mag-pie's eye.
The flying gout is cured by the patient being completely
swathed in clean flax when he lies in it snug as a bug in a
:

rug, a sheepskin is spread over him, and the sweating* medicine

administered. This envelopment is a remedy renowned in the old
Beast-fable. The lion taken with a fever is to iV7'ap himself in
the hide of a wolf of oi years who has been flayed alive, and to
sweat; this we have already in the Aesopic fable (Reinh. cclx).
Our old German poem goes more into minutias the lion's illness :

was caused by an ant having crept into his brain Reynard pre- ;

scribes wrapping the hide of an old ivolf about him, putting a

bearskin on him, and a catskin hat on his head when the cat's :

fur is warmed, the ant creeps out into it. Such wrapping in the
newly stript hide of an animal was really practised in the Mid.
Ages on various emergencies, for puny infants prematurely boim,
VOL. III. T
1172 SICKNESSES.

for those cat out unborn (p. 388), for a bad fall. In a Netlil.
comedy of the 16th century, ^De bose frouwens/ they sew up
the sick woman in a page's skin, 'in eiue vriske pagenhut henei-
jen.' Schmidt on the East Mongols p. 229 remarks, that these
tribes also, to cure a disease, put their feet in the opened breast
of a horse fresh hilled. The application of warm flesh is several

times mentioned: ' vivmn gallinaceum pitZZitw per medium divi-

dere, et protinus calidum su2^er vulnus imponere sic ut pars

interior corpori jungatur,^ Celsus 5, 27; 'cut open a black hen,
and lay it on the shaven head,' Ettn. hebamme 795 ;
fresh-hilled

flesh on a wound, Belg. mus. 7, 446 (see Suppl.).^

Again, the hirzin rieme, hart-strap, cut out of Randolt's hide
for the sick lion (Reinh. 1951), is found actually prescribed
as a remedy, Bresl. MS. of the 14th century in Fundgr. 1,
325 :
' Fiir daz vallende ubel. Du salt warten, swenne iz en

an-ge (attacks him), so nim einen hirzinen riemen, unde Jbint

im den umbe den hals (I'ound his neck) di wile im we si, unde
sprich, " In nomine, etc. so binde ich hie den sichthum dises
menschen in disem knopfe," unde nim den selbem riemen denne,
unde knupfe (tie) einen knoten dar an den selben riemen sal man ;

denne binden dem siechen umbe den hals ; unde derselbe mensch
sal sich enthalden (abstain) von dem wine unde von dem fieische,
biz kume da (where) man einen toten man begrabe
(till) daz er
(burying), da sal man den riemen losen dem siechen von dem
halse, unde sal den selben riemen begraben mit dem toten
manne, wan der selbe rieme sal cZem toten geleget werden under die
schuUer (laid under the dead man's shoulder), unde sal einer

sprechen, der den riemen leget, etc. der sichthum gewirret im

nimmer mere.' Elsewhere it is prescribed for epilepsy, to gird
oneself ivith a tvolfshin, Belg. mus. 6, 105 (see Suppl.).
The modern pharmacopceia is almost confined to vegetable and
mineral medicines ; the ancient comprised all manner of animal

1 His diebus occulto Dei juclicio idem Eraclius (episc. Leodiensis, d. 971)
'

morbo, qui lupus dicitur, miserabiliter laborabat. Patiebatur autem iu natibus,

erat igitur videre miseriam tarn graviter euim vis valetudinis grassabatur, ut
;

mirum in modum carnes viri lupino modo consumeret, corroderet, devoraret

solumque solatium, non quidem spes evadendae aegritudinis, sed_ saltern dilatio
mortis erat, quod quotidie duo pulli gallinarum eplumes et eviscerati maue, duoque
vespere, vice caruium viri consumendi morbo, ac si lupinae rabiei, apponebautur.'
The chickens were fastened on with bandages, Ghapeaville 1, 191-i. Skin inflam-
mation and eating ulcers are called wolf: one walks, rides, till he gets the wolf
Lat. intertrigo, Gr. TrapaTpiixixa.. [Sheepsliiu proposed for Prince of Wales]
 SWATHING. SYMrATIIY. CHARMS. llTci'

stuffs. The hearts of certain birds, the flesh, blood and fat of
certain beasts possessed a peculiar healing power.^ Monkey's
flesh does the sick lion good (Reinh. cclx), though the ignorant
wolf recommends that of the goat and ram.^ The blood of birds
and of the fox heals wounds, Pentam. 2, 5. Crow's hlood be-
witches, Sup. G, 1. 202, Blood from the cock's comb, brains of
the female hare are of service, Ettn. hebamme 875. Of a piece
Avith this is the superstitious healing of leprosy by the blood of
innocent boys and pure maids, that of the falling sickness by the
blood of slain malefactors, Sup. I, 1080. Spittle, and even mere
breath, are medicinal ^ (see Suppl.).
A great many appliances heal or hurt by symjpatliy. Thus
jaundice is rendered incurable by a yellow-footed hen flying over
the patient, Sup. I, 549 ;it is cured by looking into black
carriage-grease {(JQ). Spanning a pot or bowl with the hand
brings on tension of the heart (11. 949) ; twisting osiers gives a
wry neck or the gripes (373 ; conf. p. 1146). Fever is abated or
laid by laying a field under flax while repeating a charm : as the
seed comes up, the fever goes oflf (Hofer 3, 131). On rose or
red rash (erysipelas) you are to strike sparks with stone and steel
(I, 383. 710) ; to make evil bounce off your body, as water off
the millwheel (p. 593) ; to break a loaf over the head of a tongue-
tied child (I, 415); to knock a tooth that is pulled out into the
bark of a young tree (630). The people have many such
specifics for hiccough, earache, toothache, etc., I, 151. 211. 280.
581-4. 722. 950 (see Suppl).
Remedies are very often tied on, are tcorn. fastened round the
arm, neck, or waist. These the writers of the early Mid. Ages
call ligantenta, Ugatiirae, pJiyladerla. 'PuXaKrypta are preserva-
tives, protective pendants, amulets, often of thin metal plate
(blech), so that OHG. glosses render them. ])leli, ]plehJur, but also
of glass, wood, bones, herbs, silverand gold ; Ugaturae ap-
parently mere ties of thread. The later word is an-gehenke,

* Wanley tractatus Idparti fabulosus Medicina ex

p. 75 (conf. 220) cites a '
' :

quadrupedibus.
Mit der belchen (fulicae atrae) fiiezen
"^ ' wirt dein man mazleide buoz,' Ls. 3.
£64.
3 Herodotus 2, 111 speaks of a blind man recovei'ing sight yiiuaLKb? ovpv
pi.\j/dfi£vos Toiis 6(pda\fJ.oLis, 7Jris Trapa rbu iixivrrjs dvopa ixovvof !re<poiTt]Ke, dWuiv duOpujy
eovcra diret-ijos.
1174 SICKNESSES.

appendage^ I^ 869. 870. Cipher-writing and runes were also

appended, not always for healing, but contrariwise to bewitch
and injure. Here are testimonies to both kinds :
' Ut clerici vel

laid 2>hi/lacte7-ia yelfalsas scriptiones aut Ugafuras, quae inipru-

dentes pro febribus aut aliis pestibus adjuvare putant, nullo modo

ab illis vel a quoquam Christian© fiant, quia magicae artis in-

signia sunt/ Capitul. 6, 72. Admoneaut sacerdotes non liga-
'

turas ossium vel herharum cuiquam adhibitas prodesse, sed haec

esse laqueos et iusidias antiqui hostis/ Capit. add. 3, 93. In
Grreg. Tur. mirac. 2, 45 we read of a sick boy to whom the
wizard was fetched
(ariolus) ' Hie vero venire non differens,
:

accessit ad aegrotum, et artem suam exercere couatur, incanta-

tiones immurmurat, sortes jactat, ligaturas collo suspendit.' In
Lex Visig. vi. 2, 4 Qui in hominibus vel
:
' brutis animalibus,
seu in agris sen in vineis diversisque arboribus, maleficium aut
diversa ligamenta aut etiam scripta in contrarietatem alterius
excogitaverit facere.' In Lex Sal. 22, 4 Si quis alteri aliquod :
'

maleficium superjactaverit, sive cum ligaturis in aliquod loco

miserit.' The Indiculus (Sup. B ; int. 43 and p. 195'^) speaks
of such ligaturae and nefaria ligamenta, both healing and hurt-
ful Kopp's Palaeogr. 3, 74 seq. gives other passages on amulets
;

and ligatures. Hincmar 1, 654 says Turpe est fabulas nobis :

'

notas referre, et longum est sacrilegia computare, quae ex

hujusmodi de ossihus mortuorwn atque cineribus carhonihusqne
extinctis (supra p. 621) . . . cum JiluUs colorum multi-
plicium, et herhis variis ac cocleolis, et serpentum particahs
composita, cum carminibus incantata deprehendentes comperi-
mus.' These particoloured threads remind one of Virgil's verse :

'
terna tibi haec primum triplici diversa colore licia circumdo/
and '
necte tribus nodis ternos, Amarylli, colores' (Eel. 8, 73-7).^

If it was the Romans that taught our fathers the use of amulets,
they must have done it very early, for what says Boniface ?
Epist. 51 (an. 742) Dicunt quoque se vidisse ibidem mulieres
:
'

pagano vitii phyladeria et ligaturas in brachiis et cruribus

ligatas habere, et publice ad vendendum venales ad com-

1 Among the Lettons the bride on her way to church must throw a bunch of
coloured threads and a coin into every ditch and pond she sees, and at each corner
of the house, as an offering to the water and home sprites. Merkel's Letteu, p. 50 ;
couf. Sup. M, 11.
 CHARMS. LOCKING UP. 1175

parandum aliis offerre/ And Beda 4, 27 :

' Nam et iiiulti

. ad erratica idolatriae medicamina coucurrebant, quasi

missam a Deo couditore plagam per incantationes vel i-)liijlacteria

. . . coliibere valerent/ A phylactery witli relics from neck

to breast in Sigeb. Gembl. 828, In Bouaventurae ceutiloq. 1, 29
(0pp. ed. Veuet. 5, 130) '
Maleficium est peritia per quam
:

mulieres faciunt aliquas ligaturas in damnum vel in commodum

alicujus^ ut de crista galli et de rana et de imagine cum eis.^

Even Pliny 30^ [30] speaks of tying heetles on.

1 The fiili-zant,
foal's tooth, Ms. 2, IGO'' I have noticed p. 658n.; Pliny 28, 19
[78] alludes to this custom also :
' denies qui equis primum
cadunt facilem dentitionem praestant infantibus adalligati.'

The godfather mentioned with ' fiilizant ' is, I suppose, to put
itround the godchild with his own hands ? The tying-on of
simples is treated more fully in the next chap, (see Suppl.).

Bewitching a newly-married couple was alluded to, pp. 1073-9G.

The witch, by merely muttering a spell during the wedding, if
she be present, can incapacitate both husband and wife for
having children. Hincmar 1, 654 relates a case, and states the
composition of the material employed as a charm on his state- ;

ment is founded a passage in Gratian's decree ii. 33, 1 § 4.

Such sorcery is named tying the senhel or nestel, turning the lode,
binding, because it is accompanied by the secret tying of a knot
or locking of a padlock.^ Nestel means a tie (ligula) ; it is a
senTcel when the ends are tipped with metal, to make it sink
faster. It is also called tying up the breach, tying the tippet or

nether garment, Fr. nouer Vaiguilette. There are said to be fifty

sorts of these ties, and a vast number of unintelligible tie-spells."

The lock when fastened, the knot when tied, was thrown away,
not hung on the bewitched.
Many forms are observed, in pregnancy and childbirth, Sup. I,

41. 176. 293. 337. 364. 489. 561. 654. 673-4. 688. 691. 702. 724—
732. 817. 859. 924-5. 933. M, 12. 18—23. If the woman put
her husband's slippers on, if on the wedding-day the bridegroom
tie the bride's garters, she will have easy labours. Does this
account for the custom, whose antiquity I shall presently prove,
of the bride on the wedding-night exchanging her shift for the

'
Antidotes in Ettn. liebamme p. 29-i-6. Wegner's Schauplatz p. G25 seq.
"
Bodiu, transl. by Fiscbart, p. 7-±-o. [Tie as many knots as one lias warts, etc.]
1176 SICKNESSES.

bridcgroom^s shirt ? Yiutler says, Sup. G, 1. 170: 'da sind dan

etlich briute (some brides), die legent ir liemd an irs mannes ort
(place)/ More clearly in Turlin's Wh. 148 : 'diu kiinigm wart
gebriset in ein hemede ;

als er dir si gelegen bi (lain down beside thee),

und er dar
nach entslafen si (gone to sleep)
s6 legQ tougen (stealthily) sin hemede an
und ob din sin gesuochen kan (wit can contrive),
daz ez werde heimlich getan (be secretly done),
sich (see), daz dich iht verdrieze (fail not),
din hemde sin houpt heslieze (envelop his head) ;

daz sol an dinem vlize sten (depend on thy pains) :

dar nach soldu iiber in gen

an sime Jienide, daz wirt dir vromen (profit thee).

Among the Greeks a birth was forwarded or checked by

superior divine beings, the eileithyiai, handmaids of Hera, who
were gradually merged in a single Eileithijia, the Roman Jjucina.
In our Edda Oddrnn the sister of Atli has skill in childbirth, she
posts over laud to the expectant mother, flings the saddle off her
steed and strides into the hall (Stem. 239), kneels down before
the maid, and speaks her charm. They spoke of ' hidsa mge'Sr
fra mogum' (exsolvere matres a pueris), Saem. 187*^, and gave
the office to norns. There must have been from the earliest
times sympathetic means of delivering and of obstructing, which
are practised to this day: to cross the legs, to fold the hands
before the woman in labour was obstructive, to leave loose or
disengage was helpful ;
probably the energetic unsaddling of the
steed had this meaning. Ovid's Met. 9, 298 :

Dextroque a poplite laevura

pressa genu, digitis inter se jpectine junctis
sustinuit nixus ; tacita quoque carmina voce
dixit, et inceptos tenuerunt carmina partus.

310. Divam residentem vidit in ara,

brachiaque in genihus digitis connexa tenentem.

314. Exsiluit, junctasque manus pavefacta remisit

diva potens uteri : vinclis levor ipsa remissis.
 BINDING, LOOSING. DEOPPING-WELLS. 1177

* Assiderc gravidis^ vel cum remediutn alicui adhibeatur, digifis

pcdinatim inter se implexis veneficium est, idque compertum

tradunt Alcmena Herculera pariente. Pejus si circa unum
amhove genua; item poplites alternis genibus imponi/ Pliny 28,
6 [1 7] '
Ferunt dlfficiles partus statim solvi, si quis tectum in
.

quo sit gravida trausmiserit lapido vel missili ex his qui tria
animalia singulis ictibus interfecerint, hominem, aprum, ursum.
Probabilius id facit hasta velitaris, evulsa e corpore liominis, si

terram non 4 [6], (see Suppl.)-

attigerit,* 28,

A poisoning case was sometimes met by forcible remedies tbe :

man was hung up by the heels, and after a time one of his eyes
pulled out, in hopes of the venom oozing out at that aperture
'tamen intoxicatus Albertus in Austria, et diu per pedes sus-
pensus, oculum perdens evasit,* Alb. Argent, (ed. Basil. 1569)
p. 167 (see Suppl.).
Water, springs, fire (pp. 1166. 1173) have power to preserve
health or restore it (pp. 586-8. 605-6. 618-9. 621—4) ; especially
a spring that has burst out of the rock at the bidding of a god or
saint. The snake that lies coiled round the holy well, or is seen be-
side it (p. 585-8n.), maybe likened to the serpent-rod of Aescula-
pius. Healing water or oil trickles out of rocks and walls. The
mother that was walled in (p. 1143) continued for a time to nourish
her babe through a hole in the wall, till at last she died. At that
hole there is a continual dropping, women whose milTi has run
dry go there to got healed : the mother's milk had streamed so
Ion or that it sets other breasts flowing too. I know of a similar
story in Italy quoque non procul ab hoc oppido (Verona)
:
'
est
in valle quadam Policella dicta, locus Negarina nomine, ubi
naxuni durissiraum visitur, in quo mammae ad justam muliebrium
formam sculptae sunt, ex qiiarxim papillis perpetuae stillant aquae,
quibus si lactans mulier papillas asperserit et laverit, exsiccatus
aliquo (ut fit) vel morbo vel alio casu illi laeteus humor revocatur,'
Hentzneri itinerar. p. 201. A rock which drops milk is mentioned
in Fel. Faber's Evagator. 1, 449; and the Lith. Laumes papas
(teat) is the name of a hard stone.
To the tombs of saints a direct healing power was ascribed in
the Mid. Ages, everything in contact with them brought help,
even a draught of the water poured over bones, garments,
splinters and earth. Turf and dew off the grave can heal (Greg.
1178 SICKNESSES.

Tur. vifc?e pair. 6, 7).i Beda 3, 9 tells ofOswald: 'In loco

St.
ubi pro patria dimicaus a paganis interfectus est, usque hodie

sanitates injirmornm et homlnum et peconim celebrari non desinunt.

Unde coBtigit ut pulvereni ipsum, ubi corpus ejus in terram cor-
ruit, multi auferentes et in aquani mittentes suis per liaec infirmis
multum commodi afferrent : qui videlicet mos adeo increbuit, ut
paulatim ablata exinde terra fossam ad meusuram staturae virilis

reddiderit.' 3,11: 'T)epulvere pavimenti in quo aqua lavacri

illius effusa est, multi jam sanati infirmi.' 3, 13: 'Habeo quidem
de ligno in quo caput ejus occisi a paganis infixum est . .

tunc benedixi aquam, et astidam rohoris praefati immittens obtuli

aegro potandam nee mora, melius habere coepit.'
: 4, 3 of St.
Ceadda (d. 672): Est autem locus idem sepulcri tumba in modum
'

domunculi facta coopertus, habente foramen in pariete, per quod

Solent hi qui causa devotionis illo adveniunt manum suam immit-
tere, ac partem pulveris inde assumere, quam cum in aquas mise-
rint atque has infirmantibus jumentis sive hominibus gustandas
dederint, mox infirmitatis ablata molestia, cupitae sanitatis gaudia
redibunt.'' 4, 61 of Earconwald :
'
Etenim usque hoUiQ feretruni
ejus caballarium, quo infirmus vehi solebat, servatum a discipulis
ejus, multos jahricitantes vel alio quolibet incommodo fessos
sanarenovi destitit. Non solum autem supposlti eidemferetro vel
appositi curantur aegroti, sed et astulae de illo abscissae atque ad
infirmos allatae cifcam illis solent afferre medelam.' Relics not
only heal, bub bring fortune, peace and fruitfulness, pretty much
as the jewels of elves and dwarfs did in particular families
'
ubicunque hae reliquiae fuerint, illic pax et augmentatn et lenitas
aeris semper erit ^
(Pertz 1, 71)."

' Gi'eg. Tur. mirac. 1, 21 takes from Ensebius

7, 18 the tale of a metal image
of the Saviour and the woman
whose issue of blood was stanched
of Cffisarea,
'
Hujus ad pedem statuae in basi herba quaedam nova siJecie uascitur. quae cum
exorta fuerit, crcscere nsqve ad stolae iUius aereae indumeiiti jimhriam solet. quam
cum summo vertice crescens herba contigerit, vires inde ad depcUendos omnes viorhos
lauguoresque couquirit ita ut quaecunque fuerit ilia infirmitas corporis, haustu
;

exiguo madefacta salutaris graminis depellatur nihil omnino virium gereus, si ;

iintequam aereae fimbriae summitatem crescendo contigerit, decerpatur. banc

statuam ad similitudinem vultus Jesu tradebant, quae permansit etiam ad nostra
(Eusebii) usque tempora. sicut ipsi oculis nostris inspeximus.' The beautiful myth —
is also copied by Agobardus (0pp. ed. Baluze, Par. 1666. 2, 248-9). It was essential
for the plant to have grown up to the hem of the garment, it was only by touching
it that it acquired healing efficacy.
2 Deus grant vertuz,
Les reliques sunt forz, i fait
iloc juit uu contrait, set auz out ke ne se mut,
 RELICS. LIMBS HUNG UP. 1179

The legends are full of the marvellous deliverances vouchsafed

to pilgrim patients at the tombs of saints. An incredible number
of sick had recourse to this method but
; it is cleverly parodied
in our Beast-apologue (Reinh. pp. cv. cxxvi) : the hare with his
fever, the wolf with his earache, are cured the moment they lie
down on the grave of the martyred hen. From such delusion
the heathens were free : I nowhere find it stated that they sought
healing from relics or at the mounds of their kings and giants.
They resorted however to sacred woods, p. 72-4 (see Suppl.).^
was customary for patients,
In Greece, particularly in Boeotia, it

up in the temple a metal model of the part of

on recovery, to set
the body which had been affected. Amongst ava6i]ixara an in-
scription mentions 7rp6ao)7rov, tit66<;, alSolov, ^etp, &c. ;
^ these
votive offerings were afterwards melted down to make sacred
vessels. The custom of votive tablets with limbs depicted on
them may indeed have been imported into Germany by the
Romans while yet heathens, unless we will admit that our fathers
themselves had known them before. The passage from Gregory
given p. 81 says expressly 'membra, secundum quod unumquem-
:

que dolor attigisset, sculpehat in ligno,' and further on, Wisi enim
in 60 barbari gentili superstitione, modo auri argentique dona,
modo fercula ad potum vomitumque ebrii offerre, cultumque quo
nihil insanius, istic simulacrum inanis dei, ac ut quemque affecti

memhrl dolor presserat, sculpehat in ligno suspendehatque opitu-

laturo idolo.' This was done in Ripuaria in the 6th cent. Eligius
refers to the same thing, Sup. A: 'pedum simiHtudines, quos j^er
hivia ponunt, fieri vetate, et ubi invenerit igui cremate; per
nullam aliam artem salvari vos credatis nisi per invocationem et
crucem Christi !
'
and the Indiculus § 29, '
do ligneis pedihus

tut li OS li crussireut, li ners li sunt estenclut

ore sailt sus eu peez, unkes plus sain ne fud. Rom. de Charlem. 192 — 5.

Les reliques sunt forz, granz vertuz i fait Deus,

que 11 ne veuent a ewe, nen piartissent les guet,
neucuntret aveogle ki ne seit relumiuet,
lescuntrez i redrescent, e les muz fuut parler. 255-8.

' The origin of relic-worship I shall investigate in another place.

"
Corp. inscript. 1, 750 no. 1570, where Bockh sajs ' Donaria medicationis :

causa Amphiarao oblata. qui ex oraculo per somnium dato restituti in sanitatem
erant, ii partim membri quo lahorarant ejlicjiem dicabant (p. 47-i no. 497-8), partim
alia donaria, quemadmodum etiam in fouteiu Ampliiarai dejicere uummos solebant.'
Couf. Pausau. 1, '3.
1180 SICKNESSES.

vel manihus pagano ritu' a woman with a palsied arm is ad-

;

monished in a dream * ut instar semivivae manum ceream for-

mando exprimeret, at ad sanctae Idae tumulum deferret ' (begin,
of 10th cent., Pertz 2, 573). At the same time even these au-
thorities teach us an important distinction the Greek brought
:

his avdOrjiJia out of gratitude, when the malady was healed the ;

German hung up the limb in the temple or at the cross-roads,

with a view to obtain relief thereby, ' ojpitulaturo idolo,' and 'per
nullam aliam artem salvari vos credatis.' And for this purpose
a ivooden or perhaps tvaxen image sufficed, which would have
been a paltry present to the succouring deity conf. another pas- ;

sage from Gregory in my RA. 674, atid Ruinart's note thereon.

So that this German heathenry is of a piece with the sorcery
by wax images (p. 1091), and with heathen sacrifices, which
kept up an analogy between the thing prayed for and the thing
offered those who wished for children presented a child of 'wax,
:

wood or silver, while conversely a figure of wax or silver served

as penance for slaying the body. But what shocked the early
teachers as sheer paganism was afterwards humoured and licensed
by the church. A votive tablet at Alt-ottingen represents an
unhappy man with an arrow passing through his eyebrow into
the eye-pupil (Schm. 1, 212). ^ At places famed for pilgrimages
we find hands, feet, etc. of wood or wax fastened to the walls
outside the church Avere hung up the crutches on which the sick
had come, and which they needed no longer in going away
healed :
'
ut incredibilis materies scahellorum atque oscillorum
post perceptam sanitatem a redeuntibus ibi remaneret,^ Acta
Bened. sec. v, p. 102 ; conf. Pertz 2, 574. Among the Greeks
the sick often slept in the temple of the deity in whom they put
^
their trust, and received in a dream instructions as to cure ;

much the same occurs in medieval legends, e.g. that passage in

the Life of St. Ida. Put together with this the first dream in a
new house or stable, p. 1146 (see Suppl.).
There werO superstitious signs, by observing which you could

1
Diseases also were hung up pictorially thus, before miraculous images
:

in Bavaria and Austria, among the waxen hands and feet you may see a crab- or
toad-like figure, understood to be the ber-mutter that crawled about in the
'
'

body, Schm. 1, 188. Hofer 1, 78. Wolf's Deutsche sagen p. 491.

"
Jac. Phil. Tomasiui de douariis ac tabehis votivis, Patavii 1651, 4, cap. 34, p.
—
214 26 vota pro aegrotantium salute.
 SIGNS OF DEATH. PLAGUE. 1181

tell whetliei'one dangerously ill would fall a prey or get well

the cries^ the flight, the wheeling of birds have been noticed on
p. 1135. Burchardt (Sup. C, 195*^) instances the lifting up of
stones to see if any live beast were underneath ; which is like
snatching up a handful of earth and looking for a living creature
in it (F, 9). The look and the position o£
of the bird Galadrut,
Death, whether at the patient's head or feet (p. 853) were sig-
nificant omens. That standing at the feci was an advantage we
find already in Pliny 30, 10 [24] : 'Eundem (ricinum, tick) in
augurio vitalium habent : nam si aeger ei respondeat qui intu-
lerit, a j^edibus stanti interrogantique de morbo, spem vitae cer-
tam esse : moriturum nihil respondere. Adjiciunt, ut evellaiur
(ricinus) ex aure laeva canis cui non sit alius quam niger color.
It is believed in Scotland to this day, that if you cannot
see the mannikin in the sick man's eye, he is sure to die the :

bystander's image is no longer mirrored in the lustreless pupil

of the breaking eye. And as far back as the AS. dialogue
between Adrian and Ritheus (Thorpe p. 48) ' Saga me, on :

hwam rageig man geseon mannes deaS ? Ic ]>e secge, twege

manlican bee's on mannes edgum gif j^ii ]nl, ne gesihst, ]?onne
:

swilt (dies) se man, and biS gewiten (gone) ^r ]n-im dagum.'

Put by the side of this, that the Koprj is not to be seen in a
bewitched man's eyes either, and in a witch's eye it is seen
upside down, or double (pp. 1074-80). When a dying man can-
not get his release, a sldngle of the roof is to be turned
(Sup. I, 439), three tiles taJcen up (721), or any hollow house-
utensil inverted (664). The like means are adopted in convul-
sions (853) and childbirth (561) ' if it go hard with her in
:

travail, the husband shall take three shingles out of the roof, and
put them in again wrong side up,' Ettn. hebamme p. 663 ; conf.
supra p. 1116.

I have kept to the last what I had to say of the plague and
the numerous traditions based on its appearing. After great
floods, when heavy fog and sultiy mist poison the air, it suddenly
breaks out and spreads resistless over the earth.
To the Gr. Xoifi6<i (p. 888) correspond, in gender as well, our
OHG. sterpo, scelmo (MHG. schelme), Gl. jnn. 219 scahno, fihu-
sterbo, ON. skelmis-drep or drep alone; OHG. wuol, Diut. 1,
1182 SICKNESSES.

501% AS. ivol, gen. woles. The Latin names ijestls, lues are
fern., soare the Serv. kuga, moriya; but masc. again the Boh.
Pol. mor, Lith. maras, Lett, mehris. Tlie Serv. Slov. kuga is the
M. Nethl. hoghe (Detmar 1, 81. 113. 127. 148. 377), and even
a MHG. poem (Meyer and Mooyer, p. 46=^) has hoge. MHG.
usually Mer gahe tot,' swift death, Wigal. 3726 (Nethl. ga-dot,
Maerl. 1, 230. 293) ; but also ^
der grosse great death, Swed.
tod,'
diger-doden (ON. digr crassus, tumidus) ; ON. svarti daii&i, Dan.
' den sorte dod,' black death, perhaps even in allusion to Surtr
(p. 809).
To the Greeks the whizzing shafts of wrathful Apollo brought
the plague : a man dying suddenly is slain by Apollo's artillery,
a woman by that of Artemis ; conf. the destroying angel, 2 Sam.
24, 16. Hermes, protector of the flock, carries round it the ram,
to ward off murrain ; afterwards he carries it round the city also,
Kpio(f)6po^."Virgins were sacrificed to stay the ravages of pes-
tilence. Pliny 26, 9 [60] says a maiden can cure boils (panes)
by laying verbascum on them Experti afErmavere plurimum :

referre, si virgo imponat nuda, jejuna jejuuo, et manu supina

tangens dicat, ' Negat Apollo pestem jiosse crescere, cui nuda virgo
restinguat !
' atque retrorsa manu ter dicat, totiesque despuant
ambo. The ceremony was transferred from the heavy scourge to
lighter ones : the disrobing of the maiden was required for allay-
ing drought (p. 593-4), and in many other cases (see Suppl.).
That angel of death, means Death himself, who comes to gather
his own. A Lombard legend speaks of two angels, a good and
a bad, who traverse the land : 'Pari etiam modo haec pestilentia
Ticinum quoque depopulata est, ita ut cunctis civibus per juga
montium seu per diversa loca fugientibus, in foro et per plateas
civitatis herbae et fructeta nascerentur. Tuncque visibiliter
multis apparuit, quia bonus et mains angelus noctu per civitatem
pergerent, et ex jussu boni angeli malus angelus, qui videbatur
venabulum manu ferre, quotiens de venahido ostium cnjuscunqiie

^ Paul. Diac. 2, 4, paiuts a desolating plague in colours that recall the vivid
picture Boccaccio has sketched by way of Introd. to his Decameron. How Sweden
and Norway were wasted during the Great Plague, is described in Afzelius 4, 179.
180 and especially in Faye, pp. 1,3.5—148, after beautiful folk-tales.
" Massilienses quoties pestilentia laborabant, unns se ex ijaupcriorihiis ojferehat
'

alendus anno iutegro publicis et purioribus cibis. Hie postea oruatus verbenis et
yestibus sacris circvmdurehatur per totam civitatem cum exsecrationibus, ut iu
ipsum recidereut mala civitatis, et sic projiciebatur,' Petron. cap. 141.
 PLAGUE. 1183

rlomns 2^eycnss)sset, tot de eadein domo die sequenti liomiucs

interirent. Tunc per revelationem cuidam dictum est^ quod
pestis ipsa prius non quiesceret quam in basilica beati Petri^ quae
ad vincula dicitur, sancti Sebastiani martyris altarium poneretur.
Factum est_, et delatis ab urbe Eoma b. Sebastiani reliquiis, mox
ut in jam dicta basilica altarium constitutum est, pestis ipsa
qiiievit/ Paul. Diac. Q, 5. In the year 589, when the Tiber had
overflowed, and a plague had arisen which carried off many men,
St Gregory ordered a solemn procession of the Cross ; 80 people
in the church dropped down ' alien gahes ' at his feet and died
then, rising from prayer, '
sach er sten iif dem Dietriches huse
einen engel mlt pluotigem swerte, der icishete daz selbe swert durch
sinen geren (wiped.it on his skirt), do verstuont (understood) der
heilige man, daz der ewige Yater sines zornes hin ze den liuten
erwinden wolte,' would turn from his anger.^
Like such an angel of death, the Norse Hel rides about on her
steed (pp. 314. 844), which is no other than the dead-horse seen
in churchyai'ds, p. 1142 (see Suppl.).
A Voigtland tradition makes the plague come on as a hhie
vapour, shaped like a cloud, Jul. Schmidt p. 158. By this is
'
meant the sultry mist that precedes a pestilence ;
'
blue vapour
suggests the fire of the Thnnder-god, p. 178. A plague that
raged in the Odenwald shewed itself in the shape of a little blue
jiame in the sacristy of the tomn-clnirch at Erbach ; and they
walled it in. In Amm. Fertur autem
Marcel. 23, 6 (a.d. 363) :
'

quod post direptum hoc idem figmentum (Apollinis simulacrum),

incensa civitate (Seleucia), milites fannm scrutantes invenere
foramen angustiim : quo reserato ut pretiosum aliquid invenirent,
ex adyto quodam concluso a Chaldaeorum arcanis lahes primor-
dialis exsiluit, quae insanabilium vi concepta morborum, ejusdem
Veri Marcique Antonini temporibus ah ijjsis Persarum jiiiihus ad
vsque Rhenum ct Gallias cnnda contagiis polluehat et laortihus.'
Again, in the year 1709 the plague at Couitz in Prussia was
charmed into a hole of the lime-tree in the churchyard, then a
plug kept ready for the purpose, and fitting exactly, was driven

1 Deutsche preiligten ed. by K. Roth

p. 76 conf. Hoffm. fnndgr. 1, 77.
; Grefj.
Tur. 10, 1. 2. L)ietricli''s the nidles Hadriaui, naiued St. Augelo's castle
Ituuse is

after this very angel who shewed himself to the praying processionists. Our
legends like to name large l\oman buildings after Theoderic, notably the amphi-
theatre of Verona, Deut. heldeusage pp. 40, 203.
1184 SICKNESSES.

in; since whicli she has never contrived to shew her face in the
country again (Tettau and Temme p. 222). This agrees with
the hlocking-up of Unsaelde and the shrewmouse (pp. 878. 1168),
but also with the general notion of diseases being transferable to
trees. The immuring of the plague in church and temple is based
on its having issued from the divinity (see Suppl.).
Augustine's De verbo apostol. 168 pictures the plague as a
woman and can be bought off with money
that prowls about, :

'
Proverbium est Punicum, quod quidem Latine vobis dicam, quia
Punice non omnes nostis; Pun. enim prov. est antiquum:
Numum vult Pestilentia ? duos illi da, et ducat se.'

During the great pestilence under Justinian, men saw brazen

barks on the sea, and black men without heads sitting in them :

wherever they sailed to, the plague at once broke out. In a city
of Egypt the only inhabitants left alive were seven men and
a boy ten years old ; they were escaping with their valuables,
when in a house near the town-gate all the men dropped down
dead, and the boy alone fled but under the gate a spectre seized
;

him, and dragged him back into the house. Soon after, a rich
man's steward came to fetch goods out of the house, and the boy
warned him to haste away at the same
: instant both man and
boy fell dead to the ground. So says bishop John (Assemanni
biblioth. orient. 2, 86-7).
The Mod. Greeks think of the plague as a hli7id woman that
wanders through the towns from house to house, killing all she
can touch. But she goes groping and feeling round the wall, and
if you are wise enough to keep in the middle of the room, she

can't get at you. According to one folk-tale, it is three terrible

xuomen that traverse the towns in company, one carrying a large
paper, another a pair of scissors, the third a broom. Together
they walk into the house where they mean to find victims the :

first enters their names on her list, the next wounds them
with
her scissors, the last sweeps them away (Fauriel's Disc. prel.
Ixxxiii). Here are the three Fates (p. 410) or Furies and
Eumenids converted into death-goddesses.
There is a beautiful Breton lay in Villemarque 1, 46 51, called —
Bosen ElUant, the Elliant plague. A miller, so goes the tale,
saw a woman robed in ivhite sitting, staff in hand, at the ford
of the river, wishing to be carried over. He took her on his
 PLAGUE. 1185

horse, and set lier down on the other side. Then she said,
'
Young man, and knowst thou whom thou hast put across ? I
am the Plague; and now having ended my journey round
Bretagne, I will go to mass in Elliant church every one whom ;

I touch with my staff, shall speedily die, but thee and thy mother
no harm shall befall' And so it came to pass all the people in :

that bourg died, save the poor widow and her son. Another
folksong makes him convey her on his shoulders : nine children

are carried out of one house, the churchyard is filled up to the

walls beside the churchyard

:
' stands an oah, to its top is tied a

white kerchief, for the Plague has snatched away all the people.'
She was banished at last by songs being sung about her when :

she heard herself called by her name, she withdrew from the
land, and never came back. The request to be carried across is

exactly like those of the goddess Berhta and beings of elf kind.
Of the Lithuanian Oiltiue, plague or death-goddess, I should
like to know She massacres without mercy
fuller accounts. :

'
kad pasmaugtu
tawe Giltiue (plague choke thee) Ms a familiar !

imprecation (Mielcke sub v. Doualeitis 141). The plague is also

named Magila [SI. mogila, a grave], or simply diewe (goddess),
and they say in cursing 'imma ji Magilos, imma ji diewai
!

From Polish Lithuania, Adam Mickiewicz ^ reports as follows on

the morowa dziewica, plague-maiden:

Kiedy zaraza Litw§ ma uderzyc,

j6j przyjscie wieszcza odgadnie z'rzenica ;

bo sljuszna waidelotom wierzyc,

jesli

nieraz na pustych sm^tarzach i bljouiach

stajewidomie morou-a dziewica
wiankiem ognistym na skroniach,
\v bieliznie, z

czoljem przenosi bialjo\vieskie drzewa

a w r^ku chustkii skrwawiouq, powiewa.
Dziewica stfjpa kroki zljowieszczemi
na siolja, zamki i bogate miasta
a ile razy krwawe chustkfi skiuie,
tylepalac6w zmieuia sig w pustynie ;

gdzie nogii stq,pi, ^wiezy grub wyrasta. ^

1 Konrad Wallenrod's Poezye, Warszawie 1832. p. 96.

- '
When a
plague smites Lithuania then, if we may believe the waidelots,
. . .

in lone burial-grounds and lields stands visible the plague-maiden in white raiment
with hery wreath about her temples, bears on her brow divining-rods (?), and in her
hand (I blood-stained kerchief leaves. The maiden steps with deliberate pace into
villages, castles and wealthy towns whenever she spreads out her gory kerchief,
;

palaces turn into wildernesses where with her foot she steps, a fresh grave grows
;
1186 SICKNESSES.

Woycicki, 1, 51, calls her Powietrze, which properly means air,

vapour (p. 1183), but also plague. Clothed iu white, she stalks
along on stilts, tells her name to a man she meets, and wants to
be carried on his shoulders through all the Russias amidst the :

dead and dying he shall go unhurt. Well, he cai'ries her

through thorp and town where she waves her herchief, every-
:

body dies, and all men flee before them. Arrived at the Prath,
he thought to drown her, and jumped into the river, but up she
floated light as a feathei', and flew to the woodland, while he
sank to the bottom.
In another story 1, 127 she is called Dzama (Russ. Serv.
chuma) while she prevails, the villages stand deserted, the cocks
:

are hoarse and cannot crow, the dogs no longer bark, yet they
scent the Plague from afar (p. 666), and growl. peasant saw A
her, in ivldte garb and waving hair, clear a high fence and run up
a ladder, to escape the howling dogs he hurries up to the ladder
:

and pushes it over, so that the Plague fell among the dogs then ;

she disappeared, still threatening vengeance.

Sometimes the Dzmna rides through the wood in a waggon,
attended by owls and uhus (great horned owl) this ghostly :

procession is named Homen, Woyc. 1 ,130 3. 159 163. —

But the —
Plague could only last till New-year's day ; then those who have
fled troop back to their homes, taking care however not to walk
in throu2rh the door, but to climb in at the window.
A tale narrated by a Weudish peasant, Joh. Parum Schulze,^

falls somewhere in the middle of the 17th century So it came to :

pass, that a man, as I have always heard tell, that was Niebuhr
by name, where now Kuflalen dwell, that was afterward Luchau,
as he rideth home from town, there comes a man alongside, and
begs that he may ride a little in the cart, for that he Avas right
weary. This Hans Niebuhr asks him in Wendish, as that tongue
was then commonly used, ' whence, and whither away ? ' and
takes him up on the cai't. At first he will not declare himself,
but this Niebuhr, being somewhat drunken, begins to question
more sharply. Then he declared himself, saying, ' 1 will to thy

up.' I am uot sure that I have rightly rendered bialjowieskie drzewa,' nor whether
'

the adj. can be conn, with bialowieszcka p. 474 n.

' '

1 Of Siiten village, Kilsteu parish, Liiueburg. About 1740 he composed a

chronicle, Ann. der Br. Liineb. churlande, jahrg. 8, Hanover 1794. p. 282-3.
 PLAGUE. 1187

village with thee, where I have not yet been; for I am der
Pest (m.)' Then did Niebuhr intreat for his life, and the Plague
gave him this lesson, that he should leave him in the cart outside
the village, and strip naked and have no clothing at all on his

body, but [going home,] take his pot-hooJc, and coming out before
his house, r2m all round his homestead ivith the sun, and then bury
it tinder the doorstep :
' if ' quoth the
one but carry me not in
Vest, hangs about the clothes.' Now this
'in the smell that
Niebuhr leaves him in the cart a good piece from the village, for
it was night takes the pot-hanc]er, runs naked out of the village
;

and all round it, then sticks the iron under the bridge, which iron
I myself saw in the year 1690 when the bridge was mended, but
nigh eaten away with rust. When this Niebuhr came back for
his horse and cart, quoth the Plague had I known this, I had :
'

not declared myself to thee, this device whereby thou hast locked
me out of the tuhole village.' When they were come up to the
village, Niebuhr takes his horses out of the cart, and leaves him
sitting thereon. Neither was any sickness from pestilence per-
ceived in that village ; but in all the villages ai'ound the plague
did mightily rage.
So far Schulze's homely narrative. Eemoving the pot-hook off
the hearth seems to stand for leaving the house open : from a
deserted house death has nothing to take. As the retiring house-
down the haal on the hearth,' the new
holder symbolically 'lets
one on taking possession must tuck it up ' again.^ Running '

round the house or village resembles that carrying of the ram

round the city, and the undressing agrees with the Roman
custom.
Then, as the Plague is slow of foot, she gets herself driven
into the village in a cart, or lugged in pickaback, like homesprites
and will o' wisps that jump on men's shoulders, pp. 512-3. 916.
Swedish stories make the Plague enter a village from the south,
and stand still before the first homestead, looking like a pretty
little hoy with a rasp or grater (rifva) in his hand, and rasping

with it. When he did that, there still remained one or two alive
in a house, as the grater could not take everything along with it.

But when he got to the next village, there came after him the
riaguo-dainsel (pestflicka), she swept with a broom outside the
^ Wulfter's Deduction, beil. nos. 4. o. 135.

VOL. III. U
1188 SICKNESSES.

gate, then all in the village died. But she was very seldom seen^
and never except at daybreak (Afzelius 4, 179).
In Yestergotland they had decreed a human sacrifice to stay
the * digerdod/ and two heggar children having just then come in,
were to be buried alive in the ground. They soon dug the pit
open, gave the hungry children cake spread with lard, and made
them sit down in the pit : while they ate, the people shovelled up
the earth. '
when the first spadeful
Oh,' cried the younger child,
was thrown over some dirt fallen on my bread and
it, '
here's
lard.' A mound was quickly thrown up over them, and nothing
more was heard of them (Afz. 4, 181). Compare the walling up
of children in the foundation of a new building, p. 1142, and the
offering of a young heifer in the holy fire during cattle-plague,
p. 608.
In Norway the Pesta is imagined as a pale old woman who
travelled about the country with a grater (rive, a toothed instru-
ment for tearing up sods or hay and corn) and a hrooyn (lime) :

when she used the grater, some few got off with their lives, but
where the besom came into play, there perished every born soul.
A man having rowed her over a inece of water, and demanding his
'
fare, she said, 'you'll find your quittance on the bench at home;
and no sooner was he home, than he sickened and died. She
often appears in red clothing, and whoever beholds her falls into
a great fear (Faye p. 135).
their Kuga is a real woman, who goes wrapt
The Servians say
in a white many have seen her so, and some have carried
veil :

her. She came to one man in the field, or met him on the road,
and said, I am the Kuga, carry me to such a place ' He took
' !

her up pickaback, and without any trouble carried her whither

she would. The Kugas (plagues) have a country of their own by
the sea, but God sends them when people do wickedly and sin
much. While the plague rages they never call her Jcuga, but
kuma (cummer, gossip), to make her friendly. And during that
time they dare not leave any vessels unwashed at night, for she
will pass through the kitchen, and if she spy any such, will scour
and polish all the spoons and dishes (which detains her in the
house) ; at times she even makes away with the bacon out of the
loft, Wtb. sub V. Kuga ; and new ed. of Serv. songs 1, 149 note.
Here again she comes out in the fashion of ancient goddesses.
 PLAGUE. 1189

Holda and Berhta, who cannot abide disorder in the house,

pp. 268. 274.

Among- the Slovens, cattle-plague (kuga) is a spotted calf that
killssheep and oxen by its cry (Murko p. 74).
The devil is reported to have said, there was but one cure for
the kuga, that was mattock and hoe, meaning burial (Vuk sub v.
metil)
A Finnic song (Schroter 60) adjures the Plague to take herself
away to steely mountains in the gloomy North saddle-horse and
:

carriage-horse shall be given her for the journey. She is called

rutto, thesudden, like our MHG. gahe tot.
In L. Germany they have folktales about the Heidmann (heath
man) who peeps in at your loindow at night any one he looks :

at then, must die within year and day ; just so does Berhta look
in at the window (p. 274), so does Death (p. 772). In Tyrol too
they tell of a ghost that goes about at the time of one's death :

whatever window he looks into, people die in that house, DS.

no. 266.
In the Lausitz Smertnitsa in white array prowls about the
villages to whatever house she directs her step, a corpse will
:

soon be there.In the house itself she announces her presence

by thumping and turning the boards up. Convulsions in the
dying are signs that Smertnitsa is getting the better of them,
Laus. mon. schr. 1797. p. 756.
There cannot be the slightest doubt left, that all these various
personifications of the plague are to be viewed as effluences of
superior divinities of antiquity, whose might, merciful and awful,
they display by turns. Veiled in white they stride along, like
Berhta, and like the mother that walks in the corn at noon.
Plaarue-maiden and fate-maiden meet and touch, morowa dziewica
with Marena, Morena (p. 771), the harmful goddess with the
healing pitying Eir (see SuppL).
 CHAPTER XXXVII.
HERBS AND STONES.
Pliny has thrown a peculiar charm over his Natural History by
not disdaining to record minutely even the superstitious views of
the vulgar about animals and plants. How his reverence for
antiquity, his elegance of exposition, stand out against the dry
gravity of our present students of nature, who never waste a
glance on the customs of their country, and to whom all the force
and grace of Teutonic idiom is but small beer (see Suppl.).
' Knit,
steine undo ivort hant an kref ten grozen hort (herb and '

stone and wholesome word have of healing powers rich hoard)

says our Freidank 111, 6; and as there lies in dwarfs a special
acquaintance with the healing virtues hidden in herbs (pp.
450-1 n. 457), worth noticing, that in the mouth of a king of
it- is

that race, Goldemar (pp. 453. 465. 509) is placed the dictum,
Christianos fidem in verbis, Judeeos in lapicUbus pretiosis, et
''

Paganos in herhis ponere,' Meibom's Script. 1, 186. Paganism

does present a rich store of mythical notions on the origin and
manifold virtues of these plants.

1. Herbs.
As among men, so among Herbs, the noble tower above the
base : they were created by gods in some secluded sacred spot,
they sprouted up where innocent blood had been shed, they were
brought over by birds, and so on. Under the goddess's footfall
the flower springs up, as all growth withers where sorrowing
lovers part. On the mountain's top, to which the lover had
carried up his dying love, and poui-ed out her last reviving
draught, grew healing herbs that blessed the land at large (Marie
de Fr. 1, 268). Mountains foster what is rarest in the realm of
plants. Zeus and Hera laid them down on Ida's top (II. 14, 347) :

Tolai S' VTTO X^oiV S2a <pv£V veoOrjXia iroLrjV,

XcoTov 6' epa^'jevra ISe KpoKov rjS' vdicLvOov,

irvKvov Koi [xaKaKov, o? lltto )(6ovo<; ii-^oa' eepye'
 HERBS : ORIGIN. NAMES. HOI

(under them bountiful earth teemed up a new vegetation, dew-

sprinkled clover and saffron and hyacinth, thick and soft, etc.).
A similar heel of flowers still haunts the imagination of our
Minnesingers (Walth. 39. 40. Hadloub 2, 194-5), but men have
to gather the grass and flowers for that amid singing of birds.
To the Medieval way of thinking it was most natural to make
healing herbs grow out of the graves of holy men, as we plant
flowers on the tomb and pick some for remembrance. Even on
the huorco's barrow grows wound-healing rosamarina, the pluck-
ing of which turns men into doves, Pentam. 4, 8. The saint's

grave nourishes a peartree, whose fruit cures the sick forthwith

(Greg. Tur. mirac. 1, 47). We have seen p. Il78n. how at the
Homeric veo6i]X7]<:
foot of a holy statue a nova species (quite the
above) grew up to the skirt of the robe, and then became a
healing plant ^; with this I connect what Pliny tells us 24, 19
[lOG] : 'herha in ccqnte statuae nata, collectaque alicujus in vestis
panno et aUigata in lino rufo, capitis doloram confestim sedare
traditur ' (see Suppl.).
herbs and flowers are named after gods, but as we are
Many
seldom told the occasion of a name being given, it admits of
more than one explanation. The god produced the plant, or he
uses it, he loves it, loathes it, in shape or colour it resembles
some part of his person, his raiment, arms, and so forth. Thus
the names Baldrs hrd (p. 222, conf. supercilium Veneris), Freijju
hdr (p. 303) come from the beaming lustre of the flower;
Forneotes fohne (p. 240), Niar&ar vottr (p. 218) from the leaves
lying like five fingers side by side. Donner-rche (-vine) is the
Lett. Pehrkones. DonnerJcraut, Donnerhesen (p. 183) may, like
barba Jovis, be accounted for by the bushy tanglement of their

tendrils; but how Perunika (p. 183) stands related to Peruu,

I do not know. Devil's-bit is from the marks of teeth supposed

to be and due to diabolic agency. A great

visible in its root,
many names are taken from beasts, especially those of our native
fable, and fancy has been equally busy on them.
Of flowers and herbs the Sanskrit distinguishes the wholesome
by the adjunct 'friend,' the hurtful by foe,' as Ramdpriya, dear
'

1 The healing power imparted by the skirt of the garment was very lilcely

suggested by the BibHcal 'touching of the hem,' Matt. 9, 20. 14, 36. Mk 6, .56.
Luke 8, 44.
1192 HEEBS AND STONES.

to Lakshmi = lotus, Yamapriya, dear to Yama = ficus indica,

conf. Pott's Etym. for. 2, 424—7. This agrees with OHG. gota-
fargezzan, marrubium album (Graff 4, 279), MLG. got-vorghetene
(Brun's Beitr. p. 48) and the phrase ergaz im* Got,' Gramm. 4,
'

175 (supra p. 21) the herb is our andorn (horehound).

;

Other plants beyond a doubt derive their divine names from

their healing power being first made known to mortals by the
gods. With the Greeks, Athena and Artemis appear to have
been active in this line; and I think they are represented
amongst our goddesses by Frigg and Freijja, or whoever took
their place afterwards, St. Marij above all. The artemisia was
apparently discovered or revealed by Artemis [Pliny 25, 36, 25],
the prose7'2nnaca by Proserpine 27, 12 [104]. The irapOiviov was
shown by the divine UapOevo'i, as Pliny relates, 22, 17 [20] :

'verna carus Pericli Atheniensium principi, cum in arce templum

aedificaret repsissetque super altitudinem fastigii et inde cecidisset,
hac herba dicitur sanatus, monstrata Pericli somnio a Minerva,
quare parthenium vocari coepta est, assignaturque ei deae.' Of
the lappa he says, 24, 18 [116] : 'medetur et suibus, effossa sine
ferro ; quidam adjiciunt et fodientem dicere oportere, Haec est
herba argemon, qiiam Minerva reperit, suibus remedium qui de
ilia gustaverint ' apyefxov = albugo in the eye. Hermes pulls
out of the ground for Odysseus the (jydpfxaKov mighty against
magic: fjt,a)\v 8e (xiv Oeoi, Od. 10, 305 (p. 369).
KoXeovac Does
the Iris owe its name messenger of the gods, or the white
to the
hue of the lily, or other causes? In christian times an angel
reveals the angelica in a dream. Aw. 1, 159 (see Suppl.).
The names borrowed from animals may gain much in meaning
by the animals themselves being connected with the service of
gods. Thus there need only a myth underlie such names as
biiren-klaue, wolfs-milch, OHG. wolves-zeisala, AS. wulfes-t^esel,
and AS. hrsefnes-leac, to bring to light some relation in which
the herb stands to dawn (p. 743-4), to the hero suckled by the she-
wolf, to the cordial conveyed by the god's messenger. We find
a convincing example in the spechts-ivurzel, pecker's root, brought
by the sacred bird (p. 673), who probably gave his name to one
of the grand woods of our olden time, Spehtes-hart (Spessart) :

not only does it serve to burst open the plug, but he protects
the peony especially from being plucked (p. 973). The healing
 HEEBS : NAMES. 1193

iraiwvia was associated with Tlaioov the divine physician, and it

is precisely the wounded Ares that he doctors (II. 5, 900) in ;

which I see a new point of connexion between Ares and Roman

Mars, whose bird the woodpecker was. Athena too was named
TIaia>via. Now I think it is not without a bearing on this
matter, that our Zio himself has a herb named after him ON. :

Ty-viffr, Dan. Tt/s-ved, daphne mezereum (p. 199), which might

have been in OHG. Zio-witu, Ziowes-witu, i.e. Martis arbor, lig-

num, fratex but instead of exactly this name, we find a cor-

;

responding one, which I believe I can explain more correctly now

than at p. 428, note 2. I then thought of Sigelint, but as the
spelling Ctgelinta, i.e. Zige-linta, preponderates (Graff 5, 627), as
Zilant (659) seems synonymous, and as beside Zeiland we have
in Austria to this day ZilUnd, Zwilind, Zwilinde meaning the
same daphne,^ the real old spelling comes to light, Zio-linta,
answering in form and substance to T^viSr. For linta is not
only lime-tree, but also liber, bast, and we call the plant in-
differently seidel-baum and seidel-bast (for zeilinde-baum, -bast),
and it is commonly applied as a healing drug (Hofer 3, 135). An
AS. Tiwes-wudu, Tiges-wudu, Tiges-lind is readily inferred. Now
whether daphne and peeonia be related or distinct, matters nothing
to their mythical analogy ; Pliny says the peony was also called
pentorobon, irevropo^ov, from its bearing four or five peas; its
Boh. name is wlci lyko, i.e. wolfs hast, Fr. garo^i, i.e. loup-garou,
werewolf. 1 will now pick out a few remarkable names of plants
from F. Magnusen's Lex. 758-9. The viola Martis, Fr. violette
de Mars, is in Iceland called Ty.s-fiola, T/yrs-fiola this may be :

a mere translation of the Latin name, which alludes more to the

month than the god, like our own marz-viole. There is more in
the Norw. Tijri-hialm or TJwr-ldalm, Thoralm, Thor-hat for
aconitum or monk^s-hood, to which answers our elsen-hiltlein
(iron hat), Swed. Dan. storm-hat, apparently from the flower
resembling in shape a helmet or hat ; but the same plant is called
wolfs-kraut, wolfs-wurz, Dan. ulve-urt, Engl, icolfs bane, Dan.
ulve-hane, ulve-dod, which may be understood of T^r's fight
with the wolf, and moreover likened to the wolfs bast and garou

* This too in districts that say Er-tag and not Zis-tag for Tuesday (pp. 12J.
201) ; so that in tho plant's name Zio-worship took a wider range.
1194 HEEBS AND STONES.

above, as several other names waver between daphne and aconi-

tum. And wolfs bast may even suggest the three bands laid on
the Fenris-ulfr, MseSing^ (Dan. lediug, Molb. dial. lex. p. 317),
' dromi
' and ' gleipnir/ S. 33-4-5. There was yet another name
for daphne given on p. 377: Wieland's herry, together with a
Scand. Velanch urt for the medicinal valerian ; names which
carry us back, if not to a god, to one of our greatest heroes of
old, whose father was the wise leech Wate (see Sup pi.).
But there is only a small number of herbs named after gods
or heroes, compared with those referable to goddesses and wise
women. Most of these are now given to Mary, who in this
case, as in that of pretty little beetles (p. 694) and brilliant stars

(p. 726), replaces the elder i'Votiiyft. Frauen-scJmhIi is trefoliuni

melilotus,whose flower resembles a shoe, in some places Marien-
pantqfelcheu ; was Cypri^edium calceolus Veneris formed in
imitation ? Fraua-menteli, osa (our) fraua-menteli (Tobler 204*^),

alchemilla vulg., from its leaves being folded mantle- wise. Fraua-
seckeli (-satchel), geumrivale, ibid. Frei/ju-lidr stands for several
kinds of fern (supra p. 303) ; does it independently answer to
herba capillaris, capillus Veneris in Apuleius's Herb. 47, or was
itborrowed from it ? Frauen-trdn, Marien-thrdne, orchis mascula
(Staid, 1, 296), reminds of Mielenium e lacrimis Helenae natum,'
Pliny 21,10 [33], still more of Freyja's golden tears, gratr '

Freyju,^ Sn. 128. 132 (conf. p. 325), and the flowers and precious
stones that drop when goddesses laugh or weep (p. 1101) a ;

costly wine is called wuser liehfrauen-milcli. How a flower came

to be called MotJier-of-God's mirror, is told in the nursery-legend.
Frauen-schlossli, frauen-sclilussel, primula veris. Staid. 1, 124,
otherwise himmels-schliissel (heaven's key), schliissel-blume
because it unlocks the spring, or opens treasure ? it has yet
more names, and is the medicinal betonica, of which more anon.
As these plants are all natives of our meadows, it is not likely

that their names were drawn from Latin, and only came into
vogue in the last few centuries ; though in OHG. glosses we
find no herb compounded with frouwa. It were too daring to
trace the oster-hiume (oster-gloie, Ms. 2, 6P) back to Ostard,
Edstre, as the form of name can, like maihhime, be explained
by the season of its blossoming these maybells were oflered
;

in sacrifice (p. 58), were borne by white-women (p. 963), and to

 HEEBS : TIME OF CULLING. 1195

pick tliom before sunrise is recommended in Sup. 1, 1075 (see

SuppL).
Flowers are a feminine adornment, young maidens twine the
wreath, sage matrons cull the herb. Marner says prettily, Ms.
2, 174'' :
'
ez riuchet (smells) als ein edel knit uz ciner megde hant.'
Why should not the wise women of even our earliest eld have been
skilled in herb-lore ? it is ascribed to witches and old women
still, and apparently it is not without a meaning that from
healing herbs the witches select names for themselves or their
admirer (p. 1063). All witches' herbs may most appropriately
be called heschrei-kraut, heriif-kraut (speak ill, becall, be-
witch), though the names have also been applied to particular

plants.
The culling and fetching of herbs had to be done at particu-
lar times, and according to long-established forms (see SuppL).
Mostly before sunrise, when the day is young: 'herba qua-
cunque a rivis aut fluminibus ante soUs ortum collecta, ita ut
nemo coUigentem videat,' Pliny 24, 19 [107]. 'praecipiunt ali-
qui effossuris (anagallida), ante soils ortnm, 2:)rmsquam quidqnam
aJiiul loquantur, ter salutare earn, turn sublatam exprimere ;
ita

praecipuas esse vires,' 25, 13 [92]. 'aiunt, si quis ante solis

ortum earn (chamelaeam) capiat, dicatque ad albugines oculorum

se capere, adalligata discuti id vitium' 24, 14 [82]. 'ethane
(Samolum herbam) sinistra manu
a jcjunis' 24, 11 [6o]. legi
'
'
radicem (pistolochiae) ante solis ortum erutam involvunt lana
20, 4 [14]. The viscus was gathered at new moon, prima luna
24, 4 [6] ; the verbenaca '
circa Canis ortum, ita ut ne luna aut
sol consjnciat ' 25, 9 [59] . Unseen by man or heavenly body,
silent and fasting, shall the collector approach the sacred herb.
Lihes of the valley are to be culled before sunrise, devil's-bit at
midnight of St. John's eve, Sup. I, 190. 1075.
Pliny 25, 3 [6] tells of a plant called by the Romans herha
Britannica, because brought from the isles between Germany and
' Florem
Britain (ex oceani insulis extra terras positis 27, 1) :

vihones vocant, qui collectus i?riusquam tonitrua audiantur (is

not that between lightning and thunder ?) et devoratus, secures

a fulminibus in totum reddit. Frisii, qua castra erant, nostris

demonsti-avere illam mirorque nominis causam, nisi forte con-
;

fines oceano Britanniae velut propiuquae dicavere ; non euim

1196 HEEBS AND STONES.

quoniam ibi plurima nasceretur certum est,

incle appellatara earn
etiamnum Britannia libera.^ Here we have a plant held in
esteem by the ancient Germans themselves, and the injunction
to gather it before hearing thunder (that year ?) sounds quite
Teutonic. It protected from lightning, was therefore sacred to
the Thunder-god, like the house-leek, which is also called

donner-wehr. AS. glosses render the Britannica by hcewen-

hyMe ; hsewen is glaucus, the second word ihay come from hiiS
praeda, or hySe portus ; in the latter case it would mean some-
thing like blue sea-flower. Anyhow it was a water-plant,
hydrolapathum it is would gladly recognise in it
thought. I
the seehlatt so sacred to the Frisians and Zealanders (p. 654),
whose flower is said to be white or yellow its names nixhlume ;

and mummel call to mind names for the lotus, Rama-

the Indian
priya, dear to Rama or Lakshmi, and Srivasa, Sri's house
=
Lakshmi's, who came up out of the sea (see Suppl.).
In digging up a herb, the Roman custom was, first to pour
mead and honey round it, as if to propitiate the earth, then to
cut round the root with a sword, looking toward the east (or
west), and the moment it is pulled out to lift it on high without
letting it touch the ground. ' Favis ante et melle terrae ad
piamentum datis, circiiniscriptam ferro (verbenacam) e&odi sinistra
manu et siihlime toUi,' Flinj 25,9 [59]. ' et fossuri (iridem),

tribus ante mensibus mulsa aqua circumfiisa, hoc placa- veluti

mento terrae hlandiimtur, circumscripta mucrone gladii orbe triplici,

et cum legerint earn protinus in coelum attollunt' 21, 7 [19]-

'
nigrum elleborum raelampodion vocant, quo et domes suffiunt

purgantque, spargeutes et pecora, cum precatione solemni ; hoc

et religiosius colligitur priraum enim gladio circumscribitur,
:

dein qui succisurus est ortum spectat, et precatur ut liceat sibi

concedentibus Diis facere ; observatque aquilae volatus (fere enim
secantibus interest), et si prope advolav'it, moriturum illo anno
qui succidat augurium est' 25, 5 [21]. 'cavent eflfossuri (man-
dragoram) contrarium ventum, et tribiis circidis ante gladio cir-
cumscribunt, postea fodiunt ad occasiim spectantes' 2b, 13 [94].

In some cases, when the root had been dug out and made use
of, it was put in again, that it might live on: hanc (sene- '

cionem) si ferro circu7nscriptam effodiat aliquis, tangatque ea

dentem et alternis ter despuat, ac reponat in eundem locum ita
 HERBS : MODE OF CULLING. 1197

nt vivat herha, aiunt denteni eum postea non doliturum' 25, 13

[106].
A great point was to guard against cold iron touching the
root (hence gold or redhot iron was used in cutting), and against
the herb pulled up, or the branch cut oflf, touching the ground 0-

'radicem (pistolochiae) ante solisortum erutam involvunt lana

colons quern nativum vocant. quidam aura effodlendam consent,
cavendumque ne (erram adtingat' 20,4 [l-l]. (viscum) collec- '

tum e robore sine ferro, si terram non attlgit, comitialibus mederi

(putant) ^ 24, 4 [6]. ' virgam e myrice defractara, ut neque
terram neque ferrum attingeret' 24, 9 [41]. cavendum ne avulsa '

lierba terram tangat' 25, 13. Mierba juxta quam canes urinam
'
fundunt, evulsa ne ferro attiiigatnr, luxatis celerrinie medetur
24,19 [111].
In picking or pulling up, the operator used the left hand; in
certain cases he had to do it unbelted and unshod, and to state
for u'hoin and for what -purpose it was done si quis unum ex :
'

his (pomis Punici mali), solutus vinculo omni cinctus et calceatus

atque etiam anidi, decerpserit duobus digitis, pollice et quarto
sinistraemanus, atque ita lustratis levi tactu oculis, mox in os
additum devoraverit, ne dente contingat, affirmatur nullam ocu-
lorum imbecillitatem passurus eo anno ^ 23, 6 [59]. 'praecipitur
ut sinistra nianii ad hos usus eruatur (iris rufa), coUigentesque
dicant cujus Ztomiuis utique causa eximant' 21,20 [83], 'par-
thenium . . . magi contra tertianas sinistra manu evelli earn
jubent, dicique cujus causa vellatur, nee respicere 30 [104]. '
21,
' pseudanchusa . . . folium ejus sinistra decerpi jubent magi, et
cujus causa sumatur dici ' 22,, 20 [24] .
' praecipitur ut qui
colligit (thlaspi) dicat sumere se contra inguina et contra omnes
collectiones et contra vulnera, unaque manu tollat' 27, 13 [113].
' autumnalis urticae radicem alligatam in tertianis, ita ut aegri
nuncupcntur cum eruitur ea radix, dicaturque cui et quoruyn filio
eximatur, liberare raorbo tradiderunt ^
22, 14 [16]. 'buglosso
inarescente, si quis medullam e caule eximat, dicatque ad quern
Uberandum febre id faciat ' 26, 11 [71], So Columella 6, 5 of
the radicula, quam pastores consiligineni vocant ; ea in Marsis
montibus plurima nascitur, omnique pecori maxime est salutaris :

' As they would uot let witches touch the ground (p. 1074) : the iar^ar megin.
1198 HERBS AND STONES.

laeva manu effoditur ante soils ortum, sic enim lecta majorem vim
creditur habere.
In our native tradition, now so scant and faded, I can find but
little to match full accounts like these. An important statement
is that of Burcard on the bilisa (hyoscyamus, henbane), * quam
virginem midam minimo digifo dextrae vianus eruere faciunt, et
radicitus erutam cum ligamine aliquo ad minimum digitum dextri
'pedis ligare '
; The nudity of
the object has been stated p. 593.
the person pulling up answers to the above-mentioned laying
it

aside of belt and shoes, but the right hand and right foot are at
variance with the Roman preference for left limbs. The whole
cei'emony however seems to have been equally known in Gaul,
where the Romans, as will appear by and by, found a herb-
ritual ready organized. An AS. Herbal prescribes thus for sore
eyes, wi"S eagena sare cer sunnan tqygange o^^eliwene cer heo
:
'

fullice gesigan ongiune (begin to sink), ga to J^eere ylcan wyrte

Proserpinacam, and bewrit hi abutan mid dnum gyldenum hringe,
and ewe's (say) j^^t ]?u hi to eagena leecedome niman wille (wilt
take it for cure of eyes) asfter ]?rim dagon ga teft ]?£er-t6 ser
;

sunnangancge, and genim hi and hoh (take and hang it) onbutan
]?£es mannes swyran (neck) ; heo frama^ wel.' For self-adle
'
gang 071 Bunrescefen, ]?onne sunne on setle sie, ]?fer ]?fi wife
Elenan standan sing ]?onne benedicite et pater noster, and sting
;

bin seax on ]>a wyrte. Iset stician eft to ]?onne d^eg, and niht

furdum scaSe on |?am ilcan ahte, gang serest to ciricean and ]?e
gesena and Gode bebeod. gang j^onne swigende, and ]?eah ]?e
hwa3t-hwega egeslices ongean cume, oSSe man, ne ewe's ])u. him
a3nig word to, ser ]m cume to ]?gere wyrte, J?e ]m on tefen sev
gemeai'codest sing ]7onne benedicite and pater nostei*, adelf \>a
;

wyrt, Icet stician pmt seax ]7£eron. gauge eft swa ])li ra^ost
mjBge to ciricean, and lege under weofod mid j^am seaxe, last
licgean o'SSset sunne uppe sie. awassc si^San, do to drence and
bisceopwyrt and Cristes mseles ragu, awyl j^riwa on meolcum,
geot ]?riwa halig waeter on sing on pater noster and credan etc.
-,

and hine eac ymhwrit mid sweorde on iiii healfa on cruce, and
di'ince Jwne drenc, si'S'San him bi'S sona ssel.' Here I think a
Latin groundwork, with admixture of christian rites, is self-
evident. Thiers in his Traite des superstitions says :
' Quelques
uns pour se garantir de malefices ou de charmes vont cueillir de
 HERBS : TIME AND MODE. TYING ON. 1199

grand matin, a jtiin, sans avoir lave leurs mains, sans avoir lyrie

Dieu, sans jparler a personne et sans saluer personne eu leur

chemin, une certaine plante, et la mettent ensuite sur la personne
maleficiee ou ensorcelee. lis portent sur eux une racine de

chicoree, qu'ils ont touchee a genoux avec de Vor et de Vargent

le jour de la nativite de saint Jean baptiste, un peu avant le
ont ensuite arrachee de terre avec un ferre-
soleil leve, et qu'ils

ment et beaucoup de ceremonies, apres Pavoir exorcizee avec

V(^jj(ie de Judas Macliabee/ This again seems to be Celtic, and
yet resembles the Koman practices, warlike Judas' patriot sword
doing duty for the circle-drawing * ferrum.' In Superst, I, 581,
the lopping is also done ivith gold instead of iron. When Renart
finds in the meadow the wished-for plant, and cautiously pulls it
up, it is said :
'
ne Fa trihlee n'esquacJiie, envois la menja sanz

trihler, del remanant ala froter trestotes les plaies qu'il ot, et li

cuir maintenant reclot et fu gariz et trestoz sains' 25105 11. —

The herb was neither to be fretted nor squashed ; couf. Michel's
Trist. 2, 50.In Thurneisser's Erkl. der archidoxen, Berl. 1575,
when it says fol. 76 ' Verbeen, agrimenia, modelger Charfrey-
:

tags graben hilfft dich sehr Das dir die frawen werden holdt,
Doch branch must be
lein eisen, grab's mit goldt' ; I think it

drawn from Latin sources. Much more significant is what a

song in the Hiitzler book says of the 'herb Hope' 137. 294:
'
Daz ist gar ein edel hriU, Grab ez stille, nicht ze liU, Schiltzen

sind darilber gesetzt, Begrif man dich, du wurdst geletzt An

diner sselden hohstem pfant ' ('tis a priceless herb, 1 trow, dig it

deftly, soft and slow : o'er it are set guards to watch thee ; thou
wouldst forfeit, should they catch thee, thy dearest pledge of
happiness). These warders and watchers of the herb are on a
par with that woodpecker that guards the peony : one would like
to know more particulars about them (see Suppl.).
About the fying-on {alligare, usu. adaUigare ^) of herbs when
picked or dug up, Pliny imparts the following precepts herba :
'

adalligata laevo brachio, ita ut aeger quid sit illud ignoret' 24, 19

[107]. ' magi heliotropium quartanis quater, in tertianis ter alU-

'
Acurious compound = acl-ad-ligare they must have ceased to feel the origin
:

of the assimihition IL before they could add a second ad. It is matched, imper-

fectly 'tis true, by our past part, geghickt (fr. gegeUickt), and perfectly by theO. Fr.
coucueillir = concolligere, con-con-legere, and the Goth, gagamainjau to profane,
gagavairt^jan to reconcile.
1200 HERBS AND STONES.

gari jubent ab ipso aegro, precarique soluturum se nodos libera-

tum, et ita facere non exempta herba' 22,21 [29]. 'sunt qui
genicula novem vel unius vel e duabus tribusve lierbis ad hunc
articulorum numerum involvi lana snccida nigra jubeant ad
remedia strumae panorumve. jejunum debere esse qui colligat,

ita ire in domum absentis cui medeatur, supervenientique ter

dicere jejano jejunum medicanientum dare, atque ita adalUgare,
triduoque id facere. quod e graminum genere septem mternodia
habet, efficacissime capiti intra dolores adalligatur' 24, 19 [118].
'alliget ei septem folia' 26, 11 [71]. ' verbenaca jumentorum
febribus in vino medetur, sed in tertianis a tertio geniculo incisa,
quartanis a quarto,' ibid.^ Or, instead of being tied, it was put
under the patient's pillow :
' sedum, si involidum p)anno nigro
ignorantls puloino subjiciatur' 26, 10 [69]. ' absinthium somnos
allicit olfactum, aut inscio siih capite positum ' 27, 7 [28]. As
a rule, the sufferer was not to know what was tied on or laid^
under him ; knots and joints in the herb bore a reference to the
manner of tying and its repetitions. Often it sufficed if the
protecting plant were held in the hand or worn in the girdle :

'
virgam p5puli in manu tenentibus intertrigo non metuatur ' 24,
8 [32] . '
virgam (viticis) qui in manu haheant aut in cinctn,
' intertrigines negat
negantur intertriginem sentire '
24, 9 [38].
fieri Cato absinthium Ponticum seciim hahentibus '
26, 8 [58].

Yet if you fall, holding in your hand the nymphjea, you become
epileptic (p. 654).
But in many parts of Germany herbs of power used to be
suspended up in the loft, on the main rafter, or over door and
gate ways, and left there all the year round, till they were re-
placed by fresh ones.
The Romans had a strange custom of laying a sieve in the
road, and using the stalks of grass that grew up through it for

medical purposes ' cribro in limite adjecto, herbae intus ex-

:

stantes decerptae adalligataeque gravidis partus accelerant 24,

'

19 [109]. The sieve was a sacred utensil (p. 1108-12): exstare

is extra stare, prominere. This reminds me of our old Weis-

thiimer, which determine the fineness of a tissue by the stalks

1
Wis heafod-ece (headache) : adelf weftbrcedan (plantago) butan isene fer
sunnan upgange, bind >a morau (berries, seed) yrnb }>aet heafod mid wraetereMg
J^rffide. sona him bi'5 sel.
 HEEBS : TYING ON. WONDERFLOWER. 1201

piercing through it, 1, 12 : 'item, es sprechint ouch die hofliit,

das hundert und sibentzig eln huobtuochs gebint dem von
si

Hiinwil, das selb huobtuoch soUi so swach sin, wenn man das
spreit uf ein wasen, das gens gras und bollen durch das tuoch
mugint essen.-* And 1, 25i 'the said cloth shall be spread
:

over turf and be of such substance that geese can eat grass
through it, and not starve.' This has nothing to do with heal-
ing, but the mode of thought is similar.

Having made these general observations, I will now take up

one by one the herbs most renowned for healing. Yet some of
them seem purposely to have no distinct name given them among ;

these is the herb that kept birds away from millet and panic :

'
pestem a milio atque panico, sturnorum passerumque agmina,
scio abigiherba cujiis nomenicjnotumest, in quatuor angulis segetis
defossa, mirum dictu, ut omnino nulla avis intret,' Pliny 18, 17
[•45]. A poem in Ls. 1, 211—8 tells of a maiden that was pick-
ing flowers for a garland, and by chance got hold of a lierh she
did not kuoiu no sooner was it in her hand than she saw all her
:

lovers before her, heard their talk, and knew all their thoughts.

At length one companions knocked the miraculous plant

of her
out of her hand, it fell into a brook that ran past, and floated
away and all the prophetic power was gone.
; Again, the
nameless hlue wonderjiower (p. 964), that suddenly opens the
shepherd's eyes who has unconsciously stuck it in his hat, and
discloses the hitherto concealed entrance to the treasure (p. 971),
comes before us the more mysteriously, as it cannot in the least
be identified.^ The name forget-me-not, which it may be said to
assume to itself, is supposed to express no more than its senti-
ment, and seems not to have been applied to myosotis till a later
time. A herb with an equally imperative name is reported by
Pliny 27, 12 [lOG] ' circa Ariminum nota est herba quam
:

resedaia vocant, discutit collectiones inflammationesque omnes.

qui curant ea, addunt haec verba " Reseda, morbos reseda !
:

scisne, scisne quis hie pullos egerit ? radices nee caput nee pedes
habeant " haec ter dicunt, toticsque despuunt.' Collectio is a
!

In Polish quarries grows a beautiful hlue star/lower with a long stalk (conf,
'

which the peasantry make war upon, because they think old
trojziele p. 1216),
women and gijisies use it in bewitching the cows, that they may suck up all the
milk themselves (Pott's Zigeuner p. viii).
1202 HEEBS AND STONES.

gathering", and pullos agere

' '
must refer to this or the inflamma-
tion. What we now call reseda (odorata) is apparently a differ-

ent herb (see Suppl.)

Of roots, the Alriine stands first in fame. OHG. glosses
already have alruna, alrun for mandragora (Graff 2, 523. Schm.
3, 97), and I have on fair grounds (p. 404) identified the name of
the personified plant with that of wise-women in our remotest
antiquity. H. Sachs iv. 3, 34 still pictures the Alraun as a god-
dess who meets you at the crossways.^ Besides, the root itself
has the shape of a man, and the process of pulling it up is

described as follows : If a hereditary thief that has preserved his

chastity gets hung, and drops water or seed from him, there
grows up under the gallows the broad-leaved yellow-flowered
mandrake. If dug up, she groans and shrieks so dismally, that
the digger would die thereof. He must therefore stop his ears
with cotton or wax, and go before sunrise on a Friday, and take
with him a black dog that has not a white hair on him make ;

three crosses over the mandrake, and dig round her till the root
holds by thin fibres only these he must tie with a string to the ;

dog's tail, hold up a piece of bread before him, and run away.
The dog rushes after the bread, wrenches up the root, and falls
dead, pierced by her agonizing wail. The root is now taken up

1
This personality of the Alraun comes out plainly in a merry tale handed down
by a MS. of the 15th cent. Dicitur de quadam muliere, quae habuit virum uimis
:

durum, quae quaudam vetulam in sortilegiis famosam consuluit. vetula vero, experta
in talibus valde, dixit se optima sibi scire et posse (sub-)venire, si suum vellet con-
'

silium imitari.' et dum ipsa promitteret se velle imitari,' vetula adjecit ' habesne :
'

in horto tuo canapum spissum et longum?' quae ait habeo valde optatum.' cui '

vetula vade inquit tribus noctibus successive in crepusculo serotino ad ipsum

' ' '

hortum tali modo et forma, prima namque nocte accipe unam libram lardi spiss-
issimi et optimi quam poteris habere, secunda nocte duas, tertia vero tres, et semper
pouas dextrum pedem ad canapum, ac projiciendo lardum usque ad medium canapi,
vel citra, haec dices verba " Alrawn du vil giiet, Mit trawrigem miiet Eiief ich
:

dich an, Dastu meiuen leidigen man Bringst darzue. Das er mir kein leid nimmer
tue." '
Tertia igitur nocte cum mulier haec verba replicaret, vetula abscondita in
canapo jacebat. prius autem informaverat praedictam mulierem, quod attentissime
auscultaret quae sibi tertia nocte dicta Alrawn insinuaret. unde in haec verba sub
voce rauca et valde aliena abscondita. in canapo respondebat "Fraw, du solt haim :

gan, Und solt giieten miiet han, Und solt leiden, meiden, sweigen (bear and forbear
and hold thy peace) Thuest du das von alien deinen sinuen, So machtu wol eip
;

giieten man gewinuen." et sic mulier illius vetulae verba imitabatur, et viri amari-
tudo in dulcedinem et mansuetudinem vertebatur. The same story in PaulH's —
Schimpf u. Ernst 1555 cap. 156 a similar in a MHG. poem (AM. wald. 3, ICO— 3)
;

and a nursery-tale (KM. no. 128), where the man, not the wife, consults the hollow
tree or spindletree in the garden (p. 652). The form of address Alrun, du vil '

guote reminds me of si viUjuote,' said to fro Scelde when she cuts out and clothes,
' '

Walther 43, 7.
 MANDEAKE, ALEAUN. 1203

(Pliny's in sublime washed with red wine, wrapt in silk red

toll!),

and white, laid in a casket, bathed every Friday, and clothed in a

new little white smock every new-moon. When questioned, she
reveals future and secret things touching welfare and increase,
makes rich, removes all enemies, brings blessings upon wedlock,
and every piece of coin put to her overnight is found doubled
in the morning, but she must not be overloaded. When her
owner goes to the youngest son, provided he puts a
dies, she
piece of bread and a coin in his father's coffin. If he dies before

his father, the mandrake passes to the eldest son, who must in
like manner with bread and money bury his brother. All these
provisions sound ancient, and may date from a long way back.
Our OHG. glosses have alruna for the mandragura occur-
'
'

ring several times in the Vulgate,^ Gen. 30, 14 seq., where the
Hebrew text reads dudaim ; but the poetized version in MHG.
translates it erd-ephil, Diut. 2, 79. Now the mandragoras (masc,
Gr. fxavSpayopa's) is thus described in Pliny 25, 13 [94] 'man- :

dragoram alii Circaeum vocant duo ejus genera, candidus qui et

;

mas, niger qui femiua existimatur . . . cavent effossuri (album)

contrarium ventum, et trlbus circulis ante ghulio cu'cumscrihiuit,
postea fodiunt ad occasum spectantes.' I find more to my pur-
pose this time in two lines of Columella 10, 19 :

quamvis semi-liominis vesauo gramine foeta

mandragorae pariat flores, moestamque cicutam.
'
Semi-human mandrake ' goes very well with our legend, and
even vesanum gramen ' may agree with it more closely than
'

appears from the words. Hildegard also in Phys. 2, 102 says :

'
mandragora de terra de qua Adam creatus est dilatata est, et
propter similitiidinem hominis suggestio diaboli huic plus quam
aliis herbis insidiatur. et ideo, cum de terra efibditur, mox in
salientem fontem per diem et noctem ponatur.' As the French
mandagloire stands for mandragora, I conjectured (p. 402) that the
fee Maglore may have sprung from Mandagloire ; if so, it offers
an exact analogy to our Alruna the wise-woman and alruna the
mandrake, and is not to be despised. I close with an AS. de-
scription in Thorpe's Anal. p. 94, probably of the 10-llth cent.,
which confirms the dog's participation in the act of gathering :

*
As a fern. pi. lunndiagorae ; the LXX has/u^Xa /xavSpayopil'v, earth-apples.

VOL III. ^
 1204 HEKBS AND STONES.

' |?eos wyrt, |7e man mandragovam iiemne"S . . . ]?onne ]?u to

hire cymst, ]>onne ongist |7u hi bi ]7am (wilt know her by this) \e
heo on nihte seine's ealswa leoht-faet (as a lamp). ]?onne ]A hire
hedfod eerest geseo (first see her head), J'onne bewrit ]?u hi wel
hraSe mid iserne, ]>y lees heo ]>e tetfleo (lest she flee thee) hire .

ma3gen (main, might) is swa micel and swa mgere, |?get heo un-
ci ^nne man, |>onne he to hire cymeS, wel hra'Se forfleon wile.

tbrSy hi bewrit, swa we sev cwasdon, mid iserne, and swa ]m

];u

scealt oubutan hi delfan, swa ]?u hire mid ]n\m iserne na eet-hrine
(touch) ac ]?u geornlice scealt mid ylpenbsenenon (ivory) stasfe
:

I'u eorSan delfan, and }:>onne ]m hire handa and hire fet geseo,

}>onne hiindesgewriS |?u hi (tie her to a dog), nim ])onne p»one

oSerne ende, and gewriS to anes swiran (neck), swa ]>set se htmd
hungrig si, wurp (throw) him si^San mete to foran, swa ])fet he
hine ahrascan (reach) ne msege, buton he mid him ]?a wyrte up-
abrede.^ She shines by night like a lamp, has head, hands and
feet,must be bewritten with iron lest she escape, is not to be
touched with iron, but dug up with an ivory wand several things :

betray a Latin origin (bewritan circumscribere). It is to be

fastened to the dog's neck instead of his tail conf. Belg. mus. ;

5, 114 [Josephus Wars 7, 6, 3 : root Baaras pulled up by dog].

Pliny ascribes a '
vim somnificam '
to mandragoras.
Stem. 194^ speaks of a svefn-J?orn (sleep-thorn) with which
OSinn pricks Brynhild, and she goes to sleep, as Dorn-roschen
does in the nursery- tale from the pi'ick of a spindle (p. 419). The
tliorn-rose has a meaning here, for we still call a mosslike excre-
scence on the wild rosebush or the whitethorn schlaf-apfel and
sclilaf-hunz ; so that the very name of onr sleeping beauty con-
tains a reference to the myth. We also use the simple kiienz
(Schm. 2, 314), which can hardly be Kunz the ditnin. of Konrad,
but is rather conn, with kilenzel, kiienzen (gathering under the
chin). When placed under a sleeper's pillow, he cannot wake
till it be removed^ (see Suppl.).
This '
sleep-apple ' is supposed to be produced by a wasp sting-
ing the thorn ; equally rootless, the prophetic gall-nut on oaks

1 Stinga svefnporn occurs in Fornald. scig.

1, 18-9. 3, 303-6. In Trist.an sleep
iscaused by a mere kiisselm (cushion), Ulr. 1672-93 der zouberan-e Iciisselin,'
;
'

Heiur. 4911. In a fairy-tale (AM. bl. 1, 145) by icrltinfj and letters (i.e. runes), or
hy feathers off the wild shaggy folk (pp. 433. 486), whom fancy must have pictured as
having wings or feathers.
 SLEEP-THORN. MISTLETOE. 1205

originates in such a puncture, Sup. I, 968 ; Ital. gaUozza, Neap.

gliantra, Pentam. 2, 1 :
* tre gliantre mascole.' Growths that
could not be traced to seed and root, as probably that bird's nest
on p. 973, seemed miraculous and endued with magic power:
gall-nuts are hung on the kitchen roofbeam to protect the house.

The mistel (mistletoe) was accounted specially sacred, being

supposed to have fallen from heaven on the boughs of magnificent
trees like the oak and ash. OHG. mistil (not fern, mistila), Graff
2, 890; MHG. mlsfel, 'jamers mistel/ Martina IGl'^. AVith a
shoot of this plant the god Baldr was shot dead : when Frigg
was exacting an oath from all other phmts, this seemed to her too
young vex viSar teinungr einn fyrir austan Valholl, sa er Mis-
:
'

tiUeinn kallaSr, sa ]?6tti mer uugr at krefja eiSsins/ Sn. 6i and ;

the Voluspa sings of it thus, Sasm. 6*^

sto^ umvaxinn voUom haerri

miur ok miok fagur Mistilteinn

arrown hisrh above the field stood the delicate fair mistle-shoot
teinn is a branch shot up, Goth, tains, OHG. zein, and we may
safelyassume a Goth, mistilatains, OHG. mistilzein. Now in AS.
we it mistUfd, which may easily be a corruption of mistiltdn,
find
and the aofreement of this with the Eddie mistilteinn would be
welcome and weighty yet ta ' may be right after all, and is
;
'

supported by the Eugl. being mistletoe [but also misseldine]. In

Sweden this evergreen parasite is said to be usually a foot or two
feet long, but sometimes to reach the length of three ells (Geijer's
Hilfd. 1, 330). F. Magn. lex. 512 says, in Vestergotland it is
called ve-spelt, holy spelt, triticum sacrum. A plant associated
with the death of one of their greatest and best-beloved gods
must have been supremely sacred to all of Teutonic blood ; and
yet this opinion of its holiness was shai-ed by Celtic nations.
Pliny 16, 44 [95] assures us of the Celtic belief 'Non est omit- :

tenda in ea re et Galliarum admiratio. Nihil liabent druidae (ita

suos appellant magos) visco, et arbore in qua gignatur (si modo
sit rohur), sacratius. Jam per se rohorum eligunt lucos, nee ulla
sacra sine ea froude conficiunt, et inde appellati quoque interpre-
tatione Graeca possint druidae videri. Enimvero quidquid adnas-
catur illis, e coelo mi.-^stun putant, signumque esse electae ab ipso
deo arboris. Est antciu id rarum adinodum iuventn, et repertum
1206 HEEBS AND STONES.

magna religione petitur, efc ante omnia sexta luna (quae principia
mensium aunorumque his facit) et seculi post tricesimum annum,
quia jam virium abunde habeat nee sit sui dimidia. Omnia sanan-
tem appellantes suo vocabulo, sacrificiis rite sub arbore praeparatis,
duos admovent candidi coloris tauros, quorum corniia tunc prhnum
vinciantur.^ Sacerdos Candida veste cultus arbore^n scandit, falce
aurea demetit, candido id escipitur sago. Turn deinde victimas im-
molant, precantes ut suum donum deus prosperum faciat his quibus
dederit, Foecunditatem eo poto dari cuicunque animalium sterili
arbitrantur, contra venena omnia esse remedio. Tanta gentium
in rebus frivoUs plerumque religio est.' This elegant description
is preceded by other statements, of which I will select one here

and there Visci tria genera.

:
'
Namque in abiete ac larice stelin
dicit Euboea nasci, hijpJiear Arcadia, viscum autem in quercu,
robore, prune silvestri, terebintho, nee aliis arboribus adnasci,
plerique. Copiosissimum in quercu, quod dryos Jtyphear . . .

Adjiciunt discrimeu, visco in his quae folia amittant et ijjsi decidere,

contra inhaerere nato in aeterna fronde? Omniuo autem satum
nullo modo nascitur, nee nisi per alvum avium redditum, maxime
palu7nhis ac turdis : haec est natui'a, ut nisi maturatum in ventre
avium non proveniat. Altitude ejus non excedit cubitalem, semper
frutectosi ac viridis. Mas fertilis, femina sterilis ; aliquando non
fert.' —With us too a thrush is called 7im-^^er, Schm. 2, 645 (MHG.
mistelsere ?), Engl, mistlehird ; and in some other of our myths
the conveyance of the seed by birds enhances the holiness of the
virgin plant (p. 969) there is no human hand at work, and the
:

finger of God is manifest. Viscum is the Fr. gui, and to this day
the veneration for the plant is preserved in the New-year's gratu-
lation aguilanneuf {p. 755). In Wales they hang mistletoe over
the doors at Christmas, and Davies) pre7i awyr, merry
call it (says

tree,pren uchelvar, tree of the high summit, pren piiraur, tree

of pure gold the second name recalls the
; vollum hserri ' of '

the Edda. But the usual names given for mistletoe are Wei.
olhiach, Bret, ollyiach, Ir. uileiceacJi, Gael, uileice, i.e. all-healing

* Steers never yoked as yet, steeds never harnessed, EA. 5-17 : a sacred use
demands that everything be new.
^ Virg. Aen. 6, 205: Quale solet silvis brumah frigore viscum
fronde vu'ere nova, quod non sua seminat arbos,
et croceo fetu teretes circumdare truncos ;
taUs erat species auri frondentis opaca
ilice, sic leni crepitabat bractea vento.
 MISTLETOE. VALEEIAN. 1207

[Pliny's omnia sanans], from 'ol, uile/ universal (p. 1213). A

Breton lay (Barzas breiz 1, 58. 100) makes Merlin at early morn
go fetch the liigh branch on the oak (warhuel, huelvar ann der-
wen). Our old herbals divide mistletoes into those of the oak,

hazel SLud peartree (eichen-mistel, heselin-m., blrnbiiumin-m.), and

none of them must be let touch the ground ; some, set in silver,

they hang round children's necks. In Prussian Samland it is

called icispe (which looks like viscum, gui, but raistel itself is

often confounded with mispel = medlar) ; it is common on birch,

cherry and lime trees, on the hazel it is rare and wonderfal. It

grows in a straight line out of the trunk, and between its smooth
evergreen willow-like leaves it bears berries silvery-white, like
peas or small nuts. Where the hazel has a wispe, there is sure

to be a treasure hidden (Reusch no. 10). Among Slavs I find

the names Boh. melj, gmelj, omeli, Russ. omela, Pol. iemiel ;

Lith. amalai, Lett, ahmals ; but no legends (see Suppl.).

To viscum may be added two other druidical herbs. Pliny
24, 11 [62-3]: '
Selago legitur si)ie ferro, dextra manu per
tunicam, qua sinidra e^intnv veliit a fur ante, Candida veste vestito
pureque nudis pedibus, sacro facto priusquam legatur pane
lotis

vinoque; fertur in mappa nova: hanc contra omnem perniciem

habendam prodidere druidae Gallorum. —lidem Samolam herbam
nominavere nascentem in humidis, et hanc sinistra manu legi a
jejunis contra morbos suum boumque, nee respicere legentem,
nee alibi quam in canali deponere, ibique conterere poturis.'
The mode of gathering selago is peculiar : it is to be picked with.
the right hand, not bare, but covered with the tunic (conf. p. 971),
then to be drawn out stealthily with the left. In Davies's Br.
myth. 280 it is said to be the herb the Welsh call gras Duw
(gratia Dei). Villemarque thinks it is the aour ge'oten (aurea
herba) of Breton songs which you must pull up in the
1, 58. 96,
meadows before sunrise, barefoot and bareheaded it shines far ;

off like gold. It is rarely to be found, and only by holy persons.

Some take it for our biirlapp (lycopodium). Samolus is said to

be anemone pulsatilla; Davies p. 27-4 gives its Welsh name as

givlydd.
Our haldrian is a corruption of Valeriana, and has nothing to
do with Baldr, after whom a very different herb, the authemis
cotula, was named Baldrs bra (brow), Sw. Baldersbra, abbrev.
1208 HBEBS AND STONES.

Barbro. But the valerian 1ms a mythical name too, Velands-urt,

Wayland's wort (p. 377), and its healing virtues are in high
repute. The Servians call it odolidn (from odolieti to overpower),
'Boh. odoleii;and among the Servian Vilinen piesme^ (songs '

taught by the vila herself) is a saw (Vuk, new ed. 1, 149) 'Da :

zna zhenska glava, Shto zh^ odolian trava, Svagda bi ga brala, U

pas ushivala, I za se nosila ' if woman but knew what is herb
;

odolian, she would always get it, in her girdle sew it, and about
her wear it. The vila warns us not to neglect this precious herb
(see Suppl.).
Henbane ihilsen-hrani) , OHG. pilisa, bellsa (hyos-cyamos),
see pp. 593. 1198, and Suppl.
Sowthistle (eberwurz, boarwort), OHG. epurwurz, the carlina
acaulis, Carls-distel ;
growing on hills, close to the ground with-
out a stalk, with silver-white unfading leaves. During a pestilence,
Charles the Great had gone to sleep laden with care, when an
angel appeared to him in a dream, and bade him shoot an arrow
in the air : whatever herb it lighted upon was sovereign against
the plague. Charles in the morning shot the arrow, and its

point stuck in a sowthistle : they used it for medicine, and the

plague disappeared. He that carries this plant about him, let
him run ever so long, will never tire ; and he can take all the
strength out of a companion that walks with him, hence they
used to tie some to their horses in a race when the same was ;

done unperceived to one of a married couple, the other was sure

to waste away and die. Sowthistle was also nailed inside the
swine-trough, that the pigs might eat over it, whence its name
is supposed to have come (W. Menzel's Literaturbl. 1844. pp. 9.
10). The name ' eberwurz ' probably rests on other grounds,
but '
seems to be formed on the legend. King Charles
carlina
'

often had things told him by angels in dreams, and bad dreams
come of fighting with boars the herb may have healed the gash
;

inflicted by the tusk of a boar (see Suppl.).

Betonica. Pliny 25, 46 :
' Vettones in Hispania eam quae
Vettonica dicitur in Gallia, in Italia autem serratula, a Graecis
cestros aut psycho-morphon [-trophon ?] ante cunctas laudatis- ,

sima. Exit anguloso caule, cubitorum duum, a radice spargens

folia fere lapathi, serrata, semine purpureo tantum gloriae . . .

habet, ut domns in qua sata sit tuta existimetur apiaculis omnibus

 SOWTHISTLE. BETONY. MADELGER. FERN. 1*209

. . . Morsibus imponitur vettonica, cui vis tanta perhibetur, ut

inclusae circulo ejus serpcntes ipsae sese interimant flagellando/
Fr. hetoine, MHG. hatouie: 'altiu wip grabent iiatoni,' MsH. 3,

193'\ 'so gent eteliclie mit bcesen batanien umb/ Berth. 58.
'ettliclikuudent iMtonihen graben/ Superst. G, 1. 41. 'die ler
ich hatonien graben/ Aw. 2, 56. An Italian proverb recom-
mends the purchase of betony at any price 'venda la tonica, e :

corapra la hettonica.' A description in Martina 27* (Diut. 2, 129),

'
diu gelive batenie hoi/ seems to contradict the aforesaid purple
(of the seed only ?). In Switzerland haddnikli is our fluhblume,
cowslip, and herdsmen bring it home for their sweethearts off the
Alp, Staid. 1, 121. 386. Apparently several kinds are to be
distinguished Pol. bukwica, Boh. brkwice, is by turns betonica,
:

plantago and primula. The Anglo-Saxons called betonica hiscop-

ivijrijhoin which its sacredness may be inferred (see Suppl.).
Madalg er sioxidiB in OHG. glosses for basilicum, in herbals for
senecio as well. The proverb ran, Modelgeer ist alter wnrzel '

ein eer.' In the Westerrich, when a disease breaks out among

swine, they chop some of this root in with the pigs' wash,
muttering a short prayer: it keeps the schelm from attacking
them. As Heime's father in our heroic legend is called MadeJger
(p. 387), likewise a mermaid's son who puts on a cloak of dark-
ness (Morolt 40-1); a mythic significance in the plant's name
becomes credible (see Suppl.).
In the same way I connect Mangold, lapathura, beet, with that
ancient name of the giant-miaiden who could grind gold (p. 531).
OHG. /aram filix, MHG. varin, varn, AS. fear n, Engl. /em.
Pliny 27, 9 [55] tells nothing mythical of the filix. Hildegard's
Phys. 2, 91 :
' in loco illo ubi crescit, diabolus illusiones suas
raro exercet ; et domum et locum
quo est, diabolus evitat et
in
abhorret, et fulgura et tonitrua et grando ibi raro cadunt.' A
Herbal says 'farnkraut is hard to destroy, without ye stub it
:

up on the day of John's beheading, then doth far7i perish. It

seems to bear neither flower nor seed he that will gather fern- ;

seed must bo bold and able to daunt the devil. He shall go after
it on St John's night before daybreak, light a fire, and spread

cloths or broad leaves under the same, so may he take and keep
of the seed.' Many fasten fresh fern occr the house-door, then
all goes well as far as the whip on the waggon reaches (about five
 1210 HEEBS AND STONES.

paces). Sup. I, 988. In Eedeker's Westf. sagen no. 46 we find

some details : Fernseed mahes one invisible, but is difficult to get
at : it ripens only between 12 and 1 on Midsummer night, and
then falls off directly, and is gone. Aman, who on that night
happened to be looking for a lost foal, passed through a field
where fernseed was ripening, and some fell in his shoes (like the
flax-pods, p. 962). Coming home in the morning, he walked
into the house, and sat down he thought it strange that his
:

wife and family took no notice of him. Well,' says he, I have ' '

not found the foal.' All those in the room looked startled they :

heard the man's voice, but nothing of him could they see. The
wife began calling him by name, so he came and stood in the
middle of the room, and said, What are you shouting for, when
'

here I stand before you ? ' The terror was now greater than
before till the man, feeling something hurt his feet, as if shingle
;

had got in his shoes, pulled them off and shook them out and ;

there he stood visible to every eye. This is the wilnschtl-sctmen

des varmen (p. 974). Conrad of Wiirzburg in a song, MsH.
3, 453=*

Het ich samen von dem varn,

den wiirfe ich dar den scheiden,
daz si 'n versliinden, e min dienest von ir soldo scheiden.

'scheiden ' are large fish, shad, siluri, and often used punningly
(Schm. 3, 324, Hofer 3, 65). Had I seed of the fern, says the
lover, I would fling it to yon shadfish to devour, ere my sei'vice
should fall away from her ; apparently the seed might have made
his fortune elsewhere, but he gives it up to keep faith with her
there is no reference to invisibility. In Thiers the fougere (filix)
' cueillie la veille de la St Jean justement a midi ' is said to bring
luck in play to him that wears it.

In the Thiiringer-wald fern is called irr-h-aut (stray herb),

and by some atter-hreutich (adder-herb) if you step over it :

without seeing it, it so bothers and bewilders you, that you no

longer know your whereabouts even in the most familiar parts of
the forest. To prevent or correct your straying, you must sit
down and put your shoes on the wrong feet, or if a woman, untie
your apron and turn it wrong side out; immediately you know
your way again (Haupt's Zeitschr. 3, 364. Bechstein's Franken
 FERN. MUGWORT. 1211

pp. 2o9. 286.) No doubt the inizzle-seed had got into the shoe

or cincture, and fell out when these were taken off. It is said

also, if you have adder-herb about you, you will be pursued by

adders tillyou have thrown it away. In some parts they call it

Walburgis-kraut. Its Slavic name is Russ. pdporot, Pol. paproc,

0. Boh. paprnt, now papradj, kapradj, Sloven, praprat, ^raprot',
Lith. papartis, Lett, papardi. Woycicki 1, 94 also says it
blossoms exactly at midnight of St John's eve, and it is a hard
matter to get hold of the flower (kwiat paproci), for the picking
is attended by storm and thunder ; but whoever gets possession

of it becomes rich, and can prophesy (see Suppl.)

OHG.pipoz, artemisia (Graff 3, 22, but misplaced and mis-

spelt), MHG. hiboz (rhy. groz), Ls. 2, 526; its corruption into
our meaningless heifuss, Nethl. hivoet, is as early as Gl. Jun. 406
bifuz. The word seems pure German, formed from pozan cudere,
like anapoz incus, anvil, MHG. aneboz, our amboss and we ;

ought to pronounce and spell it beiboss. The raeaniag must

be something like that of beischlag (by-blow), which in the
Logau district means a bastard. In OS. it would be bibot,
which resembles its Lett, name bihbotes. Our LG. biih, bucke
seems an abbrev. dimin, of endearment (but-ke) ^ Dan. bynhe, ;

but Sw. grdbo, gray nest. Whoso hath beifuss in the house, him
the devil may not harm ; hangs the root over the door, the house
is safe from all things evil and uncanny. On St John's day
they gird themselves with beifuss, then throw it in the fire, while
spells and rhymes are said (p. 618) hence the names Johannis- ;

giirlel, sonnemvend-gurtel, giirtel-hraut Fr. herbe de S. Jean. ,

They dig the root up solemnly, twine it into wreaths, hang it

about them, and each flings it into the flame along with any
griefs he may chance to have about him. He that has beifuss on
him zvearies not on his xuay (Megenberg 385, 16) : this is imitated

from Pliny 26, 89 :

' artemisiam alligatam qui habet viator
;
negatur lassitudinem sentire ' also the 'Epfir)v€iai iraXaiaL (ed.
Sillig p. 212) : dprefiiaiav rrjv ^ordvqv e'l rt? e%et eV oSro, Xvet
rov KcifxaTov. The AS. name is miicgwyrt, Engl, mugwort,
muggon wv6 miclum gonge ofer land, ]>yl£es he teorige, yniicg-
:
'

wyrt nime him on hand, oS5e do on his sco j^ylaes he medige; and

'
Or is it related to FJnu. pmjo, Esth. poio, puitjo
1212 HEBBS AND STONES.

j?onne he nimau sunnan upgange, cwe^e |^as word serest

wille ger :

tollam te, artemisia, ne lassus sim in via. gesegna hie^ j^onne ]7u
upteo/ R. Chambers p. 34 gives some Scotch stories of its
healing power. A girl in Galloway was near dying of cousuuap-
tionj and all had despaired of her recovery, when a mermaid, who
often gave the people good counsel, sang :

Wad ye let the bounie may die i' your hand.

And the mugioort flowering in the land !

They immediately plucked the herb, gave her the juice of it, and
she was restored to health. Another maiden had died of the
same disease, and her body was being carried past the port of
Glasgow, when the mermaid raised her head above the water,
and in slow accents cried :

If they wad drink nettles in March,

And eat muggons in May,
Sae mony braw maidens
Wad na gang to the clay.

Why should not the Goths already have possessed a bibauts too ?
That they had significant names of their own for herbs and
shrubs, is plain from Ulphilas's translations of the Greek term
by a native one ^dTo<;, rubus, becomes alhvatundi, Mk 12, 26.
:

Luke 6, 44. 20, 37, which apparently contains aihvus equus,

tundi femes (tinder, OHG. zuntara) avKcifXivo^; hdinabagms, Luke
;

17, 6, i.e. bone-tree, and to this day we call privet (hartriegel,

OHG. hartrugil, harttrugil ? Graff 5, 501) bonewood. The rea-

sons of the names are lost to us now (see Suppl,).

Hederich is not an old German word, being formed from the
Latin hedera, only instead of ivy it means ground-ivy, Linnets
glechoma hederacea, a weed with small blue flowers. Its native

name is giinde-rehe, gundel-rehe, donner-rehe, gunder-mann, OHG.

gunder-reha, '
acev' (Graff 2, 354), which cannot mean maple, for

it is always classed among was reckoned sanative,

herbs. It

and a safeguard against sorcery when cows are first driven

;

out to pasture, they are milked through a wreath of gundermann,

and whoever wears this on his head can tell who are witches,
Sup. I, 462-3. Giind points to the ancient valkyr (p. 422) ; don-
ver to the flower's blue colour, and to the Thunder-god. The
Lettons too have named it pehrJcones from the god Pehrkon.
 *
GROUND-IVY. DEVIL'S-BIT. GOOD HENRY. 1213

The Boh. ohnica (from oheu, fire) stands for the yellow hederich
(hedge- mustard ? ) that overspreads whole fields if you call out
:

'
hederich ' to peasant women weeding it, they scold you (see
Suppl.).
One kind of scabiosa morsus diahoU, Teu-
is named saccisa, or

fels-hiss or -ahbiss, Engl, Dan. didvels bid, Boh. cert-

devil's bit,
kus, certuw kus, Russ. diavolskoye ukushenie [and cherto-gryz,
^

chertov ogrjzok] but also Russ. chertov palets,

;
devil's thumb,
Pol. czartowe zebro, devil's rib. The root is stumpy at the end,

as if bitten off. Oribasius says, the devil was doing such mis-
chief with this herb, that the Mother of God took pity, and
deprived him of the power; he out of spite end of the root
bit the

off, and it grows so to this day. The man that has it about him,
neither devil nor hag has power to hurt. Some say the devil bit
it off because he grudged men the use of its healing power. If

dug up at midnight of St John^s eve, the roots are yet unbitten,

and chase the devil away. Thrown under the table, it makes the
guests fall out and fight (see Suppl.).
Some herbs are called by men's names. Bertram, though
found even in Perhtram (Graff 3, 349), MHG. Bercht-
OHG. as
ram, Ls. 2, 526, is merely pyrethrum altered to give it a German
sound. What seems more remarkable is herba boni Henrici '

(chenopodium), or simply bonus Henricns, gut Heinrich ; stoh

Heinrich, proud H. (atriplex)roth Heinrich, red H., Superst. I,
;

] 002. by the old beliefs in elves and kobolds, for

I account for it

whom Heinz or Heinrich was a favourite name (pp. 503-4), which

was afterwards transferred to devils and witches, and to such
demonic beings was ascribed the healing virtue of the herb.
'
Even the legend of Poor Henry, whose origin has never been
explored, may have to do with a herb that cured leprosy ; and
the herba boni Henrici is said to have been used as a remedy
' '

for that very disease.

When a universal power to heal all sicknesses was attributed
to a herb, the Greeks called it to irdvaK.e'^, t] iravaKeia (as the
Celts named the mistletoe olhiach, uileiceach), which got person-
ified itself into a daughter of Asklepios, JJavaKeia. In our lan-
guage wo find no plant named all-hoil, all-heila, but there is a

selp'heila (cuphrasia), Graff 4, 864, and the herbs heiU alter- welt
(Achillea^ millefolium), heil-aller-schaden (supercilium Veneris), as
1214 HERBS AND STONES.

well as aUer-mann-liarnisch and neiin-manns-kraft, 9 man power.

The significance of the number nine shews itself no less in gar-

lands being made of nine sorts of flowers. Heil-honbifo, heal-

head^ Graff 4, 759, is hermodactylus, whatever that may be, and
another name for it is htmt-loiich, dog-leek 2, 143 (see Suppl.).
Two herbs commonly coupled together by alliteration are
doste and dordnt (origanum, antirrhinum). OHG. dosto (Graff 5,
232) is our real native word for what we now call wilde majoran,
thymian (marjoram, thyme), or wolgemut (well of mood). Boh.
doJ>rd-mysl. For dorant we have sometimes ordnt some think ;

it is not antirrhinum, but marrubium, OHG. Oot-fargezzan.

Both herbs are shunned by the little-wights and nixes hence ;

the speeches put in their mouths If ye hadn^t dordnt and

:
'

dosten here, I^d help ye the sooner to sip that beer !

' ' Up with
'
your skirts, ye merrimen all. Lest into dost and dordfid ye fall !

'
See that ye bump not against durdnt, Or we sha'n't get back to
our fatherland.' DS. no. 65. Jul. Schmidt p. 132. Redeker
no. 45 (see Suppl.).
Along with doste, hart-heu (hypericum, St John's wort), other-
wise called hart-hun (p. 1029n.), will often scare spirits away:
'Marjoram, John's wort, heather white. Put the fiend in a proper
fright.' Hypericum perforatum, f^(ga daemonum, devil's flight
(see Suppl.).
Widertdn (adiantum), formed with the past part, of tuon, to
do, afterwards corrupted into widerthon, widertod : the genuine
form is retained by G. Frank (Schm. 4, 34). The Herbal says:
Therewith be many pranks played, this we let be as foolery and
devilry. 'Tis called maidenhair also, and is of fair golden hue.
The old wives have many a fancy touching herbs, and say the red
steinbrechlin (saxifraga) with small lentil leaves is indeed ahthon,
but the naked maidenhair is widerthon, and with these two they
can both abthon ' and * widerthon ' as it please them. Does
'

this mean, remove and restore virility ? in that case abetdn and
widertdn would be opposites, like ^set on' and 'take off' on p.
1074. Frisch 1, 5*" has ahthon trichomanes, polytrichon, and 2,
446'' widerthon lunaria, thora salutifera (see Suppl.).
Some
herbs, plantago and proserpinaca, take their names from
growing on the wayside (proserpere) and being exposed to the
tread (plantae) of passengers : OHG. wegarih (Graff 1, 670), our
 DOSTE. WATBREAD. LEEK. 1215

wegerich ; OHG. wegapreita, our wegebreit, AS. weghrcede, Engl.

wayhrede [broad, not 'bread'], Dau. veibred ; OHG. ivegaspre'iti,

-spreading (Graff 6, 395). Again, OHG. wegatrcta, umhitreta
(Graff 5, 552), our wegetritt ; OHG. wegawarta, our wegewarte
(ward, watch, wait), a name also given to cichorium, succory.

There are some myths about it the herb was once a maiden that
:

on the wayside awaited her lover (p. 828), like Sigune in Tit.
117-8. Paracelsus observes (0pp. 1616. 2, 304), that the flowers
of the wegwarte turn to the sun, and their strength is greatest
in sunshine, but after seven years the root changes into the form
of a bird (see Suppl.).
Lauch, OHG. louh, AS. leac (leek), ON. laukr, is a general
designation of juicy herbs ; some species appear to have been
sacred: 'allium (gar-leek) caepasque inter deos in jurejurando
habet Aegyptus,' Pliny 19, 6 [32]. When Helgi was born, and
his father Sigmundr returned from the battle, it is said in

Seem. 150*
sialfr geek visi or vigrymo
{ingom foera itrlauk grami.

In Vols, saga cap. 8 :

'
Sigmundr var kominn fra orrostu, ok
]?a

gekk med' einum lauh imot syni sinum, ok hermeS gefr hann
honum Helga nafn.-* The Ur-Iauhr is allium praestans, allium
victoriale not clear whether the king bore
; it is it as home-
returning victor, or whether it was usual to wear it in giving

names. Antiquity sheds no light on either custom.^ When the

195''
drinking-cup was blessed, a leek was thrown into it, Sasm.
(see Suppl.).
The sorbus or service-tree is in ON. reynir, Sw. ronn, Dan.
ronne (rowan ?) : it is a holy shrub, for Thorr in the river clutched
it to save himself, hence it is said :
' reynir er biorg TIturs/ sorbus
auxilium Thori In Sweden they still believe that a
est, Sn. 114.
staff of this ronn defends you from sorcery, and on board ship the

common man likes to have something made of runn-wood, as a

protection against storms and watersprites ; flogronn is of use in
occult science, Afzel. 1, 19 (see Suppl.).
In Servian, samdokaz and olwlochep are herbs which, put in a
love-potion, compel the lover to come to his mistress. Ustuk is

'
The Welsh associate their national leek with victory. Trans.
 1216 HEEBS AND STONES.

both a herb and the charm repeated by a sorceress to make a

disease depart (ustuknuti), Vuk sub vv.
The Pol. frojziele (three-herb) is a marvellous plant with blue
leaves and red flowers : it inspires love, makes you forget, and
transports you whither you please ^ (see Suppl.).
In the poem of Elegast 763 seq. there occurs a nameless herb,
which one need only put in the mouth to understand what the
cocks crow and the dogs bark. Villemarque says, whoever acci-
dentally steps on the golden herb (p. 1207), falls asleep directly,
and understands the speech of dogs, wolves and birds. In another
case the knowledge of birds' language comes of eating a white
snake (p. 982), in the Edda by eating of the dragon's heart. A
fairytale makes some one be three years learning what it is that
the dogs bark, the birds sing, and the frogs croak ^ (see Suppl.).

2. Stones.

Stones are far less mythical than herbs, though among them
also the noble are distinguished from the base. Stones neither
grow so livingly, nor are they so accessible, as plants whilst any :

shepherd or traveller can approach the flower in field or wood,

precious stones are not produced on the surface of our soil, they
are wrung from the bowels of the earth, and imported from dis-
tant lands. There was a meaning therefore in calling herb-lore

heathen, and stone-lore Jewish (p. 1190) : Jewish and Moorish

merchants fetched the gem from the far East. The mii'aculous
and medicinal power of precious stones was known early in the
Mid. Ages, but never was naturalized amongst us, hence also the

1 coll. by W. P., Leipzig 1833, p. 90.

Volkslieder der Polen,
AS. herb-names, wbeu once critically edited from the MSS., promise rich
2

gleanings for mythology, of which I have given several specimens. I will here add
a tew obscure names dweorges dwostle, dwosle, dwysle (pulegium, pennyroyal),
:

was quoted p. 448, and if conn, with ON. dustl,' levis opera, perh. quisquilife, and
'

'
dustla,' everrere, it is dwarf's sweepings collaii-crofi is achillea or uymphaea, and
;

as collen-ferh'S in the poems is proud-hearted, so proud crocus (OHG. kruogo) or

' '

crock, pitcher, whichever we take crog to mean (clf-J'one, OHG. alb-dono, our alp-
;

ranke (bittersweet?) wulfes comb, chamaelea foxes glofa, buglossa, OHG. hrindes-
; ;

zunga, ox-tongue [or, digitalis?]; Uind-heleSe, paeonia, Engl, hind-hele, appar.

'
cervamcelans, defendens,' conf. hele^e, heolaS (it is spelt both ways) with
' '

heolo'S-helm p. 463, and beah-heolo'5e quoted by Lye cveoiv-lioUn, now ruscus, ;

now victoriale, i.e. idaea daphne, Engl, kneeholly, kneeholm

herba victorialis,
hwatevd, iris illyrica, suggestive of 'hwatunga,' omina, auguria geormen-ledf, ;

eormen-ledf, qeorman-leafa, hoc-leafa (Haupt's Zeitschr. 9, 408), malva, would in

OHG. be irm'au-loup (p. 351-2). The OHG. names in Graff 1, 1050-1. 3, 803—72
are less interesting, and less perfectly preserved (see Suppl.).
 STONES : OEPHAN. 1217

very few Teutonic uames for them^ or legends about tliem a :

factwhich goes to confirm the home character of our plaut-

myths. The widely circulated works of Marbod, Evax, Albertus
Magnus and others on precious stones have left as little of last-
ing legend among the people as Walahfried or Macer Floridus,
who in the dry learned fashion of physicians treat of herbs.
Even Phny^s account in his 36th book seems to have had no
effect at all on our superstitions.^
Yet a few time-honoured myths there The Edda names
are.

a holy iarhm-stemn, Sa3m. 137^ 139\ 213^. 238^ which in the

Cauldron-raid was thrown into the hot water, and which the
cunninsr smith Volundr could manufacture out of children's eyes.
The AS. eorcan-sidn glosses both 'margarita' and ' topazion '
in Cod. Exon. 73, 27. 238, 12. 478, 7 it has the general sense
of precious-stone (eorcnan-stan is appar. a corruption). A cor-
responding Goth, airhia-stdlns, OHG. erchan-stem may safely be
assumed, as *
airknis actually means genuine, holy, and
' ' erchan'
survives in similar compounds (Graff 1, 468). But it seems to

be the oval milk-white opal, otherwise called orphanus, pupillus,

MHG. tveise (orphan), and so precious that it graced the crown
royal of Germany. Orphanus est lapis qui
Albertus M. says :
'

in corona neque unquam alibi visus est,

Romani imperatoris est,

propter quod etiam orphanus vocatur. Est autem colore vinosus,

subtilem habens vinositatem, et hoc est sicut si candidum nivis

candens sen micans penetraverit in rubeum clarum vinosum, et

sit superatum ab ipso. Est autem lapis perlucidus, et traditur
quod aliquando fulsit in nocte, sed nunc tempore nostro non
micat in tenebris. Fertur autem quod honorem servat regalem.'
If the OHG. weiso had already had the sense of the stone, it
would hardly fail to appear in the glosses. We find it in full
play in the MHG. poets, ever since the tale was told of how in
distant land Duke Ernst with his sword cut it out of the living
rock, and presented it as a gift to the king (11. 3604 — 23 and 5543
of the Lay, and in Odo's Latin poem 6, 357). 'Philippe setzeu
welsen uf '
Walth. 9, 15. ' schouwe wem der weise ob sime nacke
ste, der stein ist aller fiirsten leitesterue,' Walth. 19, 3 ; conf.

'
Look at the lifeless inventories in Parz. 791 and Fragm. 45«. More inter-
esting is a poem by Strieker (in Hahn44 — 52) and ; Eraclixtsvi&s deep in stone-lore,
Massm. pp. 4G8 — 73.
1218 HERBS AND STONES.

Helbl. 2^ 881. 'der kiinec also den weisen hat/ Ms. 1, lo'^. ' wie
si durch den berc bar wieder kamen, da sie der krone weisen inne
namen/ Ms. 2, 138^, 'den iveisen ie vil hohe wac (prized) der
keiser und daz riche, dur daz (because) nie sin geliche wart unter
manigem steine/ Troj. 20. im abe den weisen/ Otto
' ich stick
bart. von Krolewiz V. U., coll.
314; see also passages in Heinr.
in Lisch p. 208. Albert and Conrad account for the name, by
the stone having no equal, and standing like an orphan cut off
from kin so the gloss on Sspgl 3, 60. The Spanish crown once
;

had a magnificent pearl, which was likewise named huerfana or

sola, and perished at the burning of the palace in 1731. A
diamond mounted by itself is in French solitaire. But a deeper,
a mythical meaning becomes apparent, which Haupt in his
Zeitschr. 7, 278 disputes. Pupillus means first a little one, a boy
under age, a wai'd, and then acquires the sense of orphan. Pu-
pilla and Kopr] signify a girl and the pupil of the eye, in which a

child^s image is supposed to be seen (p. 1080). Now as Volundr

fashions the iarknasteinn of the eyes of slain children, the stone
might be called either pupilla or pupillus, and so agree with our
'
orphanus,'' thus erchanstein comes to be '
weise.'' Of Thiassi's
eyes were made shining stars, all stars are gems of the sky ; from
this the transition to the sparkling stone was easy enough.
Heinr. von Krolewiz, describing the sky as a house, again brings
the eyes into connexion with the orphan, 11. 1194. 1203-16 (see
Suppl.).
The ]:jearl, already in dreams a prognostic of the tear, is made
in the myth to spring out of Venus's tear, as Freyja's tears turned
into drops of gold (p. 1194)^ and Wainamoineu's tears fall into the
;

sea as pearls, Kalew. rune 22. The pearl then is either metal or
stone. Our ancestors regarded it as a stone found in the sea,
hence eorcanstan too may have meant pearl, and even the Latin
name wiio appi'oaches that notion of the incomparable orphan :

' tantum ut nulli duo reperiantur indiscreti, undo nomen

in
unionum Romanae imposuere deliciae,^ Pliny 9, 35 [56] ideo .
''

Not only does Freyja's tear turn into gold, but a Greek myth makes i^eKrpov
'

arise from the tears of Phaethpn's sisters, daughters of the Sun, be that substance
gold or amber, succinum. For amber, Tacitus and Pliny already know a German
word (flesum, Gramm. 1, 58 an ON. name is rafr, Su. 156, Sw. raf, Dan. rav ; AS.
;

glosses have eoViscuid (in Mone 1106 eolcfang) couf. Werlauff's learned treatise on
;

amber (bernstein), Schlesw. 18-iO (see Suppl.).

 PEAEL. 1219

uniones dictos quia nunquam duo simul reperiantur/ Isid. or. 16,
10. Pliny goes on: 'nam id (nomeni unionum) apud Graecos
non est, ne apud barbaros quidem inventores ejus aliud quam
margaritae.' If margarita, fiapyapiTT}^ was the word commonly
used by barbarian pearl-fishers, the Greeks and Komans may have
this time borrowed a word from Teutonic races, in whose lan-
guage the OHG. marigreoz, MHG. mergriez, OS. merigriota, AS.
meregreot, meregrot is perfectly intelligible, meaning grit or pebble

of the sea. It is true we now find the Goth, marhreitus, 1 Tim.

2, 9,imitated from /jcapyapcri]^, and that with consonant-change ;
and to correspond to this the OHG. should have been marchriz.
Either OHG., OS. and AS. all strove to accommodate the foreign
word (which usually happens in one dialect, not
to our idiom
in three at once), or the Goth had no 'marigriuts' in his own
language, or did not choose to write it, and so imitated the
outlandish term, which is now stowed away in our female name

Gret-chen. The OHG. perala, herala, AS. pearl, is appar. from

beryllus, and again transfers the notion of gemmula to the
growth in the shellfish. We might also put by the side of mar-
garita the Skr. marakata, though that signifies, and is directly
allied to, afj,dpaySo<i, fjudpajSo^i (emerald).
As erchanstein sprang out of the human eye,and the pearl out
of the oyster, the medieval fancy seems to have been excited
by some other precious stones which grew in or out of animals.
What Marbod cap. 24 tells of the hjncurius may be read at
greater length in Rudlieb 3, 101 — 127 : these brilliant lynx-stones
likewise befit the finger- ring of the queen, the crown of the king.
Some legends speak of stones of power engendered in the head
of the code, the adder, the toad. Inside the body of a castrated
cocli Marbod cap. 3
of three years grows the alectorius, luvic- :
'

tum quemcunque gerentem, Extinguitque sitim

reddit lapis hie
patientis in ore receptus/ The MHG. poem fixes the capon's age
at seven, Albertus at nine years. But a poem in the Vienna
Cod. 428 no. 13G (Hahn's Strieker p. 48) names the snake-stone
as the right one to bestow victory :

ich hcere von den steinen sagen,

die naternund Jcroten tragen (adders and toads bear),
daz groze tugend dar an lige (great virtue therein lies),
swer si habe, der gesige (who has them, conquers)
VOL. III. Y
1220 HERBS AND STONES.

moliten daz sigesfeine wesen (if these be victory-stones),

so solt ein wurm vil wol genesen,
der's in sinem libe triiege,
daz in nieman ersliiege

(the reptile itself ought to live long, and never get killed) ; and
the coch-stone as that which allays thirst

man sagt von hanensteinen,

swer ir in munt nem' einen,
daz er guot viir den durst im si.

The sacred snaJce, the adder, who wears crowns of gold (p. 686)
and jewels (Gesta Rom. ed. Keller pp. 68. 152), seems to have
a better right to the stone of victory than the cock. Albertus
mentions a stone borax, which the toad wears on its head, but he
says nothing about its procuring victory :
' borax lapis est, qui
ita dicitur a bufone, quod in capite ipsum portat,^ Otnit, Mone
557-8. In Ettm. p. 91 the toad is characterized as Hebrew :

ez ist iiz dem garten ein Abraliemsche krot (conf. p. 1241),

swenne din gewehset, sie bringet einen stein
daz diu sunne uf erden niht bezzers iiberschein.

The Dresden poem says more explicitly, that the stone grows on
him, and is of all stones the highest. The Pentameron 4, 1
says, the p-eta de lo gallo grows in the cock's head, and is a
tvi siting -stone, by which you can obtain anything. The Oriental
fable of the three lessons taught by the captive bird (Reinh.
cclxxxi. Ls. 2, 655) alludes to such a stone growing in the heart
or crop of a lai'k or nightingale. The daughter of Sigur^r grikr
steals the stone of victory out of his pocket while he sleeps, and
gives it to Dietleib (Vilk. s. cap. 96-7) ; such a one had king
Nidung too (cap. 25), but neither passage specifies the kind of
stone. Vintler (Sup. G, 1. 89) does not describe his sigelstein,
but we find elsewhere that it could artificially, and in secret, be
blown like glass, cast like metal; Seifr. Helbl. 4, 124 says of
conspirators ze samen si do sazen, sam (as if) sie einen sigstein
:
'

bliesen'-,and Mich. Behaim 22, 11: 'gar taugenlichen vor dem

rat zusamen giengen fru und spat, pis sy gussen ain sigelstain.'
Ace. to Hagen's Coiner chron. 1003 the stone wherewith to con-
quer means the diamond. When the poets tell of fingerrings
 THUNDER-STONE. 1221

that lend victory, that make invisible (e.g. Troj. 9198), tlieir
power always comes of the stone sefc in tbem. Marbod cap. 27
on gagathromeus :
' Quem qui gestarit duxpugnatarus in liostem,
Hostem depulsum terraque marique fugabit^ (see Suppl.).
The ceramiius {Kepavviwi) that falls from heaven is mentioned
Tjy Marbod cap. 28 Qai caste gerit liuuc, a fulmine non ferietar.
:
'

Nee domus aut villae quibus aifucrit lapis ille.' What he adds :

* Crystallo similem Germania mittere fertur, Coeraleo tamen in-

fectum rutiloque colore' is derived from Pliny 37, 9, 51 : 'est

inter Candidas et quae ceraunia vocatur, fulgorem siderum rapiens,
ipsa crystallina, splendoris coerulei, in Germania nascens/ though
the received text has Carmania. There can be no question about
the thiuiderstone being German (p. 179); and Miohiir, like the
hein (p. 903 n.) thatOSinn hurled, or that which lodged in Thor's
head (p. 375), is sure to have been hallowed above all stones.
Miolnir sounds remarkably like the Slavic names for light-
ning, molniya, munya; this last the Servian songs personify
into Miinya, and represent as sister to Thunder (Grom), and
bride of the Moon (Miesets, masc, Vuk 1, 151-4 new ed.), which
jumps with our personification of Hammer (p. 181. 999). So
much the more is Molniya identical with Miolnir. The Romans
too must have regarded the thunderbolt, silex, as a 'Jovis lapis' :

Lapidem sillcem tenebant juraturi per Jovem,haec verba dicentes,

' Si sciens fallo, tum me Dispiter, salva urbe arceque, bonis ejiciat,
nt ego hunc lapidem !
' Those about to take an oath fetched out
of the temple of Juppiter Feretrius a staff and ' lapidem silicem
quo foedus ferirent,' exactly as covenants were hallowed by Thor's
hammer. Ace. to Livy 1, 24, when a swine was sacrificed, it was
struck with this stone Tu illo die, Jupiter, populum Romauum
:
'

sic ferito, ut ego hunc porcura hie hodie feriam, tantoque magis

ferito, quanto magis potes pollesque ' id ubi dixit, porcum saxo :

silice percussit. This is like our malediction, ' Hammer strike

thee !
' The Finns in like manner called the thunderbolt Ukon-
Idvi, stone of Ukko the progenitor; the Indians lura, InraTia,
Tndra's tlninderstone (Pott's Etym. for. 2, 421) or vujnx, which
means at once thunderbolt and diamond. As this makes it par-
take the nature of the brightest of stones, our fathers saw in it

the hard flinty the Romans the silex; myth and superstition alike
accord to it the noblest powers :
'
malleum aut silicem a'erium,
1222 HERBS AND STONES.

ubi puerpera decumbit, obvolvunt candido linteo contra infesta-

tionem fearum, albarum feminarunij strygum, lamiarum/ Gisb.
Voetii sel. disput. tbeoL, Ultraj. 1651. 3, 121 (see Suppl.).
As there is supposed to be a jjhilosopJier' s stone (lapis sapien-
tum), that imparts wisdom, or the art of making gold and pro-
longing life {oska-steinn, wishing-stone, p. 144), Scandinavia also
had its legend of the Uf-steinii. In Kormakssaga cap. 12, p.
116-8 Bersi wears one on his neck^ which brings him succour
in swimming (see Suppl.).
Only large stones, such as mountains and rocks, are named
after gods, heroes or giants, who dwell upon them, or have
hurled them rarely particular species of stone, at all events no
;

healing ones. A certain slate indeed was called giant^s bread,

jyvrikling (p. 546), a tufa nackehrod (p. 489), a coal-stone Sur
tarbrandr (p. 809).
 CHAPTER XXXVIII.
SPELLS AND CHARMS.

A yet stronger power than that of herb or stone lies in the

spoken loord, and all nations use it both for blessing and cursing.^
But these, to be effective, must be choice, well knit, rhythmic
words (verba concepta), must have /;7^ and tune; hence a,ll that
is strong in the speech wielded by priest, physician,
magician,
is allied to the forms of poetry.
Expressions for ' saying, singing ' pass into the sense of

'conjuring* aotS^ (p. 899) becomes e-rraoi.Sr^,

:
Od. 19, 457, eVwSr;,
our 'sprechen, singen* become hesprechen, hesingen, schworen
(Goth, svaran = respondere) heschworen (Goth, bisvaran opKi^eiv)
so jurare conjurare, can tare incantare. The OHG. galstar, AS.
galdor, gealdor, ON. galdr (incantatio) have sprung out of galan
= canere ; the AS. spell, strictly dictum, fabula, Goth, spill, was
tortured into meaning magic spell [and charm, Fr. charme is

from carmen].
Opposed to blessing is cursing, to the wholesome the hurtful.
For the former the Goth still used his native word Jywjjeins
evXojLa, from jnuj^jan evXoyecv ; the OHG. segan dicatio, dedicatio,

bencdictio, comes from Lat. signum, the AS. segen meant merely
signum in the sense of flag MHG. segen, like our own, stands ;

for magic as well. KaKoXoyeiv is in Ulph. vibil-qi|?an maledicere,

but flekan simply plangere, while the OHG. JiuocJiun (MHG.
vluochen, our fluchen) is already maledicei-e, imprecari, and fluoh
maledictio (masc, quite distinct from fem. fluoh, rupes). OS.
farflocan maledicere, harm-quidi maledictum. Another word is
ORG. farlnuhan, MHG. verwdzen" detestari, condemnare, appar.

Pliny 28, 2 [3—5] examines tlie force of verba et incantamenta carminum in

' '
1

many striking examples.

2 '
Var kin verwazen (begone, with a curse to yon), vil gar vcrteilter snS Ms. !
'

1, 23". nu var von mir verwazen and eweclich verlorn ! Ls. 3, 77.
' ' ' var von ' '

mil verstvzen ! '

MsH. 3, 441''.
1223
1224 SPELLS AND CHARMS.

allied to AS. 'Iiwatung divinatio/ Poenit. Ecgb. 2,23. 4,19.

AS. (misspelt wirgau, wyrgan) maledicere, detestari,
ivergan
strictly damnare, Goth, vargjan, OS. wai'agian. AS. cursian,
Engl, curse. The ON. hoen precatio, AS. hen (p. 31) both border
on imprecatio (see Suppl.).
Cursing, 'becrying, becalling,' may indeed be done aloud, but
as a rule both blessing and cursing require soft murmured
whispered speech. OHG. Jmispalon sibilare, Graff 4, 1239, AS.
JnvistUan, as whistling and hissing are imputed to the serpent
who fascinates ; MHG. wispeln : ' wispeln wilde vogel zemt,
hunde ez letzet und lemt,^ Renn. 22370 ; the asp will hear no
wispehvort, Ms. 2, 202''; 'aller wiirmel (insects') wispel unde
miirmel,' Mart. 74°, for murmehi is the same thing too, OHG.
murmulon, murmiiron, our mummelu, mompeln, to mumble. Paul.
Diac. 1, 13 in describing manumissio per sagittam, adds: ' im-
vnirmur antes, ob rei firmitatem, quaedam patria verba/ a Lango-
bardic hallowing- spell.^ Similar expressions are OHG. mutilon,
Graff 2, 707, and our protzeln, pretzeln, propeln, signifying first
the sound of water simmering, and then very appropriately the
muttering of a spell : ' protzeln and ivispeln over the sick man'
is to mutter a charm or blessing ; in some parts preheln, Nethl.
preeielen; Frauke's Weltb. 134^ has pretzehi (see Suppl.).
But the most legitimate and oldest word of all is the Goth.
runa, commonly the equivalent sometimes for
for fMvcrTijptov,

(BovXi'i, avfx/3ov\Lov. I believe it meant in the first place what is

spoken softly and solemnly, then secondly a mystery (TV[x^ovKtov :

is secret counsel. From secret speech to secret writing is but a

step, as the ON. mal means both speech and sign. For ypacf))],
ypd/x/jia Ulph. always puts mel, not runa, because none of the
passages happen to speak of secret writing ; one might wager
that runa was the familiar term for this, as the early Franks had
riina = litera. OHG. runa, AS. run, character magicus, mys-
terium, Casdm. 211, 12. 250, 6. 262, 9, this last with an obvious
reference to 'bocstafas' in 262, 7. ON. run litera, but runa
linea, which coexistence of il and u assures us of a strong verb
'
riiina, rauu, runum,' whence also raun (tentamen, experiment),

reyna (tentare), perh. reynir (service or ronu tree, p. 1215). The

' Ter novipt! nnrmpu macico dcmurmurat ore, Ov. Met. 14, 57.
 EUNES. 1225

OHG. runeii susurrare, riuiazan murmurare, MHG. runen, our

raunen, AS. riinian, Engl, round, keep the original meaning of
secret whispering, and OHG. 6r-runo is a confidant, one who
rounds things in your ear. The ON. transitive rj^^ua is secretuni
scrutari, literas scrutari, and supplies the link to raun above. In
Ben. 378 sanfte runen stands opposed to public siugiug. Finn.
runo is a song (p. 901). And now a term that has often come
before us becomes perfectly clear, and what is more, proves a good
fitall round the wise-woman of the ancient Germans is called
:

AUruna, because she is alja-riuta, and speaking secret words not

understood of the common folk, has skill at once in writing and
in magic ; hers is the Gothic runa, hei'S the AS. runcreeft. All
can only mean other (than common), strange, not vulgar and
'

profane,' and thus heightens the meaning of runa. And this

name of the heathen priestesses could easily be transferred to the
holy herb (p. 1202) which perhaps pertained to their ritual.

The olden time divided runes into many classes, and if the full
import of their names were intelligible to us, we might take in
at one view all that was effected by magic spells. They were
painted, scratched or carved, commonly on stone or wood, run- '

stones, runstaves'; i-eeds served the same purpose (p. 1083-i).

The OHG. liahalruna, tsrCina, lagoriDia are named after the
letters hahal, is, lago
'
clofruna and stofruna remain doubtful,
' ;

the latter appar. the mere tip (stupf, apex). Helliruna means
necromancy, death-rune, and plainly refers to Halja, Hella; I
connect with it our JioUen-zwang, control over hell, by which is
understood the mightiest of magic spells, such as Doctor Faust
possessed. Holzruna is to be taken not of a thing, but of a
person, the wood-wife, lamia (p. some allusion
433), not without
to her moaning and muttering. The OHG. women's names
Kundriin, Hiltirun, Sigiriin, Fridurun, Paturun, are properly
those of valkyrs, but also traceable to a non-personal hundruna,
liiltlriina, sujiruna, friditrilna, patunlna ; and it is worth noti-
cing, that the personal names lack the final -a, and are consigned
to a different declension. From the MHG. knierunen (to croon
over one's knee), MS. 2, 137*, may be inferred a subst. knierune.
The AS. beadoriln, Beow. 99G is litera belli = bellum, rixa; while
321 and hurgrilne (p. 401n.) are a personal furia, parca,
lielriine

death's messenger ; a gloss in Lye puts it for pythonissa. In

1226 SPELLS AND CHARMS.

Ssem. 194-5 Sigrdrifa, i.e. Brynhildr, herself a valkyr, enumerates

to Sigurd the ranes which it was most needful for her to know :

the goblet she hands him is fullr liod'a ok liknstafa, go^ra

'

galdra ok gamanruna,' full of lays and leech-staves, good spells

and runes of bliss. She goes on to name sigrunar, olrunar,
hiargrunar, hrimrunar, mdlrilnar, liugrunar, runes of victory,
of ale, of the rock, the sea, speech and thought. I am only
doubtful as to oh-un, because the proper name Olrun is evidently
the Aliruna of Tacitus ; we can scarcely derive all the alirunes
from alus, olr, ale,would rather hazard a guess, either that
and I
Olrun stands for Elrun, Elirun, having got confounded with
olrun, or that the it of the second syllable converted the a of the
first into o [quite the rule in declension and conjugation, not

in composition]. In Ssem. 165^ sahritnar contentiones. Danish

folksongs often speak of ramme runer, powerful runes 1, 235.
280. 2, 33. 3, 335. 4, 47 (see SuppL).
O'Sinn passed for the inventor of all runes (p. 181-2), and in
him is lodged the greatest command oi words.
Yngl. saga cap.
7 :
'
]7at kunni hann enn at gera me'5 ordmn einum (do by words

alone), at slock va eld ok kyrra sia, ok snua vindum. OSinn vissi

of allt iarSfe, hvar folgit var (earth-fee, where it was hid), ok
hann kunni |;au lioS, er upplaukz fyrir honum (unlocked itself to

him) iorSin ok bicirg ok steinar ok haugarnir, ok hatt (bound)

hann meS ordum einum ]?a er fyrir biuggu (dwelt), ok gekk
(went) inn ok tok J^ar slikt er hann vildi.'' Afzelius in Sagoh. 1,
4 mentions, too briefly and indistinctly, a strange Swedish folk-
tale of one Kettil Runske of Kettilsas in Alsheda, Avho stole
Odin's rune-sticlis (runekaflai'), and with them cast a spell on his
hounds and bulls, nay at last on the merwoman that would have
come to Odin's aid. By this Odin seems to be meant a shepherd
or giant representing the former god the surname rimshe ;

evidently has to do with the acquisition and possession of the

staves.
Songs and runes then can do very great things. They are able
to kill and bring to life, as well as prevent from dying; to heal
or make sick, bind up wounds, stanch blood, alleviate pain, and
lull to sleep ;
quench fire, allay the sea-storm, bring rain and
hail ; to burst bonds,undo chains and bolts, open mountains or
close them up, and unlock treasures ; to forward or delay a birth
 RUNES. CURSES. 1227

to make weapons strong or soft, dull the edge of a sword ; loop

up knots, loose the bark off a tree (p. 1085), spoil a crop (fruges
excantare) ; call up evil spirits and lay them, to bind thieves.
These wonders lie in the very nature of poesy (p. 907-8). The
Runatal, Saom. 28 — 30, specifies eighteen effects of runes (see

Suppl.).
Curses, imprecations have a peculiar force of their own. Our
MHG. poets have '
tiefe flaochen,' deeply, Ms. 2, 188^; ' swinde
•fluochen,' 518 and zorn-vlaoch, wrath-curse
vehemently, Helbl. 2,

1, 656. Full of meaning is the phrase ' ich brach des vluoches :

herten Jciesel/ I brake yon curse^s stubborn flint, MsH. 2, 339^,

its action is hard as pebbles, and not easy to break. Walther
says 73, 29 :

Zwene herzeliche jiileche kan ich ouch,

die fluochent nach dem willen min.
hiure miiezen's beide esel und der gowk
gehoeren, e si enbizzen sin.

wc in (woe to them) denne, den vil armen !

(two round curses ken I eke, hitting whomso I bespeak ; them

both ass and gowk shall hear, ere they baited be this year, etc.).
Curses received on an empty stomach are the more effectual. It
is the vulgar opinion in Ireland that a curse once uttered must

alight on something it will float in the air seven years, and may
:

descend any moment on the party it was aimed at ; if his guardian

angel but forsake him, it takes forthwith the shape of some mis-
fortune, sickness or temptation, and strikes his devoted head.
So in the Pentam. 2, 7 a curse takes wing, and mounts to
heaven rrifsero le' mardettiune dessa vecchia
: ' Vascelle, che

sagliettero snheto 'n cielo.' When a horse has been cursed, his
hair is thought to be luminous: 'a cavallo iastemmiato luce lo

pilo,^ ibid.

Specimens of the most vigorous cursing might be picked out

of our old poetry one in the Edda, S^em. 144%
;

nio rostom er ]?u skyldir ne'Sar vera,

ok vaxi )7er a ba'Snii barr !

may remind us of the phrases culled from our common people's

talk, pp. 181-2. In a minnesong, Ben. 82: 'der nider
952n.
schar, daz die vor hilchen Itegen ' the low set, may they lie out-
1228 SPELLS AND CHAEMS.

side of churcb. (in unconsecrated ground)/ '

der bluomen schin sol
iemer sin von gewalt gescheiden/ put out of their reach. The
ir

runes on a tombstone will occasionally end with a curse against

him that shall roll away or remove the stone ' at rySi sa verSi :

(may he turn to rust) sa stain J>ansi velti ' So Latin deeds of

the Mid. Ages wind up with imprecations on the violator^ but
scriptural ones pronounced by the church.
Here is a string of curses from a MHG. poem ' God from :

thee thy wife release Fish, fowl, worm, beast and man Storm
!

the stronghold of thy peace Where'er thou go. Be grace thy

!

foe !All good women's greeting shun thee Thy seed, thy !

crop be cankered too. The curse that dried Gilboa's dew Rest
upon thee ' MsH. 3, 52 (see Suppl.).
!

Though as a rule sowing is to be accompanied by prayer and

blessing, there are some plants that thrive better under cursing :
' Nihil ocimo (basil) foecundius, cum maledictis ac prohris seren-
dum praecipiunt, ut laetius proveniat, sato pavitur terra. Et
cuminum qui serunt, precantur ne exeat,' Pliny 19, 7 [36].-
' Napos serere nudum volunt, precantem sibi et vicinis serere se,'

18, 13 [35].
To adjure solemnly is in OHG. munigon inti manon (hortari et
monere), AS. mynegian and manian : 'sis bimunigot thuruh then
himilisgon Got, bisuoran thuruh thes forahta (fear of Him), ther
alia worolt worahta !
'
0. iv. 19, 47. 'ih bimuniun dih' begins
the formula in Spell VII. Even in MHG. des wart vil manec :
'

wilder geist von ir gemuniet und gemant,' Troj. 10519 (see Suppl.).
Helliruna, necromantia, shews itself in the lays sung after the
heathen fashion on graves and barrows, to make the dead speak
or send something out. The Indiculus superst. distinguishes
between ' sacrilegium ad sepulcra mortuorum ' and ' sacrilegium
super defunctos, id est dadsisas.' Dad is for dod, ded (conf.
nedfyr, nodfyr, p. 603-4) the OS. sisas I take to be the OHG.
;

sisuivd neniae, of which the sing, would be sisu, siso sisesang is :

A surname Oiitkirk must have meant the Excommunicated Eudoli^hus de

• :

Solodoro cognomiue vor chilchun, Hartmannus dictus vor kilchoii (a.d. 1260).
Solothurner wochenbl. 1827, pp. 128. 100.
^ Fischart's Garg. 244^: 'diss furmans gebett treibt schif und wagen, ein
hauptmansiiuch etzt durch neun harnisch. icli kout dannoch wol basilieu,
quendel und kresseu setzen, dann dieselbeu vom fluchen gedeien. darumb wards
jenes mannes eutschuldigung vor dem richter, warumb er seiu weib gereuft hette,
nemblich darumb weil er hat rauten setzen miisseu his excuse for thrashing his'
;

wife was, he had to plant some rue.

 HELLIRUNA. BURSTING LOCKS. 1229

carmen lugubre, Diut. 2, 283'\ Graff 6, 281, and an OS. form of

confession lias ^
ik gihorda (lieard)lietlunnussia endi unbrenia
(unclean) sespilon/ perh. for sese-spilon, dirge-spells ; the same
obscure root appears in proper names Sisebutus, Sisenandus, etc.,

etc., Gramm. 2, 476. Heilunnussia must mean imprecations,

conf. OS. Latol dirus, Hel. 110, Sand OHG. bazzal malitiosus,
Gl. Hrab. 957^. Neniae are carmina funebria, hymns in honour
of the dead Britferthi vita Dunstani (b. 925) cap. 1 (Acta sanct.
;

19 May) says of that saint : 'avitae gentilitatis vanissima didicisse

carmina, et historiarum frivolas colere incantationum nenias.' In
the same way Greg. Tur. mirac. 2, 1 : 'ad vicum in quo fanatici

erroris naeniae colebantur.' An AS. hynjensang translates epi-

taphium, and Mone's Glosses 9-13-4 give licsang, /CcZeo^ epicedium,
byriensang, hergelsleod', hyrgleocf coxmen. ^wpev tumulum. Hros-
witha's Proterius says of an adjuration :
' supra gentilis tumulnm
sub tempore noctis fttans, herebi domino suplex.' The ON.
expression is val-galdr qve^a, to say corpse-incantation, Saem.
94* : by it OSiun compelled the vala, on whom snow and rain and

dew had fallen (p. 314), to rise from her barrow and answer him.
Groans son and Hervor utter formulas almost identical :
' vaki ]>vl

Groa! vaki vek ek ]nk dauSra dura,^ Sasm. 97*;

]7u go's kona !

'vaki ]?u Angant^r vekr ]?ic Hervor einka dottir ykkar Svafu
!

(of thee and Svafa),^ Fornald. sog. 1, 435 after a gruesome con- ;

versation with her father, the sword she craves is thrown out of

the barrow. In the same way, at the son's adjuration, a sword is

handed out of the tomb in the folksong of Orm (Sv. forusanger 2,
446-7. Danske viser 1, 59. 60-6-7), and in a Faroe song of
Virgar, i.e. Wudga, Witege (Lyngbye p. 369). Wolfdietrich
constrains the dead tongue of his buried father to utter seven
words. Cod. Dresd. 313 (see Suppl.).
As the spoken spell bursts open the tomb, so do locks and bars
give way before it. Ferabras 2759 :

Venc a Fus de la cambra, si la trobat tancada,

et a dit son cojijur : tota s'es desfermada.

Though the following passage in Meier Helmbrecht 1205 mentions

only the act of approaching, tho cattle-stealer must, as he drew
near, have uttered some unloosing spell

Miu geselle Wolves-driizzel (-throttle, -throat)

1230 SPELLS AND CHAEMS.

uf tuot er ane sliizzel (opens without key)

alliu sloz und isenhalt (bolts and iron staples)
in einem jar ban icli gezalt (counted)
hundert isenlialte groz,
daz daz sloz dannen schoz (aye the bolt shot out of them,
ie

als er von verre gie dar zuo (from far came towards them)

ros, ohsen und manic kuo,

die ungezalt sint beliben,
die er uz dem hove hat getriben,
daz ie daz sloz von siner stat (from its place)
schoz, swann er dar ziio trat (when he stept thereto).

Sven now some thieves and sharpers have the reputation of being
able to bespeak ' their chains and locks, and make them burst.
'

Gods and daemons could of their mere might raise wind and
storm, magicians did the same by means of song. Saxo Gram,
p. 71 has a certain Oddo, vir magicae doctus, ita ut absque
'

carina altum pererrans hostilia saepe navigia concitatis carmine

procellis everteret.' These tempestarii have been dealt with,
p. 638. Again :
' carminibus in nimbos solvere coelum,^ ibid. 17.
But song could turn away storm and hail, as well as draw it on :

'
cum averti carmine grandines credant plerique, cujus verba
inserere non equidem serio ausim,^ Pliny 17, 28 [47].
As the whole of sorcery sank into the hands of old wives, and
the faith of bygone times was called herlinga villa, Ssera. 169,
alter ivihe troume, Turk Wh. 1, 82% <ypa(68eL<i /juvOoi, 1 Tim. 4. 7,

in Gothic '
us-al|7anaiz6 spilla ' ; the healing formulas handed
down from the past fared no better. Already in the 12th cent,
the Miracula S. Matthiae (by a Benedictine of Treves) expresses
itself thus, cap. 34 :
' cujus dolore mater affecta medicinam et
anilia adhibuit carmincc,' Fez. thes. anec. 2, 3 p. 234 (see Suppl.).
These superstitious formulas are a gain to the history of our
mythology, they yield information about deities and practices of
heathenism, which but for them would be utterly lost. Even
books by churchmen find room for them, because their use in
certain cases, diseases of cattle for instance, was still considered
lawful and beneficial. A comprehensive collection of them would
be sure to lead to discoveries, but the time is hardly ripe for it
yet, as they lie scattered, and have to be slowly gathered from
 STORM-EAISING. BOND-SPELL. 1231

the mouth and out of witch-trials.^ Here let a few

of the people
striking examples place beyond a doubt, not only their value, but
their obstinate diffusion through nearly the whole of Europe.
In the Merseburg MS. the first poem is a hond-spell, to be
sung while tying or unloosing bands, and this time relating to
the release of a prisoner :

Eiris sazun idisi, sazun hera duoder,

suma hapt heptidun, suma heri lezidun,
suma clubodun umbi cuoniowidi
'
'
insprincg haptbandura, invar vigandum !

i.e. Olim sedebaut nymphae, sedebant hue illuc (AS. j^ider,

thither), aliae vincula vinciebant, aliae exercitum morabantur,

'
aliae carpebant redimicula :
' exsili e vinculis, elabere hostibus !

Wackernagel was the first to penetrate the sense of the last line,
by which the last but one is also made clear the plucking :

(clawing) at the bonds slackens their hold, and the captive then
can slip them off. Of hapt heptian ' I have spoken p. 401 the
'
;

binding and unbinding is alluded to in our minnesongs. Beda 4,

22 tells of a man who could not be kept bound nee tamen vinciri :
'

potuit, nam mox ut abiere qui vinxei'ant, eadem ejus sunt vincula
soluta . . . Interea comes, qui eum tenebat, mirari et interro-
gare coepit, quare ligari non posset, an forte liter as solutorias, de
qualihiis fahulae ferunt, apud se haberet, propter quas ligari non
posset ? At ille respondit, nihil se talium artiuni nosse.^ He
was sold to a third man :
'
sed nee ab illo ullatenus potuit alligari.^
Beda's explanation of the marvel is, that his friends, thinking him
dead, had had masses said for the deliverance of his soul. The
AS. version goes a step farther, which seems worthy of notice :

'and hine acsade, hwseSer he |?a, dJysendlican rune cu'Se, and J)a
stdnas mid him dwritene haefde, be swylcum men leas spell
aecgaS.' What were these stones written over with runes, which
the translator had in his mind ? We have to suppose tJtree
sets of women, each plying a separate task (see Suppl.).
The second Merseburg formula is for healing a lamed horse :

Phol ende Wodaji vuorun zi holza,

do wart demo Balderes volon sin vuoz birenkit (wrenched)

^ Horst borrowed for his Zauberbibl. a parchm. MS. of the 15th cent, full of
spells, from which ho has extracted uothiug, aud which is missiug at Treves ever
since.
 1232 SPELLS AND CHAEMS.

do biguolen Sinthgunt, Sunna era suister,

do biguolen Friiwa, Folia era suister,
do biguolen Wodan, so he wola conda,
sose ben-renki, sose bluot-renki,
sose lidi-renki
ben zi bena, bluot zi bluoda,
lid zi giliden, sose geliraida sin.

Here is sung an adventure that befell tlie two gods (p. 224), and
how Wodan healed the sprained foot of Balder's foal by besing-
ing it (bigalan) . And now the repetition of the song cures other
lame horses too. What the rest of the gods cannot do, Wodan
can, just as the Yugl. saga 7 says of him :
'
O^inn kunni at gera
meS ordum (words alone) einum at slockva eld ok kyrra
sia, ok

sniiavindum hverja lei^ er hann vildi.' He is the greatest magi-

cian or wonder-man of all.
Now observe in what shapes the same spell shews itself survi-
ving in the popular superstitions of today. In Norway :

Jesus reed sig til hede,

da reed ban sender sit fole-been (his foal's leg asunder).
Jesus stigede af, og lagte det
Jesus lagde marv i marv,
been i been, kjod i kjod,
Jesus lagde derpaa et blad (thereon a leaf),
at det skulde blive i samme stad.

In Sweden, for a horse's &\\ment flag (our anflug, fit) :

Oden st&r p§, berget (stands on the hill),

ban spoi'jer (speers, asks) efter sin fole,

floget bar ban f&tt.
spotta (spit) i din hand, och i bans mun (his mouth),
ban skall f§, bot (get boot) i samma stund (hour).

Whilst another begins thus :

Frygge fr&gade f r& :

buru skall man bota (heal)

den fliget f&r (sheep) ?

The two Swedish stanzas, evidently incomplete, are given by F.

Magnusen in the Dagen 1842 no. 119, from Mimer, Ups. 1839. p.
277. That similar snatches of song still live in the Netherlands,
I am informed in a letter from Halbertsma Een mijner boeren :
'

gaf my voorleden jaar een rijm, dat de toverdokters prevelden,

terwijl zij den verrukten voet van een pard (foot of a horse) met
 DISLOCATION-SPELL. 1233

de hand van boven naar beneden stroken, en alzo genazen.' I

wish had sent me the rhyme itself.

lie

What sounds more significant is a Scotch tradition I take out

of Chambers's Fireside stories, Edinb. 1842. p. 37: 'When a
person has received a spi-ain, it is customary to apply to an
individual practised in casting the ivresting tlircad. This is a
thread spun from hlach wool, on which are cast nine knots, and
tied round a sprained leg or arm. During the time the operator
isputting the thread round the affected limb, he says, but in sucIl
a tone of voice as not to he heard hij tlie bystanders, nor even by
the person operated upon :

The Lord rade, set joint to joint,

and the foal slade bone to bone,
he lifjhted, and sinew to sinew.
Heal in the Holy Ghost's name
'
and he righted, !

Here the spell serves for sprains even in the human body, though
it set out with the sliding of the foal ; and to the whispered
words is added a ligature of woollen thread in nine knots.

How exact the agreement, in these perfectly independent ver-

sions, of their 'ben zi bena, been i been, bone to bone,' their ' lid

zi giliden, kjod i kjod, sinew to sinew ' ! Those who cannot

what is entrusted to popular
believe in the faithful preservation of
memory, have here an example extending from the 10th cent,
to the 19th over Germany, Scotland and Scandinavia. It is

certain that the same or similar words have been superstitiously

repeated countless times in all the countries of Teutonic tongue.
Tlie Cod. Vatic. 4395 has on fol. 83=^ the following charm ' Gott :

wurden iiii nagel (God had 4 nails) in sein hend und fuez ge-
slagen, da von er iiii wunden enphie, do er an dem heiligen chreuz
hieng (1. hie), die funft wauden im Longinus stach, er west
nicht waz er an ihm rach ... an dem dritten tag gepot (bade)
Got dem lichnam, der in der erden lag, fleisch zu fleisch, pluet
zu pluet, adern zu adern, pain za pain, gelider zu gelidern, yslichs
(each) an sein stat. bei Demselbigen gepeut ich dir (bid I thee)
fleisch zu fleisch,' etc.

But what is more, a great deal farther back, among the very
oldest Romans, there lingered dishcation-speUs full of unintellig-
ible words. The one partially quoted p. 221-5 from Cato may
as well be inserted in full, as it throws light on the nature of our
1234 SPELLS AND CHAEMS.

German cliarms. Luxum si quod est, hac cantione sanum fiet.

'

Harundinem prende tibi vii-idem pedes IV aut V longam.

Mediam diffinde^ et duo homines teneant ad coxendices. Incipe
cantare '^in alio. s. f. motas vaetas daries dardaries astataries

Dissunapiter/' usque dum coeant. Ferrum insuper jactato. Ubi

coierint et altera alteram tetigerit, id manu prende, et dextra
sinistra praecide. Ad luxum sanum fiet,
aut ad fracturam alliga,
et tamen quotidie cantato " in alio s. f. vel luxato. Vel hoc
modo, huat hanat huat ista pista sista, domiabo damnaustra, et
luxato. Vel hoc modo, huat haut ista sis tar sis ardannabon
dunnaustra." ' It is of this invocation that Pliny says at the end
of book 17: '
Car minis verba inserere non equidem serio ausim,

quanquam a Catone prodita, contra membra, jungenda

luxata
arnndinum fissurae/ The words do seem nonsense to us now,
and may also be corrupt; but why should not they belong
originally to the Sabine or some neighbouring language of
ancient Italy, that we know very little of? The rhymes ista
pista sista and the alliteration ^domiabo damnaustra* (the
'
dannabon dunnaustra ' that follows is the same over again, and
ought to have an ista pista sista ' before it too) remind us of
'

the rhyming spell in Virgil's Eel, 8 :

' Limus ut hie durescit et

haec ut cera liquescit Uno eodemque igni, sic nostro Daphnis

amore/ Dissuna/piter is the god invoked, like the Phol and
Wodan of our spells. Marcellus Empiricus, a physician of the
4th cent., has in his De Medicamentis a charm for pain of the
heart ' In lamella stannea scribes et ad coUum suspendes haec,
:

antea vero etiam cane, Corcu ne mergito, cave corcu ne mergito

cantorem, utos, utos, utos, praeparavi tibi vinum lene, libidinem,
discede a nonita, in nomine Dei Jacob, in nomine Dei Sebaoth !

(see Suppl.)
In the Cod. Vindob. theol. 259 Latin and German spells are
intermixed. ' {De eo quo)d .spurihalz dicimus} si in dextero pede
contigerit, in sinisti-a aure sanguis minuatur ; si in sinistro
pede, in dextera aure minuatur sanguis. Ad vermes occidendos.
Feruina Dei gracia plena, tu habes triginta quinque indices et
(?)

triginta quinque medicinas. quando Dominus ascendit ad coelos

ascendit, memorare quod dixit. Ad apes conformandos. vos

1 MHG. spurhalz, Dmt. 2, 110 ; conf. diu spurgalze, MsH. 3, 278^ (springhalt?).
 HOESE-DOCTOKING. SHEPHERD'S PRAYER. 1235

estis ancille Domini (conf. pp. 579. 755), adjuro vos per uomen
Domini, ne fugiatis a filiis hominum. Ad pullos de nido. crescite
efc multiplicamini et vivite et implete terram. Contra sagittam
diaholi. palamiasit. palamiasit. calamia insiti per omue corpus
meum. per ista tria nomina, per Patrem et Filium et Filium
sanctum, aius aius aius, sanctus sauctus sanctus. in Dei nomine
cardia cardiani de necessu (recessu ?) propter ilium malaunum
(p. 1160), quod dominus papa ad imperatorem transmisit, quod
omnis homo super se portare debet, amen, tribus vicibus. De
hoc quod sjmrihalz dicunt. primum pater noster.

vise flot aftar themo watare, verbrustun sina vetherun,

tho gihelida ina use Druhtin ; the selvo Druhtiu
thie gehcle that hors thera s])urihelti !

Contra vermes :

gangut, nesso mid nigun nessihlinon, ut fana themo marge an that

ben, fan themo bene an that flesg, ut fan themo flesge an thia hud,
ut fan thera strala Druhtin werthe s6.^
. . . !

The nesso and his nine young ones are the worms to be cast
out. ' Petrus, Michahel et Stephanus ambulabant per viam, sic
dixit Michahel : Stephani equus infusus, signet ilium Deus, signet
ilium Christus, et erbam comedat et aquam bibat.^ Two of
these charms are about lame horses again, and one about a sick
horse (Ducange sub. v. infusio, infusus equus). Also the tran-
sitions from marrow to bone (or sinews), to flesh and hide,
resemble phrases in the sprain-spells (see Suppl.).
The oldest and most beautiful charms of all nations pass into
prayers, which were repeated during sacrifice ; the simplest are
found in pastoral life. What a fresh innocence breathes in those
prayers to the Thunder-god (p. 170) ! When the Cheremisses
keep their grand feast of Shurem, and bring quiet offerings of
peace, at which no female creature must he seen (conf. p. 1152u.),
they speak a prayer, out of which I pick a few sentences Who :
'

' A Cod. Tegerns. 524, 2 at Munich has a more complete version in OHG.
'
gang uz, nesso mit niun nessincl'nwn, uz fonua marga in deo adi"a, vouna den
adruu in daz lleisk, fonna demu fleiske in daz fcl, founa demo velle in diz tulli. ter
pater noster.' So nesso has ss in OHG. too. Tulli, like strdla, is an implement,
conf. MHG. tiille, Nib. 8U7, 3 and Haupt on Euge Ih. 191(5. [Strala is arrow ;

tiille the hole in the arrow-shaft for inserting the head. The disease charmed into
your arrow, will pass on to your enemy (?) Tiuxs.j —
VOL. 111. Z
1236 SPELLS AND CHAEMS.

to God hath sacrificed, to him God give health and wealth, bestow-
ing on the babes that shall be born store of money, bread, bees
and cattle. May he cause the bees to swarm this year and make
plenty of honey. When spring draws nigh, God, let the three
kinds of cattle set out on their three ways, defend them from deep
mire, from bears, wolves and thieves. As the hops are thick and
springy, so bless us with good hap and sound As the mind !

light burnetii bright, so live we our life as the wax daily !

addeth to itself,^ so be our increase!^ (from Aleks. Fuks *0

Chuvashakh i Cheremisakh,^ Kazan 1840, in Erman's Archiv
1841, 2nd no.).
'Dapem pro bubus piro florente facito. Dapem hoc modo fieri

oportet. Joel dapali quantum vis poUuceto. Eo

cuHgnam vini
die feriae bubus et bubulcis, et qui dapem facient. Cum
poUucere oportebit, sic facias Jupiter dajjalls, quod tibi fieri
:

oportet, in domo familia mea culignam vini dapi, ejus rei ergo
macte hac illace macte vino inferio esto
dape pollucenda esto !

Vestae, si voles, dato. Daps Jovi assaria pecuina, urna vini Jovi
caste. Profanato sine contagione, postea dape facta serito
milium, panicum, alium, lentim' (Cato de re rust. 132).
Along with this, take (from Cod. Exon. 5214) an AS. hot, i.e.
puoza (bettering) of barren land blasted by magic. 'Her is seo
bot, hu ]?u meaht |?me ceceras hetan, gif hi nellaS wel weaxan, o55e
]fsev hwilc ungedefe J'ing ongedon bi^, on dr^ o^^e on lyblace.
' Genim j^onne (take then) on niht, cer hit dagige, feower tijrf
on feower healfa l^ses landes, and gemearca hii hi a3r stodon.

nim and hiinig and heorman, and selces feos tneolc (each
|?onne ele
cattle's milk) j^e on j^sem lande si, and felces treowcynnes (tree-
kind) dsel, ]>e on |?aBm lande si geweaxen, hiitan heardan hedman,
and selcre namcuSre wyrte dael, hutan glappan anon; and do
]?ouue halig wa3ter ]?«ron, and drype j^onne |?riwa (thrice) on |?one
sta'Sol }>ara turl'a, and cweSe ]?onne |?as word Crescite, weaxe, :

et maltiplicamini, and gerasenigfealde, et replete, and gefylle,

terram, J^as eoi'San, in nomine Patris et Filii et Spiritus sancti

1 Quidquid tangebam crescebat tanquamfavus, Petron. cap. 43. 79 alluding to ;

the steady growth of the honeycomb in the hive. "When the Servian badniak burns
at Yule, the invited polaznik steps up to the log, and strikes it with a shovel,
making the sparks fly, and saying As many sheep, as many goats, as many swine,
:
'

as many oxen, as many god-sends and blessings, as here fly sparks ! Vuk's Monte-'

negro p. 106.
 BLESSING THE CORNFIELD. 1237

bonedicti, and Pater noster swa oft swa ]?act o'Ser. And bere
siSSan ]?a hirf to cyrcean, and messepreost asinge feower messan
ofer ]7am turfon, and wende man pcet grene to Jjani weofode (altar).
and siSSan gcbringe man ]>a turf, peer hi cer wceron, cer sunnan
sethjange,and heebbe him geworht of cwicbedme feower Cristas
ma3lo, aud awrite on aGlcon ende Mattlieus and Marcus, Lucas
and Johannes, lege ])8et Cristes mcel on |7one pyt neo^eweardne,
cwe^e |?onne Crux Mattheus, crux Marcus, crux Lucas, crux
:

Johannes, nim ]?onne )?a turf and sette )?8er ufon on, and cwe^e
nigon si'Son (9 times) |?as word Crescite, and swa oft Pater
:

noster. and wende ]>e j^onne eastweard, and onlut (bow) nigon
si^on eadmodlice (humbly), and cwe^ );onne ]?as word:

Eastweard ic stande, arena (favours) ic me bidde,

bidde ic ]?one masran Dryhten, b. i. ]y. miclan Dryhten,
bidde ic |^one haligan heofourices Weard.
eorcfan ic bidde and ^ipheofon,
and ]?a so^an sancta Marian,
and heofenes meaht and heahreced,
past ic mote ]yis gealdor mid gife Dryhtnes
to^um ont^nan j^urh trumme gep'anc,
aweccan )7as weestmas (fruits) us to woruldnytte (our use),
gefyllan ]?as foldan (fields) mid f^ste geleafan,
wlitigian ]jas loangturf, swa se witega cwge'S,
)7aet se (he) haefde are (honour) on eor^rice se |?e (who) selmyssan
dffilde domlice Dryhtnes jmnces (for the sake).

Wende ]7e ]?onne J^riwa sun-ganges. dstrecce J^e |;onue on andlang,

and arim ]>sev and cweS J^onne, Sanctus sanctus sanctus,
letanias,
oS ende. sing jjonne Benedicite dpenedon (outstretched) cannon,
and Magnificat and Pater noster III, and bebeod hit Criste and
sancta Marian and ]?£ere halgan rode to lofe and to weorSinga
(to the praise and glory of Christ, etc.), and ];am to are (to the

benefit of him) |7e |7aet land age, and eallon ]?am J7e him under-
])eodde (subject) sint. ponne (when) ]783t eall si gedon, |7onne
nime man uncud' said get cehnesmannum, and selle him twa swylc
swylce man set him nime, and gegaderie ealle his sulhgeteogo
(plough-tackle) to gredere. borige jjonne on ))am bearae star
and finol and gehalgode sdpan and gehdigod sealt. nim j'oune
1238 SPELLS AND CHAEMS.

])set ssdd, sete on ]?8es sullies bodig. cwe^ ]7onne

Erce, erce, erce, eorffan modor,^

geunne ])e se alwealda ece Dryhten (God grant thee)
secera weaxendra and wri^endra,
eacniendra and elniendra
sceaf tsece ^ se scira (reaper) wsestma,
and ]78ere bradan bere wtestma (barley's fruit),
and J?8ere hwitan hwsete wasstma,
and eaba eor^an wsestma.
geunne him ece Dryhten
and his halige J?e on heofonum sint,
]78et his yr-S si gefri'Sod (spared) wi^ ealra feonda gehwsene,

and heo si geborgen (protected) wi^ eah-a bealwa gehwylc,

]7ara lyblaca geond land sawen.

nu bidde ic ]7one Wealdend, se ]?e l^as weoruld gesceop,

]78et ne si nan to ]?a3S cwidol wif, ne to ]:'£es craeftig man,

]?aet awendan ne m^ge word ]ms gecwe^ene.

]?onne man ]?a sulli forcP drife and ]?a forman furh onsceote (cleaves
the first furrow), ewe's ]7onne :

hal wes ]>n folde, Jlra m6do7' !

beo growende on Godes fse^me (bosom, lap),

])u

fodre gefylled firum to nytte (for use to men)

nim ]?onne celces cynnes melo, and dhace man inneweardre liandci

hrddne hldf, and gecned hire mid meolce and mid halig weetere,
and lecge under Jyd forman furh. cwe^ ]?onne :

ful secer fodres fira-cynne (for mankind)

beorht blowende, ]m gebletsod weor^
Ipees haligan naman, ]>e ]?as heofon gesceop
and ]?as eorSan ]>e we on lifiaS.

se God ]7e }?as grundas geweorhte geunne us growende gife,

]78et us corna gehwylc cume to nytte

cwe^ ];onne j^riwa Crescite in nomine Patris beuedicti amen, and

Pater noster J^x-iwa.

This notable document, notwithstanding that christian cere-

^ The explanation of this line attempted on p. 253 remains a bold guess.

Another AS. gealdor, against adder's bite, begins terce aercre ffirnem nadre :
'

asrcund bel agruem ni))£ern,' etc.

^ MS. sceafltahen. I take it as '
manipulum capiat.'
 BLESSING THE COENFIELD. PLOUGH-CAKE. 123D

monies have crept into it, seems to reach far back to the early
times of heathen sacrifices and husbandry. As the daps was
spread and the winebowl emptied to Jove, after which the millet,
panic, leek and lentils might be sown, so ploughing is here
preceded by Sods are cut out from the four cor-
sacrificial rites.

ners of the honey and barm, milk of each sort of cattle,

field, oil,

some of every kind of tree (except hard wood, i.e. oak and beech,
KA. 506), and of all name-known herbs (save burs) are laid on
the sods, and holy water sprinkled ; then the ' four turfs ' are
carried into church, the green side being turned to the altar,

four masses are said over them, and before sunset they are
taken back to their places in the field. And now the spells
are spoken; unknown seed is bought of beggar- men (conf. p.
1138), and placed on the plough, another spell is recited, and
the first furrow ploughed with a ' Hail Earth, mother of men,'
etc. Then meal of every hind is taken, a large loaf kneaded
with milk is baked and laid under the first furrow, and one more

spell is spoken. We know the Romans offered meal-cakes and

fruit in their corn-fields; but it seems to me that our own
ordinances (weisthiimer) have unconsciously preserved vestiges
of the heathen rite :
'
when the plower cometh to an end of the
furrow, there shall he find apoi of honey, and at the other end a
pot of milk, wherewith to refresh him lest he faint' (Weisth. 2,
547, ' melts '
here must be for ' milch," it cannot be meal or malt).
Further :
'
at the be brought a loaf so great that
plowing shall
one may stick it on the axle of the lAow-iuheel, and therewith
plow a furrow ; if the loaf do break when the furrow is done,
and the plower have not another wheel ready to put in its place,
then shall he smart (pay a fine) if the bread break ere the fur- ;

row be finished, let him fare homeunfined' (2, 356). Sometimes

the regulation runs thus if the plower break a wheel, he shall
:
'

for penance provide a loaf as large round as the plow-wheel, and

bahen of every grain that the plow doth win he shall so softly ;

drive the plow, that a, finch can feed her young on the wheel' (2,
179. 180), or, as expressed in 2, 547, 'that, if a grain of oat fall

into the wheel, the fowls of the air shall pick it up.' In 2, 120
merely the size of the loaf is determined by that of the plow-
wheel ; but at 2, 128 it says again: 'of the grain that the farm
beareth and the mill breaheth, shall be baken a cake as great as
1240 SPELLS AND CHARMS.

the plow-wheel, and the plower therewith plow if the wheel :

break ere he come to the end, he is finable, if it break not, yet

is he finable notwithstanding/ The ' cake of all grain that the
mill grinds' occurs again at 2, 147; and the rye-loaf to be put '

in place of a plow-wheel that comes off' at 2, 262. 412. 587.

What is the drift of these curious regulations ? Was ever
ploughman fed on milk and honey
were loaves and cakes ever
?

stuck on the axle to cut the first furrow ? They are surely the
ancient sacrificial loaves, which with milk and honey poured over
them were laid in the furrow (ad piamentum, p. 1196), and dis-
tributed to the ploughmen, which even the birds were allowed to
peck at their being made of all sorts of grain, so as to embrace
;

the entire produce of the field, as the brade hlaf in the AS. spell

is baked of each kind of meal, goes far to decide.

Verelius in his Notes to the Hervararsaga p. 139 tells us, that
the Swedish peasants, after baking the jula-galt (Yule-boar p. 51),
dry it, and keep it till spring ; then they grate a part of it in
with the seed-corn and give it to the plough- horses, and another
part to the men that hold the ploughtail :
' Verrem fictum siccant,

et ad veris tempus, cum semina sulcis sunt credenda, servant.

Turn partem ejus comminutam in vas vel in corbem, ex quo
semina sunt dispergenda, immittunt, hordeoque permixtam equis
aratoribus, alteram servis stivam tenentibus comedeudam re-
linquunt, spe forte uberioris messis percipiendae.'' Here then
is another sacrificial cake, which was mixt with the seed, and
tasted by the ploughing men and animals ; who knows but that
burning the devil, and dividing and scattering his ashes over the
cornfields, a deed the witches were accused of (p. 1073), may
have arisen out of their baking a sacrificial cake in the shape of
an idol ? A cake was also baked at the Bealtine, and distributed
among the multitude, p. 613.
culture of flax is sure not to have been deficient in
The
speeches and ceremonies of blessing to this day the girls sing
:

allkinds of songs over this work. In some places, at sowing

time, the mistress of the house used to get on the table and
dance, then jumpbackwards the higher she made this leap,
oif :

the higher the flax would grow (conf. Sup. I, 519). Lasicz p. 50
says of the Samogits ' Tertio
: post ilgas die deum Waizganthos
colunt virgines, ut ejus beueficio tam lini quam cannabis habeant
 BLESSING THE FLAX. WOLF, FOX. 12-il

copiam. Ubi altissima illarum, implcto placentulis quas sikies

vocant sinu, et sfans pede uno in sedili manuque sinistra sursum
elata librum prolixum tiliae vel ulmo detractum, clextera vero
craterem cerevisiae haec loqueas tenet : Waizgantlie, procluc
nobis tam altum linum quam ego nunc alia sum, neve nos nudos
incedere permittas ! Post liaec craterem exliaurit, impletumque
rursus deo in terrani effundit, et placentas e sinu ejicit, a deastris,
si qui sint Waizgantho, comedendas. Si liaec peragens finna
perstet, bonum lini proventum anno sequenti futurum in animum
inducit ; si lapsa pede altero nitatur, dubitat de futura copia,

fidemque effectus sequitur/ In the Wetterau, at the sowing of

this plants the dame has to jump up on the fireplace, and cry :

'Heads as big as mine, leaves like my apron, and stalks like my

legs ' and then the plant will turn out well (see Suppl.).
How the Romans kept the wolf out of their fields, we are in-
formed by Pliny 28, 20 [81] : 'Lupos in agrum non accedere, si

capti unius pedibus infractis cultroque adacto paulatira sanguis

circa fines agri spargatur, atque ipse defodiatur in eo loco ex quo
coeperit trahi ; aut vomerem, quo jtrimus sulcus eo anno in
si

agro ductus sit, excussum aratro, focus larlum quo familia con-
venit absumat ; ac lupum nulli animali nociturum in eo agro,
quamdiu id fiat/
A herdsiaan's charm from a MS. of the 15th cent, shews
marks of a far remoter origin ' ich treip heutaus inunser lieben
:

Frauen haus, in Abrahams garten (conf. p. 1220), der lieber herr

sant Mertein, der sol heut meines (vihes) pflegen und warten,
und der lieber herr sant Wolfgang, der lieb herr sant Peter, der
hat den himelischen slussel, die versperrent dem wolf und der
vohin irn drussel, dass si weder plut lassen noch bein schroten.
Des helf mir der man, der chain ubel nie hat getan (i.e. Christ,
conf. 'sinless man,* p. 24, and the contrast p. 988), und die
heilisren V wunden behiiten mein vieh vor alien holzhnnden.Y
Pater et V Ave Maria.* ^

Here the rhymes peep out fitfully. The xvood-liounds are

1 my herd I drove Into Our Lady's grove, Into Abraham's garden Be

Today ;

pood Martin This day my cattle's warden, May good St. Wolf-^ang, good St.
St.
Peter (whose key can heav'n unlock), Throat of wolf and vixen block, Blood from
shedding, bone from crunching Help me the holy one. Who ill hath never done.
!

And his V holy wounds Keep my herd from all wood-hounds !

1242 SPELLS AND CHARMS.

Wuotan's forest-hounds (p. 147), the AS. '

holtes gehle^an/
silvae latrones, El. 223, the holzinge (Reinh. p. Iv) ;and that the
fox named with the wolf should be volte fern., is in harmony with
Goth, faiiho, OHG. foha. The Wolfgang who is to fend the
flock, is so named either because he gangs against the wolf, or
because the wolf met the hero at a lucky moment, p. 1140n.
As met with a German hee-sjoell, I will give a Latin
I have not
one in Baluze's Capitul. 2, 663 taken from a St Gall MS. Ad :
'

revocandum examen apum dispersura adjuro te, mater avioriim,

:

per Deum regem coelorum, et per ilium redemptorem Filium

Dei te adjuro, ut non te in altum levare nee longe volare, sed
quam plus cito potes ad arborem venire (velis) ibi te alloces ;

cum omni tuo genere vel cum socia tua, ibi habeo bona vasa
parata, ut vos ibi in Dei nomine laboretis, etc' Mater aviorum
(for apum) is the AS. heomodor (p. 697) ; the steadily waxing
comb (p. 1236n.) was heohredd, Cod. Exon. 425, 20, MHG. Uebrot
(Gramm. 3, 463), but also rdz and wdhe (from weaving, working,
p. 697) ; the hive btehar (vas, Goth, kasi), the fly-hole OHG.
flougar (Graff 3, 163). Our
had at their service
forefathers
many more terms in apiculture than we, and prettier (see Suppl.)
As runes were written on bast (limrunar a berki rista ok si,

baSmi vi"Sar, Ssem. ] 95^ ; cortex carminibus adnotatus, Saxo

Gram. 44), the olden time may have had some runes for detaching
the hast from the ivood. Incantations have power to release the
babe from ante-natal durance, the hard rind from the bast.
Among shepherd lads in almost every part of Germany are pre-
served rhymes, in singing which they keep time by tapping a
piece of willow on their knee with a knife-handle, till they can
slip it off tinhroken to mahe a ivhistle of The simplest though
not oldest version is :
' Fabian, Sebastian, lat ini de luiden-Jldt
afganl' (Voss on Idyl 6, 179) or in Ditmarsen : 'Fabian,
Sebastian, lat den saft ut holt gan \' It is believed that on the
day of these two saints (Jan. 20) the sap enters the willow.
In some places both the names are wanting, but the spell is spun
out longer ' sa sa ])h'^& (prob. for sa'p-pipe), up^m molen-dike
:

(mill-dam) dar sit en man, de heet Johan, de har dre rode stoveln
(3 red shoes) an, de ene horde (belonged) mi to, de anner horde

di to, de drudde horde'm papen to, do kam de ole hesse (old

witch) mit en blanken meste (knife), sneet den kiiken den kop
 BEE-SPELL. WIIISTLE-MxVKlNG. STITCH. 1-243

af, smeet*en in buscli, plumps sii de buscli, is de sapipe noch

nicht good Halbertsma says in the Overyssel Almanack for

? '

1836 ' de twijg riip en gesneden zijnde, slaan (beat) de kiuderen

:

met het liecht (haft) van een mesje op een der groene rijsjes, tot
dat de bast loslaat, dien zij er dan heel aftrekken (pulled off
whole) en als een pijp gebruiken om op te fluiten of er erwten
door te blazen. Zoo lang het kind met zijn mesje op den hast
tikte, plag het (he used) oudtijds de volgende regelen te zingen
Lange lange pipe, wenneer histou ripe ? Te Meye, te Meye, as
de veugeltjes eyer lekt. *T ketjen op den dyk zat, sute melk
met brokken (crumbs) at. Doe kwam de voele hesse al met de
scharpe messe, wold et ketjen et oor (ear) afsnien; it ketjen
ging ant lopen to hope, to hope de voele hesse ging lopen. !

Heel of, half of, houvve dijn den kop af, so dood as een piere,
kump sLinlevendage net weer hiere/ Firmenich gives the form
as used in the Neumark, p. 121 ' sip-p sapp seepe, moah mi 'ne
:

Hotel — —
Woven denn ? Von meieroan (marjoram), von thymegoan,
det se halle (soon) mag afgoahn.' And in Priegnitz, p. 131 :

'
sihhe sihho sihhe siivMen, hat mi det kleine Jleutken goat afgoahn,
goot afgoahn, bes up (up to) den letzten hnoahenl' We can
see how Sebastian got in, from ' sap-pipe, sibbe sabbe,' perhaps
also bast/ '
In the Bohmerwald the willow or alder twig is thus
conjured (Jos. Rank p. 168) : ' pfofferl gei owa, sist schloga do owa ;

lei's rintl o drahdo eiz, heargotl pfeiz !

' little pipe, come off, else

I knock thee off; dear little rind, do draw thee now, my lord god
pipe! Woycicki kl. 1, 92. 151 tells us, that to get a marvellous
pipje (fuyarka) that can make everybody dance, one must find

gloom the green willow that never heard the rush

in the forest's

of water nor crow of each co by nigdy nie slyszala szuma

the :
'

wody, ni piania koguta.' This detail, expressly picked up among

the peasantry on the Pruth and Dniester, strangely coincides
with Pliny's statement 16, 37 [71] 'ex qua (sambuco) magis :

canoram huccinam tuhamque credit pastor ibi caesa, ubi gaUorum

cantum frutex ille non exaudiat.' Of peeling the willow there
is nothing said (see Suppl.).

An old AS. spell for fcer-stice, sudden stitch in the side, was
communicated to me by Price from the Harley MS. no. 585 fol.

186. First, three herbs are to be boiled in butter, feverfew

(febrifugia = febrem fugaus, Capit. de villis, Pertz 3, 186), red
1214 SPELLS AND CHARMS.

nettle thatgrows through a fence (conf. p. 1200, through a sieve),

and wayhread, OHG. wegabreita, plantago ' Wi"S fterstice /e/er- :

fuge, and seo redde netele ]>e )>urh sern ^ inwyx'S, and weghrcede,
wylle in buteran.

Hlude wffiron hi, la hlude, \>k hi ofer J)one hlffiw ridon,

WcBron anmode, \>^ hi ofer land ridon.
scyld J'U {>e, nu j^u hisne niS genesan mote.
ut, lytel spere, gif her inne sie !

stod (I stood) under Unde, underleohtum scylde,

J58er))a mihtigan juJ/hyra mpegen beraddon (mustered),
and hi gijllende gdvas (whizzing lances) sendon.
ic him o'Serne eft wille sendan (I'll send them back another)
fleogende flan forane to geanes.
ut, lytel S25ere, gif hit her inne sie
sast smi"5, sloh seax lytel (hammered little knife)
iserna wund swi'?ie.

ut, lytel spere, gif her inne sie !

Bex smi'Sas sseton, wiBlspera worhton,

utspere, nses (was not) innspere.
gif her inne sie isernes djel (any iron),
hcegtessan geweorc (witch's work), hit sceal gemyltan (melt),
gif )>u w£ere on fell scoten, oS5e wsre on fiassc scoten,
o^'Se wfere on bl6d scoten
o'S'Se W£Bre on VcS scoten, nasfre ne si |>in lif dtfesed,

gif hit w£ere esa gescot, o'SSe hit ware ylfa gescot,
o'SiSe hit wfere hcegtessan gescot, uu ic wille bin helpan :

t'is \>e to bote esa gescotes, J^is J^e to bote ijlfa gescotes,
J^is Jje to bote h(Bytessan gescotes. ic J>in wille helpan.
fleo }>a3r on fyrgen (flee to the desert) . . . . !

hefifde hal westu, helpe \>\n Dryhten !

nim }>onne J>ast seax, ado on wffitau.'

A few The whole is based on the assump-

gaps give trouble.
tion that the stitch is caused by the shots of spirits. Loud over
land and rock have ridden mighty women, hsegtessan (p. 1040),
and have sent whizzing darts, afterwards more narrowly defined
as 'esa, ylfa and hsegtessan gescot,^ shot of ases (p. 25), of elves
(p. 443) and of witches (though the gen. sing, is used, not pi.

h^Bgtessena). The exorcist, in relating the transaction, calls to

the patient to shield himself, that he may get over the attack, ^

and every now and then puts in the refrain '

Out, little spear,
if herein thou be !
'
He goes on to tell how he stood under

1 '
Should be hsern, conf. hsBrnflota, Cod. Exon. 182, 9.' Suppl.
2 'Hsne HI'S genesan.' In AS. this verb takes the Ace, not the Gen. as in
OHG : ba saecce genais, Beow. 3950. uiSa gehwane genesen hsefde 4789. fela ic
gutirffisa geuffis 4848. se )>a, gu'Se genses, Caedm. 121, 33.
 STITCH IN THE SIDE. ELF-BURN. 1245

shelter when those women lot fly their darts, aud means to send
them a countei'-shot, a kuife, whose smiting by a smith is re-

ported, as also that of war-spears by six smiths. Every bit of

the witches' iron shall melt, wherever it may have been shot,
into skin, flesh, blood or limb ; help is nigh. Lastly : flee thou
(enchantress) to the wilderness ! be thou (patient) well in thy
bead, Lord help thee ! At the conclusion of the spell the knife
(that forgedby the smith ?) is to be dipt in water. Apparently
after ' ' there ought to be
SCO ten oSSe waare on ban scoten ' '

and perhaps after fyrgen ^ some such words as seo ]?one flan
' '

sceat (or, sende) ' (see Suppl.).

For other spells hitherto unprinted I have to thank Mr.
Kemble. Cwi^ ymbe, nim eorcfan, oferweorp mid ]7inre swiSran
'

lianda under ]>inum swi'Sran fot, and cwet

fu ic under fet, funde ic hit.

hw^et, eord'e mceg wld' ealnt wihta geltwijlce,

and wrS andan, and wiS aemiude,
and wis }'a micelan mannes tungan.
and wicS on forweorp ofer (jreot jjonne his wirmau, and cwe'5
sitte ge, etc' (here come the verses given at p. 431).

For the water-elf sickness gif mon biS on wceteneJf-ddle,

:
'

l^onne bee's him ];a liand-naBglas wonne, and \k eagan tearige,

and wile locian ni'Ser. do him ]ns to laecedome eofor}n'ote, :

cassuc, eowberge, elehtre, eolone, mersc-mealwan-crop, fenmiute,

dile, lilie, fittorlaSe, polleie, marrubie, docce, ellen, felterre,

wermod, strawbergean leaf, consolde. ofgeot mid eala'S, do halig

waoter to, sing |?is gealdor ofer ]nnwa

icbenne awraS betest beado-wrae'Sa,

swa benne ne burnon ne burston,
ne fundian ne feologan ne hoppettan,
ne wund waxian, ne dolh diopian,
ac him self healde halewaege,

ne ace ]>e |?on ma, ]?e eor&an on eare ace (age ?)

sing ]?is manegum siSum. eord'e \e onbere mid eallum lilre (i.e.
Earth's) mihtum and mcegennm. j^as gealdor mon mteg singan
on wunde.'
The earth, caught up in the right hand from under the right
1246 SPELLS AND CHARMS.

foot, heals and shelters ;

' might and main^ belong to the earth.
Hdlewcege answers to our heilawac, p. 585.
About the elvish «iare and nightmare, what was said on p. 464-5
isby no means all they ride not only men but horses, whose
:

manes in the morning are found dripping with sweat and tangled,
conf. Svantevit^s horse p. 662. Cannegieter in Epistola de ara
ad Noviomagum reperta p. 25 says :Abigunt eas nymplias
'

(matres deas, mairas) hodie rustici osse capitis equini tedis injedo,
cujusmodi ossa per has terras in rusticorum villis crebra est
animadvertere (conf. p. 660). Nocte autem ad concubia equi-
tare creduntur, et equos fatigare ad longinqua itinera. Illud
namque datum deabus illis niagisqne, si rusticorum fabulis cre-

dimus, ut manentes loca peregrina adeant, in equis manentihus,

qui tamen viae labores sudore testantur. Nuper confabulatus
mecum villicus aegerrime ferebat equos sues proxima nocte
exagitatos, defluente per corpora sudore; causam cum quaere-
rem, respondit iratus, mairam nodurnam equitasse.-' To this
maira nocturna, be it akin to matrona (p. 417) or even to ^lolpa,
one might be tempted to trace our nachtmar, nightmare, had we
not a better derivation at hand. To the OHG. marah (equus),
AS. mear, ON. marr, seems to correspond the AS. fem. meare
(surely a better spelling than mgere), ON. mara. True, the
OHG. meriha means only equa, not ephialtes, and we now dis-
tinguish mahre from mahr ; on the other hand, in ON. it is to
the fem. mara that the demonic sense attaches, and so early as in
the Yngl. saga cap. 16 king Vanlandi is trodden to death in his
sleep by a mara mara tra^ hann ' when his people rush to
:
'
;

his aid, tra^ hun fotleggina,^ and at last kafdi hun hofuSit, sva
' '

at |?ar do hann.'' The image then seems to waver between the

ridden beast and the riding trampling one, just as the devil
sometimes rides men, sometimes as a horse takes them on his
back. Like the mara, we saw p. 278 that the Stempe treads.
—
Wolf (nos. 249 254) gives some good mare-stories from the
Netherlands ; I lay special stress on a spell-song he has against
the sprite, p. 689 :

maer, gj lelyk dier (ye loathly beast),

komt toch dezen nacht niet weer (again) !

alle waters zult gy waeyeu (shall ye wade),

 NIGHTMARE. BLOOD-STANCHING. 1247

alle boomen zult gy blaeyen (disleaf),

alle spieren gerst (spikes of barley) zult gy tellen,

komt my toch dezen nacht niet kwellen !

With this take a Henneberg spell in Haupt^s Zeitschr. 3^ 360 :

Das wallala alle berge durchtra (-trab, trot),

alle wasser durchbat (-bade, bathe),

alle bletlich ablat,

onnerdesse ivonl's tak (until it be day) !

Both refer to the spirit^s nightly jaunt, it trots over all the hills,
wades (or bathes) through the waters, strips the trees, counts the
corn-stalks, until the break of day ; then on the maerentakken
(mistletoes ?) the mare is said to rest. The name ' wallala ' may
come from wallen, wadeln, or be a cry of wail (Gramm. 3, 293),
for the night-spirits (Sup. I, 878) appear as wailing-mothers
(p. 432-3, and Schm. 4, 54). A third spell I take from
Schreiber's Tagb. 1839. p. 321 :
' Drude's-liead, I forbid thee my
house and yard, I forbid thee my bedstead, that not over me
thou trostest (trottest ? some other house,
treadest ?) ; trost to
till over all hills and waters thou climbest, and all the hedge-

sticks elilest (zehlest, tellest ?) Then comes dear day into my !

house again. ^ Drute is the same thing as mahre, as drutenzopf

(plica) is also called marenzopf, alpzopf, and drutenfuss niaeren-

voet. I think the most important point is, that the sprite is shy
of daylight, and the dawn scares it away (p. 466 n.) ; the Alvis-
mal closes exactly like these spells: 'nit sciiin sunna i sail'
conf. ' dagr er nu,' Sasm. 145^. I hope the spell may yet turn
up in other places, and in a purer form.
Healing-spells are fond of beginning with something in the
narrative way, some transaction from which the remedy derives
its force and it is here especially that we find heathen beings
;

left high and dry. When a spell opens with Sprach jungfrau '

Hille, blut stand stille who can fail at once to recognise the
!
'

old valkyr Hilda, her that can make blood flow and stanch it
again ? And even when the opening words are Mary fared '

afield or' Christ he crossed the land

' when a chai-m against ' ;

finger-worm says God the Father afield did ride, stoutly the hoe
'

^ tTTaoidij alfia. KeXaivoi' iaxf-Oov, Od. 19, 457.

1248 SPELLS AND CHAEMS.

be plied, stubbed up the worms outright, one was black, another

white, the third worm it was red; here lie the worms all dead';
it is clear that such formulas could not have originated in
christian times, but might well survive among the people, who
had merely to insert new sacred names. The heathen incident
that would account for the obscure or senseless words, is mostly
hidden from us. On p. 1232-3 'Jesus' and 'the Lord' have taken
the place of Wuotan. Chrlstiis in petra sedebat, et virgam
'

manu tenebat,' Mone's Anz. 7, 609; or again, 'Job went over

land,had his staff in hand.' When

Jes7is and Peter wandering
'

go from country to country and fro,' it is evidently the same

to
widely diffused notion as at p. 337 ; but it is not always so easy
to hit upon the heathen names that lie at the bottom. A
favourite way is to start with tJiree personages : as the idisi fall

into three sets (p. 1231), so the three Marys look out (p. 416),
like three norns or three fays. 'Three brothers went afield'
(Keisersb. ameis 50^; 'three blessed br.,' Spell XXXI.). 'Three
virgins come down from heaven to earth, the one Bliit-gillpe, the
next Blut-sti'd'pe^ the third Blut-stehe-still/ Mark, forsch. 1, 262
the last is the maid Hilda named alone in the other spell. I will
only add from Roth, de nominibus vet. Germanorum medic,
Helmst. 1735. p.Juvat subnectere incantationis formulam,
139 :
'

qua in Marchia Brandenb. atque adjacentibus regionibus in

ophthalmia curanda uti solent anus decrepitae, insanos ritus
deperientes, quam quidem factis variis gesticulationibus ac digitis
ante dolentes oculos ter decussatim motis, rauco snsurramine
semel atque iterum emntire consuescunt, ita autem habent
Ibant aliquando tres puellae in via virente, prima noverat reme-
dium aliquod contra suffusionem oculorum, altera noverat reme-
dium aliquod contra albuginem, et tertia profecto contra inflam-
mationem, eaeque sanabant una ratione omnia, in nomine Patris,
Filii et Spiritus sancti. Amen' (see Suppl.).

Against particular diseases the remedies are pitted as though

in mortal strife ' de ros un de wied, de stan in strid, de ros
:

verswann, de uoied gewann'; or, ' defiecht (scrofula) un de ivied,

de krakeelten sik, de wied de gewiinn, un de jiecht verswiinn,'
Meckl. jahrb. 5, 102-3; or again, ' de Jiockasch (flugasche) un de

de flogen wol over dat wilde meer; de jiockasch de kara

flechte,
wedder, de flechte nimmermehr,' Sup. I, 811 (see Suppl.).
 BLOOD-STANCHING. FOEMS OF SPELL. 1249

Spells for tlie wisliing-rod, when ifc is to strike treasure or a

vein of metal^ see p. 975 . A

formula used in looking for a clay-
pit, in whose earth are to be wrapt up the written slips of paper
which shall clear up a doubtful matter, in Haupt's Zeitschr. 3,

190.
In addresses to animals whose encounter is prophetic, whose

ways are mysterious, we may fairly recognise antique spells,

thouo-h their language has undergone a great deal of distortion

such are the rhymes to the swan, p. 429, the stork 672, cuckoo
676, Martin's bird 1130, Mary's chafer 695, and others, whose
essential identity among the most various branches of our race
isan interesting feature.
In Scandinavia, where the reign of heathenism lasted longest,
ought to be found the greatest number of such spells, either in
writing or in the mouths of the people ; and from them we could
gather most distinctly the connexion, both of the words and
of their import, with heathen notions. The spell by which Groa
was about to disengage the stone from Thor's head, p. 375, is

not preserved in the Edda, but spells quite similar may have
been still muttered over men and beasts in recent times. Much
to be desired is the speedy publication of a collection set on foot
by L. F. Raaf in Sweden, and containing over 2000 articles,
of which a preliminary notice appeared in the monthly Mimer
—
(Ups. 1838 40) pp. 271 7. —
Among these spells now reduced
to writing, isolated runes can here and there be recognised even
yet, and in some enjoined thus, on the mode
cases their use is ;

of compelling a thief to restore stolen goods on pain of losing his

eye, we find the following prescription Go at sunset on Sunday
:

evening to a place that lies high, bearing a bucketful of water,

cut the rune S, and charge the thief within a certain time to
bring back what he has stolen, or lose his right eye. The rune
S apparently refers to Sunday and sunset, perhaps to syn (sight,
eye) ; does it also in connexion with the water-vessel point to the
word sa (situla) ? Most likely the water was poured out, and
ran down the hill (see Suppl.).

FINIS.
 INDEX.
Roman figures refer to the Author's Preface.

Aaskereia 9-10. Alf-heimr 444.

Tibant, veien, aptan (evening) 748. Al-fo'Sr 22.
abcut, abgott (false god) li. 106. alfr, elf442.
Abel 944. Alf-rikr 488.
Abent-rot 232 n. 239. 748. Aliruna xi. 95. 404. 1225.
abis (hell) 805. 'A\\o7rpo(ra\Xos 207 n.
Abraham, abrahemseh 1220. 1241. alo-waldo, al-wealda (almighty) 21.
abrenuntiatio 161. 203. 1005 n. alp, elf 442. 463.
Abundia 286. 889. 1056. Alp-drud, .Elf-)>ry5 423.
abyssus (hell) 805. 1002. Alp-ris 465.
Adam 565. 575. alp-ruthe, elf-rod 183-7.
Adonis 949 n. Alps 444.
Adriani moles 1183 ??. alpt, ffilfet (swan) 429. 444 n.
iEgel, Eigill 376. 380-2. alptar-hamr (swan-garb) 427.
£elf-adl (elf-burn) 1155. 1245. Alraun, Alrune 513;;. 1202;;.
Aeolus 631-4. 640. alraun (mandrake) 1202-4.
asr-dffg (dawn) 747. Al-svi6"r 656.
Aesculapius 1148. 1213. Altanus 162;;.
^sir (gods) 815. 902. 465.
Al-|:>iofr
^thel-stan 119. 394, altissimus 21.
Affen-berg 681. altvil (scrat) 479?;.
age, generation 792-3. al-vitr (all-witting) 425.
Agcmuud 511. 913 ». Alx xi. 66. 366.
a-genggun (lamiae) 500?;. Amala 372.
ager-uld (field wool) 871. Amaltheia 872.
ages of the world, four 575. Amazons 418,
a-getroc (trickery) 464. amber 1218 n.
a-gui-lan-neuf 755. 1206. ambro (obor?) 527 n.
Agro-mainyus, Ahriman 984;;. 1011. ambrosia, amrita 317.
Ahuro-mazdao, Ormuzd 984 7t. Amphion 908.
ilibr (gift) 40. Ana sott (second childhood) 1153.
alyii (jcgis) 238. Anar, Onar 735.
''At'Sos Kwer] (Pluto's helmet) 463. Andlangr 808 ;t.
AI<xa., aiza, ehre? 414. and-skotti (foe, fiend) 989.
Ajo 362. Andvari 488. 592. 978-9.
dKtm/vTjs (sword) 204. auel (granny) 641. 1009.
Akka xxxi. anemos and aetos 634.
alah, alhs (temple) 66-7. 106. Augandeo 196 n.
alba (elf, etc.) 462. 1073. an- gang (what meets us) 1119.
Alb-donar 186. Angan-tvr (OSinn) 196;;.
alb-dono, ajlf-hone, alp-ranko (bitter- angel xliii. 420;;. 449;;. 575. 875-6.

sweet ?) 448. 1216. angels' eyes 146;;.

Albe-rich, ^-Elf-ric 453. Angr-bo'S"a 246.
alb-leich (elf-lav) 470. 107. animal sacrifices 46.
alb-schoss (elf-shot) 187. 460. Anningat (moon) 703. 716.
Albuuea 496;;. ans, as, 6s (god) 24-5. 384.
Alois 66. 71. 366. Ans-pirin 25 n. 668.
alder, eric 653 [Erl-kcinig] ant-heiz (vowed olfering) 37-8.
alectorius (caponstone) 1219. Antichrist 810-1. 980-1.
1251
VOL. HI. A A
1252 INDEX.

Antilo'is 44971. 465. Austheia 697.

anti-tago (end-day) 815n. Austri, Vestri, NorSri, Su'Sri 461.
Antony's fire 1160. austr-vegr (east-ways) 187-8.
Aphrodite (Venus) 307. 31371. 902 n. Avar 292-4-7. 526.
Apollo 7971. 111. 11571. 149. 161». 321. avara (image) 10577. 115-6. 383.
62077. 812. 901-7. 1006. 1148. 1182. avatara 336-8.
appearing, disappearing 325-7. 336-8. Ave, Ver (frau Ave) 675.
aptra-ganga (ghost) 915. Aventiure 310. 911.
aquilo and aquila 634. Avernus 806.
Arakho 707. aversiers (devil) 988.
aran-scart (crop-hfting) 475. aviliudon (bless) 33.
'Apeos KvvTJ, Tyr-hialm 199. 1193. Aylesbury, Aylesford 376.
Ares (Mars) 111. 197. 201-3-4. 321. 343. Azdingi 342.
1193.
Arian-rod (silver ring, galaxy) 35771. baba, babka (granny) 478 77. 641. 784.
412 n. Babehild 424.
Arktos (Ursa major) 151. 725. babes unchristened271. 918. 920. 1070 7i.
arm-hoojj, looking thro' the 939. 337. Babilone 385 n. 954. 534.
Artemis (Diana) 270. 949. 1148. 1188. Bacchus, Dionysus 260. 306.
1192. badi (bed, altar) 6877.
artemisia (mugwort) 1192. 1211-2. badniak (yule-log) 628.
Arthur xlvi. 668. 672. 942. 961. Baduhenna 71 «.
Ar-vakr 656. Badu-hilt, Beado-hild 377.
arweggers (dwarfs) 45477. Bajldffig 165. 221-9. 367. 744.
arzat, ersetre (physician) 1151. Bak-rauf (elf, witch) 1079.
as, OS (god) 24-5. Balaam's ass 392.
As-biorn (ases' hear) 25. Bald-auder 207 77.

As-bru (rainbow) 732. Balderschwaug 222.

As-garSr 817. Baldr 164. 220. 318. 320. 647. 823.
As-ketill 63. baldrian (valerian) 1207-8.
as-megin (divine might) 24-5. 188. Baldrs-berg 222.
Asa-grim (Thorr) 150. Baldrs-bra, Bar-bro (anthemis cotula)
Asa-iieimr 530. 222. 1191. 1207-8.
Asa-thorr 166. 187.24377. Baldrs-brond 226.
Aschanes 572. Baldrs-hagi 225.
aschen-brodel (cinderella) 388. Baltero 996.
ases, the (gods) 24-5. balvonas, bolvan (image) 105 7i.
Ashkenaz 572 n. band (deity) 26.
ash-tree 571-2. 651. 796. banning 951.
Aski-burg 350. 365. ban-shi 444 77.
Askr 560. 571-2. baptize, chrismo 377.
Asprian 387. 547. 556. bard 900.
asses sacrificed 49 77. bare head, elbow, knee 31-3. 652.
astrology 721-2. Barguest 512 77.
asylum 8577. bark 653; 'twixt wood and b. 1039 n.
asynja (goddess) 25077. 1085.
at-bairan (offer, sacrifice) 38. barlebaen, barli-bak, -break (devil) 1003.
Athena (Minerva) 265. 326-7. 337-8. barn-building 252 77.
537-8. 1148. 1193. Barthel (goblin) 51577.
a)>n (year) 754. barzdukkai, berstuhki (dwarf) 448 ?7.

atisks (corn) 1115. ^acTKa'ivui, fascino 1100.

Atlas 570. Baugi 903.
Atli 169. Bavo's pillar 394.
atonement-boar 51. 213. Bayard 392. 656.
Atropos 414-5. Beal xxix. 228. 613-4.
atzmann (wax figure) 1091. bealdor (prince) 220.
Aucholf 762. beal-tine (May fire) 612-4.
Au^umla 559. 665. bear, king of beasts 667.
aue, ouwa, ea, -ey 225. bear-skin 1010. 1018.
aught, naught 440 n. bear's loaf 783.
Aurinia 95. 403-4. Beaw, Beow 165. 369.
Aurora 749. Bechte 278. 281.
 INDEX. 1253

bedel, weoh-bed (altar) 68 h. biudan (offer, sacrifice) 38.

bee 696. 'Mr,n. 1136. biuds (table, altar) 38. 68;;. 701.
Beelzebub 1)98-',). bjiira (conveyance) 1090.
beetles 183. 691-5. black art 1037 ft.
Befana 282. black cow, black ox 665 n.
beh (pitch, hell) 804-5. black goddesses 313 ?i.
Bel, Belenus 222. 613. Bia-kulla 1052.
belder (fatted ox) 50 n. Blanche-fieur 429 n.
belewitte (homesprite) -173. Blaserle 461 n.
Bcli 530. Blaster 548. 630.
Belloua 208. 435. blate-fuoz (blade-foot) 451.
Bellovesus 614. Blicero (death) 849.
bell-ringing 5. 459. 950. 1085. BliS, BhSur 1149.
Belus, Baal 571. 613. Blocksberg 1051.
Benz (devil) 1004. blood-tree 649.
beo-modor (queen-bee) 697. 1242. blotan (sacrifice) 34.
Beo-wulf 369. 673. 697. blot-luudr (sacrificial grove) 76.
Berche 277. blot-malSr (sacrificer) 93.
Beiecj'ntbia 255 n. blot-risi (giant) 557.
berg-biii, -rind, -risi (giant) 533. blue fire 178.
Bergelmir 529. 559. 563. 577. bluote-kirl (priest) 37.
berg-smed (dwarf) 45871. 471 n. Blut-stiilpe 1248.
berg-tagen (-taken) 466. 952-3. boar-badge 214.
Berhta 222. 272-282. 416. 429. 430 h. boar-vow, boar's head, 215.
791. 932. 947. 968. 1162. bock-schnitt (crop-lifting) 476-7. 995-.

Berhtolt 279. 932. bocks-horn (Easter fire) 616 n.

Berleih at Augsburg 293-5. Bo'Sn 902-4.
Bernhart 373. 936. Bodrok 7?i.
bertram 1213. Bodvar-tyr (OSinn) 196.
beschaffen, beschert (destined) 862. been, ben (boon, prayer) 31. 1224.
beta-bur, -hiis (temple) 85-6. bcBuf gras 50 n.
betan, boten (heal) 1036. 1151. bogh (god) 13 ?i.

betony 1208-9. boghatyr (hero) 343 ?i.

Betphania (Twelfth-day ?) 281. 586. Bogudes 293-5.
Bhavani 255. Bol-horn (boru = }5urs) 559.
bianac (blessing) 133 n. Bolverkr (O'Sinn) 367. 903.
Biarki, Biarco 337. 887". 939. bom-heckel (wood pecker) 973.
bi-boz, beifuss (mugwort) 1211-2. bona dea 283.
bidental (struck by lightning) 185. bona socia 89 n. 283-8. 500.
bidjau (pray) 30. bonae mulieres, b. res 1059.
Bielbogh 222-8. 985 n. bond (gods) 26.
Bif-liSi, Bif-Hndi (OSinn) 149. 882. bonfire 629.
Bif-rost (rainbow) 235. 732. bon homme, bonne femme 89. 526.
Bil 374. 473 ft. (man in moon) 717. 1067 ft.
Bildaberta 277. boni homines (heretics) 89. 1067 n.
bildukkas (homesprite) 508. bonne dame 430 «.
Bilei 453. bootzi, bogk (bogie, Swiss) 507.
Billich 374. 888. Boreas 631-6.
Billing 373-4. 454. Borr 349. 530. 559.
bilnicr-schnitt (crop-lifting) 475. bo-trii (goblin's tree) 509. 653.
bilse, bilisa (henbane) 593. 1198. 1208. Bous 368.
bilsen-schnitt (crop-lifting) 476. bowing 31-2.
Bilskirnir 336. Brag 512ft.
bilwiz (spectre, witch) 472. Braga-fuU (-bumper) 60. 235.
binsen-schneider (crop-lifter) 476. Braga-rn'Nur (-speeches) 236-7.
Biorn 668. Bragi 235. 339. 902.
Biiirt 272». 1149. Brahma xxxiii. xxxix. 562 n. 570-1.
birds 669-683. 578-9.
bird's nest 871. 1205. bramberend (devil) 1003.
birds of omen 1128-1136. Brana 532.
birth 874-5. Brand, Broud 165. 222.
Biterolf 369. brego (prince) 235-6.
1254 INDEX.

Brepio-wine viii. 93. 235. 909. ceraunius (thunder-stone) 1221.

Brei'Sa-blik 222. 795. Cerberus 814 n.
Breide xxviii. 374. Ceres 254. 309. 941.
Bretannia 832-3. Ceridwen's chair (rainbow) 733.
Brezeliancle 411-2. chair of God 136. 733.
Bridget 611. changeling 468.
brievara (fate) 406 h. chaos 558.
Biimir (sea-god) 561. charadrius 853n.
brim-wylf (water-demon) 496. Charis 143. 436.
brising (Midsum. fire) 622. Charles, see Carl.
Brisinga-men 306. 622. 870. charm, carmino 1035.
britannica (water-jjlant) 1195-6. Charon 831. 840-5.
Brittia 832-3. Charos 845-6.
Broclieu 1051. chela (arm hoop) 939.
Broga (terror) 208. chelidonisma (swallow song) 763.
brood-penny 871. Cherusci 204.
broomsticli-riding 1083. chervioburgus (witches' porter) 1045-6.
Brosiuga-mene 307. childbirth 1159. 1175-7.
brownies 445. child's caul 874.
Brun-hild xlviii. 423. 936. Chimken 503-4.
Briini 330. chirihha, cyrice (kirk) 86.
Brun-matin 748. Chiron 1148.
Brunn-ala- 236. Chlungere (tangler) 274.
brunnen-hold (fountain- sprite) 268 n. Chochilaichus, Hygelac vii.
Brvn-bildr 96/i. 145 ?(. 403. 423-5m. 427. choirs, nine 795 ».
551. 82071. 980. 1149. 1204. chrene-crud (pura herba) 642-3.
Buddha 129 n. 570. 716. chrismation 3n.
Budliuvaras 129??. Christ xl. 182. 1247-8.
built-in alive 1141-4. Christopher 529 7(. 540-2.
bu-limus 1159. Chrodo2067i. 248-9.
bulwechs (spectre) 472. Cinderel 388.
burg-runa (fates) 404 jj. Cisa, Zisa 298.
Buri 349. 559. Claus, Clobes 505. 515.
Burlenberg 982. Clotho 414-5.
Burn-acker 236. cloud 332-3 cloud-ship 638-9.
;

Burr 219. 349. cluricaun (bomesprite) 508. 513 h.

Burri 348-9. Cnivida 372.
bush-grandmother 484. coboldus (homesj^rite) 501.
butte, butze, butz-igel (bogie) 506-7. cock, the red (fire) 601. 670.
1004. cock-crowing 670. 952 note-*.
butterfly 828. 1028. cock's bones 15 n.
!

Bybylus, Babilos 697. coibhi, coifl (priest) 92 ?i. 642 7i.

complices, consentes (gods) 26.
caduceus (Mercury's staff) 976. concubinae 929.
Csedmon 906. Constantino 85 n.
Cain 525 n. 719. Copia 889.
calendas, caleudeau (yule, yule-log) 627. cornucopia 869. 870.
Calypso xxviii. corn-wife (fieldsprite) 477.
cambio (changeling) 468. corpse-bird, -dove 828. 1134.
Cambra 265 n. cotinc (man of God) 88.
camp-flori (paradise) 822. cow, black 665 n., miraculous 871.
caraway-bread 484-5. Crescentia 1061. 1152.
Carl xlvi. Hi. 435 «. 938. 953. 1208. crossbill 183 n.
carles-wasn (Ursa major) 151. 724. cross-roads 1074. 1113-5.
carlina (sowthistle) 1208. Venus) 130)!.
Ctitel (planet
Carl-quintes 938. cuckoo 675-682. 1135 7;.
Carl-stein xlvi. cuckoo- spittle (woodsave) 682.
Casere 165. 367. cudgel jump oiit 870.
Castor 119. 366. 783. Cura 879 77.
cat 305. 669. cursing 1227.
caterpillar 1029 ?i. 1073 n. cwis (hell) 807.
census (votive offering) 684. Cybele's bath 254-5.
 INDEX. 1255

cyclop 516 «. 527. 547. Diespiter 195.

cyclojieau walls 5i54. Dieterle 717 n.
Cypripedium (lady's slipper) 1194. Dietrich (Theoderic) 373. 531.
Dietrich-bern 213-4. 373. 936.
dad-sisas (adjuring the dead) 1227. Dietrich's haus 1183.
Daedalus 378. dievas, dievaitis (god) 168. 194.
Dffig-brefn (dawn) 743. dille-stein (Ud of hell) 806.
dscg-red, dags-brun (dawn) 747. ding (thing, sprite) 442. 1073.
daemones (spirits) 439. Dionysus (Bacchus) 306.
Dagr (day) 735-7. Dios-curi (Castor and ToUux) 120. 343.
Daiun 453. 391. 463. 560«. 916 h.
Dauk-rat 267 «. Dirp, Drip, Trip 958;;.
Danpr, Daur 266 ?i. 368 ?i. dis (wise-woman) 97. 402.
Daphne 827. Disbargum 198.
diise (goblin, witch?) 1061. Disen-dach (Tuesday) 125.
Datanus 137 n. Dissunapiter 22 ?j. 225. 1234.
daumling (thumbling) 450-1. dives (rich) 194.
Davy, Old 980. 1004, Divyaratna 872.
day and dies 735 n. Dobra-srichia (fortune) 877 n.
day-choosing 1138-9. Dobro-pan (planet Mercury) 130 n. 150.
daylight, dwarfs shy of 466 n. d()ck-alfar (dark elves) 443-4.
days of the week 122-130. dodola (rain-maker) 593-4.
dead, feeding the 913 n. dogor, dcegr (half-day) 757.
Death 842. 888. 1181. dogs named after gods In.
carried out 766-8. dog's saddle (cankerworm) 1074 n.
, dance of 848. 851. Dold 581. 983.
, Gossip xvi. 853. dolgr (sjDectre) 916.
Decius (dice) 887. domes-dag, tuomis-tac 815 n.
decumanus fluctus 600. Don 150 ?(.
dehait, souhait 951 ?i. Donanadel 490 w. 1029.
Dehkla416H. 877. Donar ( = Th6rr) xviii. 122-3. 106. 812.
dehsel-rite (witch's ride) 1048-9. 1070. douuer (thunder) 11 h. 15 ;j.
Dellingr 735. donner-aas (cat) 304.
Deluge 576-581. 983. bart, -beseu, -kraut 183. 1191.
Demar-hilt 422?i. gneg (beetle) 183.
Demeter (Ceres) xxxix. 22. 212. 250-4. Donners-berg 170. 186. 955.
310.331. 1059 Ji". Donner-schwee, Doners-we 185.
deofol-gild (idolatry) 82 h. 102. 1005. donner-ziege (snipe) 184.
Depeghoz 554. 1028. dorant (snapdragon?) 1214.
Derk 214. 268. Dorn-roscheu (sleej^ing beauty) xvi. 1204.
Deucalion 578-6-7. 580. dorper (giant) 535. 556 «.
deus, ee^s 194. 339. Dorru'Sr 426.
devil 984. doste (wild marjoram) 1029 ?i. 1214.
devil's bit 1213. dove 148. 848. 1135 u.
bride 1009. 1029. 1073 71. dragon 978. 980. 998. 1019.
carl, child (demoniac) 1013. dragonfly 1029.
cat (caterpillar) 1029. 1073 n. draugr (spectre) 915.
dike 1022-3<- Draupnir 561. 871.
hand 241. dream (dream, bliss) 795. 901. 1145.
mill 1021. dream-interpretation 1145-7.
mother, grandmother 1007-9. Drebkulls 817.
devin (divine, diviner) 471. Drei-eich 75.
dew-draggle 387. 786. Drifa 631. 641. 883. 890.
dew-striker, -skimmer 1073. dros, drost (giant) 521-2 h. 1003.
Dhor, Dor 812. drottinn, dryhtt-n, truhtin (lord) 22.
DhruS 428. drugi thing (spectre) 464 )i.
Diana 110 h. 195. 283-5-0. 933. 949. druid, drv 1036 h. 1205 6.
1055-7 1161-2. drut (goblin) 423. 404. 1041-5.
Diana, the black 313 h. druten-zopf (plica Polon.) 464. 1247.
diar (gods) 195 ;(. dryad (tree-uyniph) 480. 053.
dice 150. 887. 1007. Dualism lii. 984.
diena (day) 195. duck's foot 450-1 7i.
1256 INDEX.

clueude (goblin) 500. Eisen, Frau 265. 297 n.

duesse, divesse (fay) 410 n. Eisen-berta 277. 477.
duga (help) 34. Eisen-hiitel 505 n. 508.
duga, rMuga (rainbow) 733. Eis-here 557.
dumbr (stupid) 528. 543. El (tempest, a witch) 1089.
diimeke, dmning (dwarf) 726. ElbeR. 444 71.
durihil stein (thirl stoue) 1166. elbe (elf) 442. 1073.
Durinn 561. Elbe-gast, Ele-gast 465.
durs (giant) 521. 920. Elben-drotsch 443. 461. 931.
durva (turf) 642. Elbe-rich xlvi. 453.
dusius, duz, duzik (incubus) 481. eld-borg (fire) 628-9.
dutten (lubbers) 544. elder, ellen, ell-horn 651-2.
Dvapara 887. electrum 1218 n.
dverg-mal (echo) 452. elf-, sec aelf-, alb-, alf-, alp-, elle-.

dvergr (dwarf) 443-7. elf-bore (knot-hole) 461.

dverg-slagr (palsy) 1157. elf-licht (will o' wisp) 917.
dvergs-uiit (cobweb) 471. elf-queen 934 n.
dwarfs 447-472. elf-shot 180-7. 460.
dwolma (chaos) 558 n. elf-triid (-tree) 653.
Dwyvan 581. elf-worship 448.
Dyaus 193. Elias 173-4. 811.
dyrka (worship) 31. EHu'Snir 802.
Dziewanna, Dziewica 47871. 933??. 1162. Elivilgar 558.
Dzunia 1186. elle-folk, -koner, -kong, -skudt, -vild
443. 460??. 461.940??.
ouwe Elmo's fire 906.
ea, aue,
eagle 633-4 ;
—225.shadow
600.
's 1133. Elohmi 576-7.
ear, ringing in the 1117. elves 442.
Ear, Eor 202. elysium 821-2.
Earendel 375. Em-bach 599 ??. 674.
Earth 250-6 cutting out earth 1093.
;
Embla 560. 572.
earth-chicken 691. enchant, canto 1035.
earth-fire 603. endil-meri (ocean) 601.
earth-mannikin 450 n. 454. Endymion 952 ??.
earthquake 816. eniautos, etos (year) 754-5.
earth-worm 540. 561. Enoch 174. 811.
east, looking to the 34. enpanez, diables 998.
Easter cakes, eggs, games 780-1. ent (giant), entisk 524. 534.
fires 43. 615-7. entsehen (evil eye) 461. 1035. 1099.
Eastre 289-291. 616. Enyo 208. 435.
eblis (devil) 574. Enze-mann, Enzen-berc 524.
ebur-hrung (Orion) 359. 727. 949 EowSen 161??. 812.
(Hyades?)730. eofor-cumbol (boar's figure) 214.
echo 452. Eor 201-2.
Ecke 238. 636. eorcnan-stan (orphanus, opal ?) 1217.
Eckhart 934-6. eoten (giant) 519.
Ecki-sax 238. ephialtes (nightmare) 1155.
eclipses 705-7. epiphania 281.
Eersel 154. epur-helm (boar helmet) 215.
ege (awe), egesa, eges-grime 237-8. Era, Ere (honour) 414 ??. 891-5.
egg origin 560 u. Erce 253. 1238.
eggrun'd (hell) 806 ?i. Erc-tac (Tuesday) 124.
egg-shells 469. Erculus 161/1. 212.
Egi-dora, Eider 239. ere (honour, worship) 29??. 760??.
Egi-hehn 238. Erebus 575.
Eigil 374-6. 380. 424. Eres-berg 198-9. 201.
Eik^yrnir 818. Eres-burgll6??. 199.201.
Eileithyia 1176. Erichthonius 378. 726.
Eim, Lake 559. Erik, Old 989. 1004.
EindritSi 381. Eriks-gata (-road) 235. 360-1.
einheri (hero in heaven) 817. Eris 208. 435.
Eir 1148. 1161. Eri-tac, Er-tag (Tuesday) 124. 201-2.
 INDEX. 1257

Ermen-rich 372. 982. feverfew 1243-4.

Erming-strete .S56. fia'^Sr-hamr (wing-coat) 329.
Ero (Sansk. inl, earth) 250. Fialar the cock ()70.
esa gescot (gods' shot) 25. 1244. Fialar the dwarf 453. 468 n. 902.
Escio 349. Fichte, Frau (pnie) 653. 1171.
Eskja 572. tiefs proclaimed and bid for 787 n.

Essel 520 m. field-spinster 1088. 1099. 1124.

eteninne (giantess) 519. Fifel-dor (R. Eider) 239.
Eticho 372-3. 394. fimbul 816. 825 ».
Etzel 1()9. Finn 219. 380. 454. 548-9. 1025.
Eugel 471. FiiJlnir 348. 696.
enmenides 1086. Fiorgyn 172. 256.
Euring 358-9. fir-tree 653.
Europa 338. 343. 06G. fire, perpetual 611.

Eve 574-5. tire-beetle, fiir-boter 183.

evil eye 1099. firgin-bucca, firgen-gst (wild goat) 181.
Ewald 454. fitchers-vogel 468 «.
e-\varto (priest, judge) 89. fiur-sehen (pyro-mantia) 1111.
exercitus autiquus 941, feralis 950. flag of victory 1112.
eyes, quivei'iug of the 1117. Fleder-wisch (devil) 1063.
Ey-linii 979 n. flehen (soothe, implore) 30.
flihtare (guardian angel) 875.
ffecce (fetch, fye?) 464 n. Flore 429 n.
Fafuir 371-2. 688. 978. Flosi 831.
Fairguneis xxii. 172. 256. flower-oft'erings 57-8.
fairguni (mountain) 172. 644. fly (devil) 998-9.
fairhvus (world) 793-5. 826 n. 658 n.
foal's tooth, fiili-zant
fairy-rings 187 n. 470. Folc-wald 165. 219.
Falada 659. Fold, Fuld (devil) 992 n.
Falant (devil) 992. Folk-vangr 305.
Fama 897-8. Folia (copia) 224. 288. 308. 889. 1232.
Famars 84. 198. follet (foUis) 508. 917.
familiaris 514 ». fol-mani (full moon) 709.
fanatici 83-5. folter (torture) 1076.
fani-golt (fen gold) 531. 978. Folz 227.
fantasma 482. 498-9. Fonn 631. 641.
fanum (temple) 84-5. footprint, cutting out the 1093.
Far-bauti 246. fordas-Sa (witch) 1032.
farfadet (ignis fatuus) 917. forget-me-not 972. 1201.
farhuazan, verw.-lzen (curse) 951. 1223. forn (sacrifice) 40-1.
Farma-tvr (OiSinn) 196. Fornax 256. 629.
Fasat 232 ji. Forneotes-folme (a plant) 240. 532. 1191.
Fasolt 232 n. 239. 527. 636. 748. 943. Forniotr 240. 529. 631-6.
Faste, Frau 782. 933. fors (waterfall) 592.
fata, fada, fee 405-6 u. 410-3. Forseti 229-232.
fatalism 861. forst (hurst, grove) 68.
father 22. l(;8-9. Fortuna 863-6-9. 877.
faunus 481-2. 673. Fortuuatus 869.
faCira-tani (portent) 1105 n. Fosete, Fosetes-land 84. 229-231. 600.
Faxi 656-7. fosse-grim (watersprite) 232 n. 493. 592.
fays, fees 410-3. 551 n. Frank (dog's name) 7 n.
feig, fey (marked to die) 856. 861. fraua-chiieli (ladycow) 303. 694-5.
Felicia 869. 961. frauen- milch (a choice wine) 1194.
femurc (devil) 1003. frauen-schliissel (cowslip) 1194.
F("! Murgan il2n. 82071. frAuja, frea, fruho (lord) 22. 209.
fengari (luminary) 701 /;. Frea ( = Frigg) 128. 134. 301.
Fenja 531. 864. Freii (AS. for Freyr) 209.
Fenrir, Fenris-ulfr 214-0. 667. 814. Frea-laf 165. 219. 313 ;i.
fern-seed 1209-1211. Frea-wine viii. 93. 165. 211. 367.
Feruina 1234. Freckcn-horst, Frfficing-hyrst 304.
fetch, fye (double, wraith) 877 »j. Freke, Fru 304.
feucr-mann (ignis fatuus) 916 n. Freki 147. 668.
1258 INDEX.

Frene, Fru 306 n. gallicena (prophetess) 425 n.

fres (cat, bear) 669. gallows-mannikin 513 n.
Frey-faxi 213. 655-6. Gallus 671.
Freyja (sister of Fre.yr)liv.212. 299. 417. gamban-teinn (wishiug-rod ?) 976.
547. 838. 1054. 1101. Gambara 362.
Freyju-har (capillus Veneris) 303. gand-rei'S (witch's jaunt) 1052.
1191-4. Gauges 600.
Freyju-hoena (ladybird) 695. Gang-lati 843.
Freyr 97. 114. 161-2. 530. 656-7. 790. Gang-leri, -ra«r (O'Sinn) 163 n. 325.
960. Ganua 95-6. 403.
Freys-vinr 93. 211. gap ginnimga (chaos) 558.
Frey-vi'Sr 188. Gargantua 542. 554.
Fricca ( = Frigg, O'Sin's wife) xv. 301. Garmr (hell-hound) 814.
947-9. garsecg (sea) 601.
Fricco ( = Freyr) 113. 161. Garuda 633-4.
Fri« (mild) li49. Gauchs-berg 680.
fri'5-bof (asylum, sanctuary) 85 n. Gauden, Fru xx. 925-7.
Friday 123-8. 301-2. Gaue, Fru xx. 252.
Fri-Su-wulf 165. 219. Gauta-ttr (0(Sinn) 196.
Friedrich Kedbeard (Barbarossa) 955-9. Gautr 164. 368.
friend of God viii. 93. Gauts 23. 354 ?i. 367-8. 372. 888.
Frigg (0'6'in's wife) xx. 270. 300. G47 n. gavalrjn (peace) 17 n.
860 /(. 873-4. 939. 1232. iieCit 164-5. 372.
Frigge-rock (Orion's belt) 270. 302. 726. Geban 239. 600.
Friggjar-gras (herba conjugalis) 302-4. Gefjon 239. 311. 530. 861 n.
fri-niurc (devil) 1003. Gefn (Freyja) 311.
friscing (pig, lamb) 50-1. Gefuoge (fitness) 311 ii.
Fro ( = Freyr)
209. 478. 637. gehenna (hell) 800.
Fro ( = Freyr)
209. 211 Fr5-bl6t 348. ; Geilat 739.
Fro-berge (Frey's sword?) 216 n. Geir-niorSr 217.
Fro^a-mioll (gold) xliv. Geir-roSr 529. 531.
Fro'Si xliv. 347-8. 368. 531. 864. 871. geist, ghost, gust 439. 461.
Froger 367-8. Gelder 220.
Fro-helm 215. gelmir (boisterous?) 563.
Froho = Freyr)
( xix. 210. gelstar (sacrifice) 38-9.
Froja (
= Freyja) 302. gemein-woche (public week) 43. 298.
fromm (pius) 88. genesen (get well) 1244.
FrO-muot (mirth) 891. Geofon 239. 600. 565 n.
Fro-win, Frea-wine (F. 's friend) 211. George's shirt 1099.
Frua ( = Freyja) xx. 224. 299. 1232. geormen-leaf (mallow) 1216.
Fruike, Fru 304 n. gepanta (a ship) 877 n.
Fruma (gain) 889. Ger-Sr 212. 309. 530.
Fruote (=Fr6'5i) xliii. Geri 147. 668.
Fuld (devil) 992 n. Ger-not 371.
Fulla (copia) 288. 308. 871. 889. Gersimi 886.
fulla-fahjan (worship) 38. Gertrude xxxviii. 60. 270 ?i. 305. 423??.
fulliN (full moon) 709. 838.
funken-tag (Shrove Tuesday) 628. Gertrude's fowl (woodpecker) 673.
Fuoge, Fro (fitness) 311 n. gespenst (spectre) 914.
furious host 918-950. Gestr (OSinn) 326.
futter-miiunchen (homesi^'ite) 510 n. getroc, getwas (spectre) 464. 915.
513 ?^. Gevis 354 n.
fylgja (guardian spirit) 874-877. Giallar-horn 234.
Gibicho 137. 370. 888.
gade-basse (May king) 776. 785. gid (song) 900-5.
gade-ild(May fire) 622. giess-vogel (rainfowl) 674.
gade-lam (May queen) 776. giezen (cast, mould) 23. 105 ?!. 142.
Gaia 250-4. 575. gifr (giantess) 526.
galadrot, caladrio (a bird) 853 ;i. 1181. gigant (giant) 525.
Galar 453. 468 n. 902. gildan (sacrifice) 38-9.
galdr (magic spell) 1035. 1223. Giltine (plague) 1185.
galiug (false god, idol) 15. Gimill (new heaven) 823.
 INDEX. 1259

ginnan (yawn, gape) 320. 403. 558 n. 748. gota-betti (altar) 68 n.

ginnunga-gap (chaos) 558. 562. gotes friunt (friend) viii. 93 n.
gin-regin (gods) 320. gotes ouwe (ea) 225 n.
Gioll (river of hell) 802-3. gotewuoto, godowode (tyrant) 132.
girregar (ignis fatuusj 917. golinne (goddess) 250 n.
trisla-hari 371- got-man (man of God) 174 n.
Giuki 370. gotze (false god, idol) 15.
GlaSs-heimr (site of Valhcill) 820. Guz ( = Gauts) 23. 368.
Glasis-luudr (-grove) 76. Grail, the holy 872.
glass-castle, -house 820 n. gramau, gramir (devils) 990-1.
glass-mountain 820 n. 836 n. GramjDUS (goblin) 515.
Glaucus 696. grandfather, Atli xlvii. 169.

gleo, gleo-man, gleo-crajft 901. Grani (OSinu) 147. 392. 944. 978.
Gler 658. Grant 243. 994.
Glis-born (-burn) 938. Gratiae 143.
Glituir (Baldr's hall) 229. green meadow, vale 822. 830 n. 930 n.
Gloggeu-sahs, Mount 44-1:. Greudel 243. 496. 1000. 1016.
gluck-henne (Pleiades) 728. grey man (devil) 993. 1025.
gliicks-haube (child's caul) 874. grey mannikin 449.
Gna 884. 896-7. Grey-mantle 146 n.
gnid-eld (need-fire) 607. gri'Sa-mark (token of peace) 902.
go, go about, walk (hauut) 915. gri^a-sta'Sr (sanctuary) Son.
goat 184-5. 995. 1076. griSr (giantess) 526.
goat-hallowing 52. 996. griffin 998, griffin's gold 980.
gobelin (homesprite) 502. grima (mask) 238. 1045.
God, goS, gu-5, got 13. Grim-hildr, Kiim-hilt 238. 423.
God and me, welcome to 16. Grimme 556.
God's joy 17, industry 17 ?;., anger 18, Grimming 171.
I

hatred 19, goodness 20, power 20-1, Grimnir (OSinn) xv. 146. 637. 667.
fatherhood 22, chair 136. 733, eye Grimr Oegir 1017.
146 H., judgment 1108. grindel (bolt, bar) 243.
goddess 250. Gripir 94. 861 n. 979 k.
Gode, Pru253. 927 «. Groa 373-5. 1249.
god-forgotten (horehound) 1192. grom, grummel (thunder) 178. 184.
go'S-ga (blasphemy) liii. 7 ii. 20. 883.
god-gubbe (Thor) 167. Gronjette 944.
go5i (priest) 88. 93. Grotti (wishing-mill) 531. 871.
GoS-mundr 823 n. 393. Grzmilas (dog's name) 7 n.
GoSormr, '
Dana go^' ' 161. guardian angel 874-7.
gods 99 not immortal 316-320.
;
Giibich 453. 480.
gods' images 63-4. 105-119. Gucken-berg 953.
gods' language 331-4. Gudens-berg 152. 938.
gods' vehicles 107. 327-9. gudja (priest) 88.
God-wulf 165. 219. giiete (lovingkindness) 760.
gofar, gaffer (Thor) 167. giietel (goblin) 481.
Gui 253. GuU-faxi 655-7.
gold-burg (palace) 820. GuUin-bursti 213-4. 871.
Goldemar 453. 466. 509. 1190. Gullin-tanni 234.
gold-ferch (-hog) 51. 213. Gull-toppr234.658.
golden dame 130;/. Gull-veig 403.
gold-horned cows 55. 665. Giilpe, Blut-giilpe 1248.
gold-sele (palace) 820. Gumir 237 n.
Goudul 420-1. Gunda-hari, Gunnarr 371. 877 m.
Gontzol 725-6. gunde-rebe (ground ivy) 1212.
good-fellow (goblin) 500. Gundia, Gunnr, Gu^> 422. 890.
good man (priest) 89. Gungnir 147. 846. 870.
good people, good neighbours 456. GunnloS 367. 530. 902. 1133.
good-woman 89 n. 429. 430 n. 1059. Guogo 943 n.
goose 1098. guot, vil guot (right gracious) 1202 h.
goose-foot 281. 429. 450-1 n. Guro-rysse 945-6.
gorninga-veSr (magic wind) 640. Gustr 461. 630.
gossamer 783-4. Gustrat 743 n.
1260 INDEX.

gute holcle (elf) 2G6. 456. 462. 1067 n. Harthgrepa 555.

1074. 11.56. haruc (temple) 68.
gute Lubbe 526. harugari (priest) 88.
Gwodan 134. hasehart (chance) 887.
Gwydion xxix. 150??. 357?;. 412?;. haspel-holz (spiudle-wood) 652.
gvgr (giant) 525. 551. hatching-dollar 871.
(iyllir 658. Hati 244. 705.
Gymir 237 n. Haule-mannikins (dwarfs) 456.
Haule-mutter (Holle) 456.
Habonde 286-7. hawthorn 183??.
Hadbnrc 428. 434. Hazel, Dame hazel-rod 651-9.
;

Haddingr 342-7. head-uncovering 32. 155. 652.

Hades 313. 335. 804 n. 854-5. HeaSo, Hadu 223.
Hading 146. Heardingas 342-7.
Hadii 196. 207. 223. 888. heart-worm 1159.
hasSen gold 689. hearth-gods 500.
hsegesse, hasgtesse (witch) 1040. 1244. heathen 1 n.
haarn 1244 h. heathen-i^elting 191.
haf-gvgr, hafs-fruu (watersprite) 488. heaven-scaling, -storming 530.
494-7. 652. 869. heben-wang (paradise) 821.
Hagano, Hagene 371. 424-8. 434. Hecate 949. 1042.
liagazusa, hagetisse (witch) 1040. heck-miinnchen (homesprite) 513.
HagbarSr 393 ?«. HeSinn 424. 1095.
hagebart (mask) 1045??. HeiSi 637.
hag-ridden, hag-rode 464. HeiSr 98. 403. 1042.
hail! 16. Hei5-run 818.
hail-making 1086-7. heila-wac (holy wave) 585-6.
hainal (dawn) 749. heil-brunnen (healing springs) 587.
Hakel 593. heiligen-forst, -holt, -loh 74-5.
Hakel-berend 146. 921-3. Heiling 453.
Hakel-berg 921-2. 1001-2. heilisari (augur), heilisod (omen) 1106.
Hakel-block 921. heimcheu (elf) 275-6. 446. 459 ?i. 851.
hakiila-bairands (cloak-wearing) 147. Heimdallar-vatn 235.
hale-waege (holy water) 1246. HeimSallr xl. 22. 233. 361. 571-4.
Halfdan the old 393. Heimdalls-houg 235.
half-risi (half-giant) 533??. Heimo 387. 527. 689. 851.
Halja ( = Hel) 312. 800. 839. Hein, Friend (death) 446. 851.
halla (temple) 85. hein (hone, stone wedge) 373. 533-5.
Hall-biorn 667. 903 ??.
Halle 1047??. 1048. heinchen (elf) 459??. 851.
hall-feuer (Shrove Tuesday) 628. heinen-kleed (shroud) 446.
Hallin-skiSi 234. Heinz, Heinzelman 503-9.
halp-ful (half-grown boar) 996. heiss-hunger (dog-hunger) 1159.
Hama(,lio, Hamdir 196. Hekel-berg, -velde 1001-2.
hamadryads 653. Hekla, Heklu-fiall 923. 1002. 1052.
Hamar 181. 883-5??. heklu-ma'Sr (OSinn) 146. 223. 246. 312.
Ham-gliim 637. 1042. 800.
hamingja (guardian-spirit) 874-7. Hel 839. 844. 1183.
hammer 11??. 180-2. 188. 505. 999. 1221. Hel-blindi 246.
hampelmann (goblin) 502-8. hel-grind (-grating, -rail) 802.
hands, bear on the (make much of) 891. hel-hest (-horse) 844.
Hanga-tyr (OSinn) 146. 196. liel-kappe (cloak of darkness) 462.
Hans, Jack 515??. 552. Hel-reiS (-ride) 802.
-hans, -hansel in goblins' names 506 n. hel-sko (death-shoe) 835.
511. hel-viti (-torment) 313. 805.
Hans aftens bluss (Mids. fire) 622. Hel-voet (-foot) 315 ?i. 804. 834.
hant (fashionl alte, niuwe 1130.
: held (hero) 341.
hapt (god) 26.' Helena 560??. 906. 974. 1194.
Har (high) 162. Helga-fell 645.
HarbarSr 147. Helgi 388. 818.
Harke, Frau 253. Helias 370.
Harlunge golt 982. Heligo-land 230.
 INDEX. 12G1

Helium 315 ??. 834.

heven-ring (rainbow) 359 ??.

hell-bar 2i3. 1000. hexe (witch) 1039.

hell-constable 1001. hexen-tusch (witches' rout) 279/;.

hell-gate 802-3. Hia«ningar 940. 1095.

hell-Roat 995. hialm-mey (valkyr) 418.
hell-hound 996-7. 814??. Hickenild 356 n.

hell-jager (-hunter) 155. 930. lOOG. Hidimbas (a giant) 555.

hell-raven 997. Hilde285. 422h. 632.

hell-wagen (death-car) 802. Hilde-grim, Grim-hildr 238.
hell-weg (death-way) 801. Hilden-straet (milky way) 285. 357 n.

hclla-fiur, -wizi (gelienna) 800-5. Hildr, Hiltia 422-4.

helle-grave (devil) 993. Hille 1247.
helle-kruke (witch) 1064 m. Hille-snee (HoUe-sne?) 268 h. 304.
Helle-put (-pit, -well) 804-7. Hillegers-berg 537.
helle-warc, -wolf (devil) 990. Hilta 208. 1247.
helle-warte, -wirt (devil) 1001-2. Himeles-berg, Himin-biorg 233. 669 n.
Hellenes 534. himel-wagen (Charles-wain) 151. 701 ??.
Hellequin, mesnie de 941. himmel-tatl (-daddy) 168.
helli-runa (necromancy) 1225-8. hinke-bein (devil) 993.
helot-helm (cap of darkness) 463. 870. Hinze, Hinzelman 503.
Hemmerlin 181. 1004. hiona-gras (conjugalis) 302-4.
Hemming Wolf 381. hirrlig-spor (devious track) 916.
hen and chickens (Pleiades) 728. Hisi 552.
henbane, see bilse. Hiuki and Bil (man in moon) 717.
Hennil (dawn) 749. hiuri, geheuer (snug, safe) 914.
Henricus, bonus (chenopodium) 1213. HlaS-guSr 424-5.
Heofon-feld in Northnmbria 234. Hladolet (planet Saturn) 130?!.
Hephffistus (Vulcan) 241. 308. 378. 472. hlaut-bollar (blood-bowls) 55.
571. 984. Hler 240-1. 631. 883.
Hera (earth ?) 254. Hles-ey 240.
Hera (Juno) 306-8. 321-2-6. 680. HliS-skialf 135-6. 817 n.
Herbout 888. Hlif, Hlif-hursa 1149.
Hercules 103. 111-9. 121. Win. 227 n. Hlin 874. 884-9.
353. 363-4. 516 n. 547 Ji. 1148. Hlock 401. 422. 887.
Hercules Saxanus 365. HloSr 76. 389. 874 n.
Heremod 164-5. 224. HloSyn 167 n. 256.
her-faSir (father of hosts) 22. 133. Hlor-riSi, Eind-riSi (Thorr) 167 h. 187.
Herficitr 401. 422. 257.
Herimuot 224. Hludana 256. 266 n. 883.
Herja-fiiSr, Herjan (OSinn) 22. 817. Hnikarr, Hniku^'r (OSinn) 489. 908.
Herkja 253. Hnoss 886.
Herlaugr 394. hoard-lifting 970.
Hermen sla dermen 355. hobgoblin 503 n. .504;).

hennae (pillars of Hermes) 118. Hodeken 463. .508, conf. 641.

Hermes xxviii. 111. 149. 150. 321-7. 343. Ho6> 220-3. 823.
354. 516 ?i. 841-3. 869. 906. 976. 1125. Hoenir xl. 151. 162. 241-2. 823.
Hermino 345. 351. hof (temple) 85.
HermoSr 224. 802. Hof-varpnir 896-7.
Hermunduri 118. 359. hiigbergs-gubbe (giant) 189. 536-7.
Heme the hunter 942. Hogni (Hagano) 424.
Herodias 283. 632. 883. 933. 1055-7-8. hoho! 928.
heros, hero 341. Holda XV. XX. 265-272. 285. 456. 487.
herra-waga (Charles-wain) 724. 596. 883. 911-2. 933-4. 946-7-9. 968.
herre (not her, for God) 22. 1055. 1162.
Hertha 256 n. holden 272. 487. 1073-4.
hertinga (heroes) 342. Hiilgi, Hiilga-brfrSr 637.
Heru 204. 885 n. Holle, Fran 267-8 k. 273 n. 456. 840.
Her-vor 424-5. 934-5. 1088.
her-wagen (Charles-wain) 151. Holle -frau 269 n.
Hestia 611. HoUe-peter, -popel 269. 506. 515.
Hesus xxix. 204. 663. Hollen-zopf (plica Polon.) 464. 1156,
hevan 698. HoUe's pond 268 h.
1262 INDEX.

holta-h6rr (fox) 177. Huns 523.

Holywell 587. hunsl, husel, housel 39. 40.
Holywood 74. hunter, the wild, furious (devil) 1006.
holz-frowe (wood-wife) 433. 483. huorco (ogre) 486.
holz-muoja, -runa (wood-wife) 433. husing (homesjjrite) 500.
1135. Hiitcben ( = HOdeke) 508.
home-sprite 499-515. Hiitt, Frau 583.
Honour, Dame 891. huzd (hoard) 970.
Hood, Robin 504. Hvergelmir 558. 563. 796. 803.
hoop-trundling 628. hvita qviuna (white woman) 955 n.
hoopoo C81-2. Hyfja-berg 1149.
Hoiofen-hutel 505 ?t. 508. Hymir 529.
hopt (gods) 26. Hyndla 98. 813 n. 1054.
Horaut 908. Hyrieus xxxix.
horga-brii'Sr, -troll (giantess) 114. 637. Hyrrokin (a giantess) 542. 1054.
horn-blase, -J^uta (witch) 1061.
horn of plenty 869-872. lafn-har (co-equal) 162.
horn-troll (beetle) 183. 692. lalkr 366.
horse 392. 655-664. larSar-megin (earth's might) 642.
horse-flesh 47. 1049. larSar-men (sward) 307. 643.
horse-footed 994. 1050. iarkna-steinn (orphanus, oj^al?) 1217.
horse's head 47-8. 618. 659. 660-1. iarn-greii^r (Thur's gloves) 1094 u.
787n. 841-4-9. 850. 1050. larn-haus 528. 533.
horses' heads on gables xxix. 660-1. larn-saxa 321. 530-3.
horses sacrificed 47-8. iarn-vi'5ja (wood-wife) 483.
Horsel-berg 935. 959. 1052. Ibor 362.
hors-gok (snipe) 184. Ida 336.
Hotherus 180. 220. 431. ISavSllr 822.
Hottr (OSinn) 146. 1025 ?i. Idisia-viso 401.
household gods 500. idol-pelting 190-1. 782-3.
houseleek, stonecrop 183. Kunn 236. 319. 871.
Hrae-svelgr 638-5. Iliya (Elijah) 166. 173-4.
hraiva-dubo (corpse-dove) 1134. illumination 630.
HreSa 206. 290. Ilmarinen xxxi.
Hrede 289. 885-6. image 104-5 n.
Hrede-monaS (March) 206. 248. images of gods 104-119.
Hregg-mimir (heaven) 700. Imelot 385 ?i.

Hrim-faxi 328 330. 641. 655-6. Imelunge hort (hoard) 982.

Hrim-gerSr, Hrimnir 532. incarnation 386-8.
hrim-j^urs (giant) 532. incense 57.
Hrodo 206. 248-9. incubo, incubus 481. 511.
Hro5-vitnir 244. Indra xxxiii. 145. 738. 1221.
Hromolan 171. ineihan (vow an offering) 37-8.
Hropta-tyr, HroiDtr (OSinn) 196. intern, 'fern (hades) 802.
hrossa-gaukr, horse-gowk (snipe) 184. in-geside (house-god) 500.
Hross-hars-grani (OSinn) 858. Ingo 345-9.
Hrungnir 321. 527. 583. in-goumo (homesprite) 500.
Hruoda 290. Ino 374. 496 n.
Hruodo 206. 248-9. insaken (sacrifice) 37.
Hug-dietrich 393. inveitan (worship) 29.
Huginn 147. 671. lo 388. 348. 666.
Hugleich, Hygelac vii. lofur, Ibor 362.
Huldana xi. xx. 266 ».. iohdi (ghosts) 940,
huldi (favour, grace) 18. iol (yule) 702.
Huldra 271. 452-3. 946. Ior5' (earth) 251.
Huldre-slat (-lay) 271. 470. lormun-gandr 118. 182. 246. 794.
Huldu-folk 272. 452. lormun-grund 118.
human sacrifices 44. iotuU (giant) 520.
Hunding 696. Icitun-heimr 375. 530.
Mine (giant) 522-4. 529 n. iotun-mo'Sr (giant's rage) 530.
Hunger 888. iotun-ox (beetle) 692.
hunger-spring 590-1. iotunn (giant) 519.
 INDEX. 1263

Iriug 234-0. 358-362. 1148. Jupiter dapalis 1236.

Iria 733. 1192. geld (-money) 190.
Irmau-sCil 101. 11.5-9. 353. 799. niger 993.
Irmenfiied, Iruvrit 358-9. Jiitorbock, smith of, xli.
irmiu 118. 353 it. Jutes, Jutland 519.
Irmino 351--3(')2.
Irpa 1)8.113-4. 445. 637. 1088-9. kabout (goblin) 502.
irprottan (ti'anced) 1083. kaiser, the old 958-9 n,
lire-gang 917. Kalewa 552.
irr-kraut (fern) 1210. KaH315. 773 71.
irr-licht, irr-wisch (ignis fataus) 916. Kalis 1015.
Isan-grin (wolf) 238. kalledos (Christmas) 627 n.
Isarua 372. Kallewepoeg 553.
Isarno-dori 80. Kamaduh 871.
Isco 345-9. 571. kamban (human sacrifice?) 44.
Ifiis 103. 120. 257-265. kapel-trete (hyiDocrite) 35 n.
Iskrzycki 513 n. 917. Kara 423-4-7.
ispolin 527. Kari 240. 631-6. 883.
Issi (self) 1027. karo, karawi (sacrifice) 41.
Istaevones 350-1, kater-man (goblin) 503.
Istio 351. Katzen-veit (wood-sprite) 480. 503.
Itermou 165. kelkropf, kielkropf (changeling) 468.
itis, ides, dis (nymph) 97. 400-1. Kvp (fate) 426. 435.
luwaring 358-9 n. KripvKeiov (Hermes' staff) 976.
I-valdi 454. Kettil Runske 1226.
i-vi5r (grove, firmament) 483. 795. key-turning 1109.
i-vi5ja (wood-wife) 483. khoda (god) 14.
kidnapping 466-8. 1059. 1073.
Jack giant-killer 531 n. kieseu (choose, divine) 1037.
o'lantern 917. Kifhauser 955.
player xvi. xli. 818. 1007. kilchen, vor (outside of church) 1227-S.
pudding, Hans-wurst 515. kinan (yawn, ga2)e) 320. 558 n.
James's road (milky wav) 357 n. kirke-grim 493 n.
staff (Orion's belt) 727. kirkonwiiki (dwarfs) 457 n.
Janus 22 n. Kirt 248-9.
Jemshid 872. kissing 1101.
Jesus 1248. klag-mutter (owl, woodwife, witch) 432.
Jettha 96 n. 520 h. 1135.
John (Baptist) 2Si. 1209. 1210-1-3. Klaubauf (goblin) 515.
John's eve 588-590. Kliute-konig 940 n.
fires 43. 604. 612. 617-624. klopfer, knocker (homesprite) 505.
•
girdle (mugwort) 1211. klo-sigi (claw-sinking) 6.33.
head 285. 631, klucke, kluck-henne (Pleiades) 728-9.
minne 60-1-2. 628. kobolt (homesprite) 500-1.
wort (hypericum) 1214. koleda (midwinter) 628.
jiidel (goblin) 481. koltki (hompsj^rites) 480/;.
Judgment day 815 6. korr, korred, korrigan (elf) 447. 455.
juger (witch's worm) 1074 ii. 469 n.
juggler, gaukler 1038. Kotar (man in moon) 719 n.
ju-glans (acorn) 172. kotz ! (for (iottes) 15.
Jugula (Orion) 726. Kralemoc (planet Jupiter) 130 /j.
Jul (yule) 702. Kriimpus (goblin) 515.
jul-bock (goblin) 516. kres (midsummer) 623.
Julius Caisar 85 n. Krimhilt 238.
jumping into 55 n., j. out 952 n. Krishna 384.
jung-brunnc (fount of youth) 433. 588. Krodo 206 n. 248-9.
Juniper, Dame 652. Kronos (Saturn) 219. 318. 833 ;;.

Juno 306. 637. 961. 1176. Kuga 1188.

Jupiter 22. 44 n. T2. 107. 121-2. 168-9. kukavitsa (cuckoo) 682.
175. 189. 190-1. 859. 1101. Kullcrvo 552.
Apenninus 169. kumir (idol) 105 n.
ardens 110. kupalnitsa, kupules (John's wort) 624.
1264 INDEX.

Knpalo (Midsummer fire) 624. Loptr 246. 632. 882.

Km-t 913 n. lot-casting, -drawing 1037. 1110.
kuu (moou) 725-9. love-apple, -cake, -drink 1102.
Kuvera (god of wealth) 322. loving-cup 60 /i.
Kvasir xxxix. 319. 902-5. lubbe, lubber 525-6-9.
kveld-ri'Sa (witch) 1053-4-7. lubi, lyf (drugs) 1151.
Kveld-ulfr 1054 n. Lucifer 723 7i. 985.
Lucina 1176.
lac (sacrifice) 39. lucus, loh, leah 69 n.
laces, tying the 1073. 1175. ludara, lu'Sr (ark) 559 h. 580. 983.
Lachesis 414-5. ludegheer (man in moon) 720.
Lada 130 n. ludki (elves) 452-5.
Lady-, see frauen-, Freyju , Mary's, Luna 103 ?(. 119. 705.
ladybird, ladycow 303. 694. luoti (changeling) 469 n.
La;ra«r 818. Lupus, St 175 n.
Laertes 365-6. Lurlen-berg 982.
Laima 416;t. 877. lutin (homesprite) 508.
lake -herd, see-hirt 480. Lutter-boru 591 n.
Lakshmi 303. 664 n. 1196. Lutz, Frau (St Lucy) 274 w.
Lamia 500 n. 514. lyncurius (lynx stone) 1219.
land-as (national god) 188. 217. l_vng-ormr, l_yngvi (dragon) 689.
land-vffitt (guardian spirit) 877.
Lang-bar'Sr (O'Sinn) 953. Macabre, danse 851.
Lang-beiu (giant) 533. 556. machandel-boom (juniper) 652.
lar (house-god) 500. 913. Machaon 1148.
larva (mask, spectre) 500 n. 913. Madalger 387. 434. 1209.
Lauf-ey 246. 483 n. M;ere (fame) 897.
laughing 1101. magan-wetar (whirlwind) 332. 632.
Lauma's girdle (rainbow) 733. magic, magician 1031. 1106.
Laurin 448-9 71. 453. 465-6. 470. Magila (plague) 1185.
lea, leigh 69 n. Maglore 412-3 n. 1203.
lead, pouring melted 1118-9. Magni 189. 321. 823.
league-boots 871. Magonia 638-9.
leber-mer (liver-sea) 363. magpie 675.
Leda 338. 343. 666. mahte, mahmina (mother) 22.
Leiptr 600. maiden-summer, prop. Miittcheu-som-
lekeis, leech 1150. mer (gossamer) 784.
Lei 366. 783. mai-kafer (cockchafer) 693.
Lemminkiiimen 185 n. maira nocturna 1246.
Lent, Lenz 754. majalis sacrivus 50.
L6to (summer) 754. 770-1. majority, going to the 847.
Leucothea 496 n. 747-8. Malagis, Maugis xlvii.
Leviathan 182. 998. malannus (boil ;
plant) 1160. 1235.
Liber 212. 306. mal-feu (hell-fire ?) 602.
Libes, priest of the Catti 91. malleus (devil) 999.
Liebinc, Modus 561. 902 n. Mallina (sun) 703. 716.
liezen (cast lots, divine) 1110. mammelaiuen (dragoness) 691.
life restored 184-5 n. Mamurienda (death) 771.
ligaturae 1173-5. man in the moon 716-720.
Lilith 575. man, manuisko 344-5.
lind-wurm (dragon) 688. Mana-garmr (moon dog) 244, 705.
lios-alfar (light elves) 444. Maua-golt 531. 1209.
liulliugar (elves) 456. 471. Manala (hades) 806?;. 855.
Liumending, Liumet (fame) 898. mana-sehs (world) 793-5.
lock, fastening the 1073. 1175. maudragora 1202-4.
Lo«-fafnir 372. manducus (ogre) 514. 1082.
Lotir 162. 241-2. manes (ghost) 913.
log pelting 190. 783. man-ezze (ogre) 520n.
Logi 240-3. 631. 883. 1017. Man-hart (moon wood) 708.
Loka-daun (ignis fatuus) 242. 916. mani, men (necklace) 306-8.
Loki xl. xli. 162. 241-6. 308. 327. 338. Mani (moon) 705. 716.
547. 883. 1011-7. Manin-seo (moon lake) 708.
 INDEX. 1265

man-Ieika (image) lOi n. Menelaos 822.

niann-a'ta (man-eater, witch) 1081. Men-gloS 96»;. 272/;. 307 n. 423-4. 1149.
Mannus vii. xi. 3i4-5. 579. Menja 531. 864.
manou (adjure) 1228. Mennor 345.
mano-ratba 870-2. Mercurius 103-7. 111. 120-2. 128. 132-3.
Mansuetus, St 17') n. 149. 150-1. 164. 353-4. 385 «. 976. 997.
mantel-fahre (witch) 1071. 1046-7.
ManiLs 345. 571-8. mer-fei (sea fay) 434.
mara, meara, masre (nightmare) 461. meridianus daemon 478 n. 1162.
1154. 1246. meri-minni (mermaid) 433-5. 487.
Marena (death) 771. 841. Merlin 469. 507 7(. 1207.
mar-gygr (watersprite) 488. 402. Mer-meut 636.
mari-greoz, mer-griez (pearl) 1219. Merovings 391.
Mari-rok (Orion's bolt) 270. 303. 726. Mers-berg, -burg 198-9. 205.
mari-saivs (ocean) 601. Merseburg Lays 224. 1231.
Marko 392-3. 436. mer-wip, mer-wunder 433. 488.
Markolfus (spectre) 944. merza-foUi (woodpecker) 673 n. 678.1131.
mar-menuill (watersprite) 434. 487. Mesitch 215.
Marpalie 1026 ?(. 1098. metamorphosis, metempsychosis 951.
Mars 84. 103-7. 111-9. 133. 196-9. 204-7. metod, meotod, miotu'Sr (creator) 22.
260. 353. 650. 673. 939;;. 1006. 1046-7. 26-7.
1193. metten (fate) 408 7Z.
Marso 362. meume-loch (nix's lake) 490.
Marspiter 196. mezzeu (to shape) 22-3. 105 n. 142.
Martin, St., cattle's guardian 1241. Michael 836-8. 859. 876. 1029. 1235.
Martin's fowl (martin) 1131-2. Mi5-gar'5r (abode of man) 560. 794.
Martis fanum, Fa-mars 84. 198. MiSgarcis-ormr (world-snake) 182. 244 n.

Mary xxxvii. 174. 182. 268 n. 270. 303-6. 601. 794.

4i6?i. 883. 1148. 1192-4. midjun-gards (world) 794.
Mary's chafer (ladybird) 694. Midsummer, Midwinter 757.
grass (maidenhair) 303. fires 43. 617-624.

image 76;;. 114 ?;. 313 ?;. 595. milk-mother (snake) 687.
shoe (lady's slipper) 1194. milk-stealer (witch) 1072.
suow 268 n. Milky way 356-8.
thread, yarn (gossamer) 471. 784. millwheel water 592-3.
Marzaua (death) 771. 841. milzinas (giant) 526.
masca (witch) 1082. Mima-mei'Sr (-tree) 76. 379. 670.
mater deum (Cybele) 254. Mime 380.
mathematici (magicians) 1031. Miming 379.
matres, matrouae 417. 1246. Mimir 94. 378-9. 700-2. 1148.
Matuta 496 H. Mimis-brunnr (-fount) 379. 587. 796.
mau-fez (devil) 988. Mimminc, 376 ?i.
May 759-762. Minerva 1192.
drink 778 n. Minue (love) 893.
hres 43. 612-4. 628. minne-driuking 59-63.
grave, -king 775-7- minni (nymph) 433-5.
])olo 614 H. 778. minnis-veig (loving-cup) 60.
riding 774-9. Mioll 631. 641.
measuring the sick 1163-5. Miolnir 180. 238?;. 813. 870. 12il.
megin-giar^'ar (Thor's belt) 1094 ;;. missere (half-year) 756.
megir HeimJiallar (created beings) 234. Mist (a valkyr) 421. 883.
mein-weke (common week) 298. mistil-teinn, mistletoe 220. 1205.
meisa (titmouse) 683. 897. Mith-othin 163 n.
Melde, Frau (fame) 898. Mithras 323.
mel-dropi, mele-deaw, mil-tou 641. mock-piety 35 n.
Meleagor 415. 853-4. mock-sun 708.
mella (giantess) 526. mudra-necht (Christmas night) 753.
Mellonia 697. moSur-ffitt (lap of earth) 642.
Melusiua 434. moirai (fates) 414. 435.
Memerolt 526. molken-tiiversche (witch) 1072.
Memnon 742. molniva (lightning) 1221.
Mendel-berg 170 n. 820. moly 1192.
1266 INDEX.

monks-hood 1193. Nehaea, Nehalennia 257. 419?;. 489.

month 708. neiges, notre dame aux 268 «.
mont-joie, munt-giow 170 n. 820. neighing of horses 658. 1113.
moon 700-7-20. Nemesis 866. 890.
moon's spots 716-720. nennir (watersprite) 490.
mora, muia (elf) 464 »i. Nentiger 232 n.
morbleu 15n.
!
ueorxena-wong (paradise) 405 w. 821.
Morena (death) 771. 841. Neptunus 110. 121-2. 148. 260. 489.
morgan, morwen 748. 497.
Morgana xlvi. 412 «. 641. 82071. Neri 408.
Morgue 412. Nertereani 252??.
Mormo 500 n. Nerthus (Sansk. Nritus) xi. xx. 217.
moss-folk 483-4. 929. 251-256. 487. 596.
mother earth 253-4. 642. 1238. nesso (worm) 1162. 1235.
mother of gods 254-5. NiarSar-vottr (spongia marina) 218. 1191.
mountain-wights 454-5. NibelOt 385 7!..
mouse-maker 1090. Nibelunge 564. 979.
mud-speUi (fire) 808-9. Nibelung's hoard 371-2. 979.
miiemlein, aunty (cat) 1128. Nibhng 979.
mugwort 624. 1211-2. nichus, nicker, nicor (watersprite) 148.
mumhart (goblin) 506. 488.
Miimling It. 490. Nick, Old 488. 989. 1004.
mummel (water-lily) 489. 506. 654. 915. nickelmann (watersprite) 488.
Mummel-see 490. 597. Nicolaus, Niclas (goblin) 505. 514-5.
Mundil-fori 703. ni'S (old moon) 710.
Muninn 147. 671. Nideck castle 538.
munion (adjure) 1228. Ni-^'-hoggr 796. 800.
Munn-harpa, -ri'Sa 1052. NiSi 454. 710.
Munya 178 7i. 883. 1221. ni'5-staung (spite-stake) 659. 660.
muome (aunt) 490. Nielsen ,504-5.
Muotes her (furious host) 15;». 931. Nifi-heimr 558. 564. 800-3-6.
Musa 902. 910. Nifl-hel 313. 803.
Muspell, Muspilli 11. 558. 601. 807-8. night 736.
myrk-rih'a (witch) 1054-7. night-folk (elves) 470 (spectres) 921-3.
;

myrk-vi'6'r (-wood) 430. night-mare, naht-mar 464. 1058 /i.

1246-7.
njick-ros, -blad (w^ter-dock) 489. night-riding 1053-4.
Nadala 246. 887. nigromancy 10367J. 1111 n.
nafn-festi (naming feast) 135 n. nikuz, nix (watersprite) 148. 489.
Nagl-far (nail-ship) 814. nimbus 323.
Nagl-fari 735. nimidas (groves ?) 648.
naht, niht, nott (night) 736. nines 48. 421. 602. 641. 795. 1157.
naht-fara, -frowa (witch) 1057-8. 1161-2. 1214.
Naht-olf 1054 n. NiorSr 216-9. 252-6. 347. 530.
nahwe (death) 841. Nissen 504-8. 511.
naiad (fountain-sprite) 435 k. niu-mani (new moon) 709.
niujij^s,
Nainn (a dwarf) 453. 841. nix, nixe (watersj^rite) 488.
nair (elves) 445. nix-blume (waterdock) 488.
Nal 246. 1029. Noah's flood 576.
Nanna 220. 232?;. 310. 490. Noa-tun 217.
Napf-hans (goblin) 511. nobis- kratten, -krug (hell) 805-6. 1002.
nappel-fang (mating method) 1117 8. nod-fyr, not-fiur (need fire) 603-4.
Nari 240. niinnor O'Sins (valkyrs) 418.
Narreu-berg (fool's hill) 681 ?i. Norna-gest 409. 853-4.
Nascentia 858. norns (fates) 405-417.
nature-worship 243 n. north 34. 493. 802. 1001.
Nau'5 (necessity) 410. Norvi 735.
navel-stone, omphalos 806. Nott (night) 656. 735-7.
nebel-kappe (cloak of darkness) 462. novem capita 53.
Neckar K. 490. nundinae (week) 123.
nectar 317. nv (new moon) 710.
need-fire 003-612. N5'ji, Nyr 454. 710.
 INDEX. I'IGl

nymphae 115-6. 431-6. 480. Onar, Anar 735.

ondur-dis (wise woman) 402.
oaks, holy 72-7. 171-2. 651. Ons-iiugar (Odin's ings) 156.
Ober-land 180. on-secgan (devote, vow) 37.
Oberon, Auberon xlvi. 453. 872. Ousike 159.
obor (giant) 526. opfer (sacrifice) 35. 41.
Oceanus 237. Ops mater 254.
October equus 1050 «. OrboSa 1149.
O-dains-akr 823 h. orcne, orken (woodsprite) 486;?.
Odas-hem (paradise) 821. Orcus 314. 463. 486.
Oddiner 15 «. ordeal 1108.
Oddrun 1150. 1176. Orentel xxviii. 374.
odebero (stork) 672. Orgelmir 529. 532. 559. 563.
Oden (a giant) 543. Orion xxxix. 726. 730. 948-9.
Oden-berg 953. or-lijg, ur-lac (destiny) 410. 857.
Oden-wald 159?;. ormr i auga (basilisk glance) 238.
Odens-fors (-fall) 159. Ormuzd 984.
Odens-kiilla (-spring) 158. Orpheus 908.
05-hrcerir 319, 902-4. Orvandils-ta (-toe) 375. 723.
0«inn xl. 131. 318. 320. 347-9. 417-9. Os-beorn, Os-pirin 25 n. 668.
489. 840. 858-9. 873-4. 902-4. 988. oscillum (mask, head?) 78«.
1018-9. 1112-3. 1133. 1226. 1232. Osen-berg 420.
OiSins-ey (-isle) 158. Oska-byr (fair wind) 144-9.
flisor (-flints) 154n. Oska-steinn (philosopher's stone) 14
hani (-hen, a waterfowl) 159. 1222.
salr (-hall) 158-9. 817. 1133. Oski 138. 144. 419. 888.
-sten 155 71. Osk-meyjar (valkyrs) 144. 419.
ve (-temple) 158-9. Osk-opnir 144.
Odoacer 373. Osna-briick 117".
odolian (valerian) 1208. Osning 117.
05r 305. 905. Ossa (rumour) 896.
Oegir 237-240. 311-2. 529. 531. 636. 883. Ostacia 1055.
Oegis-dyr (R. Eider) 239. Ostara, Eastre 290-1. 616. 780-1. 968.
Oegis-hialmr (-helmet) 237-8. 870. oster-sahs, -spil, -stuopha 780-1.
Oesc, Oescingas 350. 572. otawa (bear, Ursa major) 725-9.
Offa 388. Othar 305.
Ofnir 685. Othin 113.337. 939. 1031 n.
(J.foti (unfoot) 1043-4. Oti-geba, EM-gifu 890n.
Ogaiatan 640. otter-kraut (fern) 1210-1.
Oggewedel (devil) 1003. ouwe, ea 140. 225. 600.
Ogier, Otger 936n. 961. Ovelgunue (hell) 1001.
ogre 486. 554-5. oven 629. 883.
Ogyges 578. Ovida 372.
Okkupeernis 637. owl 1135.
Oku-borr 166. 243 h. oxen 664, sacrificed 49.
Olaf 531. 548-9.
Olafs-kJilla (-spring] 588 n. Paeon, paeony 1148. 1193.
olbrzym (giant) 526. piiiwa (sun) 725-9.
old, the 21-2. 529. 989. Pakuls (devil) 1014 h.

Olda 271. Pales, palilia 227. 625.

Oleg 949 n. Pallas (Athena) 173.
olgotze (idol) 15. Pallor 207-8. 436.
Ollerus 163 n. 228 n. Palna-toki 381. 944.
olp (elf) 443. Paltar (=Baldr) xix. 220. 738. 996.
Olrun 380. 404. 424-5. 1226. Pandora 571-5.
-olt in giants' names 502. 527. Papa-luga 593 ii.
Olympus 336. par son I'aube (dawn) 745-6.
Omacmica 500 ii. 514. paradise 821.
omaya (millwheel water) 593. parawari (priest) 88.
Omi 144-5. 208. 237. par bleu 15 n.
!

6minnis-ol (oblivion's ale) 1101. parcae (fates) 406. 858. 990. 1148.
On 46. 1153. I Parjanyas 171 Jt.

VOL. III. B B
1268 INDEX.

paro (temple) 69. Pleiades 728.

Paron (dog's name) In. plica Polonica 464-5. 474. 1156.
parstuk, perstuk (dwarf) 448??. 450. plompe (waterdock, sea-lily) 654.
Farthenium 1192. ploixgh carried about 263-4.
path-crossing, etc. 1119-1133. plover, pluvier 674.
path of bh'ds (milky way) 357". 828. pluostrari (priest) 89.
path of clouds (sky) 701. Pluto 801. 993 II.
Pavor 207-8. 436. Poghoda (weather) 637.
peacock -tail (comet) 722. Pohjola 873.
pearl 1218. polar star 723.
Pedauque, la reine 281. Polel 366. 783.
Pegasus 897 n. pol-graben (-dike) 1023.
pehrkones (ground ivy) 184. 1212. Pollux 119. 366. 783.
peklo (pitch, hell) 805. polter-geist (noisy sprite) 505. 514.
penas (house god) 500. poludnice (noon-spirit) 478 ?^. 1162.
Peninus 169. Polyphemus 529. 554. 1028.
Perahta, Berhta 272-282. pompe, see plompe.
Perendan 130. popel, pop-hans, pop-hart (bogie) 505-6 n.
Perhteu-naht, -tac 281. Poseidon (Neptune) 219. 321-6. 335. 345.
Perkunas xxii. xxxix. 171-5. 184. 592. 817.
Perleih at Augsburg 293-5. possessed 1015.
perpetual fire 611. Posterli 933.
persona 880. potz ! (for Gottes) 15.
Perun xx. xxx. In. 130?i. 171. 773. 1006. Powietrze (plague) 1186.
perunika (iris) 183-4. 1191. Pramzimas 580.
pesadilla (nightmare) 464. IDrayer 29-35.
petasus (Mercury's hat) 463. 869. Precht ( = Berhta) 277.
Peter xl. 151. 667. 1235. Prechtolterli 279. 932.
Peterle, Peterken 1004. jjrein-scheuhe (goblin) 477.
Peter-mannchen 510 ?i. Priapus 213 ?i.
Peter's dog 607. priest li. 88, priestess 94.
Peter's staff (Orion's belt) 727. Prithivi (earth) 303. 642.
peukalo (thumbling) 450 ?i. Priye 218. 303.
pfal-graben (-dike) 229 n. 1023. Prometheus 245-6. 317. 1011. 1148.
phallus-worship 213?;. proof against shot, steel 1099.
Pharaildis xx. 284-5. 357 ?(. proper names given to elves 504. 917.
Philemon and Baucis 580. Proserpina 313 «. 314. 840 ?t.
Phoebus (Apollo) 121. proserpinaca (waybread) 1192-8.
Phol xix. 224-8-9. 285 71. 614.632. 882-3. prosopon (person) 880.
992-6. 1023. 1231-2. Protestantism, germ of xlix. 1.

Pholes-ouwa (-ea) 225. Proteus 434 n. 516.

Pholes-piunt (-enclosure) 225-6. przipolnica (noon-spirit) 478 h. 1162.
Pholes-prunno (-spring) 226. Puck, piick, piiki 500. 512.
Pholidi 227. Pulletag 614.
Phol's day 614, Phol's month 788. Pulloineke 229 re. 285 n.
phylacteria 1173. Puncher 382.
Picker (thunder) 176. pura herba 643.
Picus (Jupiter) 249. 369. 673. pusilin, pyssling (dwarf?) 449 ji.
jDifelahan (sacrifice) 38. Puss in boots 503-9.
Pikullis (devil) 805. 1014?;. Putraka xxxiii.
piladi, bild (image) 105 m. pygmaei 450.
pileati (priests) 91. Pyrperuna (rain-maker) 594.
pilma-schnitt (crop-lifting) 475.
Pilnitis 308. quail-bone (decoy-whistle) 997 re.
pilosus (woodsprite) 478-482. quec-prunuo (-spring) 588 re.
l^ilwiz (spectre, witch) 472. queiiich (dwarf) 455.
plna til sagna (compel to prophesy) 1043. queste (garland) 58.
pipping a loaf 484-5. quiet folk (elves) 452-6.
Pitkainen 176. qveld-riSa (witch) 1053-4-7.
plague 1181-9.
playing sickness away 331. ra (sprite) 496.
plechir (phylacteries) 1173. I'acketing sprites 505. 514.
 INDEX. 1269

Radbod 230. rose-laughing 1101.

Radigast xxx. liv. 130 h. 248-9. 603. 8-14. rowan-tree (rune?) 651. 1215. 1224-5.
radur rsky) 699. Roydach, Roysel 154. 248 ;i.
ragin (deity) 26. Riibe-zahl, Rube-zagil (woodsprite) 480
ragna-rokr (twilight of gods) 813. Rulla 1085.
Rahana (=Ran) 311. 496. Rumor 898.
rahus (demon) 706. rumpel-geist (noisy sprite) 505.
rai (paradise) 821. Rumpel-stilt 505 h. 548/!.
rain-bird 674. runes 149. 150.
rain-bow 731-4. Ruprecht (goblin) 504. 514-5. 936-7.
rain-making 593-5. 175. rusalka (water-nymph) 492.
rakshasa (giant) 527. 555. Riitze 556.
rakud, reced (temple) 85. ruwwe, de (the shaggy) 495 h.
Hama-priya (lotus) 303. 1196.
rams sacriliced 52. sacrifice 35-63 ; idea of 41-2.
Ran 311. 496. sacrificial vessels 55-6. 62-3.
Rata-toskr 796. SaSr (Oc^inn) 248.
Rati 903. Sa3-fugel 165. 367.
RanS-grani (OSinn, Thorr 147.?) Sa3-hrimnir 185;;. 386.
rauS-skeggjaSr (red-bearded) 177. Sffilde (fortune) 863-9. 943. 1202/;.
Rauhe Els, Rauch-els xxviii. 433. 588. Saslde's child, messenger, hat, horn 869.
Rausch, Friar Rush 517 h. 994. Sfe-lundr, Zealand 76.
raven 147-8 n. 576. 671-2. 997. 1112. 1140. Sffimiugr 368. 1061.
Redbeard 177. 550-1. 959. 961. Sffitere, Saeteres-byrig 247.
redbreast, redstart 183 m. 682. Saga 310. 902. 910.
red etin (giant) 528. Sago-nes (-caiDe) 910.
regano-giscapu (decreta fati) 26-7. 857. Sahs-not 161-4. 203-7. 216. 365. 885.
regin (gods) 26. saint-eaters 35 u.
pe'ia (easily) 320. saint's glory, halo 323.
ReiSar-tyr (Thorr) 196. saints, worship of xxxvii. 341.
Reisarova 945. saivala, seola, sawl 826.
relics li. 1177-9. sal (temple) 85.
renn-pfad (spirit's track, beat) 508-9. Salida (fortune) 865-9.
Rerir 367. saljan, sellan (to present) 38.
Ret-monat (March) 289. salt 1046-9.
Reuker Uder 779 n. samo-diva, samo-vila (elfin) 436 ;^. 1150.
reynir, ronn (service-tree) 1215. 1224-5. samolus (anemone) 1207.
Rhea's bath 254. Sampo 873.
Rheda, rhedo 289. 885. Samr (dog's name) 7n.
Rhine 600. sapaude (wise woman) 410 n.
rib 561-2. Sarakka xxxi.
Ricen 291 n. saribant (serpent) 685.
rich God 20. Satan 985-7.
riese, risi (giant) 525. Satjar 248 ;i.
Rigr 234. 361. Saturnus 107. 121-3. 125-6-8. 246-9.
Riks-gata (-road) 361. Satya-vrata 249. 579.
Rinda, Rindr 251. 665-6. satyrus 480.
road, bowing to the 31 n. sauSr (wether) 52.
Robigo 477. sau-zagel, sow-tail (devil) 285 Ji. 632. 996.
Robin goodfellow 504. sauil (sun) 701.
Rocken-stul 939. saubs (victima) 40. 52-6.
Rockert 477 h. saver (chafer) 693 ?;.
Roden-stein, Rodcn-thaler 939. Sax-neat 164-5. 203. 365-7, sec Sahsnol.
rodor (sky), roSull (sun) 699. 'sblood ! 15?!.
roggen-miime (corn spectre) 477. Scamander 600.
riignir (gods) 26. scate baren (eagle's shadow) 1133.
rok (darkness) 813. sceaSa (devil) 989. 990.
rokindusla 7;;. Sceaf 165. 369. 370. 429.
Roland 119. 394.942. sceld-byrig 700. 818-9, see skialdborg.
Romove 77. Sceldwa 165. 369. 370.
on 1078 n. lOaO. 1116. 1106.
roof, sitting Schalks-bcrg (rogue's hill) 681.
rose-garden 653. 465. schandle-bach (intermittent spring)591 ii
1270 INDEX.

Scharmac 542. Sig-f6«r (OSinn) 134.

schelme (plague) 1181. sigh-brog (faerie) 410 n.
schembart (mask) 1045 n. sigh-gaoithe (whirlwind) 633.
Scheuzeiiein (devil) 1007. sighe, ban-sighe (fay) 444 7i. 614.
schepfe (shaper, fate) 407 h. 413. Sigi 367. 888.
Schilbunc, Schiltunc 370. 979. Sig-mundr 371. 830-1.
Schlemihl 1024 71. signs (zeichen) 200. 847. 1105.
schmagostern (sousing) 590 «. Sigovesus 614.
Scbmutzli 515. Sigr-drifa 423-5. 890.
Schnellerts 939 h. Sigr-lami 368.
scbrat (woodsprite) 915. Sigr-linn, Sigrvin 423-4.
schrat-weg (-track, -beat) 479. 508-9. Sigur-Sr 387. 372 n. 425??. 672. 978-9.
schrawaz (woodsprite?) 479 Ji. Sigtyr (OSinn) 134. 152. 196.
scbrudel, geschrudel (spectre) 916. Sigyn 246.
Scilfingas 188. 370. sihle (titmouse) 683. 1134.
scin-leih (apparition) 482. 915. sihora (domine) 27. 134.
scocca, sceocca (demon) 1003. Silfrin-toppr 658.
scop (shaper, poet) 407-8n. 900. silvanus 376-9. 480-2.
scrat, scraz (woodsprite) 478-9. 915. simulacrum 104-5.
seamless coat 792 «. Sind-gund 224. 308. 705. 1232.
sedal-ganc, setel-gong (setting) 701. Sindri 917.
739. Sin-fioth 830-1.
Sefa-fioU 363. sin-flut (Deluge) 576??.
Segemon xxix. 371. singing match 909. 910.
segil (sun) 701. sinista (elder, priest) 88.
seiSr (magic) 1036. 1042-4. Sinnels 453.
Seifrieds-burg 979 Ji. Sintar-fizilo 371.
selago 1207. Sippia (= Sif) 309.
self done, self have 451 n. 1027. Sisuthros 577.
self-trust 6. Sitivrat 130??. 249.
selken-stert, sellen-tost (plica Pol.) Siva (= Sif?) 309.
464-5. Sivard Snarensvend 775.
semi-deus 340. sjb-ra (watersprite) 496.
Semper (goblin) 515. Sjur 989.
Sess-rymuir 305. Ska^i 331. 348. 368. 530. 675. 723.
seven-league boots 871. skald (poet) 94. 900.
seven-sleepers 952 n. skapa (shape, destine) 407. 861.
Sevo mons 363. skass, skessa (giantess, witch) 526. 1003.
shadow lost 1024. 1041.
shamir (rock-blasting j^lant) 973 n. Skelkingr 1043.
shaved by a ghost 891. skiald-borg 423, see sceldbyrig.
Shelly-coat (goblin) 512. skiald-mey (valkyr) 418. 424.
shield-burg, -maid, see sceld-, skiald-. SkiS-bla'5nir 216- 870-1.
ship carried about 258-265. skin, jumj^ out of my 9527?.
ship of fools ? 258. 638. Skin-faxi 328. 655-7. 738.
shooting star 722. 917 »i. Skioldr 161. 368-9. 370.
shoulder-blade inspected 1113. Skirnir 309. 335.341??.
shrew-ash 1168. skog-snerte (woodsprite) 487.
Shrove-fire 627. skogs-rS (woodsprite) 496. 633.
Sibilja 665. skohsl (demon) 487. 1003.
Si5-grani, -skeggr (0'8inn) 147. 953. Skoll 705. 244.
Sr5-h6ttr (OSinn) 146. skorungr (valkyr) 418??.
Siegfried xlviii. 371. 552. 688. 955. 979. skratti (demon, giant) 479.
sieve-turning 1108. Skrvmir 541.
Sif liv. 244?i. 309. 322. 569. Skuld (the norn) 405. 421-2. 1042-4.
Sifjar-haddr (maidenhair) 309. skurd-go« (idol) 112-3.
Sige-berg 198. skur-goS (homesprite) 113. 500.
Sige-fugel, -gar, -geat 165. 367. Slag-fiSr 380. 424-5.
Sige-her 393. Slavs, gods of the 130??.
lint 393. 428. 431-4. 490. sleep 331.
minne 393. 433-4. sleep-thorn 1204.
sige-wif (wise woman) 431. slegel (cudgel) 137 ?(.
 INDEX. 1271

Sleipnir 154. 655-6. Staufenberger 419. 429 n.

smela (hell) 805. stein-alt (old as the hills) 533.
Smertis (death) 846. stelbom (evening star) 723.
Bmertnitsa (plague) 1189. Stempe 278. 1246.
Smrt, Smierc (death) 770-1. 841. Stempfel (Jack Ketch) 910. 1004.
Smrto-n6s (plauet Mars) 130 h. Stepchen (devil) 1003-4.
smyl (devil) 1005. Stephanus 1235.
snackr (milk-stealer) 1091. steti-got (genius loci) .500.
Snscv, the old 393. 031. stillesvolk (elves) 452-6.
snake 684-8. 978. 993. stoUen-wurm (snake) 685.
snake-stone 1219. 1220. stoma (element) liii.
snakes, queen of 686. stone, creation out of 572-3.
sneezing 1116-7. stone, turning into 548. 551-2.
snipe 184. Stonehenge 552.
Snotra 889. stijpke (devil) 1003.
snow 268. 304. stork 672.
snow-child 902 h. storm-raising 1086-8.
sobotka (Midsummer fire) 623. Striiggeli (spectre) 934. 1039 tu
soe-drouen (sea-sprite) 491. Strakh (terror) 208.
Soini 552. straszydlo (homesprite) 508.
Sokqva-bekkr 910. Streclie-fuss (death) 852.
Sol (Latin) 103 n. 119. 602. 705. Stribogh 631.
Sol (ON.) 308. 701-5. striga, strix (owl, witch) 1039 «. 1045.
Solomon 247 n. 973 ?i. striim-karl (watersprite) 488. 492-3. 907.
solstice 617. 720. stuffala (Bootes) 725 h.
solstitial fires 43. 617-624. Suap, Suapo 354/1. 363.
Sompar 71n. 515?J. Suardones 885.
Son 902-4. submersion 981.
sonar-goltr (atonement boar) 51. subterraneans (dwarfs) 454.
soothsayer 1034. Suculae (Hyades) 730 h.
sorcerer 1032, sorceress 1038. su'5-nautar (sacrificers) 56. 1045.
sortiarius, sortilegus 1037. Suevo mons 363.
souche de noel (yule-log) 627. Sumar 758.
souhait, dehait 951 «. sumer-late (same year's shoot) 975.
soul as flower 826-8; bird, butterfly sun 701-8. 720-1.
828-9 mouse, snake, weasel (chap.
; sun-rise, sun-set 738-743.
34) will o' wisp 918 spectre 918-950.
; ; sun's hatred 19.
sowthistle 1208. sun's wheel 620. 701.
spae-wife 400. sune-wende, sun-giht (solstice) 617.
spa-kona (prophetess) 94. 409. 1034. Sunia (justice?) 310. 889.
SpaU 527. Sunna 224. 308. 705. 1232.
spa-maSr (prophet) 94. 1034. Sunnen-froh 741.
Spange (bracelet) 886-7. superstitio 1105.
sparrowhawk 675. superventa (omen) 1119.
Spehtes-hart 1192. Suptuugr 522.
spirit, ghost 439. 461. Suryas liv.
spitting 514. 1102-3. Surta-logi (burning of the world) 815.
Sporkel (February) 789. Surtar-brand (coal-stone) 809. 1222.
sprain-spells 1231-4. Surtr 808-815. 824. 960. 1182.
spring-wurzel (key to hidden treasure) susl (torment) 807.
973. su-stert (devil) 632. 996.
spuk (spectre) 914. Suttungr 367. 522. 902.
squirrel 616. 796. sva-datta (self-made) 14.
Sretia (fortune) 877. Sva-Sil-fari 547.
Sri 66471. 1196. Svafnir 363. 685.
Sri-bhratri (horse) 664 «. Svan-hvita 425.
stabs (stuff, element) liii. Svantewit 591. 662. 844.
stag-beetle 183. Svart-iilfa-heimr 445-6.
Stalo 554-5. svart-alfar (black elves) 444-5.
stan-wcorSung (stone-worship) 645. Svart-hofSi 1042.
StarkaSr 387-8. 393. 531. 858-9. Svasu'Sr 758.
stars 700. 721-731. Svatopolk 961.
1272 INDEX,

Svatovit XXX. liv. 130 h. 663;;, Thio-S-varta 1149.

Svava 363. 423-4. Thiota 96. 813 n.
Sveud Falling 372 ?i. 420. Hsl (thill of Charles-wain) 151. 724.
Svi'Sr, Svi'Sur 133. Thor biota (heathenism) 188.
Svin-fylkja 133. Thor-dis, -biorg 97-8.
swallow 672. Thor-gerSr 98. 113-4 «. 637. 1043. lOSS-
swan 427-9. 9.

swan-garb 391. 427. Thor-hialm (monks-hood) 1193.

swan-knight 370. Thor-ketill 63.
swan-maiden 281. 426-430. Th6r-vi'5r 188.
swan-ring 428-9. Thorr xl.In. 113-5. 160-2. 166. 318.
Swan-witcbenxvi. 320-1. 530-1-6. 541-5. 554. 858-9.
swaune-blomme (water-lily) 654. 1031 «. 1215.
swarth (wraitb, double) 877. Thors-brir (bridge), -mork (wood), -ues
SwefdcTg, Svipdagr 165. 222. 744. (cape) 186.
swine sacrificed 50. Thor's pillars 119.
swine-tail (devil) 285 n. Thors-viur (friend) 93.
sword-dance 780-1. Thrii5i (third) 162.
Syn (truth) 310. 889. Thronax 680.
SS-r 305. ThruSgelmir 559. 563.
Syrinx 827. h-uts-fiU (leprosy) 1160.
Syritha 305. ThnrSr, Thry'S 421-3.
Thrymr 529. 531-3. 882.
tacen (sign) 200. 847. thumbkin 448 ;;. 450-1.
TfEtwa 165. Thuuar, Thunor 161-6. 813.
Taga-rod (dawn) 747-8. 889. _ thunder, see donner-.
talaaiasca (mask, spectre) 915. thunder-bolt, -stone 168 n. 179. 1221.
tall (deal, pine) 652. Thundr 162 ?t.
tamaiiito (goblin's hat) 512. Thunres-dffig, Thurs-dajg 126.
Tamfana, Tanfana xi. 80. 257. 278. Thuro lougus 394.
1109 «. thurs (giant) 520.
Tamlane 936 ?!. Jjyrel stan (thirl stone) 1166.
tams-vondr (taming wand) 976. tibr (sacrifice) 40.
Tanaqvisl 218. Tils 928.
Tanfa 266n. time, timi, tempus 791.
Tanhauser 935. Tina (Jupiter) 168 «. 195. 736.
Taranis, Tarnodurum xxix. 168. tin-egin (ueedfire) 609.
tarn-kappe (cloak of darkness) 462. 870. tir (glory) 195.

Tartarus 804 n. Tise, Tisen-dach (-day) 298.

taterman (goblin) 501-2. Tis-velde (-well) 198.
Taunasis 384. Tityos 321.
Tcherni-bogh 985 n. Tius, Tiw 193. 200.
Tchud 527. tiuvel-wiunic (possessed) 1016.
Tell xxxiv. 380-2. tivar (gods) 194.
tempel-trete (hypocrite) 85 ?i. Tivisco 195. 344.
temperie (medicine) 1151 n. tivor (god) 195.
tempestarii (wind-raisers) 638. 1086. Tiw, Tiwes-da3g 126. 193.
temples xlix. 66. tjusa (conjure) 1037.
tempus 790-1. Toki, Toko 380-1.
Termagant 150. Toledo 1037 n.
Ters (Priapus) 213 n. tomte, tomte-karl, tomt-ia (homesprite)
Thanatos 840-1. 496. 500. 512.
Tharapila 77. 669. 326. Tonans 168.
thegathon (highest god) 74. torch-procession 629.
J>eihs (time) 790. Torden-veir 189.
heihvo (thunder) 178. tor-don (thunder) 166.
theophania 281. tord-wifel (dung-beetle) 693.
Theophilus vicedominus 1017. trami, tremil (devil) 243.
Thetis 344. 496 m. 626. 1059 n. trance 1083.
Theuth 149. transformation 1094-6.
Thiassi 531-2. 723-4. transmigration 655. 826.
thief's thumb 1073 h. Tfas (tremor) 208.
 inde:x. 1273

trefue (yule-log) 627. unke (frog, snake) 686".

Trempe 278. unnar-steinn (holy stone) 645.
tremse-mutter (corn bogie) 477. un-quethand (dumb natiu-e) 647.
trick, triegen 464. Un-s£Elde (misfortune) 878.
Trip (the blasted tree) 958 n. Uogo 237.
Tris-megistos 150. Uoke-sahs (-sword) 238.
Trito-geneia 162 n. Uoke-wedel (devil) 1003-4.
Triuwe (fides) 892. Uote, Frau 371. 889.
trold, troll (elf, witch) 526. 552. 1054-6. upp-regin (gods) 26.
troll (spectre) 526. 1004. 1036. 1041. Uranus 194. 249 n. 575. 700.
troll-tram (devil) 243. Urban 20. 453 n.
triitsch (elf) 443. UrSar-brunur (-fount) 407. 427. .587.

trua a miitt sinn (self- trust) 6. 796.

truge-tievel (spectre) 464 «. Ur«r, Wurd, Wyrd (the norn) 405.
truhtin, dryhten (ruler) 22. ur-fol (full-grown boar) 996.
truone e lampe 182. ur-lac, or-log (destiny) 410. 857.
trute (witch, goblin) 423. Ursa major 151. 724.
Truth 892. UtgarSa-loki 243-4.
Tuesday 123-6. 193-9. iitter-bock 1096.
Tuisco 195. .844.
vii. xi.
Tumbo, the holy 528-9. Vadi, Wada, Wate 376.
Tumme 543. viEtt, vasttr (wight, elf) 441.
tungol (star) 700. vafr-logi (quivering flame) 423-4. 602.
tunkel-sterne (evening star) 723. Vaf-l^ruSnir 529.
Tuonela (hades) 855. vaggs, wang (paradise) 821.
tuonen-koira (dragonfly) 1074 n. Vagn-hof-Si 533.
Turisas 940. vaihts (wight, whit) 440.
Turris 176. Vala98, 403. 813 ?i. 1042.
turse, tiirse (giant, devil) 521. Valadamarca, Waladericus (Falada ?

turtle-dove 1134. 95". 403".

Tutela 889. valant, valantinne (devil, she-devil) 991.
Tut-osel (night owl, witch) 922. 1061. Vala-skialf 817 ".
Tveggi (second) 162. valditoyes (fates) 416 n.
twelves li. 26. vale of tears 795.
tylwyth teg (fairies) 452. valerian 1207-8.
Typhon 637. val-faSir (OSinn) 133. 817.
Tyr, Tiw, Zio 193.
liv. Val-freyja 305. 420.
-tyr in gods' names
196. 339. Val-holl 145. 802-3. 817. 840.
T5-rhialm (monks-hood) 1193. Vali the avenger 163. 321. 823.
Tyrrheni 522. VaHs 371.
Ty-viSr (daphne mezer.) 188. 199. 1193. val-kyrja 145. 400. 417-426. 817. 840.
val-ravn (demon bird) 997. 1025 jj.
uddehat (cap of darkness) 458 n. 463. Val-tamr 314 Jt.
ufar-skafts (tirstfruit) 39. Vana-dis (Freyja) 402.
Ugarthi locus 244. 1020. Vaningi 218.
uht-scea'Sa (dragon) 688. Vanir 218. 233 n. 443-4 n. 902,
uhta (early dawn) 747. vanishing 951.
Ukko xxxi. 62 «. 169". 176. 793??. Varunas 249".
Ukon-kivi (thunderbolt) 1221. Vasa^'r 758.
Ukon-koira (butterfly) 1073 «. vatni ansa (pagan baptism) 592.
ulf, iilve, iilfen (elf ?j 442". vatte-lys (ignis fatuus) 917.
illf-he-Sinn (wolf-belted) 1094. ve, vi (temple) 67-8. 159.
Ullr228". Ve 162-3.
Ulysses 3(55. Ve-biorg 424.
unbapti7,ed 271. 288. 918. 920. 1070". veSr-belgr (weather-bag) 640.
unborn 388. VeSr-folnir 796.
Un-falo (devil) 992. veSr-hattr (windy hat) 641.
Un-fuogo (indecorum) 311 7i. Vo-freyja 300 n.
nn-gezibel 40 n. Veg-tamr (OSinn) 163 n. 314.
uu-hiuri, un-gehiure (uncanny) 914. veiha (priest) 89.
un-holda (demon) 266. t)90-l.'l007. Velands-urt (valerian) 1194. 1208.
uuholdtL're (sorcerer) 1048-9. Veleda xi. 95. 403.
1274 INDEX.

Veneris capillus (maidenhair?) 1194. Vor (faith) 310. 889.

Venus 114 n. 255 n. 260. 302 n. 306. 32f. vor-kiekers (foreseers) 1107.
344. 444 >i. 455. 935.953. vrag, vurog (devil) 996.
Venus-berg 935. 1056. Vrene 306 ??.

Veorr (Thorr) 187. vrid-eld (needfire) 607.

Ver^andi (the norn) 405. Vronelde (Hilda, Holda) 285. 357 ?i.
Ver-elde (Hilda, Holda) 285. Vulcanus 103??. 119. 602. 705 see He-
VergiUae (Pleiades) 728. Ijhasstus.
Ver-goden-deel-struss (reaper's offering) vultur and vulturnus 634.
253. Vut (false god, Wuot) 131.
Versiera (devil) 988 n.
verwazen, verwlinschen (curse, ban) Wac-hilt 376. 434. 496.
951. 1223. Wada, Wate 376. 1148.
veshtitsa (witch) 1077-8. wadel (lunar phases) 711-2.
Vesna (spring) 773. 781. wffines Ksl (Charles-wain) 151.
Vesta 232 «. 611. 1236. W£etKnga-strait 356-7.
Vestri 461. waidelot (priest, magician?) 1185??.
vet-mimir (sky) 700. Wainamoinen xxxi. 902-7.
Vetr (winter) 758. Waizgauthos 1241.
vetr-liSi (bear) 668. waking, watching 584. 863-4.
vettar (wights, elves) 457 n. waking a hedge- stick 1085.
vezha (ignis fatuus) 917. 1056 n. waking one's luck 864.
Victoria 435. 890. Walburgis-kraut (fern) 1211.
victory, stone of 1220. nacht (Mayday eve) 1050.
Vi'Sar the avenger 823. wald-bauer, -gebure (giant) 533.
Vi'5-blainn 808 7J, Waldemar's way 943.
Vi5-f6rull 163 re, waldes tOre (elf) 483, (giant) 533.
Vi«-61fr 1042. waldin, walledein (witch) 403??.
ViiSrir (0«inn) 637. 667. 882. wallala (nightmare) 1247.
Vidugauja 376-9. wal-rider, waal-riiter 418??. 1152,
Viga-gu'5 (T.tr, Zio) 198. waltant, wealdend (mighty) 21.
viku, week 12671. wait-man (wild man) 483.
Vila (fairy sister) 436. 470??. 1150. walt-minne (wood-wife) 434-5. 482-3.
Vilanders 207??. Wandel-muot, Wankel-muot. (fickU

Vil-biorg 864. ness) 895.

vilcodlac (woodsprite) 480. Wandu (water) 579.
ViU 162-3. Waus-borough, -dike, etc. 153.

Vilkinus 376. Wara (faith) 310. 889.

Vil-mei«r 1042. warg (wolf) 996.

vince Luna (win Moon) 706.
!
Warheit (truth) 892.
Vind-alfr 461. Warns 131??.

vind-flot (cloud) 639. Wartburg war of poets (a.d. 1207) 910.

vind-hialmr (wind-hat) 641. wasch-weiberl (wood- wife) 485??.
Vind-loni, Vind-svalr 758-9. wasser-liiss (watersprite) 488 ??.
Vingnir 187. Wate, Wada 376. 1148.
Vin-golf (hall of goddesses) 820. water-bird 595. 785.
Ving-J?6rr 187. 910. water-kelpie 491.
Vinland 640. water-kind (-child) 495??.
Virgunt (Fiorgyn ?) 172. water-lily 654.
vis-gassar (devil's boys) 1078. water-mom (-sprite) 489. 490.
Vishnu xxxix. 249. 325. 384. 579. 630. Waude, Wauden 156??. 157.
vita (to bow) 29. wax-figures 1091-3.
vitod (law) 39. Wayland smith, see Wielant, Volundr.
v5la, volva (prophetess) 97-8. 403. 1042, waywarden 407.
Volant, Volland (devil) 992. wazzer-holde (nymph) 266-8.
Volker 908. weasel 1127-8.
Vohnar 509. Weather 548. 630.
Volos 625 ??. 1156. weather-bird 184.
Volot 1081 11. cock 670,
Volsungs, the 371, witch 1088.
Volundr 377-8. 403. 424. 444. Weckolter, Frau (juniper) 652.
Volu-spa 97-8. Wedekind 954.
 INDEX. 1275

wedel (lunar phases) 711-2. Wind-helm 641,

Wednes-bury, -ham, etc. 158. Windis-priit, wind's bride (whirhv.)
week I'it))). 632.
week, days of the 122-130. winds, four dwarfs 461.
weg-breite (waybread) 1215. wind-selling 640.
Weg-dtBg 105. wing-coat 329.
wege-warte (plantaiu) 828. 1215. Wintar, Wintarolf 759,
weichsel-zopf (plica Pol.) 464. 474. Wippeo 300 n.
weird- lady, -sisters 407. 412. Wipuue xxxi.
weise (orphanus, opal ?) 1217. Wish, see Wunsch.
Wela, Welo (weal) 163. 862-3. wish-wife 419. 429.
Welan-ao (-owa ?) 862-3. wish-wind 149.
Weletabi 1081/;. wishing-gear 870.
Welf (whelp) 373. hat 463. 869. 870.
Welisunc, Volsiingr 371. mill, -cloth 871.
Welnas, Wels 854. rod 419. 870-1. 974-7.
wel-recke 418?;. 1152. Wislau 785.
Wendel (devil, etc.) 375 ?!. witch, wicce 1033.
wendil-meri (ocean) GOl. witches 1038-1104.
wer-alt, wer-old, world 792. witches' dance 1056.
were-wolf 1093-7. witches' offspring 1073,
werpeya (fate) 416 ?j. Wittich, Witugouwo 376. 482.
Werra 273 «. 288. 1012. wizago, witega (prophet) 94. 1034.
Wester-falcna 165. 367. wizards 1032.
Wester-gibel 739. wizod, vitod 39.
Wester-wald 469. Wod 132. 156?;. 924-8.
wester-wat (child's caul) 87471. Wodan xv. 56. 131. 224. 801. 924-8.
wetter-aas (cat) 304. 1231-2,
Weyas (wind) 579. 630. Wudanes-dag 125.
wheel of fortune 866-9. 871. Wode 155-6. 937.
while 790. Wodel-beer 156.
whirlpool 592. Wodel-gerit 367. 372.
whirlwind 229 h. 285 h. 632. Woden 110. 121-8. 131, see Wuotan.
whit, wight 440 n. Woden- diivel155,
white lady 279. 280. 962-8. Wodenes-weg 151-2-9,
Whitsun fowl 674. Wodens-torp 154.
king 595, queen 787. Wodesterne (a plant) 159.
sleeper 785. Wudnes-beorg, -feld 152-3,
Wich, wig (war) liv. 203. 888. Woeden-spanne, Woens-let 154. 160.
wichtel-zopf (phca Pol.) 464. 474. 1156. Woens-drecht, Woen-sel 153-4-8.
Widolt 556. Wohhanda 176 n. 598,
Widu-kind (wood-child ?) 432. woit 928 n,
!

widu-minna (wood-wife) 434-5. Wolchan-drflt 423, 1088,

Wiegles-dor (R. Eider) 239. W^old 156.
Wielant 376-8. 428. 552. 1148. Woldar 699.
wiesen-htii^fer (will o' wisjD, ghost) 829. wolf 147-8 M. 244-5. 668. 705-6. 814. 996.
916. 1140 she-wolf 807.
;

wig-weor^ing (idolatry) 67. Wolf-bizo, Wolf-gang 1140ji. 1241.

wights 439. Wolf-dietrich xxii. xxviii. 393.
wih, weoh, ve (temple) 67. 159. Wolf-hetan 1094-5.
wihseling (changeling) 468. wolf-riding 1054.
wiht, wight, whit 440. wolfs-bane 1193.
wihtel. wihtelin 441. 459 n. 464. 474. W'ol-gemut 1063.
wild fire 179. 603-5. W^olniar's street 943.
wild host, hunt xv. 918-950. Wolterken, Wouterken 504. 510.
wild man 486. 929. Woma 144-5. 208. 237. 745.
wildiu wip 431. 4H3. 929. 1148. woman reverenced 397.
Will o' the wisp 916-8. wonder-flower 871. 971.
William of Cloudesle 382. W^ons-beke, Won-stock 154.
wil-salda, huil-sfdida (fortune) 857. 863, wood-liound 1241.
wil-weor'iiunge (well-worship) 584. wood-mower (death) 852.
Wind-and-weather 548. 630. 1024, wood-pecker 673. 683 «. 973.
C C
1276 INDEX.

wood-wife (wald-frau) 430-5. Yngvi 346.

wood-wives, little (holz-weibel) 483. 929. youth, fountain of 433. 588.
world 790. 850. yule 702.
world, burning of the 815. yule-boar 51. 215. 1240.
world-tree 796-800. yule-lire, -log 627-8.
Woudan 132. Yumala xxxi. 176 Ji.
•wraith 877 n. Yutri-bogh 749.
Wris-berg, wrisilic 525. 534.
Avudu-ffilfen (di-yad) 480. 653 n. Zalmoxis 145.
wiieterich (tyrant) 132. zart-garto (paradise) 821.
Wiietunges her (host) 132. zauber, tover, teafor (magic) 1032-3
wuuder-bm-g (enchanted castle) 981. zeit, tid (time) 791.
wunderer (wonder-worker) 943. 1031 n. Zemenyle 253 n.
wunni-garto (paradise) 821. zepar, tifer (sacrifice) 40.
Wunsch (wish) xii. xviii. xxxi. xlviii. Zephyr 461)7. 631.
771. 138-144. 419. 869-873. 888. 977. Zeus (Jupiter) 22. 136. 168-9. 173-6.
wunsch-wiut wind) 149.
(fair 193-4. 316-8. 321. 335. 636. 680. 859.
Wuotan 124. 131. 160. 636-7.
xvii. 62. 901. 1133.
882. 918-9. 931. 960-1. 1047 «. ziefer (sacrifice) 40. 693 u.
Wuotans-berg 152. 1024. Zies-berg 198. 201.
Wuotans-wagan (Charles-wain) 151. Zies-tac (Tuesday) 123-4.
Wuotil-goz 367 rt. Ziewonia 773.
Wuotunc 132. 1006. Zige-linta (daphne mezereum) 1193.
Wurd, Wurt, Wyrd (fate) 26. 405-6 h. Zio, Tius, Tiw xix. 123-4. 193. 882-3.
415. 1047". 1193.
wurdh-giseapu (fate's decrees) 408 ?i. Zio-wari (-worshippers) 199. 201.
Wusc-frea 144. 165. 211. 367. Zisa, Ziza 265. 291-8.
Zisen-berc 296-8.
Yama-priya (ficus indica) 303. zit-vogel (time-bird) 678.
year 754-7. ziu (turbines) 203. 285 ?j. 632.
Ygg-drasill (world-tree) li. 76. 796-800. zounds 15 n.
!

Yggr (O-Sinn) 144. 208. 888. zunder (snake) 685.

ylfa-gescot (elves' shot) 460. 1244. Zuti-bure, Swiety-bor 76.
Ymir 532. 559. 561. Zyvie (god of life), zywiec (cuckoo) 679.

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Teutonic mythology,
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