,the ,golden ,bough ,a ,study in ,magic and ,religion ,by ,james ,george ,frazer1 ,d4,c4,l41 ,,ll4,d41 ,litt4,d4 ,fellow of ,trinity ,college1 ,cambridge ,professor of ,social ,anthropology in the ,university of ,liverpool ,vol4 ,,xi4 of ,,xii4 ,part ,,vii3 ,balder the ,beautiful4 ,the ,fire-,festivals of ,europe and the ,doctrine of the ,external ,soul4 ,vol4 #b of #b4 ,new ,york and ,london ,mac,millan and ,co4 #aiac ,,contents ,chapter ,,vi4 ,fire-,festivals in ,other ,lands4 #a4 ,the ,fire-walk4 #b4 ,the ,meaning of the ,fire-walk4 ,chapter ,,vii4 ,the ,burning of ,human ,beings in the ,fires4 #a4 ,the ,burning of ,effigies in the ,fires4 #b4 ,the ,burning of ,men and ,animals in the ,fires4 ,chapter ,,viii4 ,the ,magic ,flowers of ,midsummer ,eve4 ,chapter ,,ix4 ,balder and the ,mistletoe4 ,chapter ,x4 ,the ,eternal ,soul in ,folk-,tales4 ,chapter ,,xi4 ,the ,external ,soul in ,folk-,custom4 #a4 ,the ,external ,soul in ,inanimate ,things4 #b4 ,the ,external ,soul in ,plants4 #c4 ,the ,external ,soul in ,animals4 #d4 ,a ,suggested ,theory of ,totemism4 #e4 ,the ,ritual of ,death and ,resurrection4 ,chapter ,,xii4 ,the ,golden ,bough4 ,chapter ,,xiii4 ,farewell to ,nemi4 ,notes4 ,i4 ,snake ,stones4 ,,ii4 ,the ,transformation of ,witches ,into ,cats4 ,,iii4 ,african ,balders4 ,,iv4 ,the ,mistletoe and the ,golden ,bough4 ,index4 ,footnotes ,cover ,art ,transcriber's ,note3 ,the above cover image was produced by the submitter at ,distributed ,proofreaders1 and is being placed into the public domain4 ,,chapter ,,vi4 ,,fire-,,festivals ,,in ,,other ,,lands4 #a4 ,the ,fire-walk4 7,m#a7 ,at first sight the interpretation of the ,european fire customs as charms for making sunshine is confirmed by a parallel custom observed by the ,hindoos of ,southern ,india at the ,pongol or ,feast of ,ingathering4 ,the festival is celebrated in the early part of ,january1 when1 according to ,hindoo astrologers1 the sun enters the tropic of ,capricorn1 and the chief event of the festival coincides with the passage of the sun4 ,for some days previously the boys gather heaps of sticks1 straw1 dead leaves1 and everything that will burn4 ,on the morning of the first day of the festival the heaps are fired4 ,every street and lane has its bonfire4 ,the young folk leap over the flames or pile on fresh fuel4 ,this fire is an offering to ,srya1 the sun-god1 or to ,agni1 the deity of fire2 it 8wakes him from his sleep1 calling on him again to gladden the earth with his light and heat407#a7 ,if this is indeed the explanation which the people themselves give of the festival1 it seems decisive in favour of the solar explanation of the fires2 for to say that the fires waken the sun-god from his sleep is only a metaphorical or mythical way of saying that they actually help to rekindle the sun's light and heat4 ,but the hesitation which the writer indicates between the two distinct deities of sun and fire seems to prove that he is merely giving his own interpretation of the rite1 not reporting the views of the celebrants4 ,if that is so1 the expression of his opinion has no claim to authority4 7,m#b7 ,a festival of ,northern ,india which presents points of resemblance to the popular ,european celebrations which we have been considering is the ,holi4 ,this is a village festival held in early spring at the full moon of the month ,phalgun4 ,large bonfires are lit and young people dance round them4 ,the people believe that the fires prevent blight1 and that the ashes cure disease4 ,at ,barsana the local village priest is expected to pass through the ,holi bonfire1 which1 in the opinion of the faithful1 cannot burn him4 ,indeed he holds his land rent-free simply on the score of his being fire-proof4 ,on one occasion when the priest disappointed the expectant crowd by merely jumping over the outermost verge of the smouldering ashes and then bolting into his cell1 they threatened to deprive him of his benefice if he did not discharge his spiritual functions better when the next ,holi season came round4 ,another feature of the festival which has1 or once had1 its counterpart in the corresponding ,european ceremonies is the unchecked profligacy which prevails among the ,hindoos at this time47#b7 ,in ,kumaon1 a district of ,north-,west ,india1 at the foot of the ,himalayas1 each clan celebrates the ,holi festival by cutting down a tree1 which is thereupon stripped of its leaves1 decked with shreds of cloth1 and burnt at some convenient place in the quarter of the town inhabited by the clan4 ,some of the songs sung on this occasion are of a ribald character4 ,the people leap over the ashes of the fire1 believing that they thus rid themselves of itch and other diseases of the skin4 ,while the trees are burning1 each clan tries to carry off strips of cloth from the tree of another clan1 and success in the attempt is thought to ensure good luck4 ,in ,gwalior large heaps of cow-dung are burnt instead of trees4 ,among the ,marwaris the festival is celebrated by the women with obscene songs and gestures4 ,a monstrous and disgusting image of a certain ,nathuram1 who is said to have been a notorious profligate1 is set up in a bazaar and then smashed with blows of shoes and bludgeons while the bonfire of cow-dung is blazing4 ,no household can be without an image of ,nathuram1 and on the night when the bride first visits her husband1 the image of this disreputable personage is placed beside her couch4 ,barren women and mothers whose children have died look to ,nathuram for deliverance from their troubles47#c7 ,various stories are told to account for the origin of the ,holi festival4 ,according to one legend it was instituted in order to get rid of a troublesome demon 7rkshas74 ,the people were directed to kindle a bonfire and circumambulate it1 singing and uttering fearlessly whatever might come into their minds4 ,appalled by these vociferations1 by the oblations to fire1 and by the laughter of the children1 the demon was to be destroyed47#d7 7,m#c7 ,in the ,chinese province of ,fo-,kien we also meet with a vernal festival of fire which may be compared to the fire-festivals of ,europe4 ,the ceremony1 according to an eminent authority1 is a solar festival in honour of the renewal of vegetation and of the vernal warmth4 ,it falls in ,april1 on the thirteenth day of the third month in the ,chinese calendar1 and is doubtless connected with the ancient custom of renewing the fire1 which1 as we saw1 used to be observed in ,china at this season47#e7 ,the chief performers in the ceremony are labourers1 who refrain from women for seven days1 and fast for three days before the festival4 ,during these days they are taught in the temple how to discharge the difficult and dangerous duty which is to be laid upon them4 ,on the eve of the festival an enormous brazier of charcoal1 sometimes twenty feet wide1 is prepared in front of the temple of the ,great ,god1 the protector of life4 ,at sunrise next morning the brazier is lighted and kept burning by fresh supplies of fuel4 ,a ,taoist priest throws a mixture of salt and rice on the fire to conjure the flames and ensure an abundant year4 ,further1 two exorcists1 barefooted and followed by two peasants1 traverse the fire again and again till it is somewhat beaten down4 ,meantime the procession is forming in the temple4 ,the image of the god of the temple is placed in a sedan-chair1 resplendent with red paint and gilding1 and is carried forth by a score or more of barefooted peasants4 ,on the shafts of the sedan-chair1 behind the image1 stands a magician with a dagger stuck through the upper parts of his arms and grasping in each hand a great sword1 with which he essays to deal himself violent blows on the back2 however1 the strokes as they descend are mostly parried by peasants1 who walk behind him and interpose bamboo rods between his back and the swords4 ,wild music now strikes up1 and under the excitement caused by its stirring strains the procession passes thrice across the furnace4 ,at their third passage the performers are followed by other peasants carrying the utensils of the temple2 and the rustic mob1 electrified by the frenzied spectacle1 falls in behind4 ,strange as it may seem1 burns are comparatively rare4 ,inured from infancy to walking barefoot1 the peasants can step with impunity over the glowing charcoal1 provided they plant their feet squarely and do not stumble2 for usage has so hardened their soles that the skin is converted into a sort of leathery or horny substance which is almost callous to heat4 ,but sometimes1 when they slip and a hot coal touches the sides of their feet or ankles1 they may be seen to pull a wry face and jump out of the furnace amid the laughter of the spectators4 ,when this part of the ceremony is over1 the procession defiles round the village1 and the priests distribute to every family a leaf of yellow paper inscribed with a magic character1 which is thereupon glued over the door of the house4 ,the peasants carry off the charred embers from the furnace1 pound them to ashes1 and mix the ashes with the fodder of their cattle1 believing that it fattens them4 ,however1 the ,chinese ,government disapproves of these performances1 and next morning a number of the performers may generally be seen in the hands of the police1 laid face downwards on the ground and receiving a sound castigation on a part of their person which is probably more sensitive than the soles of their feet47#f7 7,m#d7 ,in this last festival the essential feature of the ceremony appears to be the passage of the image of the deity across the fire2 it may be compared to the passage of the straw effigy of ,kupalo across the midsummer bonfire in ,russia47#g7 ,as we shall see presently1 such customs may perhaps be interpreted as magical rites designed to produce light and warmth by subjecting the deity himself to the heat and glow of the furnace2 and where1 as at ,barsana1 priests or sorcerers have been accustomed in the discharge of their functions to walk through or over fire1 they have sometimes done so as the living representatives or embodiments of deities1 spirits1 or other supernatural beings4 ,some confirmation of this view is furnished by the beliefs and practices of the ,dosadhs1 a low ,indian caste in ,behar and ,chota ,nagpur4 ,on the fifth1 tenth1 and full-moon days of three months in the year1 the priest walks over a narrow trench filled with smouldering wood ashes1 and is supposed thus to be inspired by the tribal god ,rahu1 who becomes incarnate in him for a time4 ,full of the spirit and also1 it is surmised1 of drink1 the man of god then mounts a bamboo platform1 where he sings hymns and distributes to the crowd leaves of tulsi1 which cure incurable diseases1 and flowers which cause barren women to become happy mothers4 ,the service winds up with a feast lasting far into the night1 at which the line that divides religious fervour from drunken revelry cannot always be drawn with absolute precision47#h7 ,similarly the ,bhuiyas1 a ,dravidian tribe of ,mirzapur1 worship their tribal hero ,bir by walking over a short trench filled with fire1 and they say that the man who is possessed by the hero does not feel any pain in the soles of his feet47#i7 ,ceremonies of this sort used to be observed in most districts of the ,madras ,presidency1 sometimes in discharge of vows made in time of sickness or distress1 sometimes periodically in honour of a deity4 ,where the ceremony was observed periodically1 it generally occurred in ,march or ,june1 which are the months of the vernal equinox and the summer solstice respectively4 ,a narrow trench1 sometimes twenty yards long and half a foot deep1 was filled with small sticks and twigs1 mostly of tamarind1 which were kindled and kept burning till they sank into a mass of glowing embers4 ,along this the devotees1 often fifty or sixty in succession1 walked1 ran1 or leaped barefoot4 ,in #ahed the ,madras ,government instituted an enquiry into the custom1 but found that it was not attended by danger or instances of injury sufficient to call for governmental interference47#aj7 7,m#e7 ,the ,french traveller ,sonnerat has described how1 in the eighteenth century1 the ,hindoos celebrated a fire-festival of this sort in honour of the god ,darma ,rajah and his wife ,drobed 7,draupadi74 ,the festival lasted eighteen days1 during which all who had vowed to take part in it were bound to fast1 to practise continence1 to sleep on the ground without a mat1 and to walk on a furnace4 ,on the eighteenth day the images of ,darma ,rajah and his spouse were carried in procession to the furnace1 and the performers followed dancing1 their heads crowned with flowers and their bodies smeared with saffron4 ,the furnace consisted of a trench about forty feet long1 filled with hot embers4 ,when the images had been carried thrice round it1 the worshippers walked over the embers1 faster or slower1 according to the degree of their religious fervour1 some carrying their children in their arms1 others brandishing spears1 swords1 and standards4 ,this part of the ceremony being over1 the bystanders hastened to rub their foreheads with ashes from the furnace1 and to beg from the performers the flowers which they had worn in their hair2 and such as obtained them preserved the flowers carefully4 ,the rite was performed in honour of the goddess ,drobed 7,draupadi71 the heroine of the great ,indian epic1 the ,mahabharata4 ,for she married five brothers all at once2 every year she left one of her husbands to betake herself to another1 but before doing so she had to purify herself by fire4 ,there was no fixed date for the celebration of the rite1 but it could only be held in one of the first three months of the year47#aa7 ,in some villages the ceremony is performed annually2 in others1 which cannot afford the expense every year1 it is observed either at longer intervals1 perhaps once in three1 seven1 ten1 or twelve years1 or only in special emergencies1 such as the outbreak of smallpox1 cholera1 or plague4 ,anybody but a pariah or other person of very low degree may take part in the ceremony in fulfilment of a vow4 ,for example1 if a man suffers from some chronic malady1 he may vow to ,draupadi that1 should he be healed of his disease1 he will walk over the fire at her festival4 ,as a preparation for the solemnity he sleeps in the temple and observes a fast4 ,the celebration of the rite in any village is believed to protect the cattle and the crops and to guard the inhabitants from dangers of all kinds4 ,when it is over1 many people carry home the holy ashes of the fire as a talisman which will drive away devils and demons47#ab7 7,m#f7 ,the ,badagas1 an agricultural tribe of the ,neilgherry ,hills in ,southern ,india1 annually celebrate a festival of fire in various parts of their country4 ,for example1 at ,nidugala the festival is held with much ceremony in the month of ,january4 ,omens are taken by boiling two pots of milk side by side on two hearths4 ,if the milk overflows uniformly on all sides1 the crops will be abundant for all the villages2 but if it flows over on one side only1 the harvest will be good for villages on that side only4 ,the sacred fire is made by friction1 a vertical stick of ,rhodomyrtus tomentosus being twirled by means of a cord in a socket let into a thick bough of ,debregeasia velutina4 ,with this holy flame a heap of wood of two sorts1 the ,eugenia ,jambolana and ,phyllanthus ,emblica1 is kindled1 and the hot embers are spread over a fire-pit about five yards long and three yards broad4 ,when all is ready1 the priest ties bells on his legs and approaches the fire-pit1 carrying milk freshly drawn from a cow which has calved for the first time1 and also bearing flowers of ,rhododendron arboreum1 ,leucas aspera1 or jasmine4 ,after doing obeisance1 he throws the flowers on the embers and then pours some of the milk over them4 ,if the omens are propitious1 that is1 if the flowers remain for a few seconds unscorched and the milk does not hiss when it falls on the embers1 the priest walks boldly over the embers and is followed by a crowd of celebrants1 who before they submit to the ordeal count the hairs on their feet4 ,if any of the hairs are found to be singed after the passage through the fire-pit1 it is an ill omen4 ,sometimes the ,badagas drive their cattle1 which have recovered from sickness1 over the hot embers in performance of a vow47#ac7 ,at ,melur1 another place of the ,badagas in the ,neilgherry ,hills1 three1 five1 or seven men are chosen to walk through the fire at the festival2 and before they perform the ceremony they pour into an adjacent stream milk from cows which have calved for the first time during the year4 ,a general feast follows the performance of the rite1 and next day the land is ploughed and sown for the first time that season4 ,at ,jakkaneri1 another place of the ,badagas in the ,neilgherry ,hills1 the passage through the fire at the festival 8seems to have originally had some connection with agricultural prospects1 as a young bull is made to go partly across the fire-pit before the other devotees1 and the owners of young cows which have had their first calves during the year take precedence of others in the ceremony1 and bring offerings of milk1 which are sprinkled over the burning embers407#ad7 ,according to another account the ceremony among the ,badagas was performed every second year at a harvest festival1 and the performers were a set of degenerate ,brahmans called ,haruvarus1 who 8used to walk on burning coals with bare feet1 pretending that the god they worshipped could allay the heat and make fire like cold water to them4 ,as they only remained a few seconds1 however1 on the coals1 it was impossible that they could receive much injury407#ae7 7,m#g7 ,in ,japan the fire-walk is performed as a religious rite twice a year at a temple in the ,kanda quarter of ,tokio4 ,one of the performances takes place in ,september4 ,it was witnessed in the year #aijc by the wife of an ,american naval officer1 who has described it4 ,in a court of the temple a bed of charcoal about six yards long1 two yards wide1 and two feet deep was laid down and covered with a deep layer of straw4 ,being ignited1 the straw blazed up1 and when the flames had died down the bed of hot charcoal was fanned by attendants into a red glow4 ,priests dressed in robes of white cotton then walked round the fire1 striking sparks from flint and steel and carrying trays full of salt4 ,when mats had been laid down at the two ends of the fire and salt poured on them1 the priests rubbed their bare feet twice in the salt and then walked calmly down the middle of the fire4 ,they were followed by a number of people1 including some boys and a woman with a baby in her arms4 8,the ,shintoists claim that1 having been perfectly purified by their prayers and ceremonies1 no evil has any power over them4 ,fire they regard as the very spirit of evil2 so twice a year1 ,i believe1 they go through this fire-walking as a kind of #8outward and visible sign of inward spiritual grace4' 07#af7 7,m#h7 ,in the island of ,mbengga1 one of the ,fijian archipelago1 once every year a dracaena1 which grows in profusion on the grassy hillsides1 becomes fit to yield the sugar of which its fibrous root is full4 ,to render the roots edible it is necessary to bake them among hot stones for four days4 ,a great pit is dug and filled with great stones and blazing logs1 and when the flames have died down and the stones are at white heat1 the oven is ready to receive the roots4 ,at this moment the members of a certain clan called ,na ,ivilankata1 favoured of the gods1 leap into the oven and walk unharmed upon the hot stones1 which would scorch the feet of any other persons4 ,on one occasion when the ceremony was witnessed by ,europeans fifteen men of the clan1 dressed in garlands and fringes1 walked unscathed through the furnace1 where tongues of fire played among the hot stones4 ,the pit was about nineteen feet wide and the men marched round it1 planting their feet squarely and firmly on each stone4 ,when they emerged from the pit1 the feet of several were examined and shewed no trace of scorching2 even the anklets of dried tree-fern leaves which they wore on their legs were unburnt4 ,the immunity thus enjoyed by members of the clan in the fiery furnace is explained by a legend that in former days a chief of the clan1 named ,tui ,nkualita1 received for himself and his descendants this remarkable privilege from a certain god1 whom the chief had accidentally dragged out of a deep pool of water by the hair of his head47#ag7 ,a similar ceremony of walking through fire1 or rather over a furnace of hot charcoal or hot stones1 has also been observed in ,tahiti17#ah7 the ,marquesas ,islands17#ai7 and by ,hindoo coolies in the ,west ,indian island of ,trinidad27#bj7 but the eye-witnesses who have described the rite1 as it is observed in these islands1 have said little or nothing as to its meaning and purpose1 their whole attention having been apparently concentrated on the heat of the furnace and the state of the performers' legs before and after passing through it4 7,m#i7 8,another grand custom of the ,hottentots1 which they likewise term andersmaken1 is the driving their sheep at certain times through the fire4 ,early in the day appointed by a kraal for the observance of this custom1 the women milk all their cows1 and set the whole produce before their husbands4 ',tis a strict rule at those times that the women neither taste1 nor suffer their children to touch1 a drop of it4 ,the whole quantity is sacred to the men1 who drink it all up before they address themselves to the business of the fire4 ,having consumed the milk1 some go and bring the sheep together to the place where the fire is to be lighted1 while others repair to the place to light it4 ,the fire is made of chips and dry twigs and thinly spread into a long square4 ,upon the coming up of the sheep1 the fire1 scattered into this figure1 is covered with green twigs to raise a great smoak2 and a number of men range themselves closely on both sides of it1 making a lane for the sheep to pass through1 and extending themselves to a good distance beyond the fire on the side where the sheep are to enter4 ,things being in this posture1 the sheep are driven into the lane close up to the fire1 which now smoaks in the thickest clouds4 ,the foremost boggle1 and being forced forward by the press behind1 seek their escape by attempting breaches in the ranks4 ,the men stand close and firm1 and whoop and goad them forward2 when a few hands1 planted at the front of the fire1 catch three or four of the foremost sheep by the head1 and drag them through1 and bring them round into the sight of the rest2 which sometimes upon this1 the whooping and goading continuing1 follow with a tantivy1 jumping and pouring themselves through the fire and smoak with a mighty clattering and fury4 ,at other times they are not so tractable1 but put the ,hottentots to the trouble of dragging numbers of them through2 and sometimes1 in a great press and fright1 sturdily attacking the ranks1 they make a breach and escape4 ,this is a very mortifying event at all times1 the ,hottentots1 upon whatever account1 looking upon it as a heavy disgrace and a very ill omen into the bargain4 ,but when their labours here are attended with such success1 that the sheep pass readily through or over the fire1 'tis hardly in the power of language to describe them in all the sallies of their joy40 ,the writer who thus describes the custom had great difficulty in extracting an explanation of it from the ,hottentots4 ,at last one of them informed him that their country was much infested by wild dogs1 which made terrible havoc among the cattle1 worrying the animals to death even when they did not devour them4 8,now we have it10 he said1 8from our ancestors1 that if sheep are driven through the fire1 as we say1 that is1 through a thick smoak1 the wild dogs will not be fond of attacking them while the scent of the smoak remains upon their fleeces4 ,we therefore from time to time1 for the security of our flocks1 perform this andersmaken407#ba7 7,m#aj7 ,when disease breaks out in a herd of the ,nandi1 a pastoral tribe of ,british ,east ,africa1 a large bonfire is made with the wood of a certain tree 7,olea chrysophilla71 and brushwood of two sorts of shrubs is thrown on the top4 ,then the sick herd is driven to the fire1 and while the animals are standing near it1 a sheep big with young is brought to them and anointed with milk by an elder1 after which it is strangled by two men belonging to clans that may intermarry4 ,the intestines are then inspected1 and if the omens prove favourable1 the meat is roasted and eaten2 moreover rings are made out of the skin and worn by the cattle-owners4 ,after the meat has been eaten1 the herd is driven round the fire1 and milk is poured on each beast47#bb7 ,when their cattle are sick1 the ,zulus of ,natal will collect their herds in a kraal1 where a medicine-man kindles a fire1 burns medicine in it1 and so fumigates the cattle with the medicated smoke4 ,afterwards he sprinkles the herd with a decoction1 and1 taking some melted fat of the dead oxen in his mouth1 squirts it on a fire-brand and holds the brand to each animal in succession47#bc7 ,such a custom is probably equivalent to the ,hottentot and ,european practice of driving cattle through a fire4 7,m#aa7 ,among the ,indians of ,yucatan the year which was marked in their calendar by the sign of ,cauac was reputed to be very unlucky2 they thought that in the course of it the death-rate would be high1 the maize crops would be withered up by the extreme heat of the sun1 and what remained of the harvest would be devoured by swarms of ants and birds4 ,to avert these calamities they used to erect a great pyre of wood1 to which most persons contributed a faggot4 ,having danced about it during the day1 they set fire to it at night-fall1 and when the flames had died down1 they spread out the red embers and walked or ran barefoot over them1 some of them escaping unsmirched by the flames1 but others burning themselves more or less severely4 ,in this way they hoped to conjure away the evils that threatened them1 and to undo the sinister omens of the year47#bd7 7,m#ab7 ,similar rites were performed at more than one place in classical antiquity4 ,at ,castabala1 in ,cappadocia1 the priestesses of an ,asiatic goddess1 whom the ,greeks called ,artemis ,perasia1 used to walk barefoot through a furnace of hot charcoal and take no harm47#be7 ,again1 at the foot of ,mount ,soracte1 in ,italy1 there was a sanctuary of a goddess ,feronia1 where once a year the men of certain families walked barefoot1 but unscathed1 over the glowing embers and ashes of a great fire of pinewood in presence of a vast multitude1 who had assembled from all the country round about to pay their devotions to the deity or to ply their business at the fair4 ,the families from whom the performers of the rite were drawn went by the name of ,hirpi ,sorani1 or 8,soranian ,wolves02 and in consideration of the services which they rendered the state by walking through the fire1 they were exempted1 by a special decree of the senate1 from military service and all public burdens4 ,in the discharge of their sacred function1 if we can trust the testimony of ,strabo1 they were believed to be inspired by the goddess ,feronia4 ,the ceremony certainly took place in her sanctuary1 which was held in the highest reverence alike by ,latins and ,sabines2 but according to ,virgil and ,pliny the rite was performed in honour of the god of the mountain1 whom they call by the ,greek name of ,apollo1 but whose real name appears to have been ,soranus47#bf7 ,if ,soranus was a sun-god1 as his name has by some been thought to indicate17#bg7 we might perhaps conclude that the passage of his priests through the fire was a magical ceremony designed to procure a due supply of light and warmth for the earth by mimicking the sun's passage across the firmament4 ,for so priceless a service1 rendered at some personal risk1 it would be natural that the magicians should be handsomely rewarded by a grateful country1 and that they should be released from the common obligations of earth in order the better to devote themselves to their celestial mission4 ,the neighbouring towns paid the first-fruits of their harvest as tribute to the shrine1 and loaded it besides with offerings of gold and silver1 of which1 however1 it was swept clean by ,hannibal when he hung with his dusky army1 like a storm-cloud about to break1 within sight of the sentinels on the walls of ,rome47#bh7 #b4 ,the ,meaning of the ,fire-walk4 7,m#ac7 ,the foregoing customs1 observed in many different parts of the world1 present at least a superficial resemblance to the modern ,european practices of leaping over fires and driving cattle through them2 and we naturally ask whether it is not possible to discover a general explanation which will include them all4 ,we have seen that two general theories have been proposed to account for the ,european practices2 according to one theory the customs in question are sun-charms1 according to the other they are purifications4 ,let us see how the two rival theories fit the other facts which we have just passed in review4 ,to take the solar theory first1 it is supported1 first1 by a statement that the fires at the ,pongol festival in ,southern ,india are intended to wake the sun-god or the fire-god from his sleep27#bi7 and1 second1 by the etymology which connects ,soranus1 the god of ,soracte1 with the sun47#cj7 ,but for reasons which have already been given1 neither of these arguments carries much weight2 and apart from them there appears to be nothing in the foregoing customs to suggest that they are sun-charms4 ,nay1 some of the customs appear hardly reconcilable with such a view4 ,for it is to be observed that the fire-walk is frequently practised in ,india and other tropical countries1 where as a rule people would more naturally wish to abate than to increase the fierce heat of the sun4 ,in ,yucatan certainly the intention of kindling the bonfires cannot possibly have been to fan the solar flames1 since one of the principal evils which the bonfires were designed to remedy was precisely the excessive heat of the sun1 which had withered up the maize crops47#ca7 ,thus the solar theory is not strongly supported by any of the facts which we are considering1 and it is actually inconsistent with some of them4 7,m#ad7 ,not so with the purificatory theory4 ,it is obviously applicable to some of the facts1 and apparently consistent with them all4 ,thus we have seen that sick men make a vow to walk over the fire1 and that sick cattle are driven over it4 ,in such cases clearly the intention is to cleanse the suffering man or beast from the infection of disease1 and thereby to restore him or it to health2 and the fire is supposed to effect this salutary end1 either by burning up the powers of evil or by interposing an insurmountable barrier between them and the sufferer4 ,for it is to be remembered that evils which civilized men regard as impersonal are often conceived by uncivilized man in the personal shape of witches and wizards1 of ghosts and hobgoblins2 so that measures which we should consider as simple disinfectants the savage looks upon as obstacles opportunely presented to the attacks of demons or other uncanny beings4 ,now of all such obstacles fire seems generally to be thought the most effective2 hence in passing through or leaping over it our primitive philosopher often imagines that he is not so much annihilating his spiritual foe as merely giving him the slip2 the ghostly pursuer shrinks back appalled at the flames through which his intended victim1 driven to desperation by his fears1 has safely passed before him4 ,this interpretation of the ceremony is confirmed1 first1 by the observation that in ,india the ashes of the bonfire are used as a talisman against devils and demons27#cb7 and1 second1 by the employment of the ceremony for the avowed purpose of escaping from the pursuit of a troublesome ghost4 ,for example1 in ,china 8they believe that a beheaded man wanders about a headless spectre in the ,world of ,shades4 ,such spectres are frequently to be seen in walled towns1 especially in the neighbourhood of places of execution4 ,here they often visit the people with disease and disaster1 causing a considerable depreciation in the value of the houses around such scenes4 ,whenever an execution takes place1 the people fire crackers to frighten the headless ghost away from the spot2 and the mandarin who has superintended the bloody work1 on entering the gate of his mansion1 has himself carried in his sedan chair over a fire lighted on the pavement1 lest the headless apparition should enter there along with him2 for disembodied spirits are afraid of fire407#cc7 ,for a like reason ,chinese mourners after a funeral1 and persons who have paid a visit of condolence to a house of death1 often purify themselves by stepping over a fire of straw27#cd7 the purification1 we cannot doubt1 consists simply in shaking off the ghost who is supposed to dog their steps4 ,similarly at a coroner's inquest in ,china the mandarin and his subordinates hold pocket handkerchiefs or towels to their mouths and noses while they are inspecting the corpse1 no doubt to hinder the ghost from insinuating himself into their bodies by these apertures2 and when they have discharged their dangerous duty1 they purify themselves by passing through a small fire of straw kindled on the pavement before they enter their sedan-chairs to return home1 while at the same time the crowd of idlers1 who have gathered about the door1 assist in keeping the ghost at bay by a liberal discharge of crackers4 ,the same double process of purification1 or rather of repelling the ghost1 by means of fire and crackers is repeated at the gate of the mandarin's residence when the procession defiles into it47#ce7 ,among some of the ,tartars it used to be customary for all persons returning from a burial to leap over a fire made for the purpose1 8in order that the dead man might not follow them2 for apparently in their opinion he would be afraid of the fire407#cf7 8,the ,yakuts bury their dead as a rule on the day of the death1 and in order not to take the demon of death home with them1 they kindle fires on the way back from the burial and jump over them in the belief that the demon of death1 who dreads fire1 will not follow them1 and that in this way they will be freed from the persecutions of the hated demon of death407#cg7 ,in ,sikkhim1 when members of the ,khambu caste have buried a corpse1 all persons present at the burial 8adjourn to a stream for a bath of purification1 and1 on re-entering the house1 have to tread on a bit of burning cloth1 to prevent the evil spirits who attend at funerals from following them in407#ch7 ,among the ,fans of ,west ,africa1 8when the mourning is over1 the wives of the deceased must pass over a small lighted brazier in the middle of the village1 then they sit down while some leaves are still burning under their feet2 their heads are shaved1 and from that moment they are purified from the mourning--perhaps we should translate3 #8delivered from the ghost of their husband'--and may be divided among the heirs407#ci7 ,at ,agweh1 on the ,slave ,coast of ,west ,africa1 a widow used to remain shut up for six months in the room where her husband was buried2 at the end of the time a fire was lighted on the floor1 and red peppers strewn in it1 until in the pungent fumes the widow was nearly stifled47#dj7 ,no doubt the intention was to rid her of her husband's ghost in order that she might mingle again in the world with safety to herself and others4 7,m#ae7 ,on the analogy of these customs1 in which the purpose of the passage through the fire appears to be unmistakable1 we may suppose that the motive of the rite is similar at the popular festivals of ,europe and the like observances in other lands4 ,in every case the ritual appears to be explained in a simple and natural way by the supposition that the performers believe themselves to be freed from certain evils1 actual or threatened1 through the beneficent agency of fire1 which either burns up and destroys the noxious things or at all events repels and keeps them at bay4 ,indeed this belief1 or at least this hope1 is definitely expressed by some of the people who leap across the bonfires3 they imagine that all ills are burnt up and consumed in the flames1 or that they leave their sins1 or at all events their fleas1 behind them on the far side of the fire47#da7 ,but we may conjecture that originally all the evils from which the people thus thought to deliver themselves were conceived by them to be caused by personal beings1 such as ghosts and demons or witches and warlocks1 and that the fires were kindled for the sole purpose of burning or banning these noxious creatures4 ,of these evil powers witches and warlocks appear to have been the most dreaded by our ,european peasantry2 and it is therefore significant that the fires kindled on these occasions are often expressly alleged to burn the witches17#db7 that effigies of witches are not uncommonly consumed in them17#dc7 and that two of the great periodic fire-festivals of the year1 namely ,may ,day and ,midsummer ,eve1 coincide with the seasons when witches are believed to be most active and mischievous1 and when accordingly many other precautions are taken against them47#dd7 ,thus if witchcraft1 as a great part of mankind has believed1 is the fertile source of almost all the calamities that afflict our species1 and if the surest means of frustrating witchcraft is fire1 then it follows as clearly as day follows night that to jump over a fire must be a sovereign panacea for practically all the ills that flesh is heir to4 ,we can now1 perhaps1 fully understand why festivals of fire played so prominent a part in the religion or superstition of our heathen forefathers2 the observance of such festivals flowed directly from their overmastering fear of witchcraft and from their theory as to the best way of combating that dreadful evil4 ,,chapter ,,vii4 ,,the ,,burning ,,of ,,human ,,beings ,,in ,,the ,,fires4 #a4 ,the ,burning of ,effigies in the ,fires4 7,m#af7 ,we have still to ask1 ,what is the meaning of burning effigies in the fire at these festivals8 ,after the preceding investigation the answer to the question seems obvious4 ,as the fires are often alleged to be kindled for the purpose of burning the witches1 and as the effigy burnt in them is sometimes called 8the ,witch10 we might naturally be disposed to conclude that all the effigies consumed in the flames on these occasions represent witches or warlocks1 and that the custom of burning them is merely a substitute for burning the wicked men and women themselves1 since on the principle of homoeopathic or imitative magic you practically destroy the witch herself in destroying her effigy4 ,on the whole this explanation of the burning of straw figures in human shape at the festivals appears to be the most probable4 7,m#ag7 ,yet it may be that this explanation does not apply to all the cases1 and that certain of them may admit and even require another interpretation1 in favour of which ,i formerly argued as follows3--7#de7 8,it remains to ask1 ,what is the meaning of burning an effigy in these bonfires8 ,the effigies so burned1 as ,i have already remarked1 can hardly be separated from the effigies of ,death which are burned or otherwise destroyed in spring2 and grounds have been already given for regarding the so-called effigies of ,death as really representatives of the tree-spirit or spirit of vegetation47#df7 ,are the other effigies1 which are burned in the spring and midsummer bonfires1 susceptible of the same explanation8 ,it would seem so4 ,for just as the fragments of the so-called ,death are stuck in the fields to make the crops grow1 so the charred embers of the figure burned in the spring bonfires are sometimes laid on the fields in the belief that they will keep vermin from the crop47#dg7 ,again1 the rule that the last married bride must leap over the fire in which the straw-man is burned on ,shrove ,tuesday1 is probably intended to make her fruitful47#dh7 ,but1 as we have seen1 the power of blessing women with offspring is a special attribute of tree-spirits27#di7 it is therefore a fair presumption that the burning effigy over which the bride must leap is a representative of the fertilizing tree-spirit or spirit of vegetation4 ,this character of the effigy1 as representative of the spirit of vegetation1 is almost unmistakable when the figure is composed of an unthreshed sheaf of corn or is covered from head to foot with flowers47#ej7 ,again1 it is to be noted that1 instead of a puppet1 trees1 either living or felled1 are sometimes burned both in the spring and midsummer bonfires47#ea7 ,now1 considering the frequency with which the tree-spirit is represented in human shape1 it is hardly rash to suppose that when sometimes a tree and sometimes an effigy is burned in these fires1 the effigy and the tree are regarded as equivalent to each other1 each being a representative of the tree-spirit4 ,this1 again1 is confirmed by observing1 first1 that sometimes the effigy which is to be burned is carried about simultaneously with a ,may-tree1 the former being carried by the boys1 the latter by the girls27#eb7 and1 second1 that the effigy is sometimes tied to a living tree and burned with it47#ec7 ,in these cases1 we can scarcely doubt1 the tree-spirit is represented1 as we have found it represented before1 in duplicate1 both by the tree and by the effigy4 ,that the true character of the effigy as a representative of the beneficent spirit of vegetation should sometimes be forgotten1 is natural4 ,the custom of burning a beneficent god is too foreign to later modes of thought to escape misinterpretation4 ,naturally enough the people who continued to burn his image came in time to identify it as the effigy of persons1 whom1 on various grounds1 they regarded with aversion1 such as ,judas ,iscariot1 ,luther1 and a witch4 7,m#ah7 8,the general reasons for killing a god or his representative have been examined in the preceding chapter47#ed7 ,but when the god happens to be a deity of vegetation1 there are special reasons why he should die by fire4 ,for light and heat are necessary to vegetable growth2 and1 on the principle of sympathetic magic1 by subjecting the personal representative of vegetation to their influence1 you secure a supply of these necessaries for trees and crops4 ,in other words1 by burning the spirit of vegetation in a fire which represents the sun1 you make sure that1 for a time at least1 vegetation shall have plenty of sun4 ,it may be objected that1 if the intention is simply to secure enough sunshine for vegetation1 this end would be better attained1 on the principles of sympathetic magic1 by merely passing the representative of vegetation through the fire instead of burning him4 ,in point of fact this is sometimes done4 ,in ,russia1 as we have seen1 the straw figure of ,kupalo is not burned in the midsummer fire1 but merely carried backwards and forwards across it47#ee7 ,but1 for the reasons already given1 it is necessary that the god should die2 so next day ,kupalo is stripped of her ornaments and thrown into a stream4 ,in this ,russian custom1 therefore1 the passage of the image through the fire is a sun-charm pure and simple2 the killing of the god is a separate act1 and the mode of killing him--by drowning--is probably a rain-charm4 ,but usually people have not thought it necessary to draw this fine distinction2 for the various reasons already assigned1 it is advantageous1 they think1 to expose the god of vegetation to a considerable degree of heat1 and it is also advantageous to kill him1 and they combine these advantages in a rough-and-ready way by burning him40 7,m#ai7 ,on the foregoing argument1 which ,i do not now find very cogent1 ,i would remark that we must distinguish the cases in which an effigy or an image is burnt in the fire from the cases in which it is simply carried through or over it4 ,we have seen that in the ,chinese festival of fire the image of the god is carried thrice by bearers over the glowing furnace4 ,here the motive for subjecting a god to the heat of the furnace must surely be the same as the motive for subjecting his worshippers to the same ordeal2 and if the motive in the case of the worshippers is purificatory1 it is probably the same in the case of the deity4 ,in other words we may suppose that the image of a god is periodically carried over a furnace in order to purify him from the taint of corruption1 the spells of magicians1 or any other evil influences that might impair or impede his divine energies4 ,the same theory would explain the custom of obliging the priest ceremonially to pass through the fire2 the custom need not be a mitigation of an older practice of burning him in the flames1 it may only be a purification designed to enable him the better to discharge his sacred duties as representative of the deity in the coming year4 ,similarly1 when the rite is obligatory1 not on the people as a whole1 but only on certain persons chosen for the purpose17#ef7 we may suppose that these persons act as representatives of the entire community1 which thus passes through the fire by deputy and consequently participates in all the benefits which are believed to accrue from the purificatory character of the rite47#eg7 ,in both cases1 therefore1 if my interpretation of them is correct1 the passage over or through a fire is not a substitute for human sacrifice2 it is nothing but a stringent form of purification4 #b4 ,the ,burning of ,men and ,animals in the ,fires4 7,m#bj7 ,yet in the popular customs connected with the fire-festivals of ,europe there are certain features which appear to point to a former practice of human sacrifice4 ,we have seen reasons for believing that in ,europe living persons have often acted as representatives of the tree-spirit and corn-spirit and have suffered death as such47#eh7 ,there is no reason1 therefore1 why they should not have been burned1 if any special advantages were likely to be attained by putting them to death in that way4 ,the consideration of human suffering is not one which enters into the calculations of primitive man4 ,now1 in the fire-festivals which we are discussing1 the pretence of burning people is sometimes carried so far that it seems reasonable to regard it as a mitigated survival of an older custom of actually burning them4 ,thus in ,aachen1 as we saw1 the man clad in peas-straw acts so cleverly that the children really believe he is being burned47#ei7 ,at ,jumiges in ,normandy the man clad all in green1 who bore the title of the ,green ,wolf1 was pursued by his comrades1 and when they caught him they feigned to fling him upon the mid-summer bonfire47#fj7 ,similarly at the ,beltane fires in ,scotland the pretended victim was seized1 and a show made of throwing him into the flames1 and for some time afterwards people affected to speak of him as dead47#fa7 ,again1 in the ,hallowe'en bonfires of north-eastern ,scotland we may perhaps detect a similar pretence in the custom observed by a lad of lying down as close to the fire as possible and allowing the other lads to leap over him47#fb7 ,the titular king at ,aix1 who reigned for a year and danced the first dance round the midsummer bonfire17#fc7 may perhaps in days of old have discharged the less agreeable duty of serving as fuel for that fire which in later times he only kindled4 ,in the following customs ,mannhardt is probably right in recognizing traces of an old custom of burning a leaf-clad representative of the spirit of vegetation4 ,at ,wolfeck1 in ,austria1 on ,midsummer ,day1 a boy completely clad in green fir branches goes from house to house1 accompanied by a noisy crew1 collecting wood for the bonfire4 ,as he gets the wood he sings-- 8,forest trees ,i want1 ,no sour milk for me1 ,but beer and wine1 ,so can the wood-man be jolly and gay407#fd7 ,in some parts of ,bavaria1 also1 the boys who go from house to house collecting fuel for the midsummer bonfire envelop one of their number from head to foot in green branches of firs1 and lead him by a rope through the whole village47#fe7 ,at ,moosheim1 in ,wurtemberg1 the festival of ,st4 ,john's ,fire usually lasted for fourteen days1 ending on the second ,sunday after ,midsummer ,day4 ,on this last day the bonfire was left in charge of the children1 while the older people retired to a wood4 ,here they encased a young fellow in leaves and twigs1 who1 thus disguised1 went to the fire1 scattered it1 and trod it out4 ,all the people present fled at the sight of him47#ff7 7,m#ba7 ,in this connexion it is worth while to note that in pagan ,europe the water as well as the fire seems to have claimed its human victim on ,midsummer ,day4 ,some ,german rivers1 such as the ,saale and the ,spree1 are believed still to require their victim on that day2 hence people are careful not to bathe at this perilous season4 ,where the beautiful ,neckar flows1 between vine-clad and wooded hills1 under the majestic ruins of ,heidelberg castle1 the spirit of the river seeks to drown three persons1 one on ,midsummer ,eve1 one on ,midsummer ,day1 and one on the day after4 ,on these nights1 if you hear a shriek as of a drowning man or woman from the water1 beware of running to the rescue2 for it is only the water-fairy shrieking to lure you to your doom4 ,many a fisherman of the ,elbe knows better than to launch his boat and trust himself to the treacherous river on ,midsummer ,day4 ,and ,samland fishermen will not go to sea at this season1 because they are aware that the sea is then hollow and demands a victim4 ,in the neighbourhood of the ,lake of ,constance the ,swabian peasants say that on ,st4 ,john's ,day the ,angel or ,st4 ,john must have a swimmer and a climber2 hence no one will climb a tree or bathe even in a brook on that day47#fg7 ,according to others1 ,st4 ,john will have three dead men on his day2 one of them must die by water1 one by a fall1 and one by lightning2 therefore old-fashioned people warn their children not to climb or bathe1 and are very careful themselves not to run into any kind of danger on ,midsummer ,day47#fh7 ,so in some parts of ,switzerland people are warned against bathing on ,st4 ,john's ,night1 because the saint's day demands its victims4 ,thus in the ,emmenthal they say1 8,this day will have three persons2 one must perish in the air1 one in the fire1 and the third in the water40 ,at ,schaffhausen the saying runs1 8,st4 ,john the ,baptist must have a runner1 must have a swimmer1 must have a climber40 ,that is the reason why you should not climb cherry-trees on the saint's day1 lest you should fall down and break your valuable neck47#fi7 ,in ,cologne the saint is more exacting2 on his day he requires no less than fourteen dead men2 seven of them must be swimmers and seven climbers47#gj7 ,accordingly when we find that1 in one of the districts where a belief of this sort prevails1 it used to be customary to throw a person into the water on ,midsummer ,day1 we can hardly help concluding that this was only a modification of an older custom of actually drowning a human being in the river at that time4 ,in ,voigtland it was formerly the practice to set up a fine ,may tree1 adorned with all kinds of things1 on ,st4 ,john's ,day4 ,the people danced round it1 and when the lads had fetched down the things with which it was tricked out1 the tree was thrown into the water4 ,but before this was done1 they sought out somebody whom they treated in the same manner1 and the victim of this horseplay was called 8the ,john40 ,the brawls and disorders1 which such a custom naturally provoked1 led to the suppression of the whole ceremony47#ga7 7,m#bb7 ,at ,rotenburg on the ,neckar they throw a loaf of bread into the water on ,st4 ,john's ,day2 were this offering not made1 the river would grow angry and take away a man47#gb7 ,clearly1 therefore1 the loaf is regarded as a substitute which the spirit of the river consents to accept instead of a human victim4 ,elsewhere the water-sprite is content with flowers4 ,thus in ,bohemia people sometimes cast garlands into water on ,midsummer ,eve2 and if the water-sprite pulls one of them down1 it is a sign that the person who threw the garland in will die47#gc7 ,in the villages of ,hesse the girl who first comes to the well early on the morning of ,midsummer ,day1 places on the mouth of the well a gay garland composed of many sorts of flowers which she has culled from the fields and meadows4 ,sometimes a number of such garlands are twined together to form a crown1 with which the well is decked4 ,at ,fulda1 in addition to the flowery decoration of the wells1 the neighbours choose a ,lord of the ,wells and announce his election by sending him a great nosegay of flowers2 his house1 too1 is decorated with green boughs1 and children walk in procession to it4 ,he goes from house to house collecting materials for a feast1 of which the neighbours partake on the following ,sunday47#gd7 ,what the other duties of the ,lord of the ,wells may be1 we are not told4 ,we may conjecture that in old days he had to see to it that the spirits of the water received their dues from men and maidens on that important day4 7,m#bc7 ,the belief that the spirits of the water exact a human life on ,midsummer ,day may partly explain why that day is regarded by some people as unlucky4 ,at ,neuburg1 in ,baden1 people who meet on ,midsummer ,day bid each other beware47#ge7 ,sicilian mothers on that ominous day warn their little sons not to go out of the house1 or1 if they do go out1 not to stray far1 not to walk on solitary unfrequented paths1 to avoid horses and carriages and persons with firearms1 and not to dare to swim2 in short they bid them be on their guard at every turn4 ,the ,sicilian writer who tells us this adds3 8,this ,i know and sadly remember ever since the year #ahdh1 when1 not yet seven years old1 ,i beheld in the dusk of the evening on ,st4 ,john's ,day some women of my acquaintance bringing back in their arms my little brother1 who had gone to play in a garden near our house1 and there had found his death1 my poor ,francesco6 ,in their simplicity the women who strove to console my inconsolable mother1 driven distracted by the dreadful blow1 kept repeating that ,st4 ,john must have his due1 that on that day he must be appeased4 #8,who knows1' said they1 #8how many other mothers are weeping now for other little sons forlorn6' 07#gf7 7,m#bd7 ,yet curiously enough1 though the water-spirits call for human victims on ,midsummer ,eve or ,midsummer ,day1 water in general is supposed at that season to acquire certain wonderful medicinal virtues1 so that he who bathes in it then or drinks of it is not only healed of all his infirmities but will be well and hearty throughout the year4 ,hence in many parts of ,europe1 from ,sweden in the north to ,sicily in the south1 and from ,ireland and ,spain in the west to ,esthonia in the east it used to be customary for men1 women1 and children to bathe in crowds in rivers1 the sea1 or springs on ,midsummer ,eve or ,midsummer ,day1 hoping thus to fortify themselves for the next twelve months4 ,the usual time for taking the bath was the night which intervenes between ,midsummer ,eve and ,midsummer ,day27#gg7 but in ,belgium the hour was noon on ,midsummer ,day4 ,it was a curious sight1 we are told1 to see the banks of a river lined with naked children waiting for the first stroke of noon to plunge into the healing water4 ,the dip was supposed to have a remarkable effect in strengthening the legs4 ,people who were ashamed to bathe in public used to have cans of water brought to their houses from the river at midday1 and then performed their ablutions in the privacy of their chambers4 ,nor did they throw away the precious fluid2 on the contrary they bottled it up and kept it as a sort of elixir for use throughout the year4 ,it was thought never to grow foul and to be as blessed as holy water fetched from a church1 which we may well believe4 ,hence it served to guard the house against a thunder-storm2 when the clouds were heavy and threatening1 all you had to do was to take the palm branches 7that is1 the twigs of box-wood7 which were blessed on ,palm ,sunday1 dip them in the midsummer water1 and burn them4 ,that averted the tempest47#gh7 ,in the ,swiss canton of ,lucerne a bath on ,midsummer ,eve is thought to be especially wholesome1 though in other parts of ,switzerland1 as we saw1 bathing at that season is accounted dangerous47#gi7 7,m#be7 ,nor are such customs and beliefs confined to the ,christian peoples of ,europe2 they are shared also by the ,mohammedan peoples of ,morocco4 ,there1 too1 on ,midsummer ,day all water is thought to be endowed with such marvellous virtue that it not only heals but prevents sickness for the rest of the year2 hence men1 women1 and children bathe in the sea1 in rivers1 or in their houses at that time for the sake of their health4 ,in ,fez and other places on this day people pour or squirt water over each other in the streets or from the house-tops1 so that the streets become almost as muddy as after a fall of rain4 ,more than that1 in the ,andjra they bathe their animals also2 horses1 mules1 donkeys1 cattle1 sheep1 and goats1 all must participate in the miraculous benefits of midsummer water47#hj7 ,the rite forms part of that old heathen celebration of ,midsummer which appears to have been common to the peoples on both sides of the ,mediterranean27#ha7 and as the aim of bathing in the midsummer water is undoubtedly purification1 it is reasonable to assign the same motive for the custom of leaping over the midsummer bonfire4 ,on the other hand some people in ,morocco1 like some people in ,europe1 think that water on ,midsummer ,day is unclean or dangerous4 ,a ,berber told ,dr4 ,westermarck that water is haunted on ,midsummer ,day1 and that people therefore avoid bathing in it and keep animals from drinking of it4 ,and among the ,beni ,ahsen persons who swim in the river on that day are careful1 before plunging into the water1 to throw burning straw into it as an offering1 in order that the spirits may not harm them47#hb7 ,the parallelism between the rites of water and fire at this season is certainly in favour of interpreting both in the same way27#hc7 and the traces of human sacrifice which we have detected in the rite of water may therefore be allowed to strengthen the inference of a similar sacrifice in the rite of fire4 7,m#bf7 ,but it seems possible to go farther than this4 ,of human sacrifices offered on these occasions the most unequivocal traces1 as we have seen1 are those which1 about a hundred years ago1 still lingered at the ,beltane fires in the ,highlands of ,scotland1 that is1 among a ,celtic people who1 situated in a remote corner of ,europe and almost completely isolated from foreign influence1 had till then conserved their old heathenism better perhaps than any other people in the ,west of ,europe4 ,it is significant1 therefore1 that human sacrifices by fire are known1 on unquestionable evidence1 to have been systematically practised by the ,celts4 ,the earliest description of these sacrifices has been bequeathed to us by ,julius ,caesar4 ,as conqueror of the hitherto independent ,celts of ,gaul1 ,caesar had ample opportunity of observing the national ,celtic religion and manners1 while these were still fresh and crisp from the native mint and had not yet been fused in the melting-pot of ,roman civilization4 ,with his own notes ,caesar appears to have incorporated the observations of a ,greek explorer1 by name ,posidonius1 who travelled in ,gaul about fifty years before ,caesar carried the ,roman arms to the ,english ,channel4 ,the ,greek geographer ,strabo and the historian ,diodorus seem also to have derived their descriptions of the ,celtic sacrifices from the work of ,posidonius1 but independently of each other1 and of ,caesar1 for each of the three derivative accounts contain some details which are not to be found in either of the others4 ,by combining them1 therefore1 we can restore the original account of ,posidonius with some probability1 and thus obtain a picture of the sacrifices offered by the ,celts of ,gaul at the close of the second century before our era47#hd7 ,the following seem to have been the main outlines of the custom4 ,condemned criminals were reserved by the ,celts in order to be sacrificed to the gods at a great festival which took place once in every five years4 ,the more there were of such victims1 the greater was believed to be the fertility of the land47#he7 ,if there were not enough criminals to furnish victims1 captives taken in war were immolated to supply the deficiency4 ,when the time came the victims were sacrificed by the ,druids or priests4 ,some they shot down with arrows1 some they impaled1 and some they burned alive in the following manner4 ,colossal images of wicker-work or of wood and grass were constructed2 these were filled with live men1 cattle1 and animals of other kinds2 fire was then applied to the images1 and they were burned with their living contents4 7,m#bg7 ,such were the great festivals held once every five years4 ,but besides these quinquennial festivals1 celebrated on so grand a scale1 and with1 apparently1 so large an expenditure of human life1 it seems reasonable to suppose that festivals of the same sort1 only on a lesser scale1 were held annually1 and that from these annual festivals are lineally descended some at least of the fire-festivals which1 with their traces of human sacrifices1 are still celebrated year by year in many parts of ,europe4 ,the gigantic images constructed of osiers or covered with grass in which the ,druids enclosed their victims remind us of the leafy framework in which the human representative of the tree-spirit is still so often encased47#hf7 ,hence1 seeing that the fertility of the land was apparently supposed to depend upon the due performance of these sacrifices1 ,mannhardt interpreted the ,celtic victims1 cased in osiers and grass1 as representatives of the tree-spirit or spirit of vegetation4 7,m#bh7 ,these wicker giants of the ,druids seem to have had till lately their representatives at the spring and midsummer festivals of modern ,europe4 ,at ,douay1 down to the early part of the nineteenth century1 a procession took place annually on the ,sunday nearest to the seventh of ,july4 ,the great feature of the procession was a colossal figure1 some twenty or thirty feet high1 made of osiers1 and called 8the giant10 which was moved through the streets by means of rollers and ropes worked by men who were enclosed within the effigy4 ,the wooden head of the giant is said to have been carved and painted by ,rubens4 ,the figure was armed as a knight with lance and sword1 helmet and shield4 ,behind him marched his wife and his three children1 all constructed of osiers on the same principle1 but on a smaller scale47#hg7 ,at ,dunkirk the procession of the giants took place on ,midsummer ,day1 the twenty-fourth of ,june4 ,the festival1 which was known as the ,follies of ,dunkirk1 attracted such multitudes of spectators1 that the inns and private houses could not lodge them all1 and many had to sleep in cellars or in the streets4 ,in #agee an eye-witness estimated that the number of onlookers was not less than forty thousand1 without counting the inhabitants of the town4 ,the streets through which the procession took its way were lined with double ranks of soldiers1 and the houses crammed with spectators from top to bottom4 ,high mass was celebrated in the principal church and then the procession got under weigh4 ,first came the guilds or brotherhoods1 the members walking two and two with great waxen tapers1 lighted1 in their hands4 ,they were followed by the friars and the secular priests1 and then came the ,abbot1 magnificently attired1 with the ,host borne before him by a venerable old man4 ,when these were past1 the real 8,follies of ,dunkirk0 began4 ,they consisted of pageants of various sorts wheeled through the streets in cars4 ,these appear to have varied somewhat from year to year2 but if we may judge from the processions of #agee and #ageg1 both of which have been described by eye-witnesses1 a standing show was a car decked with foliage and branches to imitate a wood1 and carrying a number of men dressed in leaves or in green scaly skins1 who squirted water on the people from pewter syringes4 ,an ,english spectator has compared these maskers to the ,green ,men of our own country on ,may ,day4 ,last of all came the giant and giantess4 ,the giant was a huge figure of wicker-work1 occasionally as much as forty-five feet high1 dressed in a long blue robe with gold stripes1 which reached to his feet1 concealing the dozen or more men who made it dance and bob its head to the spectators4 ,this colossal effigy went by the name of ,papa ,reuss1 and carried in its pocket a bouncing infant of ,brobdingnagian proportions1 who kept bawling 8,papa6 papa60 in a voice of thunder1 only pausing from time to time to devour the victuals which were handed out to him from the windows4 ,the rear was brought up by the daughter of the giant1 constructed1 like her sire1 of wicker-work1 and little1 if at all1 inferior to him in size4 ,she wore a rose-coloured robe1 with a gold watch as large as a warming pan at her side3 her breast glittered with jewels3 her complexion was high1 and her eyes and head turned with as easy a grace as the men inside could contrive to impart to their motions4 ,the procession came to an end with the revolution of #aghi1 and has never been revived4 ,the giant himself indeed1 who had won the affections of the townspeople1 survived his ancient glory for a little while and made shift to appear in public a few times more at the ,carnival and other festal occasions2 but his days were numbered1 and within fifty years even his memory had seemingly perished47#hh7 7,m#bi7 ,most towns and even villages of ,brabant and ,flanders have1 or used to have1 similar wicker giants which were annually led about to the delight of the populace1 who loved these grotesque figures1 spoke of them with patriotic enthusiasm1 and never wearied of gazing at them4 ,the name by which the giants went was ,reuzes1 and a special song called the ,reuze song was sung in the ,flemish dialect while they were making their triumphal progress through the streets4 ,the most celebrated of these monstrous effigies were those of ,antwerp and ,wetteren4 ,at ,ypres a whole family of giants contributed to the public hilarity at the ,carnival4 ,at ,cassel and ,hazebrouch1 in the ,french department of ,nord1 the giants made their annual appearance on ,shrove ,tuesday47#hi7 ,at ,antwerp the giant was so big that no gate in the city was large enough to let him go through2 hence he could not visit his brother giants in neighbouring towns1 as the other ,belgian giants used to do on solemn occasions4 ,he was designed in #aecd by ,peter van ,aelst1 painter to the ,emperor ,charles the ,fifth1 and is still preserved with other colossal figures in a large hall at ,antwerp47#ij7 ,at ,ath1 in the ,belgian province of ,hainaut1 the popular procession of the giants took place annually in ,august down to the year #ahfi at least4 ,for three days the colossal effigies of ,goliath and his wife1 of ,samson and an ,archer 7,tirant71 together with a two-headed eagle1 were led about the streets on the shoulders of twenty bearers concealed under the flowing drapery of the giants1 to the great delight of the townspeople and a crowd of strangers who assembled to witness the pageant4 ,the custom can be traced back by documentary evidence to the middle of the fifteenth century2 but it appears that the practice of giving ,goliath a wife dates only from the year #agae4 ,their nuptials were solemnized every year on the eve of the festival in the church of ,st4 ,julien1 whither the two huge figures were escorted by the magistrates in procession47#ia7 7,m#cj7 ,in ,england artificial giants seem to have been a standing feature of the midsummer festival4 ,a writer of the sixteenth century speaks of 8,midsommer pageants in ,london1 where to make the people wonder1 are set forth great and uglie gyants marching as if they were alive1 and armed at all points1 but within they are stuffed full of browne paper and tow1 which the shrewd boyes1 underpeering1 do guilefully discover1 and turne to a greate derision407#ib7 ,at ,chester the annual pageant on ,midsummer ,eve included the effigies of four giants1 with animals1 hobby-horses1 and other figures4 ,an officious mayor of the town suppressed the giants in #aeii1 but they were restored by another mayor in #afja4 ,under the ,commonwealth the pageant was discontinued1 and the giants and beasts were destroyed2 but after the restoration of ,charles ,,ii4 the old ceremony was revived on the old date1 new effigies being constructed to replace those which had fallen victims to ,roundhead bigotry4 ,the accounts preserve a record not only of the hoops1 buckram1 tinfoil1 gold and silver leaf1 paint1 glue1 and paste which went to make up these gorgeous figures2 they also mention the arsenic which was mixed with the paste in order to preserve the poor giants from being eaten alive by the rats47#ic7 ,at ,coventry the accounts of the ,cappers' and ,drapers' ,companies in the sixteenth century shed light on the giants which there also were carried about the town at ,midsummer2 from some of the entries it appears that the giant's wife figured beside the giant47#id7 ,at ,burford1 in ,oxfordshire1 ,midsummer ,eve used to be celebrated with great jollity by the carrying of a giant and a dragon up and down the town4 ,the last survivor of these perambulating ,english giants dragged out a miserable existence at ,salisbury1 where an antiquary found him mouldering to decay in the neglected hall of the ,tailors' ,company about the year #ahdd4 ,his bodily framework was of lath and hoop like the one which used to be worn by ,jack-in-the-,green on ,may ,day4 ,the drapery1 which concealed the bearer1 was of coloured chintz1 bordered with red and purple1 and trimmed with yellow fringe4 ,his head was modelled in paste-board and adorned with a gold-laced cocked hat3 his flowing locks were of tow2 and in his big right hand he brandished a branch of artificial laurel4 ,in the days of his glory he promenaded about the streets1 dancing clumsily and attended by two men grotesquely attired1 who kept a watchful eye on his movements and checked by the wooden sword and club which they carried any incipient tendency to lose his balance and topple over in an undignified manner1 which would have exposed to the derision of the populace the mystery of his inner man4 ,the learned called him ,st4 ,christopher1 the vulgar simply the giant47#ie7 7,m#ca7 ,in these cases the giants only figure in the processions4 ,but sometimes they were burned in the summer bonfires4 ,thus the people of the ,rue aux ,ours in ,paris used annually to make a great wicker-work figure1 dressed as a soldier1 which they promenaded up and down the streets for several days1 and solemnly burned on the third of ,july1 the crowd of spectators singing ,salve ,regina4 ,a personage who bore the title of king presided over the ceremony with a lighted torch in his hand4 ,the burning fragments of the image were scattered among the people1 who eagerly scrambled for them4 ,the custom was abolished in #agdc47if7 ,in ,brie1 ,isle de ,france1 a wicker-work giant1 eighteen feet high1 was annually burned on ,midsummer ,eve47#ig7 7,m#cb7 ,again1 the ,druidical custom of burning live animals1 enclosed in wicker-work1 has its counterpart at the spring and midsummer festivals4 ,at ,luchon in the ,pyrenees on ,midsummer ,eve 8a hollow column1 composed of strong wicker-work1 is raised to the height of about sixty feet in the centre of the principal suburb1 and interlaced with green foliage up to the very top2 while the most beautiful flowers and shrubs procurable are artistically arranged in groups below1 so as to form a sort of background to the scene4 ,the column is then filled with combustible materials1 ready for ignition4 ,at an appointed hour--about #h ,p4,m4--a grand procession1 composed of the clergy1 followed by young men and maidens in holiday attire1 pour forth from the town chanting hymns1 and take up their position around the column4 ,meanwhile1 bonfires are lit1 with beautiful effect1 in the surrounding hills4 ,as many living serpents as could be collected are now thrown into the column1 which is set on fire at the base by means of torches1 armed with which about fifty boys and men dance around with frantic gestures4 ,the serpents1 to avoid the flames1 wriggle their way to the top1 whence they are seen lashing out laterally until finally obliged to drop1 their struggles for life giving rise to enthusiastic delight among the surrounding spectators4 ,this is a favourite annual ceremony for the inhabitants of ,luchon and its neighbourhood1 and local tradition assigns it to a heathen origin407#ih7 ,in the midsummer fires formerly kindled on the ,place de ,grve at ,paris it was the custom to burn a basket1 barrel1 or sack full of live cats1 which was hung from a tall mast in the midst of the bonfire2 sometimes a fox was burned4 ,the people collected the embers and ashes of the fire and took them home1 believing that they brought good luck4 ,the ,french kings often witnessed these spectacles and even lit the bonfire with their own hands4 ,in #afdh ,louis the ,fourteenth1 crowned with a wreath of roses and carrying a bunch of roses in his hand1 kindled the fire1 danced at it and partook of the banquet afterwards in the town hall4 ,but this was the last occasion when a monarch presided at the midsummer bonfire in ,paris47#ii7 ,at ,metz midsummer fires were lighted with great pomp on the esplanade1 and a dozen cats1 enclosed in wicker-cages1 were burned alive in them1 to the amusement of the people47#ajj7 ,similarly at ,gap1 in the department of the ,high ,alps1 cats used to be roasted over the midsummer bonfire47#aja7 ,in ,russia a white cock was sometimes burned in the midsummer bonfire27#ajb7 in ,meissen or ,thuringia a horse's head used to be thrown into it47#ajc7 ,sometimes animals are burned in the spring bonfires4 ,in the ,vosges cats were burned on ,shrove ,tuesday2 in ,alsace they were thrown into the ,easter bonfire47#ajd7 ,in the department of the ,ardennes cats were flung into the bonfires kindled on the first ,sunday in ,lent2 sometimes1 by a refinement of cruelty1 they were hung over the fire from the end of a pole and roasted alive4 8,the cat1 which represented the devil1 could never suffer enough40 ,while the creatures were perishing in the flames1 the shepherds guarded their flocks and forced them to leap over the fire1 esteeming this an infallible means of preserving them from disease and witchcraft47#aje7 ,we have seen that squirrels were sometimes burned in the ,easter fire47#ajf7 7,m#cc7 ,thus it appears that the sacrificial rites of the ,celts of ancient ,gaul can be traced in the popular festivals of modern ,europe4 ,naturally it is in ,france1 or rather in the wider area comprised within the limits of ancient ,gaul1 that these rites have left the clearest traces in the customs of burning giants of wicker-work and animals enclosed in wicker-work or baskets4 ,these customs1 it will have been remarked1 are generally observed at or about midsummer4 ,from this we may infer that the original rites of which these are the degenerate successors were solemnized at midsummer4 ,this inference harmonizes with the conclusion suggested by a general survey of ,european folk-custom1 that the midsummer festival must on the whole have been the most widely diffused and the most solemn of all the yearly festivals celebrated by the primitive ,aryans in ,europe4 ,at the same time we must bear in mind that among the ,british ,celts the chief fire-festivals of the year appear certainly to have been those of ,beltane 7,may ,day7 and ,hallowe'en 7the last day of ,october72 and this suggests a doubt whether the ,celts of ,gaul also may not have celebrated their principal rites of fire1 including their burnt sacrifices of men and animals1 at the beginning of ,may or the beginning of ,november rather than at ,midsummer4 7,m#cd7 ,we have still to ask1 ,what is the meaning of such sacrifices8 ,why were men and animals burnt to death at these festivals8 ,if we are right in interpreting the modern ,european fire-festivals as attempts to break the power of witchcraft by burning or banning the witches and warlocks1 it seems to follow that we must explain the human sacrifices of the ,celts in the same manner2 that is1 we must suppose that the men whom the ,druids burnt in wicker-work images were condemned to death on the ground that they were witches or wizards1 and that the mode of execution by fire was chosen because1 as we have seen1 burning alive is deemed the surest mode of getting rid of these noxious and dangerous beings4 ,the same explanation would apply to the cattle and wild animals of many kinds which the ,celts burned along with the men47#ajg7 ,they1 too1 we may conjecture1 were supposed to be either under the spell of witchcraft or actually to be the witches and wizards1 who had transformed themselves into animals for the purpose of prosecuting their infernal plots against the welfare of their fellow creatures4 ,this conjecture is confirmed by the observation that the victims most commonly burned in modern bonfires have been cats1 and that cats are precisely the animals into which1 with the possible exception of hares1 witches were most usually supposed to transform themselves4 ,again1 we have seen that serpents and foxes used sometimes to be burnt in the midsummer fires27#ajh7 and ,welsh and ,german witches are reported to have assumed the form both of foxes and serpents47#aji7 ,in short1 when we remember the great variety of animals whose forms witches can assume at pleasure17#aaj7 it seems easy on this hypothesis to account for the variety of living creatures that have been burnt at festivals both in ancient ,gaul and modern ,europe2 all these victims1 we may surmise1 were doomed to the flames1 not because they were animals1 but because they were believed to be witches who had taken the shape of animals for their nefarious purposes4 ,one advantage of explaining the ancient ,celtic sacrifices in this way is that it introduces1 as it were1 a harmony and consistency into the treatment which ,europe has meted out to witches from the earliest times down to about two centuries ago1 when the growing influence of rationalism discredited the belief in witchcraft and put a stop to the custom of burning witches4 ,on this view the ,christian ,church in its dealings with the black art merely carried out the traditional policy of ,druidism1 and it might be a nice question to decide which of the two1 in pursuance of that policy1 exterminated the larger number of innocent men and women47#aaa7 ,be that as it may1 we can now perhaps understand why the ,druids believed that the more persons they sentenced to death1 the greater would be the fertility of the land47#aab7 ,to a modern reader the connexion at first sight may not be obvious between the activity of the hangman and the productivity of the earth4 ,but a little reflection may satisfy him that when the criminals who perish at the stake or on the gallows are witches1 whose delight it is to blight the crops of the farmer or to lay them low under storms of hail1 the execution of these wretches is really calculated to ensure an abundant harvest by removing one of the principal causes which paralyze the efforts and blast the hopes of the husbandman4 7,m#ce7 ,the ,druidical sacrifices which we are considering were explained in a different way by ,w4 ,mannhardt4 ,he supposed that the men whom the ,druids burned in wickerwork images represented the spirits of vegetation1 and accordingly that the custom of burning them was a magical ceremony intended to secure the necessary sunshine for the crops4 ,similarly1 he seems to have inclined to the view that the animals which used to be burnt in the bonfires represented the corn-spirit17#aac7 which1 as we saw in an earlier part of this work1 is often supposed to assume the shape of an animal47#aad7 ,this theory is no doubt tenable1 and the great authority of ,w4 ,mannhardt entitles it to careful consideration4 ,i adopted it in former editions of this book2 but on reconsideration it seems to me on the whole to be less probable than the theory that the men and animals burnt in the fires perished in the character of witches4 ,this latter view is strongly supported by the testimony of the people who celebrate the fire-festivals1 since a popular name for the custom of kindling the fires is 8burning the witches10 effigies of witches are sometimes consumed in the flames1 and the fires1 their embers1 or their ashes are supposed to furnish protection against witchcraft4 ,on the other hand there is little to shew that the effigies or the animals burnt in the fires are regarded by the people as representatives of the vegetation-spirit1 and that the bonfires are sun-charms4 ,with regard to serpents in particular1 which used to be burnt in the midsummer fire at ,luchon1 ,i am not aware of any certain evidence that in ,europe snakes have been regarded as embodiments of the tree-spirit or corn-spirit17#aae7 though in other parts of the world the conception appears to be not unknown47#aaf7 ,whereas the popular faith in the transformation of witches into animals is so general and deeply rooted1 and the fear of these uncanny beings is so strong1 that it seems safer to suppose that the cats and other animals which were burnt in the fire suffered death as embodiments of witches than that they perished as representatives of vegetation-spirits4 ,,chapter ,,viii4 ,,the ,,magic ,,flowers ,,of ,,midsummer ,,eve4 7,m#cf7 ,a feature of the great midsummer festival remains to be considered1 which may perhaps help to clear up the doubt as to the meaning of the fire-ceremonies and their relation to ,druidism4 ,for in ,france and ,england1 the countries where the sway of the ,druids is known to have been most firmly established1 ,midsummer ,eve is still the time for culling certain magic plants1 whose evanescent virtue can be secured at this mystic season alone4 ,indeed all over ,europe antique fancies of the same sort have lingered about ,midsummer ,eve1 imparting to it a fragrance of the past1 like withered rose leaves that1 found by chance in the pages of an old volume1 still smell of departed summers4 ,thus in ,saintonge and ,aunis1 two of the ancient provinces of ,western ,france1 we read that 8of all the festivals for which the merry bells ring out there is not one which has given rise to a greater number of superstitious practices than the festival of ,st4 ,john the ,baptist4 ,the ,eve of ,st4 ,john was the day of all days for gathering the wonderful herbs by means of which you could combat fever1 cure a host of diseases1 and guard yourself against sorcerers and their spells4 ,but in order to attain these results two conditions had to be observed2 first1 you must be fasting when you gathered the herbs1 and second1 you must cull them before the sun rose4 ,if these conditions were not fulfilled1 the plants had no special virtue407#aag7 ,in the neighbouring province of ,perigord the person who gathered the magic herbs before sunrise at this season had to walk backwards1 to mutter some mystic words1 and to perform certain ceremonies4 ,the plants thus collected were carefully kept as an infallible cure for fever2 placed above beds and the doors of houses and of cattle-sheds they protected man and beast from disease1 witchcraft1 and accident47#aah7 ,in ,normandy a belief in the marvellous properties of herbs and plants1 of flowers and seeds and leaves gathered1 with certain traditional rites1 on the ,eve or the ,day of ,st4 ,john has remained part of the peasant's creed to this day4 ,thus he fancies that seeds of vegetables and plants1 which have been collected on ,st4 ,john's ,eve1 will keep better than others1 and that flowers plucked that day will never fade47#aai7 ,indeed so widespread in ,france used to be the faith in the magic virtue of herbs culled on that day that there is a ,french proverb 8to employ all the herbs of ,st4 ,john in an affair10 meaning 8to leave no stone unturned407#abj7 ,in the early years of the nineteenth century a traveller reported that at ,marseilles1 8on the ,eve of ,st4 ,john1 the ,place de ,noailles and the course are cleaned4 ,from three o'clock in the morning the country-people flock thither1 and by six o'clock the whole place is covered with a considerable quantity of flowers and herbs1 aromatic or otherwise4 ,the folk attribute superstitious virtues to these plants2 they are persuaded that if they have been gathered the same day before sunrise they are fitted to heal many ailments4 ,people buy them emulously to give away in presents and to fill the house with407#aba7 ,on the ,eve of ,st4 ,john 7,midsummer ,eve71 before sunset1 the peasants of ,perche still gather the herb called ,st4 ,john's herb4 ,it is a creeping plant1 very aromatic1 with small flowers of a violet blue4 ,other scented flowers are added1 and out of the posies they make floral crosses and crowns1 which they hang up over the doors of houses and stables4 ,such floral decorations are sold like the box-wood on ,palm ,sunday1 and the withered wreaths are kept from year to year4 ,if an animal dies1 it may be a cow1 they carefully clean the byre or the stable1 make a pile of these faded garlands1 and set them on fire1 having previously closed up all the openings and interstices1 so that the whole place is thoroughly fumigated4 ,this is thought to eradicate the germs of disease from the byre or stable47#abb7 ,at ,nellingen1 near ,saaralben1 in ,lorraine the hedge doctors collect their store of simples between eleven o'clock and noon on ,midsummer ,day2 and on that day nut-water is brewed from nuts that have been picked on the stroke of noon4 ,such water is a panacea for all ailments47#abc7 ,in the ,vosges ,mountains they say that wizards have but one day in the year1 and but one hour in that day1 to find and cull the baleful herbs which they use in their black art4 ,that day is the ,eve of ,st4 ,john1 and that hour is the time when the church bells are ringing the noonday ,angelus4 ,hence in many villages they say that the bells ought not to ring at noon on that day47#abd7 7,m#cg7 ,in the ,tyrol also they think that the witching hour is when the ,ave ,maria bell is ringing on ,midsummer ,eve1 for then the witches go forth to gather the noxious plants whereby they raise thunderstorms4 ,therefore in many districts the bells ring for a shorter time than usual that evening27#abe7 at ,folgareit the sexton used to steal quietly into the church1 and when the clock struck three he contented himself with giving a few pulls to the smallest of the bells47#abf7 ,at ,rengen1 in the ,eifel ,mountains1 the sexton rings the church bell for an hour on the afternoon of ,midsummer ,day4 ,as soon as the bell begins to ring1 the children run out into the meadows1 gather flowers1 and weave them into garlands which they throw on the roofs of the houses and buildings4 ,there the garlands remain till the wind blows them away4 ,it is believed that they protect the houses against fire and thunderstorms47#abg7 ,at ,niederehe1 in the ,eifel ,mountains1 on ,midsummer ,day little children used to make wreaths and posies out of 8,st4 ,john's flowers and ,maiden-flax0 and throw them on the roofs4 ,some time afterwards1 when the wild gooseberries were ripe1 all the children would gather round an old woman on a ,sunday afternoon1 and taking the now withered wreaths and posies with them march out of the village1 praying while they walked4 ,wreaths and posies were then thrown in a heap and kindled1 whereupon the children snatched them up1 still burning1 and ran and fumigated the wild gooseberry bushes with the smoke4 ,then they returned with the old woman to the village1 knelt down before her1 and received her blessing4 ,from that time the children were free to pick and eat the wild gooseberries47#abh7 ,in the ,mark of ,brandenburg the peasants gather all sorts of simples on ,midsummer ,day1 because they are of opinion that the drugs produce their medicinal effect only if they have been culled at that time4 ,many of these plants1 especially roots1 must be dug up at midnight and in silence47#abi7 ,in ,mecklenburg not merely is a special healing virtue ascribed to simples collected on ,midsummer ,day2 the very smoke of such plants1 if they are burned in the fire1 is believed to protect a house against thunder and lightning1 and to still the raging of the storm47#acj7 ,the ,wends of the ,spreewald twine wreaths of herbs and flowers at midsummer1 and hang them up in their rooms2 and when any one gets a fright he will lay some of the leaves and blossoms on hot coals and fumigate himself with the smoke47#aca7 ,in ,eastern ,prussia1 some two hundred years ago1 it used to be customary on ,midsummer ,day to make up a bunch of herbs of various sorts and fasten it to a pole1 which was then put up over the gate or door through which the corn would be brought in at harvest4 ,such a pole was called ,kaupole1 and it remained in its place till the crops had been reaped and garnered4 ,then the bunch of herbs was taken down2 part of it was put with the corn in the barn to keep rats and mice from the grain1 and part was kept as a remedy for diseases of all sorts47#acb7 7,m#ch7 ,the ,germans of ,west ,bohemia collect simples on ,st4 ,john's ,night1 because they believe the healing virtue of the plants to be especially powerful at that time47#acc7 ,the theory and practice of the ,huzuls in the ,carpathian ,mountains are similar2 they imagine that the plants gathered on that night are not only medicinal but possess the power of restraining the witches2 some say that the herbs should be plucked in twelve gardens or meadows47#acd7 ,among the simples which the ,czechs and ,moravians of ,silesia cull at this season are dandelions1 ribwort1 and the bloom of the lime-tree47#ace7 ,the ,esthonians of the island of ,oesel gather ,st4 ,john's herbs 7,jani rohhud7 on ,st4 ,john's ,day1 tie them up in bunches1 and hang them up about the houses to prevent evil spirits from entering4 ,a subsidiary use of the plants is to cure diseases2 gathered at that time they have a greater medical value than if they were collected at any other season4 ,everybody does not choose exactly the same sorts of plants2 some gather more and some less1 but in the collection ,st4 ,john's wort 7,jani rohhi1 ,hypericum perforatum7 should never be wanting47#acf7 ,a writer of the early part of the seventeenth century informs us that the ,livonians1 among whom he lived1 were impressed with a belief in the great and marvellous properties possessed by simples which had been culled on ,midsummer ,day4 ,such simples1 they thought1 were sure remedies for fever and for sickness and pestilence in man and beast2 but if gathered one day too late they lost all their virtue47#acg7 ,among the ,letts of the ,baltic provinces of ,russia girls and women go about on ,midsummer ,day crowned with wreaths of aromatic plants1 which are afterwards hung up for good luck in the houses4 ,the plants are also dried and given to cows to eat1 because they are supposed to help the animals to calve47#ach7 7,m#ci7 ,in ,bulgaria ,st4 ,john's ,day is the special season for culling simples4 ,on this day1 too1 ,bulgarian girls gather nosegays of a certain white flower1 throw them into a vessel of water1 and place the vessel under a rose-tree in bloom4 ,here it remains all night4 ,next morning they set it in the courtyard and dance singing round it4 ,an old woman then takes the flowers out of the vessel1 and the girls wash themselves with the water1 praying that ,god would grant them health throughout the year4 ,after that the old woman restores her nosegay to each girl and promises her a rich husband47#aci7 ,among the ,south ,slavs generally on ,st4 ,john's ,eve it is the custom for girls to gather white flowers in the meadows and to place them in a sieve or behind the rafters4 ,a flower is assigned to each member of the household3 next morning the flowers are inspected2 and he or she whose flower is fresh will be well the whole year1 but he or she whose flower is faded will be sickly or die4 ,garlands are then woven out of the flowers and laid on roofs1 folds1 and beehives47#adj7 ,in some parts of ,macedonia on ,st4 ,john's ,eve the peasants are wont to festoon their cottages and gird their own waists with wreaths of what they call ,st4 ,john's flower2 it is the blossom of a creeping plant which resembles honeysuckle47#ada7 ,similar notions as to the magical virtue which plants acquire at midsummer have been transported by ,europeans to the ,new ,world4 ,at ,la ,paz in ,bolivia people believe that flowers of mint 7,yerba buena7 gathered before sunrise on ,st4 ,john's ,day foretell an endless felicity to such as are so lucky as to find them47#adb7 7,m#dj7 ,nor is the superstition confined to ,europe and to people of ,european descent4 ,in ,morocco also the ,mohammedans are of opinion that certain plants1 such as penny-royal1 marjoram1 and the oleander1 acquire a special magic virtue 7baraka7 when they are gathered shortly before midsummer4 ,hence the people collect these plants at this season and preserve them for magical or medical purposes4 ,for example1 branches of oleander are brought into the houses before midsummer and kept under the roof as a charm against the evil eye2 but while the branches are being brought in they may not touch the ground1 else they would lose their marvellous properties4 ,cases of sickness caused by the evil eye are cured by fumigating the patients with the smoke of these boughs4 ,the greatest efficacy is ascribed to 8the sultan of the oleander10 which is a stalk with four pairs of leaves clustered round it4 ,such a stalk is always endowed with magical virtue1 but that virtue is greatest when the stalk has been cut just before midsummer4 ,arab women in the ,hiaina district of ,morocco gather ,daphne gnidium on ,midsummer ,day1 dry it in the sun1 and make it into a powder which1 mixed with water1 they daub on the heads of their little children to protect them from sunstroke and vermin and to make their hair grow well4 ,indeed such marvellous powers do these ,arabs attribute to plants at this mystic season that a barren woman will walk naked about a vegetable garden on ,midsummer ,night in the hope of conceiving a child through the fertilizing influence of the vegetables47#adc7 7,m#da7 ,sometimes in order to produce the desired effect it is deemed necessary that seven or nine different sorts of plants should be gathered at this mystic season4 ,norman peasants1 who wish to fortify themselves for the toil of harvest1 will sometimes go out at dawn on ,st4 ,john's ,day and pull seven kinds of plants1 which they afterwards eat in their soup as a means of imparting strength and suppleness to their limbs in the harvest field47#add7 ,in ,mecklenburg maidens are wont to gather seven sorts of flowers at noon on ,midsummer ,eve4 ,these they weave into garlands1 and sleep with them under their pillows4 ,then they are sure to dream of the men who will marry them47#ade7 ,but the flowers on which youthful lovers dream at ,midsummer ,eve are oftener nine in number4 ,thus in ,voigtland nine different kinds of flowers are twined into a garland at the hour of noon1 but they may not enter the dwelling by the door in the usual way2 they must be passed through the window1 or1 if they come in at the door1 they must be thrown1 not carried1 into the house4 ,sleeping on them that night you will dream of your future wife or future husband47#adf7 ,the ,bohemian maid1 who gathers nine kinds of flowers on which to dream of love at ,midsummer ,eve1 takes care to wrap her hand in a white cloth1 and afterwards to wash it in dew2 and when she brings her garland home she must speak no word to any soul she meets by the way1 for then all the magic virtue of the flowers would be gone47#adg7 ,other ,bohemian girls look into the book of fate at this season after a different fashion4 ,they twine their hair with wreaths made of nine sorts of leaves1 and go1 when the stars of the summer night are twinkling in the sky1 to a brook that flows beside a tree4 ,there1 gazing on the stream1 the girl beholds1 beside the broken reflections of the tree and the stars1 the watery image of her future lord47#adh7 ,so in ,masuren maidens gather nosegays of wild flowers in silence on ,midsummer ,eve4 ,at the midnight hour each girl takes the nosegay and a glass of water1 and when she has spoken certain words she sees her lover mirrored in the water47#adi7 7,m#db7 ,sometimes ,bohemian damsels make a different use of their midsummer garlands twined of nine sorts of flowers4 ,they lie down with the garland laid as a pillow under their right ear1 and a hollow voice1 swooning from underground1 proclaims their destiny47#aej7 ,yet another mode of consulting the oracle by means of these same garlands is to throw them backwards and in silence upon a tree at the hour of noon1 just when the flowers have been gathered4 ,for every time that the wreath is thrown without sticking to the branches of the tree the girl will have a year to wait before she weds4 ,this mode of divination is practised in ,voigtland17#aea7 ,east ,prussia17#aeb7 ,silesia17#aec7 ,belgium17#aed7 and ,wales17#aee7 and the same thing is done in ,masuren1 although we are not told that there the wreaths must be composed of nine sorts of flowers47#aef7 ,however1 in ,masuren chaplets of nine kinds of herbs are gathered on ,st4 ,john's ,eve and put to a more prosaic use than that of presaging the course of true love4 ,they are carefully preserved1 and the people brew a sort of tea from them1 which they administer as a remedy for many ailments2 or they keep the chaplets under their pillows till they are dry1 and thereupon dose their sick cattle with them47#aeg7 ,in ,esthonia the virtues popularly ascribed to wreaths of this sort are many and various4 ,these wreaths1 composed of nine kinds of herbs culled on the ,eve or the ,day of ,st4 ,john1 are sometimes inserted in the roof or hung up on the walls of the house1 and each of them receives the name of one of the inmates4 ,if the plants which have been thus dedicated to a girl happen to take root and grow in the chinks and crannies1 she will soon wed2 if they have been dedicated to an older person and wither away1 that person will die4 ,the people also give them as medicine to cattle at the time when the animals are driven forth to pasture2 or they fumigate the beasts with the smoke of the herbs1 which are burnt along with shavings from the wooden threshold4 ,bunches of the plants are also hung about the house to keep off evil spirits1 and maidens lay them under their pillows to dream on47#aeh7 ,in ,sweden the 8,midsummer ,brooms10 made up of nine sorts of flowers gathered on ,midsummer ,eve1 are put to nearly the same uses4 ,fathers of families hang up such 8brooms0 to the rafters1 one for each inmate of the house2 and he or she whose broom 7quast7 is the first to wither will be the first to die4 ,girls also dream of their future husbands with these bunches of flowers under their pillows4 ,a decoction made from the flowers is1 moreover1 a panacea for all disorders1 and if a bunch of them be hung up in the cattle shed1 the ,troll cannot enter to bewitch the beasts47#aei7 ,the ,germans of ,moravia think that nine kinds of herbs gathered on ,st4 ,john's ,night 7,midsummer ,eve7 are a remedy for fever27#afj7 and some of the ,wends attribute a curative virtue in general to such plants47#afa7 7,m#dc7 ,of the flowers which it has been customary to gather for purposes of magic or divination at midsummer none perhaps is so widely popular as ,st4 ,john's wort 7,hypericum perforatum74 ,the reason for associating this particular plant with the great summer festival is perhaps not far to seek1 for the flower blooms about ,midsummer ,day1 and with its bright yellow petals and masses of golden stamens it might well pass for a tiny copy on earth of the great sun which reaches its culminating point in heaven at this season4 ,gathered on ,midsummer ,eve1 or on ,midsummer ,day before sunrise1 the blossoms are hung on doorways and windows to preserve the house against thunder1 witches1 and evil spirits2 and various healing properties are attributed to the different species of the plant4 ,in the ,tyrol they say that if you put ,st4 ,john's wort in your shoe before sunrise on ,midsummer ,day you may walk as far as you please without growing weary4 ,in ,scotland people carried it about their persons as an amulet against witchcraft4 ,on the lower ,rhine children twine chaplets of ,st4 ,john's wort on the morning of ,midsummer ,day1 and throw them on the roofs of the houses4 ,here1 too1 the people who danced round the midsummer bonfires used to wear wreaths of these yellow flowers in their hair1 and to deck the images of the saints at wayside shrines with the blossoms4 ,sometimes they flung the flowers into the bonfires4 ,in ,sicily they dip ,st4 ,john's wort in oil1 and so apply it as a balm for every wound4 ,during the ,middle ,ages the power which the plant notoriously possesses of banning devils won for it the name of fuga daemonum2 and before witches and wizards were stretched on the rack or otherwise tortured1 the flower used to be administered to them as a means of wringing the truth from their lips47#afb7 ,in ,north ,wales people used to fix sprigs of ,st4 ,john's wort over their doors1 and sometimes over their windows1 8in order to purify their houses1 and by that means drive away all fiends and evil spirits407#afc7 ,in ,saintonge and ,aunis the flowers served to detect the presence of sorcerers1 for if one of these pestilent fellows entered a house1 the bunches of ,st4 ,john's wort1 which had been gathered on ,midsummer ,eve and hung on the walls1 immediately dropped their yellow heads as if they had suddenly faded47#afd7 ,however1 the ,germans of ,western ,bohemia think that witches1 far from dreading ,st4 ,john's wort1 actually seek the plant on ,st4 ,john's ,eve47#afe7 ,further1 the edges of the calyx and petals of ,st4 ,john's wort1 as well as their external surface1 are marked with dark purple spots and lines1 which1 if squeezed1 yield a red essential oil soluble in spirits47#aff7 ,german peasants believe that this red oil is the blood of ,st4 ,john17#afg7 and this may be why the plant is supposed to heal all sorts of wounds47#afh7 ,in ,mecklenburg they say that if you pull up ,st4 ,john's wort at noon on ,midsummer ,day you will find at the root a bead of red juice called ,st4 ,john's blood2 smear this blood on your shirt just over your heart1 and no mad dog will bite you47#afi7 ,in the ,mark of ,brandenburg the same blood1 procured in the same manner and rubbed on the barrel of a gun1 will make every shot from that gun to hit the mark47#agj7 ,according to others1 ,st4 ,john's blood is found at noon on ,st4 ,john's ,day1 and only then1 adhering in the form of beads to the root of a weed called knawel1 which grows in sandy soil4 ,but some people say that these beads of red juice are not really the blood of the martyred saint1 but only insects resembling the cochineal or kermes-berry47#aga7 8,about ,hanover ,i have often observed devout ,roman ,catholics going on the morning of ,st4 ,john's day to neighbouring sandhills1 gathering on the roots of herbs a certain insect 7,coccus ,polonica7 looking like drops of blood1 and thought by them to be created on purpose to keep alive the remembrance of the foul murder of ,st4 ,john the ,baptist1 and only to be met with on the morning of the day set apart for him by the ,church4 ,i believe the life of this insect is very ephemeral1 but by no means restricted to the twenty-fourth of ,june407#agb7 7,m#dd7 ,yet another plant whose root has been thought to yield the blood of ,st4 ,john is the mouse-ear hawkweed 7,hieracium pilosella71 which grows very commonly in dry exposed places1 such as gravelly banks1 sunny lawns1 and the tops of park walls4 8,it blossoms from ,may to the end of ,july1 presenting its elegant sulphur-coloured flowers to the noontide sun1 while the surrounding herbage1 and even its own foliage1 is withered and burnt up027#agc7 and these round yellow flowers may be likened not inaptly to the disc of the great luminary whose light they love4 ,at ,hildesheim1 in ,germany1 people used to dig up hawkweed1 especially on the ,gallows' ,hill1 when the clocks were striking noon on ,midsummer ,day2 and the blood of ,st4 ,john1 which they found at the roots1 was carefully preserved in quills for good luck4 ,a little of it smeared secretly on the clothes was sure to make the wearer fortunate in the market that day47#agd7 ,according to some the plant ought to be dug up with a gold coin47#age7 ,near ,gablonz1 in ,bohemia1 it used to be customary to make a bed of ,st4 ,john's flowers1 as they were called1 on ,st4 ,john's ,eve1 and in the night the saint himself came and laid his head on the bed2 next morning you could see the print of his head on the flowers1 which derived a healing virtue from his blessed touch1 and were mixed with the fodder of sick cattle to make them whole47#agf7 ,but whether these ,st4 ,john's flowers were the mouse-ear hawkweed or not is doubtful47#agg7 7,m#de7 ,more commonly in ,germany the name of ,st4 ,john's flowers 7,johannisblumen7 appears to be given to the mountain arnica4 ,in ,voigtland the mountain arnica if plucked on ,st4 ,john's ,eve and stuck in the fields1 laid under the roof1 or hung on the wall1 is believed to protect house and fields from lightning and hail47#agh7 ,so in some parts of ,bavaria they think that no thunderstorm can harm a house which has a blossom of mountain arnica in the window or the roof1 and in the ,tyrol the same flower fastened to the door will render the dwelling fire-proof4 ,but it is needless to remark that the flower1 which takes its popular name from ,st4 ,john1 will be no protection against either fire or thunder unless it has been culled on the saint's own day47#agi7 7,m#df7 ,another plant which possesses wondrous virtues1 if only it be gathered on the ,eve or the ,day of ,st4 ,john1 is mugwort 7,artemisia vulgaris74 ,hence in ,france it goes by the name of the herb of ,st4 ,john47#ahj7 ,near ,pronne1 in the ,french department of ,somme1 people used to go out fasting before sunrise on ,st4 ,john's ,day to cull the plant2 put among the wheat in the barn it protected the corn against mice4 ,in ,artois people carried bunches of mugwort1 or wore it round their body27#aha7 in ,poitou they still wear girdles of mugwort or hemp when they warm their backs at the midsummer fire as a preservative against backache at harvest27#ahb7 and the custom of wearing girdles of mugwort on the ,eve or ,day of ,st4 ,john has caused the plant to be popularly known in ,germany and ,bohemia as ,st4 ,john's girdle4 ,in ,bohemia such girdles are believed to protect the wearer for the whole year against ghosts1 magic1 misfortune1 and sickness4 ,people also weave garlands of the plant and look through them at the midsummer bonfire or put them on their heads2 and by doing so they ensure that their heads will not ache nor their eyes smart all that year4 ,another ,bohemian practice is to make a decoction of mugwort which has been gathered on ,st4 ,john's ,day2 then1 when your cow is bewitched and will yield no milk1 you have only to wash the animal thrice with the decoction and the spell will be broken47#ahc7 ,in ,germany1 people used to crown their heads or gird their bodies with mugwort1 which they afterwards threw into the midsummer bonfire1 pronouncing certain rhymes and believing that they thus rid themselves of all their ill-luck47#ahd7 ,sometimes wreaths or girdles of mugwort were kept in houses1 cattle-sheds1 and sheep-folds throughout the year47#ahe7 ,in ,normandy such wreaths are a protection against thunder and thieves27#ahf7 and stalks of mugwort hinder witches from laying their spells on the butter47#ahg7 ,in the ,isle of ,man on ,midsummer ,eve people gathered barran fealoin or mugwort 8as a preventive against the influence of witchcraft027#ahh7 in ,belgium bunches of mugwort gathered on ,st4 ,john's ,day or ,eve and hung on the doors of stables and houses are believed to bring good luck and to furnish a protection against sorcery47#ahi7 ,it is curious to find that in ,china a similar use is1 or was formerly1 made of mugwort at the same season of the year4 ,in an old ,chinese calendar we read that 8on the fifth day of the fifth month the four classes of the people gambol in the herbage1 and have competitive games with plants of all kinds4 ,they pluck mugwort and make dolls of it1 which they suspend over their gates and doors1 in order to expel poisonous airs or influences407#aij7 ,on this custom ,professor ,j4 ,j4 ,m4 de ,groot observes3 8,notice that the plant owed its efficacy to the time when it was plucked3 a day denoting the midsummer festival1 when light and fire of the universe are in their apogee407#aia7 ,on account of this valuable property mugwort is used by ,chinese surgeons in cautery47#aib7 ,the ,ainos of ,japan employ bunches of mugwort in exorcisms1 8because it is thought that demons of disease dislike the smell and flavour of this herb407#aic7 ,it is an old ,german belief that he who carries mugwort in his shoes will not grow weary47#aid7 ,in ,mecklenburg1 they say that if you will dig up a plant of mugwort at noon on ,midsummer ,day1 you will find under the root a burning coal1 which vanishes away as soon as the church bells have ceased to ring4 ,if you find the coal and carry it off in silence1 it will prove a remedy for all sorts of maladies47#aie7 ,according to another ,german superstition1 such a coal will turn to gold47#aif7 ,english writers record the popular belief that a rare coal is to be found under the root of mugwort at a single hour of a single day in the year1 namely1 at noon or midnight on ,midsummer ,eve1 and that this coal will protect him who carries it on his person from plague1 carbuncle1 lightning1 fever1 and ague47#aig7 ,in ,eastern ,prussia1 on ,st4 ,john's ,eve1 people can foretell a marriage by means of mugwort2 they bend two stalks of the growing plant outward1 and then observe whether the stalks1 after straightening themselves again1 incline towards each other or not47#aih7 7,m#dg7 ,a similar mode of divination has been practised both in ,england and in ,germany with the orpine 7,sedum telephium71 a plant which grows on a gravelly or chalky soil about hedges1 the borders of fields1 and on bushy hills4 ,it flowers in ,august1 and the blossoms consist of dense clustered tufts of crimson or purple petals2 sometimes1 but rarely1 the flowers are white47#aii7 ,in ,england the plant is popularly known as ,midsummer ,men1 because people used to plant slips of them in pairs on ,midsummer ,eve1 one slip standing for a young man and the other for a young woman4 ,if the plants1 as they grew up1 bent towards each other1 the couple would marry2 if either of them withered1 he or she whom it represented would die47#bjj7 ,in ,masuren1 ,westphalia1 and ,switzerland the method of forecasting the future by means of the orpine is precisely the same47#bja7 7,m#dh7 ,another plant which popular superstition has often associated with the summer solstice is vervain47#bjb7 ,in some parts of ,spain people gather vervain after sunset on ,midsummer ,eve1 and wash their faces next morning in the water in which the plants have been allowed to steep overnight47#bjc7 ,in ,belgium vervain is gathered on ,st4 ,john's ,day and worn as a safeguard against rupture47#bjd7 ,in ,normandy the peasants cull vervain on the ,day or the ,eve of ,st4 ,john1 believing that1 besides its medical properties1 it possesses at this season the power of protecting the house from thunder and lightning1 from sorcerers1 demons1 and thieves47#bje7 ,bohemian poachers wash their guns with a decoction of vervain and southernwood1 which they have gathered naked before sunrise on ,midsummer ,day2 guns which have been thus treated never miss the mark47#bjf7 ,in our own country vervain used to be sought for its magical virtues on ,midsummer ,eve47#bjg7 ,in the ,tyrol they think that he who finds a four-leaved clover while the vesper-bell is ringing on ,midsummer ,eve can work magic from that time forth47#bjh7 ,people in ,berry say that the four-leaved clover is endowed with all its marvellous virtues only when it has been plucked by a virgin on the night of ,midsummer ,eve47#bji7 ,in ,saintonge and ,aunis the four-leaved clover1 if it be found on the ,eve of ,st4 ,john1 brings good luck at play27#baj7 in ,belgium it brings a girl a husband47#baa7 7,m#di7 ,at ,kirchvers1 in ,hesse1 people run out to the fields at noon on ,midsummer ,day to gather camomile2 for the flowers1 plucked at the moment when the sun is at the highest point of his course1 are supposed to possess the medicinal qualities of the plant in the highest degree4 ,in heathen times the camomile flower1 with its healing qualities1 its yellow calix and white stamens1 is said to have been sacred to the kindly and shining ,balder and to have borne his name1 being called ,balders-br1 that is1 ,balder's eyelashes47#bab7 ,in ,westphalia1 also1 the belief prevails that camomile is most potent as a drug when it has been gathered on ,midsummer ,day27#bac7 in ,masuren the plant must always be one of the nine different kinds of plants that are culled on ,midsummer ,eve to form wreaths1 and tea brewed from the flower is a remedy for many sorts of maladies47#bad7 7,m#ej7 ,thuringian peasants hold that if the root of the yellow mullein 7,verbascum7 has been dug up in silence with a ducat at midnight on ,midsummer ,eve1 and is worn in a piece of linen next to the skin1 it will preserve the wearer from epilepsy47#bae7 ,in ,prussia girls go out into the fields on ,midsummer ,day1 gather mullein1 and hang it up over their beds4 ,the girl whose flower is the first to wither will be the first to die47#baf7 ,perhaps the bright yellow flowers of mullein1 clustering round the stem like lighted candles1 may partly account for the association of the plant with the summer solstice4 ,in ,germany great mullein 7,verbascum thapsus7 is called the ,king's ,candle2 in ,england it is popularly known as ,high ,taper4 ,the yellow1 hoary mullein 7,verbascum pulverulentum7 8forms a golden pyramid a yard high1 of many hundreds of flowers1 and is one of the most magnificent of ,british herbaceous plants407#bag7 ,we may trace a relation between mullein and the sun in the ,prussian custom of bending the flower1 after sunset1 towards the point where the sun will rise1 and praying at the same time that a sick person or a sick beast may be restored to health47#bah7 7,m#ea7 ,in ,bohemia poachers fancy that they can render themselves invulnerable by swallowing the seed from a fir-cone which they have found growing upwards before sunrise on the morning of ,st4 ,john's ,day47#bai7 ,again1 wild thyme gathered on ,midsummer ,day is used in ,bohemia to fumigate the trees on ,christmas ,eve in order that they may grow well27#bbj7 in ,voigtland a tea brewed from wild thyme which has been pulled at noon on ,midsummer ,day is given to women in childbed47#bba7 ,the ,germans of ,western ,bohemia brew a tea or wine from elder-flowers1 but they say that the brew has no medicinal virtue unless the flowers have been gathered on ,midsummer ,eve4 ,they do say1 too1 that whenever you see an elder-tree1 you should take off your hat47#bbb7 ,in the ,tyrol dwarf-elder serves to detect witchcraft in cattle1 provided of course that the shrub has been pulled up or the branches broken on ,midsummer ,day47#bbc7 ,russian peasants regard the plant known as purple loosestrife 7,lythrum salicaria7 with respect and even fear4 ,wizards make much use of it4 ,they dig the root up on ,st4 ,john's morning1 at break of day1 without the use of iron tools2 and they believe that by means of the root1 as well as of the blossom1 they can subdue evil spirits and make them serviceable1 and also drive away witches and the demons that guard treasures47#bbd7 7,m#eb7 ,more famous1 however1 than these are the marvellous properties which popular superstition in many parts of ,europe has attributed to the fern at this season4 ,at midnight on ,midsummer ,eve the plant is supposed to bloom and soon afterwards to seed2 and whoever catches the bloom or the seed is thereby endowed with supernatural knowledge and miraculous powers2 above all1 he knows where treasures lie hidden in the ground1 and he can render himself invisible at will by putting the seed in his shoe4 ,but great precautions must be observed in procuring the wondrous bloom or seed1 which else quickly vanishes like dew on sand or mist in the air4 ,the seeker must neither touch it with his hand nor let it touch the ground2 he spreads a white cloth under the plant1 and the blossom or the seed falls into it4 ,beliefs of this sort concerning fern-seed have prevailed1 with trifling variations of detail1 in ,england1 ,france1 ,germany1 ,austria1 ,italy1 and ,russia47#bbe7 ,in ,bohemia the magic bloom is said to be golden1 and to glow or sparkle like fire47#bbf7 ,in ,russia1 they say that at dead of night on ,midsummer ,eve the plant puts forth buds like glowing coals1 which on the stroke of twelve burst open with a clap like thunder and light up everything near and far47#bbg7 ,in the ,azores they say that the fern only blooms at midnight on ,st4 ,john's ,eve1 and that no one ever sees the flower because the fairies instantly carry it off4 ,but if any one1 watching till it opens1 throws a cloth over it1 and then1 when the magic hour has passed1 burns the blossoms carefully1 the ashes will serve as a mirror in which you can read the fate of absent friends2 if your friends are well and happy1 the ashes will resume the shape of a lovely flower2 but if they are unhappy or dead1 the ashes will remain cold and lifeless47#bbh7 ,in ,thuringia people think that he who has on his person or in his house the male fern 7,aspidium filix mas7 cannot be bewitched4 ,they call it ,st4 ,john's root 7,johanniswurzel71 and say that it blooms thrice in the year1 on ,christmas ,eve1 ,easter ,eve1 and the day of ,st4 ,john the ,baptist2 it should be dug up when the sun enters the sign of the lion4 ,armed with this powerful implement you can detect a sorcerer at any gathering1 it may be a wedding feast or what not4 ,all you have to do is to put the root under the tablecloth unseen by the rest of the company1 and1 if there should be a sorcerer among them1 he will turn as pale as death and get up and go away4 ,fear and horror come over him when the fern-root is under the tablecloth4 ,and when oxen1 horses1 or other domestic cattle are bewitched by wicked people1 you need only take the root at full moon1 soak it in water1 and sprinkle the cattle with the water1 or rub them down with a cloth that has been steeped in it1 and witchcraft will have no more power over the animals47#bbi7 7,m#ec7 ,once more1 people have fancied that if they cut a branch of hazel on ,midsummer ,eve it would serve them as a divining rod to discover treasures and water4 ,this belief has existed in ,moravia1 ,mecklenburg1 and apparently in ,scotland47#bcj7 ,in the ,mark of ,brandenburg1 they say that if you would procure the mystic wand you must go to the hazel by night on ,midsummer ,eve1 walking backwards1 and when you have come to the bush you must silently put your hands between your legs and cut a fork-shaped stick2 that stick will be the divining-rod1 and1 as such1 will detect treasures buried in the ground4 ,if you have any doubt as to the quality of the wand1 you have only to hold it in water2 for in that case your true divining-rod will squeak like a pig1 but your spurious one will not47#bca7 ,in ,bavaria they say that the divining-rod should be cut from a hazel bush between eleven and twelve on ,st4 ,john's ,night1 and that by means of it you can discover not only veins of metal and underground springs1 but also thieves and murderers and unknown ways4 ,in cutting it you should say1 8,god greet thee1 thou noble twig6 ,with ,god the ,father ,i seek thee1 with ,god the ,son ,i find thee1 with the might of ,god the ,holy ,ghost ,i break thee4 ,i adjure thee1 rod and sprig1 by the power of the ,highest that thou shew me what ,i order1 and that as sure and clear as ,mary the ,mother of ,god was a pure virgin when she bare our ,lord ,jesus1 in the name of ,god the ,father1 ,god the ,son1 and ,god the ,holy ,ghost1 ,amen607#bcb7 ,in ,berlin and the neighbourhood they say that every seventh year there grows a wonderful branch on a hazel bush1 and that branch is the divining-rod4 ,only an innocent child1 born on a ,sunday and nursed in the true faith1 can find it on ,st4 ,john's ,night2 to him then all the treasures of the earth lie open47#bcc7 ,in the ,tyrol the divining-rod ought to be cut at new moon1 but may be cut either on ,st4 ,john's ,day or on ,twelfth ,night4 ,having got it you baptize it in the name of one of the ,three ,holy ,kings according to the purpose for which you intend to use it3 if the rod is to discover gold1 you name it ,caspar2 if it is to reveal silver1 you call it ,balthasar2 and if it is to point out hidden springs of water1 you dub it ,melchior47#bcd7 ,in ,lechrain the divining-rod is a yearling shoot of hazel with two branches2 a good time for cutting it is new moon1 and if the sun is rising1 so much the better4 ,as for the day of the year1 you may take your choice between ,st4 ,john's ,day1 ,twelfth ,night1 and ,shrove ,tuesday4 ,if cut with the proper form of words1 the rod will as usual discover underground springs and hidden treasures47#bce7 7,m#ed7 ,midsummer ,eve is also the favourite time for procuring the divining-rod in ,sweden4 ,some say that it should then be cut from a mistletoe bough47#bcf7 ,however1 other people in ,sweden are of opinion that the divining-rod 7,slag ruta7 which is obtained on ,midsummer ,eve ought to be compounded out of four different kinds of wood1 to wit1 mistletoe1 mountain-ash1 the aspen1 and another2 and they say that the mountain-ash which is employed for this purpose should1 like the mistletoe1 be a parasite growing from the hollow root of a fallen tree1 whither the seed was carried by a bird or wafted by the wind4 ,armed with this fourfold implement of power the treasure-seeker proceeds at sundown to the spot where he expects to find hidden wealth2 there he lays the rod on the ground in perfect silence1 and when it lies directly over treasure1 it will begin to hop about as if it were alive47#bcg7 7,m#ee7 ,a mystical plant which to some extent serves the same purpose as the divining-rod is the springwort1 which is sometimes supposed to be caper-spurge 7,euphorbia lathyris74 ,in the ,harz ,mountains they say that many years ago there was a wondrous flower called springwort or ,johnswort1 which was as rare as it was marvellous4 ,it bloomed only on ,st4 ,john's ,night 7some say under a fern7 between the hours of eleven and twelve2 but when the last stroke of twelve was struck1 the flower vanished away4 ,only in mountainous regions1 where many noble metals reposed in the bosom of the earth1 was the flower seen now and then in lonely meadows among the hills4 ,the spirits of the hills wished by means of it to shew to men where their treasures were to be found4 ,the flower itself was yellow and shone like a lamp in the darkness of night4 ,it never stood still1 but kept hopping constantly to and fro4 ,it was also afraid of men and fled before them1 and no man ever yet plucked it unless he had been set apart by ,providence for the task4 ,to him who was lucky enough to cull it the flower revealed all the treasures of the earth1 and it made him rich1 oh so rich and so happy67#bch7 7,m#ef7 ,however1 the usual account given of the springwort is somewhat different4 ,they say that the way to procure it is this4 ,you mark a hollow in a tree where a green or black woodpecker has built its nest and hatched its young2 you plug up the hole with a wooden wedge2 then you hide behind the tree and wait4 ,the woodpecker meantime has flown away but very soon returns with the springwort in its bill4 ,it flutters up to the tree-trunk holding the springwort to the wedge1 which at once1 as if struck by a hammer1 jumps out with a bang4 ,now is your chance4 ,you rush from your concealment1 you raise a loud cry1 and in its fright the bird opens its bill and drops the springwort4 ,quick as thought you reach out a red or white cloth1 with which you have taken care to provide yourself1 and catch the magic flower as it falls4 ,the treasure is now yours4 ,before its marvellous power all doors and locks fly open2 it can make the bearer of it invisible2 and neither steel nor lead can wound the man who carries it in the right-hand pocket of his coat4 ,that is why people in ,swabia say of a thief who cannot be caught1 8,he must surely have a springwort407#bci7 ,the superstition which associates the springwort with the woodpecker is very ancient1 for it is recorded by ,pliny4 ,it was a vulgar belief1 he tells us1 that if a shepherd plugged up a woodpecker's nest in the hollow of a tree with a wedge1 the bird would bring a herb which caused the wedge to slip out of the hole2 ,trebius indeed affirmed that the wedge leaped out with a bang1 however hard and fast you might have driven it into the tree47#bdj7 ,another flower which possesses the same remarkable power of bursting open all doors and locks is chicory1 provided always that you cut the flower with a piece of gold at noon or midnight on ,st4 ,james's ,day1 the twenty-fifth of ,july4 ,but in cutting it you must be perfectly silent2 if you utter a sound1 it is all up with you4 ,there was a man who was just about to cut the flower of the chicory1 when he looked up and saw a millstone hovering over his head4 ,he fled for his life and fortunately escaped2 but had he so much as opened his lips1 the millstone would have dropped on him and crushed him as flat as a pancake4 ,however1 it is only a rare white variety of the chicory flower which can act as a picklock2 the common bright blue flower is perfectly useless for the purpose47#bda7 7,m#eg7 ,many more examples might perhaps be cited of the marvellous virtues which certain plants have been supposed to acquire at the summer solstice1 but the foregoing instances may suffice to prove that the superstition is widely spread1 deeply rooted1 and therefore probably very ancient in ,europe4 ,why should plants be thought to be endowed with these wonderful properties on the longest day more than on any other day of the year8 ,it seems difficult or impossible to explain such a belief except on the supposition that in some mystic way the plants catch from the sun1 then at the full height of his power and glory1 some fleeting effluence of radiant light and heat1 which invests them for a time with powers above the ordinary for the healing of diseases and the unmasking and baffling of all the evil things that threaten the life of man4 ,that the supposition is not purely hypothetical will appear from a folk-tale1 to be noticed later on1 in which the magic bloom of the fern is directly derived from the sun at noon on ,midsummer ,day4 ,and if the magic flowers of ,midsummer ,eve thus stand in direct relation to the sun1 which many of them resemble in shape and colour1 blooming in the meadows like little yellow suns fallen from the blue sky1 does it not become probable that the bonfires kindled at the same time are the artificial1 as the flowers are the natural1 imitations of the great celestial fire then blazing in all its strength8 ,at least analogy seems to favour the inference and so far to support ,mannhardt's theory1 that the bonfires kindled at the popular festivals of ,europe1 especially at the summer solstice1 are intended to reinforce the waning or waxing fires of the sun4 ,thus if in our enquiry into these fire-festivals the scales of judgment are loaded with the adverse theories of ,mannhardt and ,westermarck1 we may say that the weight1 light as it is1 of the magic flowers of ,midsummer ,eve seems to incline the trembling balance back to the side of ,mannhardt4 7,m#eh7 ,nor is it1 perhaps1 an argument against ,mannhardt's view that the midsummer flowers and plants are so often employed as talismans to break the spells of witchcraft47#bdb7 ,for granted that employment1 which is undeniable1 we have still to explain it1 and that we can hardly do except by reference to the midsummer sun4 ,and what is here said of the midsummer flowers applies equally to the midsummer bonfires4 ,they too are used to destroy the charms of witches and warlocks2 but if they can do so1 may it not be in part because fires at midsummer are thought to burn with fiercer fury than at other times by sympathy with the fiercer fervour of the sun8 ,this consideration would bring us back to an intermediate position between the opposing theories1 namely1 to the view that while the purely destructive aspect of fire is generally the most prominent and apparently the most important at these festivals1 we must not overlook the additional force which by virtue of homoeopathic or imitative magic the bonfires may be supposed both to derive from and to impart to the sun1 especially at the moment of the summer solstice when his strength is greatest and begins to decline1 and when accordingly he can at once give and receive help to the greatest advantage4 7,m#ei7 ,to conclude this part of our subject it may not be amiss to illustrate by a few more miscellaneous examples the belief that ,midsummer ,eve is one of the great days of the year in which witches and warlocks pursue their nefarious calling2 indeed in this respect ,midsummer ,eve perhaps stands second only to the famous ,walpurgis ,night 7the ,eve of ,may ,day74 ,for instance1 in the neighbourhood of ,lierre1 in ,belgium1 the people think that on the night of ,midsummer ,eve all witches and warlocks must repair to a certain field which is indicated to them beforehand4 ,there they hold their infernal ,sabbath and are passed in review by a hellish magician1 who bestows on them fresh powers4 ,that is why old women are most careful1 before going to bed on that night1 to stop up doors and windows and every other opening in order to bar out the witches and warlocks1 who but for this sage precaution might steal into the house and make the first trial of their new powers on the unfortunate inmates47#bdc7 ,at ,rottenburg1 in ,swabia1 people thought that the devil and the witches could do much harm on ,midsummer ,eve2 so they made fast their shutters and bunged up even the chinks and crannies1 for wherever air can penetrate1 there the devil and witches can worm their way in4 ,all night long1 too1 from nine in the evening till break of day1 the church bells rang to disturb the dreadful beings at their evil work1 since there is perhaps no better means of putting the whole devilish crew to flight than the sound of church bells47#bdd7 ,down to the second half of the nineteenth century the belief in witches was still widespread in ,voigtland1 a bleak mountainous region of ,central ,germany4 ,it was especially on the ,eve of ,may ,day 7,walpurgis71 ,st4 ,thomas's ,day1 ,st4 ,john's ,day1 and ,christmas ,eve1 as well as on ,mondays1 that they were dreaded4 ,then they would come into a neighbour's house to beg1 borrow1 or steal something1 no matter what2 but woe to the poor wretch who suffered them to carry away so much as a chip or splinter of wood2 for they would certainly use it to his undoing4 ,on these witching nights the witches rode to their ,sabbath on baking-forks and the dashers of churns2 but if when they were hurtling through the darkness any one standing below addressed one of the witches by name1 she would die within the year4 ,to counteract and undo the spells which witches cast on man and beast1 people resorted to all kinds of measures4 ,thus on the before-mentioned days folk made three crosses on the doors of the byres or guarded them by hanging up ,st4 ,john's wort1 marjoram1 or other equally powerful talismans4 ,very often1 too1 the village youth would carry the war into the enemy's quarters by marching out in a body1 cracking whips1 firing guns1 waving burning besoms1 shouting and making an uproar1 all for the purpose of frightening and driving away the witches47#bde7 ,in ,prussia witches and warlocks used regularly to assemble twice a year on ,walpurgis ,night and the ,eve of ,st4 ,john4 ,the places where they held their infernal ,sabbath were various2 for example1 one was ,pogdanzig1 in the district of ,schlochau4 ,they generally rode on a baking-fork1 but often on a black three-legged horse1 and they took their departure up the chimney with the words1 8,up and away and nowhere to stop60 ,when they were all gathered on the ,blocksberg or ,mount of the ,witches1 they held high revelry1 feasting first and then dancing on a tight rope lefthanded-wise to the inspiring strains which an old warlock drew from a drum and a pig's head47#bdf7 ,the ,south ,slavs believe that on the night of ,midsummer ,eve a witch will slink up to the fence of the farmyard and say1 8,the cheese to me1 the lard to me1 the butter to me1 the milk to me1 but the cowhide to thee60 ,after that the cow will perish miserably and you will be obliged to bury the flesh and sell the hide4 ,to prevent this disaster the thing to do is to go out into the meadows very early on ,midsummer morning while the dew is on the grass1 collect a quantity of dew in a waterproof mantle1 carry it home1 and having tethered your cow wash her down with the dew4 ,after that you have only to place a milkpail under her udders and to milk away as hard as you can2 the amount of milk that you will extract from that cow's dugs is quite surprising4 ,again1 the ,slovenians about ,grz and the ,croats of ,istria believe that on the same night the witches wage pitched battles with baptized folk1 attacking them fiercely with broken stakes of palings and stumps of trees4 ,it is therefore a wise precaution to grub up all the stumps in autumn and carry them home1 so that the witches may be weaponless on ,st4 ,john's ,night4 ,if the stumps are too heavy to be grubbed up1 it is well to ram them down tighter into the earth1 for then the witches will not be able to pull them up47#bdg7 ,,chapter ,,ix4 ,,balder ,,and ,,the ,,mistletoe4 7,m#fj7 ,the reader may remember that the preceding account of the popular fire-festivals of ,europe was suggested by the myth of the ,norse god ,balder1 who is said to have been slain by a branch of mistletoe and burnt in a great fire4 ,we have now to enquire how far the customs which have been passed in review help to shed light on the myth4 ,in this enquiry it may be convenient to begin with the mistletoe1 the instrument of ,balder's death4 7,m#fa7 ,from time immemorial the mistletoe has been the object of superstitious veneration in ,europe4 ,it was worshipped by the ,druids1 as we learn from a famous passage of ,pliny4 ,after enumerating the different kinds of mistletoe1 he proceeds3 8,in treating of this subject1 the admiration in which the mistletoe is held throughout ,gaul ought not to pass unnoticed4 ,the ,druids1 for so they call their wizards1 esteem nothing more sacred than the mistletoe and the tree on which it grows1 provided only that the tree is an oak4 ,but apart from this they choose oak-woods for their sacred groves and perform no sacred rites without oak-leaves2 so that the very name of ,druids may be regarded as a ,greek appellation derived from their worship of the oak47#bdh7 ,for they believe that whatever grows on these trees is sent from heaven1 and is a sign that the tree has been chosen by the god himself4 ,the mistletoe is very rarely to be met with2 but when it is found1 they gather it with solemn ceremony4 ,this they do above all on the sixth day of the moon1 from whence they date the beginnings of their months1 of their years1 and of their thirty years' cycle1 because by the sixth day the moon has plenty of vigour and has not run half its course4 ,after due preparations have been made for a sacrifice and a feast under the tree1 they hail it as the universal healer and bring to the spot two white bulls1 whose horns have never been bound before4 ,a priest clad in a white robe climbs the tree and with a golden sickle cuts the mistletoe1 which is caught in a white cloth4 ,then they sacrifice the victims1 praying that ,god may make his own gift to prosper with those upon whom he has bestowed it4 ,they believe that a potion prepared from mistletoe will make barren animals to bring forth1 and that the plant is a remedy against all poison4 ,so much of men's religion is commonly concerned with trifles407#bdi7 7,m#fb7 ,in another passage ,pliny tells us that in medicine the mistletoe which grows on an oak was esteemed the most efficacious1 and that its efficacy was by some superstitious people supposed to be increased if the plant was gathered on the first day of the moon without the use of iron1 and if when gathered it was not allowed to touch the earth2 oak-mistletoe thus obtained was deemed a cure for epilepsy2 carried about by women it assisted them to conceive2 and it healed ulcers most effectually1 if only the sufferer chewed a piece of the plant and laid another piece on the sore47#bej7 ,yet1 again1 he says that mistletoe was supposed1 like vinegar and an egg1 to be an excellent means of extinguishing a fire47#bea7 7,m#fc7 ,if in these latter passages ,pliny refers1 as he apparently does1 to the beliefs current among his contemporaries in ,italy1 it will follow that the ,druids and the ,italians were to some extent agreed as to the valuable properties possessed by mistletoe which grows on an oak2 both of them deemed it an effectual remedy for a number of ailments1 and both of them ascribed to it a quickening virtue1 the ,druids believing that a potion prepared from mistletoe would fertilize barren cattle1 and the ,italians holding that a piece of mistletoe carried about by a woman would help her to conceive a child4 ,further1 both peoples thought that if the plant were to exert its medicinal properties it must be gathered in a certain way and at a certain time4 ,it might not be cut with iron1 hence the ,druids cut it with gold2 and it might not touch the earth1 hence the ,druids caught it in a white cloth4 ,in choosing the time for gathering the plant1 both peoples were determined by observation of the moon2 only they differed as to the particular day of the moon1 the ,italians preferring the first1 and the ,druids the sixth4 7,m#fd7 ,with these beliefs of the ancient ,gauls and ,italians as to the wonderful medicinal properties of mistletoe we may compare the similar beliefs of the modern ,ainos of ,japan4 ,we read that they1 8like many nations of the ,northern origin1 hold the mistletoe in peculiar veneration4 ,they look upon it as a medicine1 good in almost every disease1 and it is sometimes taken in food and at others separately as a decoction4 ,the leaves are used in preference to the berries1 the latter being of too sticky a nature for general purposes4444 ,but many1 too1 suppose this plant to have the power of making the gardens bear plentifully4 ,when used for this purpose1 the leaves are cut up into fine pieces1 and1 after having been prayed over1 are sown with the millet and other seeds1 a little also being eaten with the food4 ,barren women have also been known to eat the mistletoe1 in order to be made to bear children4 ,that mistletoe which grows upon the willow is supposed to have the greatest efficacy4 ,this is because the willow is looked upon by them as being an especially sacred tree407#beb7 7,m#fe7 ,thus the ,ainos agree with the ,druids in regarding mistletoe as a cure for almost every disease1 and they agree with the ancient ,italians that applied to women it helps them to bear children4 ,a similar belief as to the fertilizing influence of mistletoe1 or of similar plants1 upon women is entertained by the natives of ,mabuiag1 an island in ,torres ,straits4 ,these savages imagine that twins can be produced 8by the pregnant woman touching or breaking a branch of a loranthaceous plant 7,viscum sp41 probably ,v4 orientale7 parasitic on a tree1 mader4 ,the wood of this tree is much esteemed for making digging sticks and as firewood1 no twin-producing properties are inherent in it1 nor is it regarded as being infected with the properties of its twin-producing parasite407#bec7 ,again1 the ,druidical notion that the mistletoe was an 8all-healer0 or panacea may be compared with a notion entertained by the ,walos of ,senegambia4 ,these people 8have much veneration for a sort of mistletoe1 which they call tob2 they carry leaves of it on their persons when they go to war as a preservative against wounds1 just as if the leaves were real talismans 7gris-gris740 ,the ,french writer who records this practice adds3 8,is it not very curious that the mistletoe should be in this part of ,africa what it was in the superstitions of the ,gauls8 ,this prejudice1 common to the two countries1 may have the same origin2 blacks and whites will doubtless have seen1 each of them for themselves1 something supernatural in a plant which grows and flourishes without having roots in the earth4 ,may they not have believed1 in fact1 that it was a plant fallen from the sky1 a gift of the divinity807#bed7 7,m#ff7 ,this suggestion as to the origin of the superstition is strongly confirmed by the ,druidical belief1 reported by ,pliny1 that whatever grew on an oak was sent from heaven and was a sign that the tree had been chosen by the god himself47#bee7 ,such a belief explains why the ,druids cut the mistletoe1 not with a common knife1 but with a golden sickle17#bef7 and why1 when cut1 it was not suffered to touch the earth2 probably they thought that the celestial plant would have been profaned and its marvellous virtue lost by contact with the ground4 ,with the ritual observed by the ,druids in cutting the mistletoe we may compare the ritual which in ,cambodia is prescribed in a similar case4 ,they say that when you see an orchid growing as a parasite on a tamarind tree1 you should dress in white1 take a new earthenware pot1 then climb the tree at noon1 break off the plant1 put it in the pot1 and let the pot fall to the ground4 ,after that you make in the pot a decoction which confers the gift of invulnerability47#beg7 ,thus just as in ,africa the leaves of one parasitic plant are supposed to render the wearer invulnerable1 so in ,cambodia a decoction made from another parasitic plant is considered to render the same service to such as make use of it1 whether by drinking or washing4 ,we may conjecture that in both places the notion of invulnerability is suggested by the position of the plant1 which1 occupying a place of comparative security above the ground1 appears to promise to its fortunate possessor a similar security from some of the ills that beset the life of man on earth4 ,we have already met with many examples of the store which the primitive mind sets on such vantage grounds47#beh7 7,m#fg7 ,whatever may be the origin of these beliefs and practices concerning the mistletoe1 certain it is that some of them have their analogies in the folk-lore of modern ,european peasants4 ,for example1 it is laid down as a rule in various parts of ,europe that mistletoe may not be cut in the ordinary way but must be shot or knocked down with stones from the tree on which it is growing4 ,thus1 in the ,swiss canton of ,aargau 8all parasitic plants are esteemed in a certain sense holy by the country folk1 but most particularly so the mistletoe growing on an oak4 ,they ascribe great powers to it1 but shrink from cutting it off in the usual manner4 ,instead of that they procure it in the following manner4 ,when the sun is in ,sagittarius and the moon is on the wane1 on the first1 third1 or fourth day before the new moon1 one ought to shoot down with an arrow the mistletoe of an oak and to catch it with the left hand as it falls4 ,such mistletoe is a remedy for every ailment of children407#bei7 ,here among the ,swiss peasants1 as among the ,druids of old1 special virtue is ascribed to mistletoe which grows on an oak3 it may not be cut in the usual way3 it must be caught as it falls to the ground2 and it is esteemed a panacea for all diseases1 at least of children4 ,in ,sweden1 also1 it is a popular superstition that if mistletoe is to possess its peculiar virtue1 it must either be shot down out of the oak or knocked down with stones47#bfj7 ,similarly1 8so late as the early part of the nineteenth century1 people in ,wales believed that for the mistletoe to have any power1 it must be shot or struck down with stones off the tree where it grew407#bfa7 7,m#fh7 ,again1 in respect of the healing virtues of mistletoe the opinion of modern peasants1 and even of the learned1 has to some extent agreed with that of the ancients4 ,the ,druids appear to have called the plant1 or perhaps the oak on which it grew1 the 8all-healer027#bfb7 and 8all-healer0 is said to be still a name of the mistletoe in the modern ,celtic speech of ,brittany1 ,wales1 ,ireland1 and ,scotland47#bfc7 ,on ,st4 ,john's morning 7,midsummer morning7 peasants of ,piedmont and ,lombardy go out to search the oak-leaves for the 8oil of ,st4 ,john10 which is supposed to heal all wounds made with cutting instruments47#bfd7 ,originally1 perhaps1 the 8oil of ,st4 ,john0 was simply the mistletoe1 or a decoction made from it4 ,for in ,holstein the mistletoe1 especially oak-mistletoe1 is still regarded as a panacea for green wounds and as a sure charm to secure success in hunting27#bfe7 and at ,lacaune1 in the south of ,france1 the old ,druidical belief in the mistletoe as an antidote to all poisons still survives among the peasantry2 they apply the plant to the stomach of the sufferer or give him a decoction of it to drink47#bff7 ,again1 the ancient belief that mistletoe is a cure for epilepsy has survived in modern times not only among the ignorant but among the learned4 ,thus in ,sweden persons afflicted with the falling sickness think they can ward off attacks of the malady by carrying about with them a knife which has a handle of oak mistletoe27#bfg7 and in ,germany for a similar purpose pieces of mistletoe used to be hung round the necks of children47#bfh7 ,in the ,french province of ,bourbonnais a popular remedy for epilepsy is a decoction of mistletoe which has been gathered on an oak on ,st4 ,john's ,day and boiled with rye-flour47#bfi7 ,so at ,bottesford in ,lincolnshire a decoction of mistletoe is supposed to be a palliative for this terrible disease47#bgj7 ,indeed mistletoe was recommended as a remedy for the falling sickness by high medical authorities in ,england and ,holland down to the eighteenth century47#bga7 ,at ,kirton-in-,lindsey1 in ,lincolnshire1 it is thought that ,st4 ,vitus's dance may be cured by the water in which mistletoe berries have been boiled47#bgb7 ,in the ,scotch shires of ,elgin and ,moray1 down to the second half of the eighteenth century1 at the full moon of ,march people used to cut withes of mistletoe or ivy1 make circles of them1 keep them all the year1 and profess to cure hectics and other troubles by means of them47#bgc7 ,in ,sweden1 apparently1 for other complaints a sprig of mistletoe is hung round the patient's neck or a ring of it is worn on his finger47#bgd7 7,m#fi7 ,however1 the opinion of the medical profession as to the curative virtues of mistletoe has undergone a radical alteration4 ,whereas the ,druids thought that mistletoe cured everything1 modern doctors appear to think that it cures nothing47#bge7 ,if they are right1 we must conclude that the ancient and widespread faith in the medicinal virtue of mistletoe is a pure superstition based on nothing better than the fanciful inferences which ignorance has drawn from the parasitic nature of the plant1 its position high up on the branch of a tree seeming to protect it from the dangers to which plants and animals are subject on the surface of the ground4 ,from this point of view we can perhaps understand why mistletoe has so long and so persistently been prescribed as a cure for the falling sickness4 ,as mistletoe cannot fall to the ground because it is rooted on the branch of a tree high above the earth1 it seems to follow as a necessary consequence that an epileptic patient cannot possibly fall down in a fit so long as he carries a piece of mistletoe in his pocket or a decoction of mistletoe in his stomach4 ,such a train of reasoning would probably be regarded even now as cogent by a large portion of the human species4 7,m#gj7 ,again the ancient ,italian opinion that mistletoe extinguishes fire appears to be shared by ,swedish peasants1 who hang up bunches of oak-mistletoe on the ceilings of their rooms as a protection against harm in general and conflagration in particular47#bgf7 ,a hint as to the way in which mistletoe comes to be possessed of this property is furnished by the epithet 8thunder-besom10 which people of the ,aargau canton in ,switzerland apply to the plant47#bgg7 ,for a thunder-besom is a shaggy1 bushy excrescence on branches of trees1 which is popularly believed to be produced by a flash of lightning27#bgh7 hence in ,bohemia a thunder-besom burnt in the fire protects the house against being struck by a thunder-bolt47#bgi7 ,being itself a product of lightning it naturally serves1 on homoeopathic principles1 as a protection against lightning1 in fact as a kind of lightning-conductor4 ,hence the fire which mistletoe in ,sweden is designed especially to avert from houses may be fire kindled by lightning2 though no doubt the plant is equally effective against conflagration in general4 7,m#ga7 ,again1 mistletoe acts as a master-key as well as a lightning-conductor2 for it is said to open all locks47#bhj7 ,however1 in the ,tyrol it can only exert this power 8under certain circumstances10 which are not specified47#bha7 ,but perhaps the most precious of all the virtues of mistletoe is that it affords efficient protection against sorcery and witchcraft47#bhb7 ,that1 no doubt1 is the reason why in ,austria a twig of mistletoe is laid on the threshold as a preventive of nightmare27#bhc7 and it may be the reason why in the north of ,england they say that if you wish your dairy to thrive you should give your bunch of mistletoe to the first cow that calves after ,new ,year's ,day17#bhd7 for it is well known that nothing is so fatal to milk and butter as witchcraft4 ,similarly in ,wales1 for the sake of ensuring good luck to the dairy1 people used to give a branch of mistletoe to the first cow that gave birth to a calf after the first hour of the ,new ,year2 and in rural districts of ,wales1 where mistletoe abounded1 there was always a profusion of it in the farmhouses4 ,when mistletoe was scarce1 ,welsh farmers used to say1 8,no mistletoe1 no luck02 but if there was a fine crop of mistletoe1 they expected a fine crop of corn47#bhe7 ,in ,sweden mistletoe is diligently sought after on ,st4 ,john's ,eve1 the people 8believing it to be1 in a high degree1 possessed of mystic qualities2 and that if a sprig of it be attached to the ceiling of the dwelling-house1 the horse's stall1 or the cow's crib1 the ,troll will then be powerless to injure either man or beast407#bhf7 7,m#gb7 ,with regard to the time when the mistletoe should be gathered opinions have varied4 ,the ,druids gathered it above all on the sixth day of the moon1 the ancient ,italians apparently on the first day of the moon47#bhg7 ,in modern times some have preferred the full moon of ,march and others the waning moon of winter when the sun is in ,sagittarius47#bhh7 ,but the favourite time would seem to be ,midsummer ,eve or ,midsummer ,day4 ,we have seen that both in ,france and ,sweden special virtues are ascribed to mistletoe gathered at ,midsummer47#bhi7 ,the rule in ,sweden is that 8mistletoe must be cut on the night of ,midsummer ,eve when sun and moon stand in the sign of their might407#bij7 ,again1 in ,wales it was believed that a sprig of mistletoe gathered on ,st4 ,john's ,eve 7,midsummer ,eve71 or at any time before the berries appeared1 would induce dreams of omen1 both good and bad1 if it were placed under the pillow of the sleeper47#bia7 ,thus mistletoe is one of the many plants whose magical or medicinal virtues are believed to culminate with the culmination of the sun on the longest day of the year4 ,hence it seems reasonable to conjecture that in the eyes of the ,druids1 also1 who revered the plant so highly1 the sacred mistletoe may have acquired a double portion of its mystic qualities at the solstice in ,june1 and that accordingly they may have regularly cut it with solemn ceremony on ,midsummer ,eve4 7,m#gc7 ,be that as it may1 certain it is that the mistletoe1 the instrument of ,balder's death1 has been regularly gathered for the sake of its mystic qualities on ,midsummer ,eve in ,scandinavia1 ,balder's home47#bib7 ,the plant is found commonly growing on pear-trees1 oaks1 and other trees in thick damp woods throughout the more temperate parts of ,sweden47#bic7 ,thus one of the two main incidents of ,balder's myth is reproduced in the great midsummer festival of ,scandinavia4 ,but the other main incident of the myth1 the burning of ,balder's body on a pyre1 has also its counterpart in the bonfires which still blaze1 or blazed till lately1 in ,denmark1 ,norway1 and ,sweden on ,midsummer ,eve47#bid7 ,it does not appear1 indeed1 that any effigy is burned in these bonfires2 but the burning of an effigy is a feature which might easily drop out after its meaning was forgotten4 ,and the name of ,balder's balefires 7,balder's ,blar71 by which these midsummer fires were formerly known in ,sweden17#bie7 puts their connexion with ,balder beyond the reach of doubt1 and makes it probable that in former times either a living representative or an effigy of ,balder was annually burned in them4 ,midsummer was the season sacred to ,balder1 and the ,swedish poet ,tegner1 in placing the burning of ,balder at midsummer17#bif7 may very well have followed an old tradition that the summer solstice was the time when the good god came to his untimely end4 7,m#gd7 ,thus it has been shewn that the leading incidents of the ,balder myth have their counterparts in those fire-festivals of our ,european peasantry which undoubtedly date from a time long prior to the introduction of ,christianity4 ,the pretence of throwing the victim chosen by lot into the ,beltane fire17#big7 and the similar treatment of the man1 the future ,green ,wolf1 at the midsummer bonfire in ,normandy17#bih7 may naturally be interpreted as traces of an older custom of actually burning human beings on these occasions2 and the green dress of the ,green ,wolf1 coupled with the leafy envelope of the young fellow who trod out the midsummer fire at ,moosheim17#bii7 seems to hint that the persons who perished at these festivals did so in the character of tree-spirits or deities of vegetation4 ,from all this we may reasonably infer that in the ,balder myth on the one hand1 and the fire-festivals and custom of gathering mistletoe on the other hand1 we have1 as it were1 the two broken and dissevered halves of an original whole4 ,in other words1 we may assume with some degree of probability that the myth of ,balder's death was not merely a myth1 that is1 a description of physical phenomena in imagery borrowed from human life1 but that it was at the same time the story which people told to explain why they annually burned a human representative of the god and cut the mistletoe with solemn ceremony4 ,if ,i am right1 the story of ,balder's tragic end formed1 so to say1 the text of the sacred drama which was acted year by year as a magical rite to cause the sun to shine1 trees to grow1 crops to thrive1 and to guard man and beast from the baleful arts of fairies and trolls1 of witches and warlocks4 ,the tale belonged1 in short1 to that class of nature myths which are meant to be supplemented by ritual2 here1 as so often1 myth stood to magic in the relation of theory to practice4 7,m#ge7 ,but if the victims--the human ,balders--who died by fire1 whether in spring or at midsummer1 were put to death as living embodiments of tree-spirits or deities of vegetation1 it would seem that ,balder himself must have been a tree-spirit or deity of vegetation4 ,it becomes desirable1 therefore1 to determine1 if we can1 the particular kind of tree or trees1 of which a personal representative was burned at the fire-festivals4 ,for we may be quite sure that it was not as a representative of vegetation in general that the victim suffered death4 ,the idea of vegetation in general is too abstract to be primitive4 ,most probably the victim at first represented a particular kind of sacred tree4 ,now of all ,european trees none has such claims as the oak to be considered as pre-eminently the sacred tree of the ,aryans4 ,its worship is attested for all the great branches of the ,aryan stock in ,europe4 ,we have seen that it was not only the sacred tree1 but the principal object of worship of both ,celts and ,lithuanians47#cjj7 ,the roving ,celts appear to have carried their worship of the oak with them even to ,asia2 for in the heart of ,asia ,minor the ,galatian senate met in a place which bore the pure ,celtic name of ,drynemetum or 8temple of the oak407#cja7 ,among the ,slavs the oak seems to have been the sacred tree of the great god ,perun47#cjb7 ,according to ,grimm1 the oak ranked first among the holy trees of the ,germans4 ,it is certainly known to have been adored by them in the age of heathendom1 and traces of its worship have survived in various parts of ,germany almost to the present day47#cjc7 ,among the ancient ,italians the oak was sacred above all other trees47#cjd7 ,the image of ,jupiter on the ,capitol at ,rome seems to have been originally nothing but a natural oak-tree47#cje7 ,at ,dodona1 perhaps the oldest of all ,greek sanctuaries1 ,zeus was worshipped as immanent in the sacred oak1 and the rustling of its leaves in the wind was his voice47#cjf7 ,if1 then1 the great god of both ,greeks and ,romans was represented in some of his oldest shrines under the form of an oak1 and if the oak was the principal object of worship of ,celts1 ,germans1 and ,lithuanians1 we may certainly conclude that this tree was venerated by the ,aryans in common before the dispersion2 and that their primitive home must have lain in a land which was clothed with forests of oak47#cjg7 7,m#gf7 ,now1 considering the primitive character and remarkable similarity of the fire-festivals observed by all the branches of the ,aryan race in ,europe1 we may infer that these festivals form part of the common stock of religious observances which the various peoples carried with them in their wanderings from their old home4 ,but1 if ,i am right1 an essential feature of those primitive fire-festivals was the burning of a man who represented the tree-spirit4 ,in view1 then1 of the place occupied by the oak in the religion of the ,aryans1 the presumption is that the tree so represented at the fire-festivals must originally have been the oak4 ,so far as the ,celts and ,lithuanians are concerned1 this conclusion will perhaps hardly be contested4 ,but both for them and for the ,germans it is confirmed by a remarkable piece of religious conservatism4 ,the most primitive method known to man of producing fire is by rubbing two pieces of wood against each other till they ignite2 and we have seen that this method is still used in ,europe for kindling sacred fires such as the need-fire1 and that most probably it was formerly resorted to at all the fire-festivals under discussion4 ,now it is sometimes required that the need-fire1 or other sacred fire1 should be made by the friction of a particular kind of wood2 and when the kind of wood is prescribed1 whether among ,celts1 ,germans1 or ,slavs1 that wood appears to be generally the oak47#cjh7 ,thus we have seen that amongst the ,slavs of ,masuren the new fire for the village is made on ,midsummer ,day by causing a wheel to revolve rapidly round an axle of oak till the axle takes fire47#cji7 ,when the perpetual fire which the ancient ,slavs used to maintain chanced to go out1 it was rekindled by the friction of a piece of oak-wood1 which had been previously heated by being struck with a grey 7not a red7 stone47#caj7 ,in ,germany and the ,highlands of ,scotland the need-fire was regularly1 and in ,russia and among the ,south ,slavs it was sometimes1 kindled by the friction of oak-wood27#caa7 and both in ,wales and the ,highlands of ,scotland the ,beltane fires were lighted by similar means47#cab7 ,now1 if the sacred fire was regularly kindled by the friction of oak-wood1 we may infer that originally the fire was also fed with the same material4 ,in point of fact1 it appears that the perpetual fire of ,vesta at ,rome was fed with oak-wood17#cac7 and that oak-wood was the fuel consumed in the perpetual fire which burned under the sacred oak at the great ,lithuanian sanctuary of ,romove47#cad7 ,further1 that oak-wood was formerly the fuel burned in the midsummer fires may perhaps be inferred from the custom1 said to be still observed by peasants in many mountain districts of ,germany1 of making up the cottage fire on ,midsummer ,day with a heavy block of oak-wood4 ,the block is so arranged that it smoulders slowly and is not finally reduced to charcoal till the expiry of a year4 ,then upon next ,midsummer ,day the charred embers of the old log are removed to make room for the new one1 and are mixed with the seed-corn or scattered about the garden4 ,this is believed to guard the food cooked on the hearth from witchcraft1 to preserve the luck of the house1 to promote the growth of the crops1 and to preserve them from blight and vermin47#cae7 ,thus the custom is almost exactly parallel to that of the ,yule-log1 which in parts of ,germany1 ,france1 ,england1 ,servia1 and other ,slavonic lands was commonly of oak-wood47#caf7 ,at the ,boeotian festival of the ,daedala1 the analogy of which to the spring and midsummer festivals of modern ,europe has been already pointed out1 the great feature was the felling and burning of an oak47#cag7 ,the general conclusion is1 that at those periodic or occasional ceremonies the ancient ,aryans both kindled and fed the fire with the sacred oak-wood47#cah7 7,m#gg7 ,but if at these solemn rites the fire was regularly made of oak-wood1 it follows that any man who was burned in it as a personification of the tree-spirit could have represented no tree but the oak4 ,the sacred oak was thus burned in duplicate2 the wood of the tree was consumed in the fire1 and along with it was consumed a living man as a personification of the oak-spirit4 ,the conclusion thus drawn for the ,european ,aryans in general is confirmed in its special application to the ,scandinavians by the relation in which amongst them the mistletoe appears to have stood to the burning of the victim in the midsummer fire4 ,we have seen that among ,scandinavians it has been customary to gather the mistletoe at midsummer4 ,but so far as appears on the face of this custom1 there is nothing to connect it with the midsummer fires in which human victims or effigies of them were burned4 ,even if the fire1 as seems probable1 was originally always made with oak-wood1 why should it have been necessary to pull the mistletoe8 ,the last link between the midsummer customs of gathering the mistletoe and lighting the bonfires is supplied by ,balder's myth1 which can hardly be disjoined from the customs in question4 ,the myth suggests that a vital connexion may once have been believed to subsist between the mistletoe and the human representative of the oak who was burned in the fire4 ,according to the myth1 ,balder could be killed by nothing in heaven or earth except the mistletoe2 and so long as the mistletoe remained on the oak1 he was not only immortal but invulnerable4 ,now1 if we suppose that ,balder was the oak1 the origin of the myth becomes intelligible4 ,the mistletoe was viewed as the seat of life of the oak1 and so long as it was uninjured nothing could kill or even wound the oak4 ,the conception of the mistletoe as the seat of life of the oak would naturally be suggested to primitive people by the observation that while the oak is deciduous1 the mistletoe which grows on it is evergreen4 ,in winter the sight of its fresh foliage among the bare branches must have been hailed by the worshippers of the tree as a sign that the divine life which had ceased to animate the branches yet survived in the mistletoe1 as the heart of a sleeper still beats when his body is motionless4 ,hence when the god had to be killed--when the sacred tree had to be burnt--it was necessary to begin by breaking off the mistletoe4 ,for so long as the mistletoe remained intact1 the oak 7so people might think7 was invulnerable2 all the blows of their knives and axes would glance harmless from its surface4 ,but once tear from the oak its sacred heart--the mistletoe--and the tree nodded to its fall4 ,and when in later times the spirit of the oak came to be represented by a living man1 it was logically necessary to suppose that1 like the tree he personated1 he could neither be killed nor wounded so long as the mistletoe remained uninjured4 ,the pulling of the mistletoe was thus at once the signal and the cause of his death4 7,m#gh7 ,on this view the invulnerable ,balder is neither more nor less than a personification of a mistletoe-bearing oak4 ,the interpretation is confirmed by what seems to have been an ancient ,italian belief1 that the mistletoe can be destroyed neither by fire nor water27#cai7 for if the parasite is thus deemed indestructible1 it might easily be supposed to communicate its own indestructibility to the tree on which it grows1 so long as the two remain in conjunction4 ,or to put the same idea in mythical form we might tell how the kindly god of the oak had his life securely deposited in the imperishable mistletoe which grew among the branches2 how accordingly so long as the mistletoe kept its place there1 the deity himself remained invulnerable2 and how at last a cunning foe1 let into the secret of the god's invulnerability1 tore the mistletoe from the oak1 thereby killing the oak-god and afterwards burning his body in a fire which could have made no impression on him so long as the incombustible parasite retained its seat among the boughs4 7,m#gi7 ,but since the idea of a being whose life is thus1 in a sense1 outside himself1 must be strange to many readers1 and has1 indeed1 not yet been recognized in its full bearing on primitive superstition1 it will be worth while to illustrate it by examples drawn both from story and custom4 ,the result will be to shew that1 in assuming this idea as the explanation of ,balder's relation to the mistletoe1 ,i assume a principle which is deeply engraved on the mind of primitive man4 ,,chapter ,x4 ,,the ,,eternal ,,soul ,,in ,,folk-,,tales4 7,m#hj7 ,in a former part of this work we saw that1 in the opinion of primitive people1 the soul may temporarily absent itself from the body without causing death47#cbj7 ,such temporary absences of the soul are often believed to involve considerable risk1 since the wandering soul is liable to a variety of mishaps at the hands of enemies1 and so forth4 ,but there is another aspect to this power of disengaging the soul from the body4 ,if only the safety of the soul can be ensured during its absence1 there is no reason why the soul should not continue absent for an indefinite time2 indeed a man may1 on a pure calculation of personal safety1 desire that his soul should never return to his body4 ,unable to conceive of life abstractly as a 8permanent possibility of sensation0 or a 8continuous adjustment of internal arrangements to external relations10 the savage thinks of it as a concrete material thing of a definite bulk1 capable of being seen and handled1 kept in a box or jar1 and liable to be bruised1 fractured1 or smashed in pieces4 ,it is not needful that the life1 so conceived1 should be in the man2 it may be absent from his body and still continue to animate him by virtue of a sort of sympathy or action at a distance4 ,so long as this object which he calls his life or soul remains unharmed1 the man is well2 if it is injured1 he suffers2 if it is destroyed1 he dies4 ,or1 to put it otherwise1 when a man is ill or dies1 the fact is explained by saying that the material object called his life or soul1 whether it be in his body or out of it1 has either sustained injury or been destroyed4 ,but there may be circumstances in which1 if the life or soul remains in the man1 it stands a greater chance of sustaining injury than if it were stowed away in some safe and secret place4 ,accordingly1 in such circumstances1 primitive man takes his soul out of his body and deposits it for security in some snug spot1 intending to replace it in his body when the danger is past4 ,or if he should discover some place of absolute security1 he may be content to leave his soul there permanently4 ,the advantage of this is that1 so long as the soul remains unharmed in the place where he has deposited it1 the man himself is immortal2 nothing can kill his body1 since his life is not in it4 7,m#ha7 ,evidence of this primitive belief is furnished by a class of folk-tales of which the ,norse story of 8,the giant who had no heart in his body0 is perhaps the best-known example4 ,stories of this kind are widely diffused over the world1 and from their number and the variety of incident and of details in which the leading idea is embodied1 we may infer that the conception of an external soul is one which has had a powerful hold on the minds of men at an early stage of history4 ,for folk-tales are a faithful reflection of the world as it appeared to the primitive mind2 and we may be sure that any idea which commonly occurs in them1 however absurd it may seem to us1 must once have been an ordinary article of belief4 ,this assurance1 so far as it concerns the supposed power of disengaging the soul from the body for a longer or shorter time1 is amply corroborated by a comparison of the folk-tales in question with the actual beliefs and practices of savages4 ,to this we shall return after some specimens of the tales have been given4 ,the specimens will be selected with a view of illustrating both the characteristic features and the wide diffusion of this class of tales47#cba7 7,m#hb7 ,in the first place1 the story of the external soul is told1 in various forms1 by all ,aryan peoples from ,hindoostan to the ,hebrides4 ,a very common form of it is this3 ,a warlock1 giant1 or other fairyland being is invulnerable and immortal because he keeps his soul hidden far away in some secret place2 but a fair princess1 whom he holds enthralled in his enchanted castle1 wiles his secret from him and reveals it to the hero1 who seeks out the warlock's soul1 heart1 life1 or death 7as it is variously called71 and1 by destroying it1 simultaneously kills the warlock4 ,thus a ,hindoo story tells how a magician called ,punchkin held a queen captive for twelve years1 and would fain marry her1 but she would not have him4 ,at last the queen's son came to rescue her1 and the two plotted together to kill ,punchkin4 ,so the queen spoke the magician fair1 and pretended that she had at last made up her mind to marry him4 8,and do tell me10 she said1 8are you quite immortal8 ,can death never touch you8 ,and are you too great an enchanter ever to feel human suffering80 8,it is true10 he said1 8that ,i am not as others4 ,far1 far away1 hundreds of thousands of miles from this1 there lies a desolate country covered with thick jungle4 ,in the midst of the jungle grows a circle of palm trees1 and in the centre of the circle stand six chattees full of water1 piled one above another3 below the sixth chattee is a small cage1 which contains a little green parrot2--on the life of the parrot depends my life2--and if the parrot is killed ,i must die4 ,it is1 however10 he added1 8impossible that the parrot should sustain any injury1 both on account of the inaccessibility of the country1 and because1 by my appointment1 many thousand genii surround the palm trees1 and kill all who approach the place40 ,but the queen's young son overcame all difficulties1 and got possession of the parrot4 ,he brought it to the door of the magician's palace1 and began playing with it4 ,punchkin1 the magician1 saw him1 and1 coming out1 tried to persuade the boy to give him the parrot4 8,give me my parrot60 cried ,punchkin4 ,then the boy took hold of the parrot and tore off one of his wings2 and as he did so the magician's right arm fell off4 ,punchkin then stretched out his left arm1 crying1 8,give me my parrot60 ,the prince pulled off the parrot's second wing1 and the magician's left arm tumbled off4 8,give me my parrot60 cried he1 and fell on his knees4 ,the prince pulled off the parrot's right leg1 the magician's right leg fell off2 the prince pulled off the parrot's left leg1 down fell the magician's left4 ,nothing remained of him except the trunk and the head2 but still he rolled his eyes1 and cried1 8,give me my parrot60 8,take your parrot1 then10 cried the boy2 and with that he wrung the bird's neck1 and threw it at the magician2 and1 as he did so1 ,punchkin's head twisted round1 and1 with a fearful groan1 he died67#cbb7 ,in another ,hindoo tale an ogre is asked by his daughter1 8,papa1 where do you keep your soul80 8,sixteen miles away from this place10 he said1 8is a tree4 ,round the tree are tigers1 and bears1 and scorpions1 and snakes2 on the top of the tree is a very great fat snake2 on his head is a little cage2 in the cage is a bird2 and my soul is in that bird40 ,the end of the ogre is like that of the magician in the previous tale4 ,as the bird's wings and legs are torn off1 the ogre's arms and legs drop off2 and when its neck is wrung he falls down dead47#cbc7 7,m#hc7 ,in another ,hindoo story a princess called ,sodewa ,bai was born with a golden necklace about her neck1 and the astrologer told her parents1 8,this is no common child2 the necklace of gold about her neck contains your daughter's soul2 let it therefore be guarded with the utmost care2 for if it were taken off1 and worn by another person1 she would die40 ,so her mother caused it to be firmly fastened round the child's neck1 and1 as soon as the child was old enough to understand1 she told her its value1 and warned her never to let it be taken off4 ,in course of time ,sodewa ,bai was married to a prince who had another wife living4 ,the first wife1 jealous of her young rival1 persuaded a negress to steal from ,sodewa ,bai the golden necklace which contained her soul4 ,the negress did so1 and1 as soon as she put the necklace round her own neck1 ,sodewa ,bai died4 ,all day long the negress used to wear the necklace2 but late at night1 on going to bed1 she would take it off and put it by till morning2 and whenever she took it off1 ,sodewa ,bai's soul returned to her and she lived4 ,but when morning came1 and the negress put on the necklace1 ,sodewa ,bai died again4 ,at last the prince discovered the treachery of his elder wife and restored the golden necklace to ,sodewa ,bai47#cbd7 ,in another ,hindoo story a holy mendicant tells a queen that she will bear a son1 adding1 8,as enemies will try to take away the life of your son1 ,i may as well tell you that the life of the boy will be bound up in the life of a big boal fish which is in your tank1 in front of the palace4 ,in the heart of the fish is a small box of wood1 in the box is a necklace of gold1 that necklace is the life of your son40 ,the boy was born and received the name of ,dalim4 ,his mother was the ,suo or younger queen4 ,but the ,duo or elder queen hated the child1 and learning the secret of his life1 she caused the boal fish1 with which his life was bound up1 to be caught4 ,dalim was playing near the tank at the time1 but 8the moment the boal fish was caught in the net1 that moment ,dalim felt unwell2 and when the fish was brought up to land1 ,dalim fell down on the ground1 and made as if he was about to breathe his last4 ,he was immediately taken into his mother's room1 and the king was astonished on hearing of the sudden illness of his son and heir4 ,the fish was by the order of the physician taken into the room of the ,duo queen1 and as it lay on the floor striking its fins on the ground1 ,dalim in his mother's room was given up for lost4 ,when the fish was cut open1 a casket was found in it2 and in the casket lay a necklace of gold4 ,the moment the necklace was worn by the queen1 that very moment ,dalim died in his mother's room40 ,the queen used to put off the necklace every night1 and whenever she did so1 the boy came to life again4 ,but every morning when the queen put on the necklace1 he died again47#cbe7 7,m#hd7 ,in a ,cashmeer story a lad visits an old ogress1 pretending to be her grandson1 the son of her daughter who had married a king4 ,so the old ogress took him into her confidence and shewed him seven cocks1 a spinning wheel1 a pigeon1 and a starling4 8,these seven cocks10 said she1 8contain the lives of your seven uncles1 who are away for a few days4 ,only as long as the cocks live can your uncles hope to live2 no power can hurt them as long as the seven cocks are safe and sound4 ,the spinning-wheel contains my life2 if it is broken1 ,i too shall be broken1 and must die2 but otherwise ,i shall live on for ever4 ,the pigeon contains your grandfather's life1 and the starling your mother's2 as long as these live1 nothing can harm your grandfather or your mother40 ,so the lad killed the seven cocks and the pigeon and the starling1 and smashed the spinning-wheel2 and at the moment he did so the ogres and ogresses perished47#cbf7 ,in another story from ,cashmeer an ogre cannot die unless a particular pillar in the verandah of his palace be broken4 ,learning the secret1 a prince struck the pillar again and again till it was broken in pieces4 ,and it was as if each stroke had fallen on the ogre1 for he howled lamentably and shook like an aspen every time the prince hit the pillar1 until at last1 when the pillar fell down1 the ogre also fell down and gave up the ghost47#cbg7 ,in another ,cashmeer tale an ogre is represented as laughing very heartily at the idea that he might possibly die4 ,he said that 8he should never die4 ,no power could oppose him2 no years could age him2 he should remain ever strong and ever young1 for the thing wherein his life dwelt was most difficult to obtain40 ,it was in a queen bee1 which was in a honeycomb on a tree4 ,but the bees in the honeycomb were many and fierce1 and it was only at the greatest risk that any one could catch the queen4 ,however1 the hero achieved the enterprise and crushed the queen bee2 and immediately the ogre fell stone dead to the ground1 so that the whole land trembled with the shock47#cbh7 ,in some ,bengalee tales the life of a whole tribe of ogres is described as concentrated in two bees4 ,the secret was thus revealed by an old ogress to a captive princess who pretended to fear lest the ogress should die4 8,know1 foolish girl10 said the ogress1 8that we ogres never die4 ,we are not naturally immortal1 but our life depends on a secret which no human being can unravel4 ,let me tell you what it is1 that you may be comforted4 ,you know yonder tank2 there is in the middle of it a crystal pillar1 on the top of which in deep waters are two bees4 ,if any human being can dive into the waters1 and bring up to land the two bees from the pillar in one breath1 and destroy them so that not a drop of their blood falls to the ground1 then we ogres shall certainly die2 but if a single drop of blood falls to the ground1 then from it will start up a thousand ogres4 ,but what human being will find out this secret1 or1 finding it1 will be able to achieve the feat8 ,you need not1 therefore1 darling1 be sad2 ,i am practically immortal40 ,as usual1 the princess reveals the secret to the hero1 who kills the bees1 and that same moment all the ogres drop down dead1 each on the spot where he happened to be standing47#cbi7 ,in another ,bengalee story it is said that all the ogres dwell in ,ceylon1 and that all their lives are in a single lemon4 ,a boy cuts the lemon in pieces1 and all the ogres die47#ccj7 7,m#he7 ,in a ,siamese or ,cambodian story1 probably derived from ,india1 we are told that ,thossakan or ,ravana1 the ,king of ,ceylon1 was able by magic art to take his soul out of his body and leave it in a box at home1 while he went to the wars4 ,thus he was invulnerable in battle4 ,when he was about to give battle to ,rama1 he deposited his soul with a hermit called ,fire-eye1 who was to keep it safe for him4 ,so in the fight ,rama was astounded to see that his arrows struck the king without wounding him4 ,but one of ,rama's allies1 knowing the secret of the king's invulnerability1 transformed himself by magic into the likeness of the king1 and going to the hermit asked back his soul4 ,on receiving it he soared up into the air and flew to ,rama1 brandishing the box and squeezing it so hard that all the breath left the ,king of ,ceylon's body1 and he died47#cca7 ,in a ,bengalee story a prince going into a far country planted with his own hands a tree in the courtyard of his father's palace1 and said to his parents1 8,this tree is my life4 ,when you see the tree green and fresh1 then know that it is well with me2 when you see the tree fade in some parts1 then know that ,i am in an ill case2 and when you see the whole tree fade1 then know that ,i am dead and gone407#ccb7 ,in another ,indian tale a prince1 setting forth on his travels1 left behind him a barley plant1 with instructions that it should be carefully tended and watched2 for if it flourished1 he would be alive and well1 but if it drooped1 then some mischance was about to happen to him4 ,and so it fell out4 ,for the prince was beheaded1 and as his head rolled off1 the barley plant snapped in two and the ear of barley fell to the ground47#ccc7 ,in the legend of the origin of ,gilgit there figures a fairy king whose soul is in the snows and who can only perish by fire47#ccd7 7,m#hf7 ,in ,greek tales1 ancient and modern1 the idea of an external soul is not uncommon4 ,when ,meleager was seven days old1 the ,fates appeared to his mother and told her that ,meleager would die when the brand which was blazing on the hearth had burnt down4 ,so his mother snatched the brand from the fire and kept it in a box4 ,but in after-years1 being enraged at her son for slaying her brothers1 she burnt the brand in the fire and ,meleager expired in agonies1 as if flames were preying on his vitals47#cce7 ,again1 ,nisus ,king of ,megara had a purple or golden hair on the middle of his head1 and it was fated that whenever the hair was pulled out the king should die4 ,when ,megara was besieged by the ,cretans1 the king's daughter ,scylla fell in love with ,minos1 their king1 and pulled out the fatal hair from her father's head4 ,so he died47#ccf7 ,similarly ,poseidon made ,pterelaus immortal by giving him a golden hair on his head4 ,but when ,taphos1 the home of ,pterelaus1 was besieged by ,amphitryo1 the daughter of ,pterelaus fell in love with ,amphitryo and killed her father by plucking out the golden hair with which his life was bound up47#ccg7 ,in a modern ,greek folk-tale a man's strength lies in three golden hairs on his head4 ,when his mother pulls them out1 he grows weak and timid and is slain by his enemies47#cch7 ,another ,greek story1 in which we may perhaps detect a reminiscence of ,nisus and ,scylla1 relates how a certain king1 who was the strongest man of his time1 had three long hairs on his breast4 ,but when he went to war with another king1 and his own treacherous wife had cut off the three hairs1 he became the weakest of men47#cci7 ,in another modern ,greek story the life of an enchanter is bound up with three doves which are in the belly of a wild boar4 ,when the first dove is killed1 the magician grows sick2 when the second is killed1 he grows very sick2 and when the third is killed1 he dies47#cdj7 ,in another ,greek story of the same sort an ogre's strength is in three singing birds which are in a wild boar4 ,the hero kills two of the birds1 and then coming to the ogre's house finds him lying on the ground in great pain4 ,he shews the third bird to the ogre1 who begs that the hero will either let it fly away or give it to him to eat4 ,but the hero wrings the bird's neck1 and the ogre dies on the spot47#cda7 ,in a variant of the latter story the monster's strength is in two doves1 and when the hero kills one of them1 the monster cries out1 8,ah1 woe is me6 ,half my life is gone4 ,something must have happened to one of the doves40 ,when the second dove is killed1 he dies47#cdb7 ,in another ,greek story the incidents of the three golden hairs and three doves are artificially combined4 ,a monster has on his head three golden hairs which open the door of a chamber in which are three doves3 when the first dove is killed1 the monster grows sick2 when the second is killed1 he grows worse2 and when the third is killed1 he dies47#cdc7 ,in another ,greek tale an old man's strength is in a ten-headed serpent4 ,when the serpent's heads are being cut off1 he feels unwell2 and when the last head is struck off1 he expires47#cdd7 ,in another ,greek story a dervish tells a queen that she will have three sons1 that at the birth of each she must plant a pumpkin in the garden1 and that in the fruit borne by the pumpkins will reside the strength of the children4 ,in due time the infants are born and the pumpkins planted4 ,as the children grow up1 the pumpkins grow with them4 ,one morning the eldest son feels sick1 and on going into the garden they find that the largest pumpkin is gone4 ,next night the second son keeps watch in a summer-house in the garden4 ,at midnight a negro appears and cuts the second pumpkin4 ,at once the boy's strength goes out of him1 and he is unable to pursue the negro4 ,the youngest son1 however1 succeeds in slaying the negro and recovering the lost pumpkins47#cde7 7,m#hg7 ,ancient ,italian legend furnishes a close parallel to the ,greek story of ,meleager4 ,silvia1 the young wife of ,septimius ,marcellus1 had a child by the god ,mars4 ,the god gave her a spear1 with which he said that the fate of the child would be bound up4 ,when the boy grew up he quarrelled with his maternal uncles and slew them4 ,so in revenge his mother burned the spear on which his life depended47#cdf7 ,in one of the stories of the ,pentamerone a certain queen has a twin brother1 a dragon4 ,the astrologers declared at her birth that she would live just as long as the dragon and no longer1 the death of the one involving the death of the other4 ,if the dragon were killed1 the only way to restore the queen to life would be to smear her temples1 breast1 pulses1 and nostrils with the blood of the dragon47#cdg7 ,in a modern ,roman version of 8,aladdin and the ,wonderful ,lamp10 the magician tells the princess1 whom he holds captive in a floating rock in mid-ocean1 that he will never die4 ,the princess reports this to the prince her husband1 who has come to rescue her4 ,the prince replies1 8,it is impossible but that there should be some one thing or other that is fatal to him2 ask him what that one fatal thing is40 ,so the princess asked the magician1 and he told her that in the wood was a hydra with seven heads2 in the middle head of the hydra was a leveret1 in the head of the leveret was a bird1 in the bird's head was a precious stone1 and if this stone were put under his pillow he would die4 ,the prince procured the stone1 and the princess laid it under the magician's pillow4 ,no sooner did the enchanter lay his head on the pillow than he gave three terrible yells1 turned himself round and round three times1 and died47#cdh7 7,m#hh7 ,another ,italian tale sets forth how a great cloud1 which was really a fairy1 used to receive a young girl as tribute every year from a certain city2 and the inhabitants had to give the girls up1 for if they did not1 the cloud would throw things at them and kill them all4 ,one year it fell to the lot of the king's daughter to be handed over to the cloud1 and they took her in procession1 to the roll of muffled drums1 and attended by her weeping father and mother1 to the top of a mountain1 and left her sitting in a chair there all alone4 ,then the fairy cloud came down on the top of the mountain1 set the princess in her lap1 and began to suck her blood out of her little finger2 for it was on the blood of girls that this wicked fairy lived4 ,when the poor princess was faint with the loss of blood and lay like a log1 the cloud carried her away up to her fairy palace in the sky4 ,but a brave youth had seen all that happened from behind a bush1 and no sooner did the fairy spirit away the princess to her palace than he turned himself into an eagle and flew after them4 ,he lighted on a tree just outside the palace1 and looking in at the window he beheld a room full of young girls all in bed2 for these were the victims of former years whom the fairy cloud had half killed by sucking their blood2 yet they called her mamma4 ,when the fairy went away and left the girls1 the brave young man had food drawn up for them by ropes1 and he told them to ask the fairy how she might be killed and what was to become of them when she died4 ,it was a delicate question1 but the fairy answered it1 saying1 8,i shall never die40 ,however1 when the girls pressed her1 she took them out on a terrace and said1 8,do you see that mountain far off there8 ,on that mountain is a tigress with seven heads4 ,if you wish me to die1 a lion must fight that tigress and tear off all seven of her heads4 ,in her body is an egg1 and if any one hits me with it in the middle of my forehead1 ,i shall die2 but if that egg falls into my hands1 the tigress will come to life again1 resume her seven heads1 and ,i shall live40 ,when the young girls heard this they pretended to be glad and said1 8,good6 certainly our mamma can never die10 but naturally they were discouraged4 ,however1 when she went away again1 they told it all to the young man1 and he bade them have no fear4 ,away he went to the mountain1 turned himself into a lion1 and fought the tigress4 ,meantime the fairy came home1 saying1 8,alas6 ,i feel ill60 ,for six days the fight went on1 the young man tearing off one of the tigress's heads each day1 and each day the strength of the fairy kept ebbing away4 ,then after allowing himself two days' rest the hero tore off the seventh head and secured the egg1 but not till it had rolled into the sea and been brought back to him by a friendly dog-fish4 ,when he returned to the fairy with the egg in his hand1 she begged and prayed him to give it her1 but he made her first restore the young girls to health and send them away in handsome carriages4 ,when she had done so1 he struck her on the forehead with the egg1 and she fell down dead47#cdi7 ,similarly in a story from the western ,riviera a sorcerer called ,body-without-,soul can only be killed by means of an egg which is in an eagle1 which is in a dog1 which is in a lion2 and the egg must be broken on the sorcerer's forehead4 ,the hero1 who achieves the adventure1 has received the power of changing himself into a lion1 a dog1 an eagle1 and an ant from four creatures of these sorts among whom he had fairly divided the carcase of a dead ass47#cej7 7,m#hi7 ,stories of the same sort are current among ,slavonic peoples4 ,in some of them1 as in the biblical story of ,samson and ,delilah1 the warlock is questioned by a treacherous woman as to the place where his strength resides or his life or death is stowed away2 and his suspicions being roused by her curiosity1 he at first puts her off with false answers1 but is at last beguiled into telling her the truth1 thereby incurring his doom through her treachery4 ,thus a ,russian story tells how a certain warlock called ,kashtshei or ,koshchei the ,deathless carried off a princess and kept her prisoner in his golden castle4 ,however1 a prince made up to her one day as she was walking alone and disconsolate in the castle garden1 and cheered by the prospect of escaping with him she went to the warlock and coaxed him with false and flattering words1 saying1 8,my dearest friend1 tell me1 ,i pray you1 will you never die80 8,certainly not10 says he4 8,well10 says she1 8and where is your death8 is it in your dwelling80 8,to be sure it is10 says he1 8it is in the broom under the threshold40 ,thereupon the princess seized the broom and threw it on the fire1 but although the broom burned1 the deathless ,koshchei remained alive2 indeed not so much as a hair of him was singed4 ,balked in her first attempt1 the artful hussy pouted and said1 8,you do not love me true1 for you have not told me where your death is2 yet ,i am not angry1 but love you with all my heart40 ,with these fawning words she besought the warlock to tell her truly where his death was4 ,so he laughed and said1 8,why do you wish to know8 ,well then1 out of love ,i will tell you where it lies4 ,in a certain field there stand three green oaks1 and under the roots of the largest oak is a worm1 and if ever this worm is found and crushed1 that instant ,i shall die40 ,when the princess heard these words1 she went straight to her lover and told him all2 and he searched till he found the oaks and dug up the worm and crushed it4 ,then he hurried to the warlock's castle1 but only to learn from the princess that the warlock was still alive4 ,then she fell to wheedling and coaxing ,koshchei once more1 and this time1 overcome by her wiles1 he opened his heart to her and told her the truth4 8,my death10 said he1 8is far from here and hard to find1 on the wide ocean4 ,in that sea is an island1 and on the island there grows a green oak1 and beneath the oak is an iron chest1 and in the chest is a small basket1 and in the basket is a hare1 and in the hare is a duck1 and in the duck is an egg2 and he who finds the egg and breaks it1 kills me at the same time40 ,the prince naturally procured the fateful egg and with it in his hands he confronted the deathless warlock4 ,the monster would have killed him1 but the prince began to squeeze the egg4 ,at that the warlock shrieked with pain1 and turning to the false princess1 who stood by smirking and smiling1 8,was it not out of love for you10 said he1 8that ,i told you where my death was8 ,and is this the return you make to me80 ,with that he grabbed at his sword1 which hung from a peg on the wall2 but before he could reach it1 the prince had crushed the egg1 and sure enough the deathless warlock found his death at the same moment47#cea7 7,m#ij7 ,in another version of the same story1 when the cunning warlock deceives the traitress by telling her that his death is in the broom1 she gilds the broom1 and at supper the warlock sees it shining under the threshold and asks her sharply1 8,what's that80 8,oh10 says she1 8you see how ,i honour you40 8,simpleton60 says he1 8,i was joking4 ,my death is out there fastened to the oak fence40 ,so next day when the warlock was out1 the prince came and gilded the whole fence2 and in the evening when the warlock was at supper he looked out of the window and saw the fence glittering like gold4 8,and pray what may that be80 said he to the princess4 8,you see10 said she1 8how ,i respect you4 ,if you are dear to me1 dear too is your death4 ,that is why ,i have gilded the fence in which your death resides40 ,the speech pleased the warlock1 and in the fulness of his heart he revealed to her the fatal secret of the egg4 ,when the prince1 with the help of some friendly animals1 obtained possession of the egg1 he put it in his bosom and repaired to the warlock's house4 ,the warlock himself was sitting at the window in a very gloomy frame of mind2 and when the prince appeared and shewed him the egg1 the light grew dim in the warlock's eyes and he became all of a sudden very meek and mild4 ,but when the prince began to play with the egg and to throw it from one hand to the other1 the deathless ,koshchei staggered from one corner of the room to the other1 and when the prince broke the egg1 ,koshchei the ,deathless fell down and died47#ceb7 8,in one of the descriptions of ,koshchei's death1 he is said to be killed by a blow on the forehead inflicted by the mysterious egg--that last link in the magic chain by which his life is darkly bound4 ,in another version of the same story1 but told of a snake1 the fatal blow is struck by a small stone found in the yolk of an egg1 which is inside a duck1 which is inside a hare1 which is inside a stone1 which is on an island407#cec7 ,in another ,russian story the death of an enchantress is in a blue rose-tree in a blue forest4 ,prince ,ivan uproots the rose-tree1 whereupon the enchantress straightway sickens4 ,he brings the rose-tree to her house and finds her at the point of death4 ,then he throws it into the cellar1 crying1 8,behold her death60 and at once the whole building shakes1 8and becomes an island1 on which are people who had been sitting in ,hell1 and who offer up thanks to ,prince ,ivan407#ced7 ,in another ,russian story a prince is grievously tormented by a witch who has got hold of his heart1 and keeps it seething in a magic cauldron47#cee7 7,m#ia7 ,in a ,bohemian tale a warlock's strength lies in an egg which is in a duck1 which is in a stag1 which is under a tree4 ,a seer finds the egg and sucks it4 ,then the warlock grows as weak as a child1 8for all his strength had passed into the seer407#cef7 ,a ,servian story relates how a certain warlock called ,true ,steel carried off a prince's wife and kept her shut up in his cave4 ,but the prince contrived to get speech of her and told her that she must persuade ,true ,steel to reveal to her where his strength lay4 ,so when ,true ,steel came home1 the prince's wife said to him1 8,tell me1 now1 where is your great strength80 ,he answered1 8,my wife1 my strength is in my sword40 ,then she began to pray and turned to his sword4 ,when ,true ,steel saw that1 he laughed and said1 8,o foolish woman6 my strength is not in my sword1 but in my bow and arrows40 ,then she turned towards the bow and arrows and prayed4 ,but ,true ,steel said1 8,i see1 my wife1 you have a clever teacher who has taught you to find out where my strength lies4 ,i could almost say that your husband is living1 and it is he who teaches you40 ,but she assured him that nobody had taught her4 ,when she found he had deceived her again1 she waited for some days and then asked him again about the secret of his strength4 ,he answered1 8,since you think so much of my strength1 ,i will tell you truly where it is4 ,far away from here there is a very high mountain2 in the mountain there is a fox2 in the fox there is a heart2 in the heart there is a bird1 and in this bird is my strength4 ,it is no easy task1 however1 to catch the fox1 for she can transform herself into a multitude of creatures40 ,so next day1 when ,true ,steel went forth from the cave1 the prince came and learned from his wife the true secret of the warlock's strength4 ,so away he hied to the mountain1 and there1 though the fox1 or rather the vixen1 turned herself into various shapes1 he managed with the help of certain friendly eagles1 falcons1 and dragons1 to catch and kill her4 ,then he took out the fox's heart1 and out of the heart he took the bird and burned it in a great fire4 ,at that very moment ,true ,steel fell down dead47#ceg7 7,m#ib7 ,in another ,servian story we read how a dragon resided in a water-mill and ate up two king's sons1 one after the other4 ,the third son went out to seek his brothers1 and coming to the water-mill he found nobody in it but an old woman4 ,she revealed to him the dreadful character of the being that kept the mill1 and how he had devoured the prince's two elder brothers1 and she implored him to go away home before the same fate should overtake him4 ,but he was both brave and cunning1 and he said to her1 8,listen well to what ,i am going to say to you4 ,ask the dragon whither he goes and where his strength is2 then kiss all that place where he tells you his strength is1 as if from love1 till you find it out1 and afterwards tell me when ,i come40 ,so when the dragon came in1 the old woman began to question him1 8,where in ,god's name have you been8 ,whither do you go so far8 ,you will never tell me whither you go40 ,the dragon replied1 8,well1 my dear old woman1 ,i do go far40 ,then the old woman coaxed him1 saying1 8,and why do you go so far8 ,tell me where your strength is4 ,if ,i knew where your strength is1 ,i don't know what ,i should do for love2 ,i would kiss all that place40 ,thereupon the dragon smiled and said to her1 8,yonder is my strength1 in that fireplace40 ,then the old woman began to fondle and kiss the fireplace2 and the dragon on seeing it burst into a laugh4 8,silly old woman10 he said1 8my strength is not there4 ,it is in the tree-fungus in front of the house40 ,then the old woman began to fondle and kiss the tree2 but the dragon laughed again and said to her1 8,away1 old woman6 my strength is not there40 8,then where is it80 asked the old woman4 8,my strength10 said he1 8is a long way off1 and you cannot go thither4 ,far in another kingdom under the king's city is a lake2 in the lake is a dragon2 in the dragon is a boar2 in the boar is a pigeon1 and in the pigeon is my strength40 ,the murder was now out2 so next morning when the dragon went away from the mill to attend to his usual business of eating people up1 the prince came to the old woman and she let him into the secret of the dragon's strength4 ,the prince accordingly set off to find the lake in the far country and the other dragon that lived in it4 ,he found them both at last2 the lake was a still and lonely water surrounded by green meadows1 where flocks of sheep nibbled the sweet lush grass4 ,the hero tucked up his hose and his sleeves1 and wading out into the lake called aloud on the dragon to come forth and fight4 ,soon the monster emerged from the water1 slimy and dripping1 his scaly back glistening in the morning sun4 ,the two grappled and wrestled from morning to afternoon of a long summer day4 ,what with the heat of the weather and the violence of his exertions the dragon was quite exhausted1 and said1 8,let me go1 prince1 that ,i may moisten my parched head in the lake and toss you to the sky40 ,but the prince sternly refused2 so the dragon relaxed his grip and sank under the water1 which bubbled and gurgled over the place where he plunged into the depths4 ,when he had disappeared and the ripples had subsided on the surface1 you would never have suspected that under that calm water1 reflecting the green banks1 the white1 straying sheep1 the blue sky1 and the fleecy gold-flecked clouds of a summer evening1 there lurked so ferocious and dangerous a monster4 ,next day the combat was renewed with the very same result4 ,but on the third day the hero1 fortified by a kiss from the fair daughter of the king of the land1 tossed the dragon high in air1 and when the monster fell with a most tremendous thud on the water he burst into little bits4 ,out of the pieces sprang a boar which ran away as fast as it could lay legs to the ground4 ,but the prince sent sheep-dogs after it which caught it up and rent it in pieces4 ,out of the pieces sprang a pigeon2 but the prince let loose a falcon1 which stooped on the pigeon1 seized it in its talons1 and brought it to the prince4 ,in the pigeon was the life of the dragon who kept the mill1 so before inflicting on the monster the doom he so richly merited1 the prince questioned him as to the fate of his two elder brothers who had perished at the hands1 or rather under the claws and fangs1 of the dragon4 ,having ascertained how to restore them to life and to release a multitude of other victims whom the dragon kept prisoners in a vault under the water-mill1 the prince wrung the pigeon's neck1 and that of course was the end of the dragon and his unscrupulous career47#ceh7 7,m#ic7 ,a ,lithuanian story relates how a prince married a princess and got with her a kingdom to boot4 ,she gave him the keys of the castle and told him he might enter every chamber except one small room1 of which the key had a bit of twine tied to it4 ,but one day1 having nothing to do1 he amused himself by rummaging in all the rooms of the castle1 and amongst the rest he went into the little forbidden chamber4 ,in it he found twelve heads and a man hanging on the hook of the door4 ,the man said to the prince1 8,oblige me by fetching me a glass of beer40 ,the prince fetched it and the man drank it4 ,then the man said to the prince1 8,oblige me by releasing me from the hook40 ,the prince released him4 ,now the man was a king without a soul1 and he at once availed himself of his liberty to come to an understanding with the coachman of the castle1 and between them they put the prince's wife in the coach and drove off with her4 ,the prince rode after them and coming up with the coach called out1 8,halt1 ,soulless ,king6 ,step out and fight60 ,the ,king stepped out and the fight began4 ,in a trice the ,king had sliced the buttons off the prince's coat and pinked him in the side4 ,then he stepped into the coach and drove off4 ,the prince rode after him again1 and when he came up with the coach he called out1 8,halt1 ,soulless ,king6 ,step out and fight60 ,the ,king stepped out and they fought again1 and again the ,king sliced off the prince's buttons and pinked him in the side4 ,then1 after carefully wiping and sheathing his sword1 he said to his discomfited adversary1 8,now look here4 ,i let you off the first time for the sake of the glass of beer you gave me1 and ,i let you off the second time because you let me down from that infernal hook2 but if you fight me a third time1 by ,gad ,i'll make mince meat of you40 ,then he stepped into the coach1 told the coachman to drive on1 jerked up the coach window with a bang1 and drove away like anything4 ,but the prince galloped after him and coming up with the coach for the third time he called out1 8,halt1 ,soulless ,king6 ,step out and fight60 ,the ,king did step out1 and at it the two of them went1 tooth and nail4 ,but the prince had no chance4 ,before he knew where he was1 the ,king ran him through the body1 whisked off his head1 and left him lying a heap of raw mince beside the road4 ,his wife1 or rather his widow1 said to the ,king1 8,let me gather up the fragments that remain40 ,the ,king said1 8,certainly40 ,so she made up the mince into a neat parcel1 deposited it on the front seat of the coach1 and away they drove to the ,king's castle4 ,well to cut a long story short1 a brother-in-law of the deceased prince sent a hawk to fetch the water of life2 the hawk brought it in his beak2 the brother-in-law poured the water on the fragments of the prince1 and the prince came to life again at once safe and sound4 ,then he went to the ,king's castle and played on a little pipe1 and his wife heard it in the castle and said1 8,that is how my husband used to play1 whom the ,king cut in bits40 ,so she went out to the gate and said to him1 8,are you my husband80 8,that ,i am10 said he1 and he told her to find out from the ,king where he kept his soul and then to come and tell him4 ,so she went to the ,king and said to him1 8,where my husband's soul is1 there must mine be too40 ,the ,king was touched by this artless expression of her love1 and he replied1 8,my soul is in yonder lake4 ,in that lake lies a stone2 in that stone is a hare2 in the hare is a duck1 in the duck is an egg1 and in the egg is my soul40 ,so the queen went and told her former husband1 the prince1 and gave him plenty of money and food for the journey1 and off he set for the lake4 ,but when he came to the lake1 he did not know in which part of it the stone was2 so he roamed about the banks1 and he was hungry1 for he had eaten up all the food4 ,then he met a dog1 and the dog said to him1 8,don't shoot me dead4 ,i will be a mighty helper to you in your time of need40 ,so he let the dog live and went on his way4 ,next he saw a tree with two hawks on it1 an old one and a young one1 and he climbed up the tree to catch the young one4 ,but the old hawk said to him1 8,don't take my young one4 ,he will be a mighty helper to you in your time of need40 ,so the prince climbed down the tree and went on his way4 ,then he saw a huge crab and wished to break off one of his claws for something to eat1 but the crab said to him1 8,don't break off my claw4 ,it will be a mighty helper to you in your time of need40 ,so he left the crab alone and went on his way4 ,and he came to people and got them to fish up the stone for him from the lake and to bring it to him on the bank4 ,and there he broke the stone in two and out of the stone jumped a hare4 ,but the dog seized the hare and tore him1 and out of the hare flew a duck4 ,the young hawk pounced on the duck and rent it1 and out of the duck fell an egg1 and the egg rolled into the lake4 ,but the crab fetched the egg out of the lake and brought it to the prince4 ,then the ,king fell ill4 ,so the prince went to the ,king and said1 8,you killed me4 ,now ,i will kill you40 8,don't10 said the ,king4 8,i will10 said the prince4 ,with that he threw the egg on the ground1 and the ,king fell out of the bed as dead as a stone4 ,so the prince went home with his wife and very happy they were1 you may take my word for it47#cei7 7,m#id7 ,amongst peoples of the ,teutonic stock stories of the external soul are not wanting4 ,in a tale told by the ,saxons of ,transylvania it is said that a young man shot at a witch again and again4 ,the bullets went clean through her but did her no harm1 and she only laughed and mocked at him4 8,silly earthworm10 she cried1 8shoot as much as you like4 ,it does me no harm4 ,for know that my life resides not in me but far1 far away4 ,in a mountain is a pond1 on the pond swims a duck1 in the duck is an egg1 in the egg burns a light1 that light is my life4 ,if you could put out that light1 my life would be at an end4 ,but that can never1 never be40 ,however1 the young man got hold of the egg1 smashed it1 and put out the light1 and with it the witch's life went out also47#cfj7 ,in this last story1 as in many other stories of the same type1 the hero achieves his adventure by the help of certain grateful animals whom he had met and done a service to on his travels4 ,the same incident occurs in another ,german tale of this class which runs thus4 ,once upon a time there was a young fellow called ,body-without-,soul1 or1 for short1 ,soulless1 and he was a cannibal who would eat nothing but young girls4 ,now it was a custom in that country that the girls drew lots every year1 and the one on whom the lot fell was handed over to ,soulless4 ,in time it happened that the lot fell on the king's daughter4 ,the king was exceedingly sorry1 but what could he do8 ,law was law1 and had to be obeyed4 ,so they took the princess to the castle where ,soulless resided2 and he shut her up in the larder and fattened her for his dinner4 ,but a brave soldier undertook to rescue her1 and off he set for the cannibal's castle4 ,well1 as he trudged along1 what should he see but a fly1 an eagle1 a bear1 and a lion sitting in a field by the side of the road1 and quarrelling about their shares in a dead horse4 ,so he divided the carcase fairly between them1 and as a reward the fly and the eagle bestowed on him the power of changing himself at will into either of their shapes4 ,that evening he made himself into an eagle1 and flew up a high tree2 there he looked about1 but could see nothing but trees4 ,next morning he flew on till he came to a great castle1 and at the gate was a big black board with these words chalked up on it3 8,mr4 ,soulless lives here40 ,when the soldier read that he was glad1 and changed himself into a fly1 and flew buzzing from window to window1 looking in at every one till he came to the one where the fair princess sat a prisoner4 ,he introduced himself at once and said1 8,i am come to free you1 but first you must learn where the soul of ,soulless really is40 8,i don't know10 replied the princess1 8but ,i will ask40 ,so after much coaxing and entreaty she learned that the soul of ,soulless was in a box1 and that the box was on a rock in the middle of the ,red ,sea4 ,when the soldier heard that1 he turned himself into an eagle again1 flew to the ,red ,sea1 and came back with the soul of ,soulless in the box4 ,arrived at the castle he knocked and banged at the door as if the house was on fire4 ,soulless did not know what was the matter1 and he came down and opened the door himself4 ,when he saw the soldier standing at it1 ,i can assure you he was in a towering rage4 8,what do you mean10 he roared1 8by knocking at my door like that8 ,i'll gobble you up on the spot1 skin and hair and all40 ,but the soldier laughed in his face4 8,you'd better not do that10 said he1 8for here ,i've got your soul in the box40 ,when the cannibal heard that1 all his courage went down into the calves of his legs1 and he begged and entreated the soldier to give him his soul4 ,but the soldier would not hear of it2 he opened the box1 took out the soul1 and flung it over his head2 and that same instant down fell the cannibal1 dead as a door-nail47#cfa7 7,m#ie7 ,another ,german story1 which embodies the notion of the external soul in a somewhat different form1 tells how once upon a time a certain king had three sons and a daughter1 and for each of the king's four children there grew a flower in the king's garden1 which was a life-flower2 for it bloomed and flourished so long as the child lived1 but drooped and withered away when the child died4 ,now the time came when the king's daughter married a rich man and went to live with him far away4 ,but it was not long before her flower withered in the king's garden4 ,so the eldest brother went forth to visit his brother-in-law and comfort him in his bereavement4 ,but when he came to his brother-in-law's castle he saw the corpse of his murdered sister weltering on the ramparts4 ,and his wicked brother-in-law set before him boiled human hands and feet for his dinner4 ,and when the king's son refused to eat of them1 his brother-in-law led him through many chambers to a murder-hole1 where were all sorts of implements of murder1 but especially a gallows1 a wheel1 and a pot of blood4 ,here he said to the prince1 8,you must die1 but you may choose your kind of death40 ,the prince chose to die on the gallows2 and die he did even as he had said4 ,so the eldest son's flower withered in the king's garden1 and the second son went forth to learn the fate of his brother and sister4 ,but it fared with him no better than with his elder brother1 for he too died on the gallows in the murder-hole of his wicked brother-in-law's castle1 and his flower also withered away in the king's garden at home4 ,now when the youngest son was also come to his brother-in-law's castle and saw the corpse of his murdered sister weltering on the ramparts1 and the bodies of his two murdered brothers dangling from the gallows in the murder-hole1 he said that for his part he had a fancy to die by the wheel1 but he was not quite sure how the thing was done1 and would his brother-in-law kindly shew him8 8,oh1 it's quite easy10 said his brother-in-law1 8you just put your head in1 so10 and with that he popped his head through the middle of the wheel4 8,just so10 said the king's youngest son1 and he gave the wheel a twirl1 and as it spun round and round1 the wicked brother-in-law died a painful death1 which he richly deserved4 ,and when he was quite dead1 the murdered brothers and sister came to life again1 and their withered flowers bloomed afresh in the king's garden47#cfb7 7,m#if7 ,in another ,german story an old warlock lives with a damsel all alone in the midst of a vast and gloomy wood4 ,she fears that being old he may die and leave her alone in the forest4 ,but he reassures her4 8,dear child10 he said1 8,i cannot die1 and ,i have no heart in my breast40 ,but she importuned him to tell her where his heart was4 ,so he said1 8,far1 far from here in an unknown and lonesome land stands a great church4 ,the church is well secured with iron doors1 and round about it flows a broad deep moat4 ,in the church flies a bird and in the bird is my heart4 ,so long as the bird lives1 ,i live4 ,it cannot die of itself1 and no one can catch it2 therefore ,i cannot die1 and you need have no anxiety40 ,however the young man1 whose bride the damsel was to have been before the warlock spirited her away1 contrived to reach the church and catch the bird4 ,he brought it to the damsel1 who stowed him and it away under the warlock's bed4 ,soon the old warlock came home4 ,he was ailing1 and said so4 ,the girl wept and said1 8,alas1 daddy is dying2 he has a heart in his breast after all40 8,child10 replied the warlock1 8hold your tongue4 ,i can't die4 ,it will soon pass over40 ,at that the young man under the bed gave the bird a gentle squeeze2 and as he did so1 the old warlock felt very unwell and sat down4 ,then the young man gripped the bird tighter1 and the warlock fell senseless from his chair4 8,now squeeze him dead10 cried the damsel4 ,her lover obeyed1 and when the bird was dead1 the old warlock also lay dead on the floor47#cfc7 7,m#ig7 ,in the ,norse tale of 8the giant who had no heart in his body10 the giant tells the captive princess1 8,far1 far away in a lake lies an island1 on that island stands a church1 in that church is a well1 in that well swims a duck1 in that duck there is an egg1 and in that egg there lies my heart40 ,the hero of the tale1 with the help of some animals to whom he had been kind1 obtains the egg and squeezes it1 at which the giant screams piteously and begs for his life4 ,but the hero breaks the egg in pieces and the giant at once bursts47#cfd7 ,in another ,norse story a hill-ogre tells the captive princess that she will never be able to return home unless she finds the grain of sand which lies under the ninth tongue of the ninth head of a certain dragon2 but if that grain of sand were to come over the rock in which the ogres live1 they would all burst 8and the rock itself would become a gilded palace1 and the lake green meadows40 ,the hero finds the grain of sand and takes it to the top of the high rock in which the ogres live4 ,so all the ogres burst and the rest falls out as one of the ogres had foretold47#cfe7 7,m#ih7 ,in a ,danish tale a warlock carries off a princess to his wondrous subterranean palace2 and when she anxiously enquires how long he is likely to live1 he assures her that he will certainly survive her4 8,no man10 he says1 8can rob me of my life1 for it is in my heart1 and my heart is not here2 it is in safer keeping40 ,she urges him to tell her where it is1 so he says3 8,very far from here1 in a land that is called ,poland1 there is a great lake1 and in the lake is a dragon1 and in the dragon is a hare1 and in the hare is a duck1 and in the duck is an egg1 and in the egg is my heart4 ,it is in good keeping1 you may trust me4 ,nobody is likely to stumble upon it40 ,however1 the hero of the tale1 who is also the husband of the kidnapped princess1 has fortunately received the power of turning himself at will into a bear1 a dog1 an ant1 or a falcon as a reward for having divided the carcase of a deer impartially between four animals of these species2 and availing himself of this useful art he not only makes his way into the warlock's enchanted palace but also secures the egg on which the enchanter's life depends4 ,no sooner has he smashed the egg on the enchanter's ugly face than that miscreant drops down as dead as a herring47#cff7 7,m#ii7 ,another ,danish story tells how a lad went out into the world to look for service4 ,he met a man1 who hired him for three years and said he would give him a bushel of money for the first year1 two bushels of money for the second1 and three bushels of money for the third4 ,the lad was well content1 as you may believe1 to get such good wages4 ,but the man was a magician1 and it was not long before he turned the lad into a hare1 by pronouncing over him some strange words4 ,for a whole year the lad scoured the woods in the shape of a hare1 and there was not a sportsman in all the country round about that had not a shot at him4 ,but not one of them could hit him4 ,at the end of the year the magician spoke some other words over him and turned him back into human form and gave him the bushel of money4 ,but then the magician mumbled some other words1 and the lad was turned into a raven and flew up into the sky4 ,again all the marksmen of the neighbourhood pointed their guns at him and banged away2 but they only wasted powder and shot1 for not one of them could hit him4 ,at the end of the year the magician changed him back into a man and gave him two bushelfuls of money4 ,but soon after he changed him into a fish1 and in the form of a fish the young man jumped into the brook and swam down into the sea4 ,there at the bottom of the ocean he saw a most beautiful castle all of glass and in it a lovely girl all alone4 ,round and round the castle he swam1 looking into all the rooms and admiring everything4 ,at last he remembered the words the magician had spoken when he turned him back into a man1 and by repeating them he was at once transformed into a stripling again4 ,he walked into the glass castle and introduced himself to the girl1 and though at first she was nearly frightened to death1 she was soon very glad to have him with her4 ,from her he learned that she was no other than the daughter of the magician1 who kept her there for safety at the bottom of the sea4 ,the two now laid their heads together1 and she told him what to do4 ,there was a certain king who owed her father money and had not the wherewithal to pay2 and if he did not pay by such and such a day1 his head was to be cut off4 ,so the young man was to take service with the king1 offer him the bushels of money which he had earned in the service of the magician1 and go with him to the magician to pay his debt4 ,but he was to dress up as the court ,fool so that the magician would not know him1 and in that character he was to indulge in horse-play1 smashing windows and so on1 till the magician would fall into such a rage that though the king had paid his debt to the last farthing he would nevertheless be condemned to instant execution unless he could answer the magician's questions4 ,the questions would be these1 8,where is my daughter80 8,would you know her if you saw her80 ,now the magician would cause a whole line of phantom women to pass by1 so that the young man would not be able to tell which of them was the sorcerer's daughter2 but when her turn came to pass by she would give him a nudge as a sign1 and so he would know her4 ,then the magician would ask1 8,and where is my heart80 ,and the young man was to say1 8,in a fish40 ,and the magician would ask1 8,would you know the fish if you saw it80 ,and he would cause all sorts of fishes to pass by1 and the young man would have to say in which of them was the heart of the magician4 ,he would never be able of himself to tell in which of them it was1 but the girl would stand beside him1 and when the right fish passed by1 she would nudge him and he was to catch it and rip it up1 and the magician would ask him no more questions4 ,everything turned out exactly as she had said4 ,the king paid his debt to the last farthing2 but the young man disguised as the court ,fool cut such capers and smashed so many glass windows and doors that the heaps of broken glass were something frightful to contemplate4 ,so there was nothing for it but that the king1 who was of course responsible for the pranks of his ,fool1 should either answer the magician's questions or die the death4 ,while they were getting the axe and the block ready in the courtyard1 the trembling king was interrogated by the stern magician4 8,where is my daughter80 asked the sorcerer4 ,here the court ,fool cut in and said1 8,she is at the bottom of the sea40 8,would you know her if you saw her80 enquired the magician4 8,to be sure ,i would10 answered the ,fool4 ,so the magician caused a whole regiment of girls to defile before him1 one after the other2 but they were mere phantoms and apparitions4 ,almost the last of all came the magician's daughter1 and when she passed the young man she pinched his arm so hard that he almost shrieked with pain4 ,however1 he dissembled his agony and putting his arm round her waist held her fast4 ,the magician now played his last trump4 8,where is my heart80 said he4 8,in a fish10 said the ,fool4 8,would you know the fish if you saw it80 asked the magician4 8,to be sure ,i would10 answered the ,fool4 ,then all the fishes of the sea swam past1 and when the right one came last of all1 the girl nudged her lover2 he seized the fish1 and with one stroke of his knife slit it from end to end4 ,out tumbled the magician's heart2 the young man seized it and cut it in two1 and at the same moment the magician fell dead47#cfg7 7,m#ajj7 ,in ,iceland they say that once a king's son was out hunting in a wood with the courtiers1 when the mist came down so thick that his companions lost sight of the prince1 and though they searched the woods till evening they could not find him4 ,at the news the king was inconsolable1 and taking to his bed caused proclamation to be made that he who could find and bring back his lost son should have half the kingdom4 ,now an old man and his old wife lived together in a wretched hut1 and they had a daughter4 ,she resolved to seek the lost prince and get the promised reward4 ,so her parents gave her food for the journey and a pair of new shoes1 and off she set4 ,well1 she walked and better walked for days1 and at last she came towards evening to a cave and going into it she saw two beds4 ,one of them was covered with a cloth of silver and the other with a cloth of gold2 and in the bed with the golden coverlet was the king's son fast asleep4 ,she tried to wake him1 but all in vain4 ,then she noticed some runes carved on the bedsteads1 but she could not read them4 ,so she went back to the mouth of the cave and hid behind the door4 ,hardly had she time to conceal herself when she heard a loud noise and saw two giantesses1 two great hulking louts they were1 stride into the cave4 ,no sooner were they in than one said to the other1 8,ugh1 what a smell of human flesh in our cave60 ,but the other thought the smell might come from the king's son4 ,they went up to the bed where he was sleeping1 and calling two swans1 which the girl had not perceived in the dim light of the cave1 they said3-- 8,sing1 sing1 my swans1 ,that the king's son may wake40 ,so the swans sang and the king's son awoke4 ,the younger of the two hags offered him food1 but he refused it2 then she asked him1 if he would marry her1 but he said 8,no1 certainly not40 ,then she shrieked and said to the swans3-- 8,sing1 sing1 my swans1 ,that the king's son may sleep40 ,the swans sang and the king's son fell fast asleep4 ,then the two giantesses lay down in the bed with the silver coverlet and slept till break of day4 ,when they woke in the morning1 they wakened the prince and offered him food again1 but he again refused it2 and the younger hag again asked him if he would have her to wife1 but he would not hear of it4 ,so they put him to sleep again to the singing of the swans and left the cave4 ,when they were gone a while1 the girl came forth from her hiding-place and waked the king's son to the song of the swans1 and he was glad to see her and to get the news4 ,she told him that1 when the hag asked him again to marry her1 he must say1 8,yes1 but you must first tell me what is written on the beds1 and what you do by day40 ,so when it drew to evening1 the girl hid herself again1 and soon the giantesses came1 lit a fire in the cave1 and cooked at it the game they had brought with them4 ,and the younger hag wakened the king's son and asked him if he would have something to eat4 ,this time he said 8,yes40 ,and when he had finished his supper1 the giantess asked him if he would have her to wife4 8,that ,i will10 said he1 8but first you must tell me what the runes mean that are carved on the bed40 ,she said that they meant3-- 8,run1 run1 my little bed1 ,run whither ,i will40 ,he said he was very glad to know it1 but she must also tell him what they did all day long out there in the wood4 ,the hag told him that they hunted beasts and birds1 and that between whiles they sat down under an oak and threw their life-egg from one to the other1 but they had to be careful1 for if the egg were to break1 they would both die4 ,the king's son thanked her kindly1 but next morning when the giantess asked him to go with them to the wood he said that he would rather stay at home4 ,so away went the giantesses by themselves1 after they had lulled him to sleep to the singing of the swans4 ,but hardly were their backs turned when out came the girl and wakened the prince and told him to take his spear1 and they would pursue the giantesses1 and when they were throwing their life-egg to each other he was to hurl his spear at it and smash it to bits4 8,but if you miss10 said she1 8it is as much as your life is worth40 ,so they came to the oak in the wood1 and there they heard a loud laugh1 and the king's son climbed up the tree1 and there under the oak were the two giantesses1 and one of them had a golden egg in her hand and threw it to the other4 ,just then the king's son hurled his spear and hit the egg so that it burst4 ,at the same time the two hags fell dead to the ground and the slaver dribbled out of their mouths47#cfh7 ,in an ,icelandic parallel to the story of ,meleager the spae-wives or sibyls come and foretell the high destiny of the infant ,gestr as he lies in his cradle4 ,two candles were burning beside the child1 and the youngest of the spae-wives1 conceiving herself slighted1 cried out1 8,i foretell that the child shall live no longer than this candle burns40 ,whereupon the chief sibyl put out the candle and gave it to ,gestr's mother to keep1 charging her not to light it again until her son should wish to die4 ,gestr lived three hundred years2 then he kindled the candle and expired47#cfi7 7,m#aja7 ,the conception of the external soul meets us also in ,celtic stories4 ,thus a tale1 told by a blind fiddler in the island of ,islay1 relates how a giant carried off a king's wife and his two horses and kept them in his den4 ,but the horses attacked the giant and mauled him so that he could hardly crawl4 ,he said to the queen1 8,if ,i myself had my soul to keep1 those horses would have killed me long ago40 8,and where1 my dear10 said she1 8is thy soul8 ,by the books ,i will take care of it40 8,it is in the ,bonnach stone10 said he4 ,so on the morrow when the giant went out1 the queen set the ,bonnach stone in order exceedingly4 ,in the dusk of the evening the giant came back1 and he said to the queen1 8,what made thee set the ,bonnach stone in order like that80 8,because thy soul is in it10 quoth she4 8,i perceive10 said he1 8that if thou didst know where my soul is1 thou wouldst give it much respect40 8,that ,i would10 said she4 8,it is not there10 said he1 8my soul is2 it is in the threshold40 ,on the morrow she set the threshold in order finely1 and when the giant returned1 he asked her1 8,what brought thee to set the threshold in order like that80 8,because thy soul is in it10 said she4 8,i perceive10 said he1 8that if thou knewest where my soul is1 thou wouldst take care of it40 8,that ,i would10 said she4 8,it is not there that my soul is10 said he4 8,there is a great flagstone under the threshold4 ,there is a wether under the flag4 ,there is a duck in the wether's belly1 and an egg in the belly of the duck1 and it is in the egg that my soul is40 ,on the morrow when the giant was gone1 they raised the flagstone and out came the wether4 ,they opened the wether and out came the duck4 ,they split the duck1 and out came the egg4 ,and the queen took the egg and crushed it in her hands1 and at that very moment the giant1 who was coming home in the dusk1 fell down dead47#cgj7 ,in another ,celtic tale1 a sea beast has carried off a king's daughter1 and an old smith declares that there is no way of killing the beast but one4 8,in the island that is in the midst of the loch is ,eillid ,chaisfhion--the white-footed hind1 of the slenderest legs1 and the swiftest step1 and though she should be caught1 there would spring a hoodie out of her1 and though the hoodie should be caught1 there would spring a trout out of her1 but there is an egg in the mouth of the trout1 and the soul of the beast is in the egg1 and if the egg breaks1 the beast is dead40 ,as usual the egg is broken and the beast dies47#cga7 7,m#ajb7 ,in these ,celtic tales the helpful animals reappear and assist the hero in achieving the adventure1 though for the sake of brevity ,i have omitted to describe the parts they play in the plot4 ,they figure also in an ,argyleshire story1 which seems however to be of ,irish origin2 for the ,cruachan of which we hear in it is not the rugged and lofty mountain ,ben ,cruachan which towers above the beautiful ,loch ,awe1 but ,roscommon ,cruachan near ,belanagare1 the ancient palace of the kings of ,connaught1 long famous in ,irish tradition47#cgb7 ,the story relates how a big giant1 ,king of ,sorcha1 stole away the wife and the shaggy dun filly of the herdsman or king of ,cruachan4 ,so the herdsman baked a bannock to take with him by the way1 and set off in quest of his wife and the filly4 ,he went for a long1 long time1 till at last his soles were blackened and his cheeks were sunken1 the yellow-headed birds were going to rest at the roots of the bushes and the tops of the thickets1 and the dark clouds of night were coming and the clouds of day were departing2 and he saw a house far from him1 but though it was far from him he did not take long to reach it4 ,he went in1 and sat in the upper end of the house1 but there was no one within2 and the fire was newly kindled1 the house newly swept1 and the bed newly made2 and who came in but the hawk of ,glencuaich1 and she said to him1 8,are you here1 young son of ,cruachan80 8,i am10 said he4 ,the hawk said to him1 8,do you know who was here last night80 8,i do not10 said he4 8,there were here10 said she1 8the big giant1 ,king of ,sorcha1 your wife1 and the shaggy dun filly2 and the giant was threatening terribly that if he could get hold of you he would take the head off you40 8,i well believe it10 said he4 ,then she gave him food and drink1 and sent him to bed4 ,she rose in the morning1 made breakfast for him1 and baked a bannock for him to take with him on his journey4 ,and he went away and travelled all day1 and in the evening he came to another house and went in1 and was entertained by the green-headed duck1 who told him that the giant had rested there the night before with the wife and shaggy dun filly of the herdsman of ,cruachan4 ,and next day the herdsman journeyed again1 and at evening he came to another house and went in and was entertained by the fox of the scrubwood1 who told him just what the hawk of ,glencuaich and the green-headed duck had told him before4 ,next day the same thing happened1 only it was the brown otter of the burn that entertained him at evening in a house where the fire was newly kindled1 the floor newly swept1 and the bed newly made4 ,and next morning when he awoke1 the first thing he saw was the hawk of ,glencuaich1 the green-headed duck1 the fox of the scrubwood1 and the brown otter of the burn all dancing together on the floor4 ,they made breakfast for him1 and partook of it all together1 and said to him1 8,should you be at any time in straits1 think of us1 and we will help you40 ,well1 that very evening he came to the cave where the giant lived1 and who was there before him but his own wife8 ,she gave him food and hid him under clothes at the upper end of the cave4 ,and when the giant came home he sniffed about and said1 8,the smell of a stranger is in the cave40 ,but she said no1 it was only a little bird she had roasted4 8,and ,i wish you would tell me10 said she1 8where you keep your life1 that ,i might take good care of it40 8,it is in a grey stone over there10 said he4 ,so next day when he went away1 she took the grey stone and dressed it well1 and placed it in the upper end of the cave4 ,when the giant came home in the evening he said to her1 8,what is it that you have dressed there80 8,your own life10 said she1 8and we must be careful of it40 8,i perceive that you are very fond of me1 but it is not there10 said he4 8,where is it80 said she4 8,it is in a grey sheep on yonder hillside10 said he4 ,on the morrow1 when he went away1 she got the grey sheep1 dressed it well1 and placed it in the upper end of the cave4 ,when he came home in the evening he said1 8,what is it that you have dressed there80 8,your own life1 my love10 said she4 8,it is not there as yet10 said he4 8,well60 said she1 8you are putting me to great trouble taking care of it1 and you have not told me the truth these two times40 ,he then said1 8,i think that ,i may tell it to you now4 ,my life is below the feet of the big horse in the stable4 ,there is a place down there in which there is a small lake4 ,over the lake are seven grey hides1 and over the hides are seven sods from the heath1 and under all these are seven oak planks4 ,there is a trout in the lake1 and a duck in the belly of the trout1 an egg in the belly of the duck1 and a thorn of blackthorn inside of the egg1 and till that thorn is chewed small ,i cannot be killed4 ,whenever the seven grey hides1 the seven sods from the heath1 and the seven oak planks are touched ,i shall feel it wherever ,i shall be4 ,i have an axe above the door1 and unless all these are cut through with one blow of it the lake will not be reached2 and when it will be reached ,i shall feel it40 ,next day1 when the giant had gone out hunting on the hill1 the herdsman of ,cruachan contrived1 with the help of the friendly animals--the hawk1 the duck1 the fox1 and the otter--to get possession of the fateful thorn and to chew it before the giant could reach him2 and no sooner had he done so than the giant dropped stark and stiff1 a corpse47#cgc7 7,m#ajc7 ,another ,argyleshire story relates how a certain giant1 who lived in the ,black ,corrie of ,ben ,breck1 carried off three daughters of a king1 one after the other1 at intervals of seven years4 ,the bereaved monarch sent champions to rescue his lost daughters1 but though they surprised the giant in his sleep and cut off his head1 it was all to no purpose2 for as fast as they cut it off he put it on again and made after them as if nothing had happened4 ,so the champions fled away before him as fast as they could lay legs to the ground1 and the more agile of them escaped1 but the shorter-winded he caught1 bared them to the skin1 and hanged them on hooks against the turrets of his castle4 ,so he went by the name of the ,bare-,stripping ,hangman4 ,now this amiable man had announced his intention of coming to fetch away the fourth and last of the king's daughters1 when another seven years should be up4 ,the time was drawing near1 and the king1 with the natural instincts of a father1 was in great tribulation1 when as good luck would have it a son of the king of ,ireland1 by name ,alastir1 arrived in the king's castle and undertook to find out where the ,bare-,stripping ,hangman had hidden his soul4 ,to cut a long story short1 the artful ,hangman had hidden his soul in an egg1 which was in the belly of a duck1 which was in the belly of a salmon1 which was in the belly of a swift-footed hind of the cliffs4 ,the prince wormed the secret from a little old man1 and by the help of a dog1 a brown otter1 and a falcon he contrived to extract the egg from its various envelopes and crushed it to bits between his hands and knees4 ,so when he came to the giant's castle he found the ,bare-,stripping ,hangman lying dead on the floor47#cgd7 7,m#ajd7 ,another ,highland story sets forth how ,hugh1 prince of ,lochlin1 was long held captive by a giant who lived in a cave overlooking the ,sound of ,mull4 ,at last1 after he had spent many years of captivity in that dismal cave1 it came to pass that one night the giant and his wife had a great dispute1 and ,hugh overheard their talk1 and learned that the giant's soul was in a precious gem which he always wore on his forehead4 ,so the prince watched his opportunity1 seized the gem1 and having no means of escape or concealment1 hastily swallowed it4 ,like lightning from the clouds1 the giant's sword flashed from its scabbard and flew between ,hugh's head and his body to intercept the gem before it could descend into the prince's stomach4 ,but it was too late2 and the giant fell down1 sword in hand1 and expired without a gasp4 ,hugh had now lost his head1 it is true1 but having the giant's soul in his body he felt none the worse for the accident4 ,so he buckled the giant's sword at his side1 mounted the grey filly1 swifter than the east wind1 that never had a bridle1 and rode home4 ,but the want of his head made a painful impression on his friends2 indeed they maintained that he was a ghost and shut the door in his face1 so now he wanders for ever in shades of darkness1 riding the grey filly fleeter than the wind4 ,on stormy nights1 when the wind howls about the gables and among the trees1 you may see him galloping along the shore of the sea 8between wave and sand40 ,many a naughty little boy1 who would not go quietly to bed1 has been carried off by ,headless ,hugh on his grey filly and never seen again47#cge7 7,m#aje7 ,in ,sutherlandshire at the present day there is a sept of ,mackays known as 8the descendants of the seal10 who claim to be sprung from a mermaid1 and the story they tell in explanation of their claim involves the notion of the external soul4 ,they say that the laird of ,borgie used to go down to the rocks under his castle to bathe4 ,one day he saw a mermaid close in shore1 combing her hair and swimming about1 as if she were anxious to land4 ,after watching her for a time1 he noticed her cowl on the rocks beside him1 and knowing that she could not go to sea without it1 he carried the cowl up to the castle in the hope that she would follow him4 ,she did so1 but he refused to give up the cowl and detained the sea-maiden herself and made her his wife4 ,to this she consented with great reluctance1 and told him that her life was bound up with the cowl1 and that if it rotted or was destroyed she would instantly die4 ,so the cowl was placed for safety in the middle of a great hay-stack1 and there it lay for years4 ,one unhappy day1 when the laird was from home1 the servants were working among the hay and found the cowl4 ,not knowing what it was1 they shewed it to the lady of the house4 ,the sight revived memories of her old life in the depths of the sea1 so she took the cowl1 and leaving her child in its cot1 plunged into the sea and never came home to ,borgie any more4 ,only sometimes she would swim close in shore to see her boy1 and then she wept because he was not of her own kind that she might take him to sea with her4 ,the boy grew to be a man1 and his descendants are famous swimmers4 ,they cannot drown1 and to this day they are known in the neighbourhood as ,sliochd an roin1 that is1 8the descendants of the seal407#cgf7 7,m#ajf7 ,in an ,irish story we read how a giant kept a beautiful damsel a prisoner in his castle on the top of a hill1 which was white with the bones of the champions who had tried in vain to rescue the fair captive4 ,at last the hero1 after hewing and slashing at the giant all to no purpose1 discovered that the only way to kill him was to rub a mole on the giant's right breast with a certain egg1 which was in a duck1 which was in a chest1 which lay locked and bound at the bottom of the sea4 ,with the help of some obliging salmon1 rams1 and eagles1 the hero as usual made himself master of the precious egg and slew the giant by merely striking it against the mole on his right breast47#cgg7 ,similarly in a ,breton story there figures a giant whom neither fire nor water nor steel can harm4 ,he tells his seventh wife1 whom he has just married after murdering all her predecessors1 8,i am immortal1 and no one can hurt me unless he crushes on my breast an egg1 which is in a pigeon1 which is in the belly of a hare2 this hare is in the belly of a wolf1 and this wolf is in the belly of my brother1 who dwells a thousand leagues from here4 ,so ,i am quite easy on that score40 ,a soldier1 the hero of the tale1 had been of service to an ant1 a wolf1 and a sea-bird1 who in return bestowed on him the power of turning himself into an ant1 a wolf1 or a sea-bird at will4 ,by means of this magical power the soldier contrived to obtain the egg and crush it on the breast of the giant1 who immediately expired47#cgh7 ,another ,breton story tells of a giant who was called ,body-without-,soul because his life did not reside in his body4 ,he himself dwelt in a beautiful castle which hung between heaven and earth1 suspended by four golden chains2 but his life was in an egg1 and the egg was in a dove1 and the dove was in a hare1 and the hare was in a wolf1 and the wolf was in an iron chest at the bottom of the sea4 ,in his castle in the air he kept prisoner a beauteous princess whom he had swooped down upon and carried off in a magic chariot4 ,but her lover turned himself into an ant and so climbed up one of the golden chains into the enchanted castle1 for he had done a kindness to the king and queen of ants1 and they rewarded him by transforming him into an ant in his time of need4 ,when he had learned from the captive princess the secret of the giant's life1 he procured the chest from the bottom of the sea by the help of the king of fishes1 whom he had also obliged2 and opening the chest he killed first the wolf1 then the hare1 and then the dove1 and at the death of each animal the giant grew weaker and weaker as if he had lost a limb4 ,in the stomach of the dove the hero found the egg on which the giant's life depended1 and when he came with it to the castle he found ,body-without-,soul stretched on his bed at the point of death4 ,so he dashed the egg against the giant's forehead1 the egg broke1 and the giant straightway expired47#cgi7 ,in another ,breton tale the life of a giant resides in an old box-tree which grows in his castle garden2 and to kill him it is necessary to sever the tap-root of the tree at a single blow of an axe without injuring any of the lesser roots4 ,this task the hero1 as usual1 successfully accomplishes1 and at the same moment the giant drops dead47#chj7 7,m#ajg7 ,the notion of an external soul has now been traced in folk-tales told by ,aryan peoples from ,india to ,brittany and the ,hebrides4 ,we have still to shew that the same idea occurs commonly in the popular stories of peoples who do not belong to the ,aryan stock4 ,in the first place it appears in the ancient ,egyptian story of 8,the ,two ,brothers40 ,this story was written down in the reign of ,rameses ,,ii41 about #acjj ,b4,c4 ,it is therefore older than our present redaction of ,homer1 and far older than the ,bible4 ,the outline of the story1 so far as it concerns us here1 is as follows4 ,once upon a time there were two brethren2 the name of the elder was ,anpu and the name of the younger was ,bata4 ,now ,anpu had a house and a wife1 and his younger brother dwelt with him as his servant4 ,it was ,anpu who made the garments1 and every morning when it grew light he drove the kine afield4 ,as he walked behind them they used to say to him1 8,the grass is good in such and such a place10 and he heard what they said and led them to the good pasture that they desired4 ,so his kine grew very sleek and multiplied greatly4 ,one day when the two brothers were at work in the field the elder brother said to the younger1 8,run and fetch seed from the village40 ,so the younger brother ran and said to the wife of his elder brother1 8,give me seed that ,i may run to the field1 for my brother sent me saying1 ,tarry not40 ,she said1 8,go to the barn and take as much as thou wouldst40 ,he went and filled a jar full of wheat and barley1 and came forth bearing it on his shoulders4 ,when the woman saw him her heart went out to him1 and she laid hold of him and said1 8,come1 let us rest an hour together40 ,but he said1 8,thou art to me as a mother1 and my brother is to me as a father40 ,so he would not hearken to her1 but took the load on his back and went away to the field4 ,in the evening1 when the elder brother was returning from the field1 his wife feared for what she had said4 ,so she took soot and made herself as one who had been beaten4 ,and when her husband came home1 she said1 8,when thy younger brother came to fetch seed1 he said to me1 ,come1 let us rest an hour together4 ,but ,i would not1 and he beat me40 ,then the elder brother became like a panther of the south2 he sharpened his knife and stood behind the door of the cow-house4 ,and when the sun set and the younger brother came laden with all the herbs of the field1 as was his wont every day1 the cow that walked in front of the herd said to him1 8,behold1 thine elder brother stands with a knife to kill thee4 ,flee before him40 ,when he heard what the cow said1 he looked under the door of the cow-house and saw the feet of his elder brother standing behind the door1 his knife in his hand4 ,so he fled and his brother pursued him with the knife4 ,but the younger brother cried for help to the ,sun1 and the ,sun heard him and caused a great water to spring up between him and his elder brother1 and the water was full of crocodiles4 ,the two brothers stood1 the one on the one side of the water and the other on the other1 and the younger brother told the elder brother all that had befallen4 ,so the elder brother repented him of what he had done and he lifted up his voice and wept4 ,but he could not come at the farther bank by reason of the crocodiles4 ,his younger brother called to him and said1 8,go home and tend the cattle thyself4 ,for ,i will dwell no more in the place where thou art4 ,i will go to the ,valley of the ,acacia4 ,but this is what thou shalt do for me4 ,thou shalt come and care for me1 if evil befalls me1 for ,i will enchant my heart and place it on the top of the flower of the ,acacia2 and if they cut the ,acacia and my heart falls to the ground1 thou shalt come and seek it1 and when thou hast found it thou shalt lay it in a vessel of fresh water4 ,then ,i shall come to life again4 ,but this is the sign that evil has befallen me2 the pot of beer in thine hand shall bubble40 ,so he went away to the ,valley of the ,acacia1 but his brother returned home with dust on his head and slew his wife and cast her to the dogs4 7,m#ajh7 ,for many days afterwards the younger brother dwelt alone in the ,valley of the ,acacia4 ,by day he hunted the beasts of the field1 but at evening he came and laid him down under the ,acacia1 on the top of whose flower was his heart4 ,and many days after that he built himself a house in the ,valley of the ,acacia4 ,but the gods were grieved for him2 and the ,sun said to ,khnumu1 8,make a wife for ,bata1 that he may not dwell alone40 ,so ,khnumu made him a woman to dwell with him1 who was perfect in her limbs more than any woman on earth1 for all the gods were in her4 ,so she dwelt with him4 ,but one day a lock of her hair fell into the river and floated down to the land of ,egypt1 to the house of ,pharaoh's washerwomen4 ,the fragrance of the lock perfumed ,pharaoh's raiment1 and the washerwomen were blamed1 for it was said1 8,an odour of perfume in the garments of ,pharaoh60 ,so the heart of ,pharaoh's chief washerman was weary of the complaints that were made every day1 and he went to the wharf1 and there in the water he spied the lock of hair4 ,he sent one down into the river to fetch it1 and1 because it smelt sweetly1 he took it to ,pharaoh4 ,then ,pharaoh's magicians were sent for and they said1 8,this lock of hair belongs to a daughter of the ,sun1 who has in her the essence of all the gods4 ,let messengers go forth to all foreign lands to seek her40 ,so the woman was brought from the ,valley of the ,acacia with chariots and archers and much people1 and all the land of ,egypt rejoiced at her coming1 and ,pharaoh loved her4 ,but when they asked her of her husband1 she said to ,pharaoh1 8,let them cut down the ,acacia and let them destroy it40 ,so men were sent with tools to cut down the ,acacia4 ,they came to it and cut the flower upon which was the heart of ,bata2 and he fell down dead in that evil hour4 ,but the next day1 when the earth grew light and the elder brother of ,bata was entered into his house and had sat down1 they brought him a pot of beer and it bubbled1 and they gave him a jug of wine and it grew turbid4 ,then he took his staff and his sandals and hied him to the ,valley of the ,acacia1 and there he found his younger brother lying dead in his house4 ,so he sought for the heart of his brother under the ,acacia4 ,for three years he sought in vain1 but in the fourth year he found it in the berry of the ,acacia4 ,so he threw the heart into a cup of fresh water4 ,and when it was night and the heart had sucked in much water1 ,bata shook in all his limbs and revived4 ,then he drank the cup of water in which his heart was1 and his heart went into its place1 and he lived as before47#cha7 7,m#aji7 ,in the ,arabian ,nights we read how ,seyf el-,mulook1 after wandering for four months over mountains and hills and deserts1 came to a lofty palace in which he found the lovely daughter of the ,king of ,india sitting alone on a golden couch in a hall spread with silken carpets4 ,she tells him that she is held captive by a jinnee1 who had swooped down on her and carried her off while she was disporting herself with her female slaves in a tank in the great garden of her father the king4 ,seyf el-,mulook then offers to smite the jinnee with the sword and slay him4 8,but10 she replied1 8thou canst not slay him unless thou kill his soul40 8,and in what place10 said he1 8is his soul80 ,she answered1 8,i asked him respecting it many times2 but he would not confess to me its place4 ,it happened1 however1 that ,i urged him1 one day1 and he was enraged against me1 and said to me1 #8,how often wilt thou ask me respecting my soul8 ,what is the reason of thy question respecting my soul8' ,so ,i answered him1 #8,o ,htim1 there remaineth to me no one but thee1 excepting ,god2 and ,i1 as long as ,i live1 would not cease to hold thy soul in my embrace2 and if ,i do not take care of thy soul1 and put it in the midst of my eye1 how can ,i live after thee8 ,if ,i knew thy soul1 ,i would take care of it as of my right eye4' ,and thereupon he said to me1 #8,when ,i was born1 the astrologers declared that the destruction of my soul would be effected by the hand of one of the sons of the human kings4 ,i therefore took my soul1 and put it into the crop of a sparrow1 and ,i imprisoned the sparrow in a little box1 and put this into another small box1 and this ,i put within seven other small boxes1 and ,i put these within seven chests1 and the chests ,i put into a coffer of marble within the verge of this circumambient ocean2 for this part is remote from the countries of mankind1 and none of mankind can gain access to it4' 0 ,but ,seyf el-,mulook got possession of the sparrow and strangled it1 and the jinnee fell upon the ground a heap of black ashes47#chb7 ,in a modern ,arabian tale a king marries an ogress1 who puts out the eyes of the king's forty wives4 ,one of the blinded queens gives birth to a son whom she names ,mohammed the ,prudent4 ,but the ogress queen hated him and compassed his death4 ,so she sent him on an errand to the house of her kinsfolk the ogres4 ,in the house of the ogres he saw some things hanging from the roof1 and on asking a female slave what they were1 she said1 8,that is the bottle which contains the life of my lady the queen1 and the other bottle beside it contains the eyes of the queens whom my mistress blinded40 ,a little afterwards he spied a beetle and rose to kill it4 8,don't kill it10 cried the slave1 8for that is my life40 ,but ,mohammed the ,prudent watched the beetle till it entered a chink in the wall2 and when the female slave had fallen asleep1 he killed the beetle in its hole1 and so the slave died4 ,then ,mohammed took down the two bottles and carried them home to his father's palace4 ,there he presented himself before the ogress queen and said1 8,see1 ,i have your life in my hand1 but ,i will not kill you till you have replaced the eyes which you took from the forty queens40 ,the ogress did as she was bid1 and then ,mohammed the ,prudent said1 8,there1 take your life40 ,but the bottle slipped from his hand and fell1 the life of the ogress escaped from it1 and she died47#chc7 7,m#aaj7 ,a ,basque story1 which closely resembles some of the stories told among ,aryan peoples1 relates how a monster--a ,body-without-,soul--detains a princess in captivity1 and is questioned by her as to how he might be slain4 ,with some reluctance he tells her1 8,you must kill a terrible wolf which is in the forest1 and inside him is a fox1 in the fox is a pigeon2 this pigeon has an egg in his head1 and whoever should strike me on the forehead with this egg would kill me40 ,the hero of the story1 by name ,malbrouk1 has learned1 in the usual way1 the art of turning himself at will into a wolf1 an ant1 a hawk1 or a dog1 and on the strength of this accomplishment he kills the animals1 one after the other1 and extracts the precious egg from the pigeon's head4 ,when the wolf is killed1 the monster feels it and says despondently1 8,i do not know if anything is going to happen to me4 ,i am much afraid of it40 ,when the fox and the pigeon have been killed1 he cries that it is all over with him1 that they have taken the egg out of the pigeon1 and that he knows not what is to become of him4 ,finally the princess strikes the monster on the forehead with the egg1 and he falls a corpse47#chd7 ,in a ,kabyle story an ogre declares that his fate is far away in an egg1 which is in a pigeon1 which is in a camel1 which is in the sea4 ,the hero procures the egg and crushes it between his hands1 and the ogre dies47#che7 ,in a ,magyar folk-tale1 an old witch detains a young prince called ,ambrose in the bowels of the earth4 ,at last she confided to him that she kept a wild boar in a silken meadow1 and if it were killed1 they would find a hare inside1 and inside the hare a pigeon1 and inside the pigeon a small box1 and inside the box one black and one shining beetle3 the shining beetle held her life1 and the black one held her power2 if these two beetles died1 then her life would come to an end also4 ,when the old hag went out1 ,ambrose killed the wild boar1 and took out the hare2 from the hare he took the pigeon1 from the pigeon the box1 and from the box the two beetles2 he killed the black beetle1 but kept the shining one alive4 ,so the witch's power left her immediately1 and when she came home1 she had to take to her bed4 ,having learned from her how to escape from his prison to the upper air1 ,ambrose killed the shining beetle1 and the old hag's spirit left her at once47#chf7 ,in another ,hungarian story the safety of the ,dwarf-king resides in a golden cockchafer1 inside a golden cock1 inside a golden sheep1 inside a golden stag1 in the ninety-ninth island4 ,the hero overcomes all these golden animals and so recovers his bride1 whom the ,dwarf-king had carried off47#chg7 7,m#aaa7 ,a ,lapp story tells of a giant who slew a man and took away his wife4 ,when the man's son grew up1 he tried to rescue his mother and kill the giant1 but fire and sword were powerless to harm the monster2 it seemed as if he had no life in his body4 8,dear mother10 at last enquired the son1 8don't you know where the giant has hidden away his life80 ,the mother did not know1 but promised to ask4 ,so one day1 when the giant chanced to be in a good humour1 she asked him where he kept his life4 ,he said to her1 8,out yonder on a burning sea is an island1 in the island is a barrel1 in the barrel is a sheep1 in the sheep is a hen1 in the hen is an egg1 and in the egg is my life40 ,when the woman's son heard this1 he hired a bear1 a wolf1 a hawk1 and a diver-bird and set off in a boat to sail to the island in the burning sea4 ,he sat with the hawk and the diver-bird under an iron tent in the middle of the boat1 and he set the bear and the wolf to row4 ,that is why to this day the bear's hair is dark brown and the wolf has dark-brown spots2 for as they sat at the oars without any screen they were naturally scorched by the tossing tongues of flame on the burning sea4 ,however1 they made their way over the fiery billows to the island1 and there they found the barrel4 ,in a trice the bear had knocked the bottom out of it with his claws1 and forth sprang a sheep4 ,but the wolf soon pulled the sheep down and rent it in pieces4 ,from out the sheep flew a hen1 but the hawk stooped on it and tore it with his talons4 ,in the hen was an egg1 which dropped into the sea and sank2 but the diver-bird dived after it4 ,twice he dived after it in vain and came up to the surface gasping and spluttering2 but the third time he brought up the egg and handed it to the young man4 ,great was the young man's joy4 ,at once he kindled a great bonfire on the shore1 threw the egg into it1 and rowed away back across the sea4 ,on landing he went away straight to the giant's abode1 and found the monster burning1 just as he had left the egg burning on the island4 8,fool that ,i was10 lamented the dying giant1 8to betray my life to a wicked old woman10 and with that he snatched at an iron tube through which in happier days he had been wont to suck the blood of his human victims4 ,but the woman was too subtle for him1 for she had taken the precaution of inserting one end of the tube in the glowing embers of the hearth2 and so1 when the giant sucked hard at the other end1 he imbibed only fire and ashes4 ,thus he burned inside as well as outside1 and when the fire went out the giant's life went out with it47#chh7 7,m#aab7 ,a ,samoyed story tells how seven warlocks killed a certain man's mother and carried off his sister1 whom they kept to serve them4 ,every night when they came home the seven warlocks used to take out their hearts and place them in a dish which the woman hung on the tent-poles4 ,but the wife of the man whom they had wronged stole the hearts of the warlocks while they slept1 and took them to her husband4 ,by break of day he went with the hearts to the warlocks1 and found them at the point of death4 ,they all begged for their hearts2 but he threw six of their hearts to the ground1 and six of the warlocks died4 ,the seventh and eldest warlock begged hard for his heart and the man said1 8,you killed my mother4 ,make her alive again1 and ,i will give you back your heart40 ,the warlock said to his wife1 8,go to the place where the dead woman lies4 ,you will find a bag there4 ,bring it to me4 ,the woman's spirit is in the bag40 ,so his wife brought the bag2 and the warlock said to the man1 8,go to your dead mother1 shake the bag and let the spirit breathe over her bones2 so she will come to life again40 ,the man did as he was bid1 and his mother was restored to life4 ,then he hurled the seventh heart to the ground1 and the seventh warlock died47#chi7 ,in a ,kalmuck tale we read how a certain khan challenged a wise man to shew his skill by stealing a precious stone on which the khan's life depended4 ,the sage contrived to purloin the talisman while the khan and his guards slept2 but not content with this he gave a further proof of his dexterity by bonneting the slumbering potentate with a bladder4 ,this was too much for the khan4 ,next morning he informed the sage that he could overlook everything else1 but that the indignity of being bonneted with a bladder was more than he could stand2 and he ordered his facetious friend to instant execution4 ,pained at this exhibition of royal ingratitude1 the sage dashed to the ground the talisman which he still held in his hand2 and at the same instant blood flowed from the nostrils of the khan1 and he gave up the ghost47#cij7 7,m#aac7 ,in a ,tartar poem two heroes named ,ak ,molot and ,bulat engage in mortal combat4 ,ak ,molot pierces his foe through and through with an arrow1 grapples with him1 and dashes him to the ground1 but all in vain1 ,bulat could not die4 ,at last when the combat has lasted three years1 a friend of ,ak ,molot sees a golden casket hanging by a white thread from the sky1 and bethinks him that perhaps this casket contains ,bulat's soul4 ,so he shot through the white thread with an arrow1 and down fell the casket4 ,he opened it1 and in the casket sat ten white birds1 and one of the birds was ,bulat's soul4 ,bulat wept when he saw that his soul was found in the casket4 ,but one after the other the birds were killed1 and then ,ak ,molot easily slew his foe47#cia7 ,in another ,tartar poem1 two brothers going to fight two other brothers take out their souls and hide them in the form of a white herb with six stalks in a deep pit4 ,but one of their foes sees them doing so and digs up their souls1 which he puts into a golden ram's horn1 and then sticks the ram's horn in his quiver4 ,the two warriors whose souls have thus been stolen know that they have no chance of victory1 and accordingly make peace with their enemies47#cib7 ,in another ,tartar poem a terrible demon sets all the gods and heroes at defiance4 ,at last a valiant youth fights the demon1 binds him hand and foot1 and slices him with his sword4 ,but still the demon is not slain4 ,so the youth asked him1 8,tell me1 where is your soul hidden8 ,for if your soul had been hidden in your body1 you must have been dead long ago40 ,the demon replied1 8,on the saddle of my horse is a bag4 ,in the bag is a serpent with twelve heads4 ,in the serpent is my soul4 ,when you have killed the serpent1 you have killed me also40 ,so the youth took the saddle-bag from the horse and killed the twelve-headed serpent1 whereupon the demon expired47#cic7 ,in another ,tartar poem a hero called ,kk ,chan deposits with a maiden a golden ring1 in which is half his strength4 ,afterwards when ,kk ,chan is wrestling long with a hero and cannot kill him1 a woman drops into his mouth the ring which contains half his strength4 ,thus inspired with fresh force he slays his enemy47#cid7 7,m#aad7 ,in a ,mongolian story the hero ,joro gets the better of his enemy the lama ,tschoridong in the following way4 ,the lama1 who is an enchanter1 sends out his soul in the form of a wasp to sting ,joro's eyes4 ,but ,joro catches the wasp in his hand1 and by alternately shutting and opening his hand he causes the lama alternately to lose and recover consciousness47#cie7 ,in a ,tartar poem two youths cut open the body of an old witch and tear out her bowels1 but all to no purpose1 she still lives4 ,on being asked where her soul is1 she answers that it is in the middle of her shoe-sole in the form of a seven-headed speckled snake4 ,so one of the youths slices her shoe-sole with his sword1 takes out the speckled snake1 and cuts off its seven heads4 ,then the witch dies47#cif7 ,another ,tartar poem describes how the hero ,kartaga grappled with the ,swan-woman4 ,long they wrestled4 ,moons waxed and waned and still they wrestled2 years came and went1 and still the struggle went on4 ,but the piebald horse and the black horse knew that the ,swan-woman's soul was not in her4 ,under the black earth flow nine seas2 where the seas meet and form one1 the sea comes to the surface of the earth4 ,at the mouth of the nine seas rises a rock of copper2 it rises to the surface of the ground1 it rises up between heaven and earth1 this rock of copper4 ,at the foot of the copper rock is a black chest1 in the black chest is a golden casket1 and in the golden casket is the soul of the ,swan-woman4 ,seven little birds are the soul of the ,swan-woman2 if the birds are killed the ,swan-woman will die straightway4 ,so the horses ran to the foot of the copper rock1 opened the black chest1 and brought back the golden casket4 ,then the piebald horse turned himself into a bald-headed man1 opened the golden casket1 and cut off the heads of the seven birds4 ,so the ,swan-woman died47#cig7 ,in a ,tartar story a chief called ,tash ,kan is asked where his soul is4 ,he answers that there are seven great poplars1 and under the poplars a golden well2 seven ,maralen 787 come to drink the water of the well1 and the belly of one of them trails on the ground2 in this ,maral is a golden box1 in the golden box is a silver box1 in the silver box are seven quails1 the head of one of the quails is golden and its tail silver2 that quail is ,tash ,kan's soul4 ,the hero of the story gets possession of the seven quails and wrings the necks of six of them4 ,then ,tash ,kan comes running and begs the hero to let his soul go free4 ,but the hero wrings the last quail's neck1 and ,tash ,kan drops dead47#cih7 ,in another ,tartar poem the hero1 pursuing his sister who has driven away his cattle1 is warned to desist from the pursuit because his sister has carried away his soul in a golden sword and a golden arrow1 and if he pursues her she will kill him by throwing the golden sword or shooting the golden arrow at him47#cii7 7,m#aae7 ,a modern ,chinese story tells how an habitual criminal used to take his soul out of his own body for the purpose of evading the righteous punishment of his crimes4 ,this bad man lived in ,khien 7,kwei-cheu71 and the sentences that had been passed on him formed a pile as high as a hill4 ,the mandarins had flogged him to death with sticks and flung his mangled corpse into the river1 but three days afterwards the scoundrel got his soul back again1 and on the fifth day he resumed his career of villainy as if nothing had happened4 ,the thing occurred again and again1 till at last it reached the ears of the ,governor of the province1 who flew into a violent passion and proposed to the ,governor-,general to have the rascal beheaded4 ,and beheaded he was2 but in three days the wretch was alive again with no trace of decapitation about him except a slender red thread round his neck4 ,and now1 like a giant refreshed1 he began a fresh series of enormities4 ,he even went so far as to beat his own mother4 ,this was more than she could bear1 and she brought the matter before the magistrate4 ,she produced in court a vase and said1 8,in this vase my refractory son has hidden his soul4 ,whenever he was conscious of having committed a serious crime1 or a misdeed of the most heinous kind1 he remained at home1 took his soul out of his body1 purified it1 and put it in the vase4 ,then the authorities only punished or executed his body of flesh and blood1 and not his soul4 ,with his soul1 refined by a long process1 he then cured his freshly mutilated body1 which thus became able in three days to recommence in the old way4 ,now1 however1 his crimes have reached a climax1 for he has beaten me1 an old woman1 and ,i cannot bear it4 ,i pray you1 smash this vase1 and scatter his soul by fanning it away with a windwheel2 and if then you castigate his body anew1 it is probable that bad son of mine will really die40 ,the mandarin took the hint4 ,he had the rogue cudgelled to death1 and when they examined the corpse they found that decay had set in within ten days47#djj7 7,m#aaf7 ,the ,khasis of ,assam tell of a certain ,kyllong1 king of ,madur1 who pursued his conquests on a remarkable principle4 ,he needed few or no soldiers1 because he himself was a very strong man and nobody could kill him permanently2 they could1 it is true1 put him to death1 but then he came to life again immediately4 ,the king of ,synteng1 who was much afraid of him1 once chopped him in pieces and threw the severed hands and feet far away1 thinking thus to get rid of him for good and all2 but it was to no purpose4 ,the very next morning ,kyllong came to life again and stalked about as brisk as ever4 ,so the king of ,synteng was very anxious to learn how his rival contrived thus to rise from the dead2 and he hit on a plan for worming out the secret4 ,he chose the fairest girl of the whole country1 clad her in royal robes1 put jewels of gold and silver upon her1 and said1 8,all these will ,i give thee and more besides1 if thou canst obtain for me ,king ,kyllong's secret1 and canst inform me how he brings himself to life again after being killed40 ,so he sent the girl to the slave-market in ,king ,kyllong's country2 and the king saw and loved her and took her to wife4 ,so she caressed him and coaxed him to tell her his secret1 and in a fatal hour he was beguiled into revealing it4 ,he said1 8,my life depends upon these things4 ,i must bathe every day and must wash my entrails4 ,after that1 ,i take my food1 and there is no one on earth who can kill me unless he obtains possession of my entrails4 ,thus my life hangs only on my entrails40 ,his treacherous wife at once sent word to the king of ,synteng1 who caused men to lie in wait while ,kyllong was bathing4 ,as usual1 ,kyllong had laid his entrails on one side of the bathing-place1 while he disported himself in the water1 intending afterwards to wash them and replace them in his body4 ,but before he could do so1 one of the liers-in-wait had seized the entrails and killed him4 ,the entrails he cut in pieces and gave to the dogs to eat4 ,that was the end of ,king ,kyllong4 ,he was never able to come to life again2 his country was conquered1 and the members of the royal family were scattered far and wide4 ,seven generations have passed since then47#dja7 7,m#aag7 ,a ,malay poem relates how once upon a time in the city of ,indrapoora there was a certain merchant who was rich and prosperous1 but he had no children4 ,one day as he walked with his wife by the river they found a baby girl1 fair as an angel4 ,so they adopted the child and called her ,bidasari4 ,the merchant caused a golden fish to be made1 and into this fish he transferred the soul of his adopted daughter4 ,then he put the golden fish in a golden box full of water1 and hid it in a pond in the midst of his garden4 ,in time the girl grew to be a lovely woman4 ,now the ,king of ,indrapoora had a fair young queen1 who lived in fear that the king might take to himself a second wife4 ,so1 hearing of the charms of ,bidasari1 the queen resolved to put her out of the way4 ,she lured the girl to the palace and tortured her cruelly2 but ,bidasari could not die1 because her soul was not in her4 ,at last she could stand the torture no longer and said to the queen1 8,if you wish me to die1 you must bring the box which is in the pond in my father's garden40 ,so the box was brought and opened1 and there was the golden fish in the water4 ,the girl said1 8,my soul is in that fish4 ,in the morning you must take the fish out of the water1 and in the evening you must put it back into the water4 ,do not let the fish lie about1 but bind it round your neck4 ,if you do this1 ,i shall soon die40 ,so the queen took the fish out of the box and fastened it round her neck2 and no sooner had she done so1 than ,bidasari fell into a swoon4 ,but in the evening1 when the fish was put back into the water1 ,bidasari came to herself again4 ,seeing that she thus had the girl in her power1 the queen sent her home to her adopted parents4 ,to save her from further persecution her parents resolved to remove their daughter from the city4 ,so in a lonely and desolate spot they built a house and brought ,bidasari thither4 ,there she dwelt alone1 undergoing vicissitudes that corresponded with the vicissitudes of the golden fish in which was her soul4 ,all day long1 while the fish was out of the water1 she remained unconscious2 but in the evening1 when the fish was put into the water1 she revived4 ,one day the king was out hunting1 and coming to the house where ,bidasari lay unconscious1 was smitten with her beauty4 ,he tried to waken her1 but in vain4 ,next day1 towards evening1 he repeated his visit1 but still found her unconscious4 ,however1 when darkness fell1 she came to herself and told the king the secret of her life4 ,so the king returned to the palace1 took the fish from the queen1 and put it in water4 ,immediately ,bidasari revived1 and the king took her to wife47#djb7 7,m#aah7 ,another story of an external soul comes from ,nias1 an island to the west of ,sumatra4 ,once on a time a chief was captured by his enemies1 who tried to put him to death but failed4 ,water would not drown him nor fire burn him nor steel pierce him4 ,at last his wife revealed the secret4 ,on his head he had a hair as hard as a copper wire2 and with this wire his life was bound up4 ,so the hair was plucked out1 and with it his spirit fled47#djc7 7,m#aai7 ,a ,hausa story from ,northern ,nigeria closely resembles some of the ,european tales which we have noticed2 for it contains not only the incident of the external soul1 but also the incident of the helpful animals1 by whose assistance the hero is able to slay the ,soulless ,king and obtain possession of the kingdom4 ,the story runs thus4 ,a certain man and his wife had four daughters born to them in succession1 but every one of the baby girls mysteriously disappeared on the day when she was to be weaned2 so the parents fell under the suspicion of having devoured them4 ,last of all there was born to them a son1 who to avoid accidents was left to wean himself4 ,one day1 as he grew up1 the son received a magic lotion from an old woman1 who told him to rub his eyes with it4 ,he did so1 and immediately he saw a large house and entering it he found his eldest sister married to a bull4 ,she bade him welcome and so did her husband the bull2 and when he went away1 the bull very kindly presented him with a lock of his hair as a keepsake4 ,in like manner the lad discovered his other three sisters1 who were living in wedlock with a ram1 a dog1 and a hawk respectively4 ,all of them welcomed him and from the ram1 the dog1 and the hawk he received tokens of regard in the shape of hair or feathers4 ,then he returned home and told his parents of his adventure and how he had found his sisters alive and married4 ,next day he went to a far city1 where he made love to the ,queen and persuaded her to plot with him against the life of the ,king her husband4 ,so she coaxed the ,king to shew his affection for her by 8taking his own life1 and joining it to hers40 ,the unsuspecting husband1 as usual1 fell into the trap set for him by his treacherous wife4 ,he confided to her the secret of his life4 8,my life10 said he1 8is behind the city1 behind the city in a thicket4 ,in this thicket there is a lake2 in the lake is a rock2 in the rock is a gazelle2 in the gazelle is a dove2 and in the dove is a small box40 ,the ,queen divulged the secret to her lover1 who kindled a fire behind the city and threw into it the hair and feathers which he had received from the friendly animals1 his brothers-in-law4 ,immediately the animals themselves appeared and readily gave their help in the enterprise4 ,the bull drank up the lake2 the ram broke up the rock2 the dog caught the gazelle2 the hawk captured the dove4 ,so the youth extracted the precious box from the dove and repaired to the palace1 where he found the ,king already dead4 ,his ,majesty had been ailing from the moment when the young man left the city1 and he grew steadily worse with every fresh success of the adventurer who was to supplant him4 ,so the hero became ,king and married the false ,queen2 and his sisters' husbands were changed from animals into men and received subordinate posts in the government4 ,the hero's parents1 too1 came to live in the city over which he reigned47#djd7 7,m#abj7 ,a ,west ,african story from ,southern ,nigeria relates how a king kept his soul in a little brown bird1 which perched on a tall tree beside the gate of the palace4 ,the king's life was so bound up with that of the bird that whoever should kill the bird would simultaneously kill the king and succeed to the kingdom4 ,the secret was betrayed by the queen to her lover1 who shot the bird with an arrow and thereby slew the king and ascended the vacant throne47#dje7 ,a tale told by the ,ba-,ronga of ,south ,africa sets forth how the lives of a whole family were contained in one cat4 ,when a girl of the family1 named ,titishan1 married a husband1 she begged her parents to let her take the precious cat with her to her new home4 ,but they refused1 saying1 8,you know that our life is attached to it02 and they offered to give her an antelope or even an elephant instead of it4 ,but nothing would satisfy her but the cat4 ,so at last she carried it off with her and shut it up in a place where nobody saw it2 even her husband knew nothing about it4 ,one day1 when she went to work in the fields1 the cat escaped from its place of concealment1 entered the hut1 put on the warlike trappings of the husband1 and danced and sang4 ,some children1 attracted by the noise1 discovered the cat at its antics1 and when they expressed their astonishment1 the animal only capered the more and insulted them besides4 ,so they went to the owner and said1 8,there is somebody dancing in your house1 and he insulted us40 8,hold your tongues10 said he1 8,i'll soon put a stop to your lies40 ,so he went and hid behind the door and peeped in1 and there sure enough was the cat prancing about and singing4 ,he fired at it1 and the animal dropped down dead4 ,at the same moment his wife fell to the ground in the field where she was at work2 said she1 8,i have been killed at home40 ,but she had strength enough left to ask her husband to go with her to her parents' village1 taking with him the dead cat wrapt up in a mat4 ,all her relatives assembled1 and bitterly they reproached her for having insisted on taking the animal with her to her husband's village4 ,as soon as the mat was unrolled and they saw the dead cat1 they all fell down lifeless one after the other4 ,so the ,clan of the ,cat was destroyed2 and the bereaved husband closed the gate of the village with a branch1 and returned home1 and told his friends how in killing the cat he had killed the whole clan1 because their lives depended on the life of the cat4 ,in another ,ronga story the lives of a whole clan are attached to a buffalo1 which a girl of the clan in like manner insists on taking with her47#djf7 7,m#aba7 ,ideas of the same sort meet us in stories told by the ,north ,american ,indians4 ,thus in one ,indian tale the hero pounds his enemy to pieces1 but cannot kill him because his heart is not in his body4 ,at last the champion learns that his foe's heart is in the sky1 at the western side of the noonday sun2 so he reaches up1 seizes the heart1 and crushes it1 and straightway his enemy expires4 ,in another ,indian myth there figures a personage ,winter whose song brings frost and snow1 but his heart is hidden away at a distance4 ,however1 his foe finds the heart and burns it1 and so the ,snow-maker perishes47#djg7 ,a ,pawnee story relates how a wounded warrior was carried off by bears1 who healed him of his hurts4 ,when the ,indian was about to return to his village1 the old he-bear said to him1 8,i shall look after you4 ,i shall give you a part of myself4 ,if ,i am killed1 you shall be killed4 ,if ,i grow old1 you shall be old40 ,and the bear gave him a cap of bearskin1 and at parting he put his arms round the ,indian and hugged him1 and put his mouth against the man's mouth and held the man's hands in his paws4 ,the ,indian who told the tale conjectured that when the man died1 the old bear died also47#djh7 ,the ,navajoes tell of a certain mythical being called 8the ,maiden that becomes a ,bear10 who learned the art of turning herself into a bear from the prairie wolf4 ,she was a great warrior and quite invulnerable2 for when she went to war she took out her vital organs and hid them1 so that no one could kill her2 and when the battle was over she put the organs back in their places again47#dji7 ,the ,kwakiutl ,indians of ,british ,columbia tell of an ogress1 who could not be killed because her life was in a hemlock branch4 ,a brave boy met her in the woods1 smashed her head with a stone1 scattered her brains1 broke her bones1 and threw them into the water4 ,then1 thinking he had disposed of the ogress1 he went into her house4 ,there he saw a woman rooted to the floor1 who warned him1 saying1 8,now do not stay long4 ,i know that you have tried to kill the ogress4 ,it is the fourth time that somebody has tried to kill her4 ,she never dies2 she has nearly come to life4 ,there in that covered hemlock branch is her life4 ,go there1 and as soon as you see her enter1 shoot her life4 ,then she will be dead40 ,hardly had she finished speaking when sure enough in came the ogress1 singing as she walked3-- 8,i have the magical treasure1 ,i have the supernatural power1 ,i can return to life40 ,such was her song4 ,but the boy shot at her life1 and she fell dead to the floor47#daj7 ,,chapter ,,xi4 ,,the ,,external ,,soul ,,in ,,folk-,,custom4 #a4 ,the ,external ,soul in ,inanimate ,things4 7,m#abb7 ,thus the idea that the soul may be deposited for a longer or shorter time in some place of security outside the body1 or at all events in the hair1 is found in the popular tales of many races4 ,it remains to shew that the idea is not a mere figment devised to adorn a tale1 but is a real article of primitive faith1 which has given rise to a corresponding set of customs4 7,m#abc7 ,we have seen that in the tales the hero1 as a preparation for battle1 sometimes removes his soul from his body1 in order that his body may be invulnerable and immortal in the combat4 ,with a like intention the savage removes his soul from his body on various occasions of real or imaginary peril4 ,thus among the people of ,minahassa in ,celebes1 when a family moves into a new house1 a priest collects the souls of the whole family in a bag1 and afterwards restores them to their owners1 because the moment of entering a new house is supposed to be fraught with supernatural danger47#daa7 ,in ,southern ,celebes1 when a woman is brought to bed1 the messenger who fetches the doctor or the midwife always carries with him something made of iron1 such as a chopping-knife1 which he delivers to the doctor4 ,the doctor must keep the thing in his house till the confinement is over1 when he gives it back1 receiving a fixed sum of money for doing so4 ,the chopping-knife1 or whatever it is1 represents the woman's soul1 which at this critical time is believed to be safer out of her body than in it4 ,hence the doctor must take great care of the object2 for were it lost1 the woman's soul would assuredly1 they think1 be lost with it47#dab7 ,but in ,celebes the convenience of occasionally depositing the soul in some external object is apparently not limited to human beings4 ,the ,alfoors1 or ,toradjas1 who inhabit the central district of that island1 and among whose industries the working of iron occupies a foremost place1 attribute to the metal a soul which would be apt to desert its body under the blows of the hammer1 if some means were not found to detain it4 ,accordingly in every smithy of ,poso--for that is the name of the country of these people--you may see hanging up a bundle of wooden instruments1 such as chopping-knives1 swords1 spear-heads1 and so forth4 ,this bundle goes by the name of lamoa1 which is the general word for 8gods10 and in it the soul of the iron that is being wrought in the smithy is1 according to one account1 supposed to reside4 8,if we did not hang the lamoa over the anvil10 they say1 8the iron would flow away and be unworkable10 on account of the absence of the soul47#dac7 ,however1 according to another interpretation these wooden models are substitutes offered to the gods in room of the iron1 whose soul the covetous deities might otherwise abstract for their own use1 thus making the metal unmalleable47#dad7 7,m#abd7 ,among the ,dyaks of ,pinoeh1 a district of ,south-,eastern ,borneo1 when a child is born1 a medicine-man is sent for1 who conjures the soul of the infant into half a coco-nut1 which he thereupon covers with a cloth and places on a square platter or charger suspended by cords from the roof4 ,this ceremony he repeats at every new moon for a year47#dae7 ,the intention of the ceremony is not explained by the writer who describes it1 but we may conjecture that it is to place the soul of the child in a safer place than its own frail little body4 ,this conjecture is confirmed by the reason assigned for a similar custom observed elsewhere in the ,indian ,archipelago4 ,in the ,kei ,islands1 when there is a newly-born child in a house1 an empty coco-nut1 split and spliced together again1 may sometimes be seen hanging beside a rough wooden image of an ancestor4 ,the soul of the infant is believed to be temporarily deposited in the coco-nut in order that it may be safe from the attacks of evil spirits2 but when the child grows bigger and stronger1 the soul will take up its permanent abode in its own body4 ,similarly among the ,esquimaux of ,alaska1 when a child is sick1 the medicine-man will sometimes extract its soul from its body and place it for safe-keeping in an amulet1 which for further security he deposits in his own medicine-bag4 7#daf7 ,it seems probable that many amulets have been similarly regarded as soul-boxes1 that is1 as safes in which the souls of the owners are kept for greater security47#dag7 ,an old ,mang'anje woman in the ,west ,shire district of ,british ,central ,africa used to wear round her neck an ivory ornament1 hollow1 and about three inches long1 which she called her life or soul 7moyo wanga74 ,naturally1 she would not part with it2 a planter tried to buy it of her1 but in vain47#dah7 ,when ,mr4 ,james ,macdonald was one day sitting in the house of a ,hlubi chief1 awaiting the appearance of that great man1 who was busy decorating his person1 a native pointed to a pair of magnificent ox-horns1 and said1 8,ntame has his soul in these horns40 ,the horns were those of an animal which had been sacrificed1 and they were held sacred4 ,a magician had fastened them to the roof to protect the house and its inmates from the thunder-bolt4 8,the idea10 adds ,mr4 ,macdonald1 8is in no way foreign to ,south ,african thought4 ,a man's soul there may dwell in the roof of his house1 in a tree1 by a spring of water1 or on some mountain scaur407#dai7 ,among the natives of the ,gazelle ,peninsula in ,new ,britain there is a secret society which goes by the name of ,ingniet or ,ingiet4 ,on his entrance into it every man receives a stone in the shape either of a human being or of an animal1 and henceforth his soul is believed to be knit up in a manner with the stone4 ,if it breaks1 it is an evil omen for him2 they say that the thunder has struck the stone and that he who owns it will soon die4 ,if nevertheless the man survives the breaking of his soul-stone1 they say that it was not a proper soul-stone and he gets a new one instead47#dbj7 ,the emperor ,romanus ,lecapenus was once informed by an astronomer that the life of ,simeon1 prince of ,bulgaria1 was bound up with a certain column in ,constantinople1 so that if the capital of the column were removed1 ,simeon would immediately die4 ,the emperor took the hint and removed the capital1 and at the same hour1 as the emperor learned by enquiry1 ,simeon died of heart disease in ,bulgaria47#dba7 ,the deified kings of ancient ,egypt appear to have enjoyed the privilege of depositing their spiritual doubles or souls 7ka7 during their lifetime in a number of portrait statues1 properly fourteen for each king1 which stood in the chamber of adoration 7pa douat7 of the temple and were revered as the equivalents or representatives of the monarchs themselves47#dbb7 ,among the ,karens of ,burma 8the knife with which the navel string is cut is carefully preserved for the child4 ,the life of the child is supposed to be in some way connected with it1 for1 if lost or destroyed1 it is said the child will not be long lived407#dbc7 ,among the ,shawnee ,indians of ,north ,america it once happened that an eminent man was favoured with a special revelation by the ,great ,spirit4 ,wisely refusing to hide the sacred light of revelation under a bushel1 he generously communicated a few sparks of the illumination to ,john ,tanner1 a white man who lived for many years as an ,indian among the ,indians4 8,henceforth10 said the inspired sage1 8the fire must never be suffered to go out in your lodge4 ,summer and winter1 day and night1 in the storm1 or when it is calm1 you must remember that the life in your body1 and the fire in your lodge1 are the same1 and of the same date4 ,if you suffer your fire to be extinguished1 at that moment your life will be at its end407#dbd7 7,m#abe7 ,again1 we have seen that in folk-tales a man's soul or strength is sometimes represented as bound up with his hair1 and that when his hair is cut off he dies or grows weak4 ,so the natives of ,amboyna used to think that their strength was in their hair and would desert them if it were shorn4 ,a criminal under torture in a ,dutch ,court of that island persisted in denying his guilt till his hair was cut off1 when he immediately confessed4 ,one man1 who was tried for murder1 endured without flinching the utmost ingenuity of his torturers till he saw the surgeon standing with a pair of shears4 ,on asking what this was for1 and being told that it was to cut his hair1 he begged they would not do it1 and made a clean breast4 ,in subsequent cases1 when torture failed to wring a confession from a prisoner1 the ,dutch authorities made a practice of cutting off his hair47#dbe7 ,in ,ceram it is still believed that if young people have their hair cut they will be weakened and enervated thereby47#dbf7 7,m#abf7 ,here in ,europe it used to be thought that the maleficent powers of witches and wizards resided in their hair1 and that nothing could make any impression on these miscreants so long as they kept their hair on4 ,hence in ,france it was customary to shave the whole bodies of persons charged with sorcery before handing them over to the torturer4 ,millaeus witnessed the torture of some persons at ,toulouse1 from whom no confession could be wrung until they were stripped and completely shaven1 when they readily acknowledged the truth of the charge4 ,a woman also1 who apparently led a pious life1 was put to the torture on suspicion of witchcraft1 and bore her agonies with incredible constancy1 until complete depilation drove her to admit her guilt4 ,the noted inquisitor ,sprenger contented himself with shaving the head of the suspected witch or wizard2 but his more thorough-going colleague ,cumanus shaved the whole bodies of forty-one women before committing them all to the flames4 ,he had high authority for this rigorous scrutiny1 since ,satan himself1 in a sermon preached from the pulpit of ,north ,berwick church1 comforted his many servants by assuring them that no harm could befall them 8sa lang as their hair wes on1 and sould newir latt ane teir fall fra thair ene407#dbg7 ,similarly in ,bastar1 a province of ,india1 8if a man is adjudged guilty of witchcraft1 he is beaten by the crowd1 his hair is shaved1 the hair being supposed to constitute his power of mischief1 his front teeth are knocked out1 in order1 it is said1 to prevent him from muttering incantations4444 ,women suspected of sorcery have to undergo the same ordeal2 if found guilty1 the same punishment is awarded1 and after being shaved1 their hair is attached to a tree in some public place407#dbh7 ,so among the ,bhils of ,india1 when a woman was convicted of witchcraft and had been subjected to various forms of persuasion1 such as hanging head downwards from a tree and having pepper put into her eyes1 a lock of hair was cut from her head and buried in the ground1 8that the last link between her and her former powers of mischief might be broken407#dbi7 ,in like manner among the ,aztecs of ,mexico1 when wizards and witches 8had done their evil deeds1 and the time came to put an end to their detestable life1 some one laid hold of them and cropped the hair on the crown of their heads1 which took from them all their power of sorcery and enchantment1 and then it was that by death they put an end to their odious existence407#dcj7 #b4 ,the ,external ,soul in ,plants4 7,m#abg7 ,further it has been shewn that in folk-tales the life of a person is sometimes so bound up with the life of a plant that the withering of the plant will immediately follow or be followed by the death of the person47#dca7 ,similarly among the natives of the ,pennefather ,river in ,queensland1 when a visiter has made himself very agreeable and taken his departure1 an effigy of him about three or four feet long is cut on some soft tree1 such as the ,canarium australasicum1 so as to face in the direction taken by the popular stranger4 ,afterwards from observing the state of the tree the natives infer the corresponding state of their absent friend1 whose illness or death are apparently supposed to be portended by the fall of the leaves or of the tree47#dcb7 ,in ,uganda1 when a new royal enclosure with its numerous houses was built for a new king1 barkcloth trees used to be planted at the main entrance by priests of each principal deity and offerings were laid under each tree for its particular god4 ,thenceforth 8the trees were carefully guarded and tended1 because it was believed that as they grew and flourished1 so the king's life and power would increase407#dcc7 ,among the ,m',bengas in ,western ,africa1 about the ,gaboon1 when two children are born on the same day1 the people plant two trees of the same kind and dance round them4 ,the life of each of the children is believed to be bound up with the life of one of the trees2 and if the tree dies or is thrown down1 they are sure that the child will soon die47#dcd7 ,in ,sierra ,leone also it is customary at the birth of a child to plant a shoot of a malep-tree1 and they think that the tree will grow with the child and be its god4 ,if a tree which has been thus planted withers away1 the people consult a sorcerer on the subject47#dce7 ,among the ,wajagga of ,german ,east ,africa1 when a child is born1 it is usual to plant a cultivated plant of some sort behind the house4 ,the plant is thenceforth carefully tended1 for they believe that were it to wither away the child would die4 ,when the navel-string drops from the infant1 it is buried under the plant4 ,the species of birth-plant varies with the clan2 members of one clan1 for example1 plant a particular sort of banana1 members of another clan plant a sugar-cane1 and so on47#dcf7 ,among the ,swahili of ,east ,africa1 when a child is born1 the afterbirth and navel-string are buried in the courtyard and a mark is made on the spot4 ,seven days afterwards1 the hair of the child is shaved and deposited1 along with the clippings of its nails1 in the same place4 ,then over all these relics of the infant's person a coco-nut is planted4 ,as the tree grows up from the nut1 the child likes to point it out to his playfellows and tell them1 8,this coco-nut palm is my navel40 ,in planting the coco-nut the parents say1 8,may ,god cause our child to grow up1 that he or she may one day enjoy the coco-nut milk of the tree which we plant here407#dcg7 ,though it is not expressly affirmed1 we may perhaps assume that such a birth-tree is supposed to stand in a sympathetic relation with the life of the person4 ,in the ,cameroons1 also1 the life of a person is believed to be sympathetically bound up with that of a tree47#dch7 ,the chief of ,old ,town in ,calabar kept his soul in a sacred grove near a spring of water4 ,when some ,europeans1 in frolic or ignorance1 cut down part of the grove1 the spirit was most indignant and threatened the perpetrators of the deed1 according to the king1 with all manner of evil47#dci7 ,among the ,fans of the ,french ,congo1 when a chief's son is born1 the remains of the navel-string are buried under a sacred fig-tree1 and 8thenceforth great importance is attached to the growth of the tree2 it is strictly forbidden to touch it4 ,any attempt on the tree would be considered as an attack on the human being himself407#ddj7 ,among the ,boloki of the ,upper ,congo a family has a plant with red leaves 7called nkungu7 for its totem4 ,when a woman of the family is with child for the first time1 one of the totemic plants is planted near the hearth outside the house and is never destroyed1 otherwise it is believed that the child would be born thin and weak and would remain puny and sickly4 8,the healthy life of the children and family is bound up with the healthiness and life of the totem tree as respected and preserved by the family407#dda7 ,among the ,baganda of ,central ,africa a child's afterbirth was called the second child and was believed to be animated by a spirit1 which at once became a ghost4 ,the afterbirth was usually buried at the root of a banana tree1 and afterwards the tree was carefully guarded by old women1 who prevented any one from going near it2 they tied ropes of fibre from tree to tree to isolate it1 and all the child's excretions were thrown into this enclosure4 ,when the fruit ripened1 it was cut by the old woman in charge4 ,the reason for guarding the tree thus carefully was a belief that if any stranger were to eat of the fruit of the tree or to drink beer brewed from it1 he would carry off with him the ghost of the child's afterbirth1 which had been buried at the root of the banana-tree1 and the living child would then die in order to follow its twin ghost4 ,whereas a grandparent of the child1 by eating the fruit or drinking the beer1 averted this catastrophe and ensured the health of the child47#ddb7 ,among the ,wakondyo1 at the north-western corner of ,lake ,albert ,nyanza1 it is customary to bury the afterbirth at the foot of a young banana-tree1 and the fruit of this particular tree may be eaten by no one but the woman who assisted at the birth47#ddc7 ,the reason for the custom is not mentioned1 but probably1 as among the ,baganda1 the life of the child is supposed to be bound up with the life of the tree1 since the afterbirth1 regarded as a spiritual double of the infant1 has been buried at the root of the tree4 7,m#abh7 ,some of the ,papuans unite the life of a new-born child sympathetically with that of a tree by driving a pebble into the bark of the tree4 ,this is supposed to give them complete mastery over the child's life2 if the tree is cut down1 the child will die47#ddd7 ,after a birth the ,maoris used to bury the navel-string in a sacred place and plant a young sapling over it4 ,as the tree grew1 it was a tohu oranga or sign of life for the child2 if it flourished1 the child would prosper2 if it withered and died1 the parents augured the worst for their child47#dde7 ,in the ,chatham ,islands1 when the child of a leading man received its name1 it was customary to plant a tree1 8the growth of which was to be as the growth of the child10 and during the planting priests chanted a spell47#ddf7 ,in some parts of ,fiji the navel-string of a male child is planted together with a coco-nut or the slip of a breadfruit-tree1 and the child's life is supposed to be intimately connected with that of the tree47#ddg7 ,with certain ,malayo-,siamese families of the ,patani ,states it is customary to bury the afterbirth under a banana-tree1 and the condition of the tree is afterwards regarded as ominous of the child's fate for good or evil47#ddh7 ,in ,southern ,celebes1 when a child is born1 a coco-nut is planted and watered with the water in which the afterbirth and navel-string have been washed4 ,as it grows up1 the tree is called the 8contemporary0 of the child47#ddi7 ,so in ,bali a coco-palm is planted at the birth of a child4 ,it is believed to grow up equally with the child1 and is called its 8life-plant407#dej7 ,on certain occasions the ,dyaks of ,borneo plant a palm-tree1 which is believed to be a complete index of their fate4 ,if it flourishes1 they reckon on good fortune2 but if it withers or dies1 they expect misfortune47#dea7 ,amongst the ,dyaks of ,landak and ,tajan1 districts of ,dutch ,borneo1 it is customary to plant a fruit-tree for a child1 and henceforth in the popular belief the fate of the child is bound up with that of the tree4 ,if the tree shoots up rapidly1 it will go well with the child2 but if the tree is dwarfed or shrivelled1 nothing but misfortune can be expected for its human counterpart47#deb7 ,according to another account1 at the naming of children and certain other festivals the ,dyaks are wont to set a sawang-plant1 roots and all1 before a priestess2 and when the festival is over1 the plant is replaced in the ground4 ,such a plant becomes thenceforth a sort of prophetic index for the person in whose honour the festival was held4 ,if the plant thrives1 the man will be fortunate2 if it fades or perishes1 some evil will befall him47#dec7 ,the ,dyaks also believe that at the birth of every person on earth a flower grows up in the spirit world and leads a life parallel to his4 ,if the flower flourishes1 the man enjoys good health1 but if it droops1 so does he4 ,hence when he has dreamed bad dreams or has felt unwell for several days1 he infers that his flower in the other world is neglected or sickly1 and accordingly he employs a medicine-man to tend the precious plant1 weed the soil1 and sweep it up1 in order that the earthly and unearthly life may prosper once more47#ded7 7,m#abi7 ,it is said that there are still families in ,russia1 ,germany1 ,england1 ,france1 and ,italy who are accustomed to plant a tree at the birth of a child4 ,the tree1 it is hoped1 will grow with the child1 and it is tended with special care47#dee7 ,the custom is still pretty general in the canton of ,aargau in ,switzerland2 an apple-tree is planted for a boy and a pear-tree for a girl1 and the people think that the child will flourish or dwindle with the tree47#def7 ,in ,mecklenburg the afterbirth is thrown out at the foot of a young tree1 and the child is then believed to grow with the tree47#deg7 ,in ,bosnia1 when the children of a family have died one after the other1 the hair of the next child is cut with some ceremony by a stranger1 and the mother carries the shorn tresses into the garden1 where she ties them to a fine young tree1 in order that her child may grow and flourish like the tree47#deh7 ,at ,muskau1 in ,lausitz1 it used to be customary for bride and bridegroom on the morning of their wedding-day to plant a pair of young oaks side by side1 and as each of the trees flourished or withered1 so the good luck of the person who planted it was believed to wax or wane47#dei7 ,on a promontory in ,lake ,keitele1 in ,finland1 there used to stand an old fir-tree1 which according to tradition had been planted by the first colonists to serve as a symbol or token of their fortune4 ,first-fruits of the harvest used to be offered to the tree before any one would taste of the new crop2 and whenever a branch fell1 it was deemed a sign that some one would die4 ,more and more the crown of the tree withered away1 and in the same proportion the family whose ancestors had planted the fir dwindled away1 till only one old woman was left4 ,at last the tree fell1 and soon afterwards the old woman departed this life47#dfj7 ,when ,lord ,byron first visited his ancestral estate of ,newstead 8he planted1 it seems1 a young oak in some part of the grounds1 and had an idea that as it flourished so should he407#dfa7 ,on a day when the cloud that settled on the later years of ,sir ,walter ,scott lifted a little1 and he heard that ,woodstock had sold for over eight thousand pounds1 he wrote in his journal3 8,i have a curious fancy2 ,i will go set two or three acorns1 and judge by their success in growing whether ,i shall succeed in clearing my way or not407#dfb7 ,near the ,castle of ,dalhousie1 not far from ,edinburgh1 there grows an oak-tree1 called the ,edgewell ,tree1 which is popularly believed to be linked to the fate of the family by a mysterious tie2 for they say that when one of the family dies1 or is about to die1 a branch falls from the ,edgewell ,tree4 ,thus1 on seeing a great bough drop from the tree on a quiet1 still day in ,july #ahgd1 an old forester exclaimed1 8,the laird's deid noo60 and soon after news came that ,fox ,maule1 eleventh ,earl of ,dalhousie1 was dead47#dfc7 ,at ,howth ,castle in ,ireland there is an old tree with which the fortunes of the ,st4 ,lawrence family are supposed to be connected4 ,the branches of the tree are propped on strong supports1 for tradition runs that when the tree falls the direct line of the ,earls of ,howth will become extinct47#dfd7 ,on the old road from ,hanover to ,osnabrck1 at the village of ,oster-,kappeln1 there used to stand an ancient oak1 which put out its last green shoot in the year #ahdi4 ,the tree was conjecturally supposed to be contemporary with the ,guelphs2 and in the year #ahff1 so fatal for the house of ,hanover1 on a calm summer afternoon1 without any visible cause1 the veteran suddenly fell with a crash and lay stretched across the highroad4 ,the peasants regarded its fall as an ill omen for the reigning family1 and when ,king ,george ,v4 heard of it he gave orders that the giant trunk should be set up again1 and it was done with much trouble and at great expense1 the stump being supported in position by iron chains clamped to the neighbouring trees4 ,but the king's efforts to prop the falling fortunes of his house were vain2 a few months after the fall of the oak ,hanover formed part of the ,prussian monarchy47#dfe7 7,m#acj7 ,in the midst of the 8,forbidden ,city0 at ,peking there is a tiny private garden1 where the emperors of the now fallen ,manchu dynasty used to take the air and refresh themselves after the cares of state4 ,in accordance with ,chinese taste the garden is a labyrinth of artificial rockeries1 waterfalls1 grottoes1 and kiosks1 in which everything is as unlike nature as art can make it4 ,the trees in particular 7,arbor vitae71 the principal ornament of the garden1 exhibit the last refinement of the gardener's skill1 being clipped and distorted into a variety of grotesque shapes4 ,only one of the trees remained intact and had been spared these deformations for centuries4 ,far from being stunted by the axe or the shears1 the tree was carefully tended and encouraged to shoot up to its full height4 8,it was the #8,life-tree of the ,dynasty1' and according to legend the prosperity or fall of the present dynasty went hand in hand with the welfare or death of the tree4 ,certainly1 if we accept the tradition1 the days of the present reigning house must be numbered1 for all the care and attention lavished on the tree have been for some years in vain4 ,a glance at our illustration shews the tree as it still surpasses all its fellows in height and size2 but it owes its pre-eminence only to the many artificial props which hold it up4 ,in reality the #8,life-tree of the ,dynasty' is dying1 and might fall over night1 if one of its artificial props were suddenly to give way4 ,for the superstitious ,chinese--and superstitious they certainly are--it is a very1 very evil omen407#dff7 ,some twelve years have passed since this passage was written1 and in the interval the omen has been fulfilled--the ,manchu dynasty has fallen4 ,we may conjecture that the old tree in the quaint old garden has fallen too4 ,so vain are all human efforts to arrest the decay of royal houses by underpropping trees on which nature herself has passed a sentence of death4 7,m#aca7 ,at ,rome in the ancient sanctuary of ,quirinus there grew two old myrtle-trees1 one named the ,patrician and the other the ,plebeian4 ,for many years1 so long as the patricians were in the ascendant1 their myrtle-tree flourished and spread its branches abroad1 while the myrtle of the plebeians was shrivelled and shrunken2 but from the time of the ,marsian war1 when the power of the nobles declined1 their myrtle in like manner drooped and withered1 whereas that of the popular party held up its head and grew strong47#dfg7 ,thrice when ,vespasia was with child1 an old oak in the garden of the ,flavian family near ,rome suddenly put forth branches4 ,the first branch was puny and soon withered away1 and the girl who was born accordingly died within the year2 the second branch was long and sturdy2 and the third was like a tree4 ,so on the third occasion the happy father reported to his mother that a future emperor was born to her as a grandchild4 ,the old lady only laughed to think that at her age she should keep her wits about her1 while her son had lost his2 yet the omen of the oak came true1 for the grandson was afterwards the emperor ,vespasian47#dfh7 7,m#acb7 ,in ,england children are sometimes passed through a cleft ash-tree as a cure for rupture or rickets1 and thenceforward a sympathetic connexion is supposed to exist between them and the tree4 ,an ash-tree which had been used for this purpose grew at the edge of ,shirley ,heath1 on the road from ,hockly ,house to ,birmingham4 8,thomas ,chillingworth1 son of the owner of an adjoining farm1 now about thirty-four1 was1 when an infant of a year old1 passed through a similar tree1 now perfectly sound1 which he preserves with so much care that he will not suffer a single branch to be touched1 for it is believed the life of the patient depends on the life of the tree1 and the moment that it is cut down1 be the patient ever so distant1 the rupture returns1 and a mortification ensues1 and terminates in death1 as was the case in a man driving a waggon on the very road in question40 8,it is not uncommon1 however10 adds the writer1 8for persons to survive for a time the felling of the tree407#dfi7 ,the ordinary mode of effecting the cure is to split a young ash-sapling longitudinally for a few feet and pass the child1 naked1 either three times or three times three through the fissure at sunrise4 ,in the ,west of ,england it is said that the passage should be 8against the sun40 ,as soon as the ceremony has been performed1 the tree is bound tightly up and the fissure plastered over with mud or clay4 ,the belief is that just as the cleft in the tree closes up1 so the rupture in the child's body will be healed2 but that if the rift in the tree remains open1 the rupture in the child will remain too1 and if the tree were to die1 the death of the child would surely follow47#dgj7 7,m#acc7 ,down to the second half of the nineteenth century the remedy was still in common use at ,fittleworth and many other places in ,sussex4 ,the account of the ,sussex practice and belief is notable because it brings out very clearly the sympathetic relation supposed to exist between the ruptured child and the tree through which it has been passed4 ,we are told that the patient 8must be passed nine times every morning on nine successive days at sunrise through a cleft in a sapling ash-tree1 which has been so far given up by the owner of it to the parents of the child1 as that there is an understanding it shall not be cut down during the life of the infant who is to be passed through it4 ,the sapling must be sound at heart1 and the cleft must be made with an axe4 ,the child on being carried to the tree must be attended by nine persons1 each of whom must pass it through the cleft from west to east4 ,on the ninth morning the solemn ceremony is concluded by binding the tree lightly with a cord1 and it is supposed that as the cleft closes the health of the child will improve4 ,in the neighbourhood of ,petworth some cleft ash-trees may be seen1 through which children have very recently been passed4 ,i may add1 that only a few weeks since1 a person who had lately purchased an ash-tree standing in this parish1 intending to cut it down1 was told by the father of a child1 who had some time before been passed through it1 that the infirmity would be sure to return upon his son if it were felled4 ,whereupon the good man said1 he knew that such would be the case2 and therefore he would not fell it for the world407#dga7 7,m#acd7 ,a similar cure for various diseases1 but especially for rupture and rickets1 has been commonly practised in other parts of ,europe1 as ,germany1 ,france1 ,denmark1 and ,sweden2 but in these countries the tree employed for the purpose is usually not an ash but an oak2 sometimes a willow-tree is allowed or even prescribed instead4 ,with these exceptions the practice and the belief are nearly the same on the ,continent as in ,england3 a young oak is split longitudinally and the two sides held forcibly apart while the sick child is passed through the cleft2 then the opening in the tree is closed1 and bound up1 and it is believed that as the cleft in the tree heals by the parts growing together again1 so the rupture in the child will be simultaneously cured4 ,it is often laid down that the ceremony must be performed in the strictest silence2 sometimes the time prescribed is before sunrise1 and sometimes the child must be passed thrice through the cleft47#dgb7 ,in ,oldenburg and ,mecklenburg they say that the cure should be performed on ,st4 ,john's ,eve 7,midsummer ,eve7 by three men named ,john1 who assist each other in holding the split oak-sapling open and passing the child through it47#dgc7 ,some people1 however1 prefer ,good ,friday or ,christmas ,eve as the season for the performance of the ceremony47#dgd7 ,in ,denmark copper coins are laid as an offering at the foot of the tree through which sick persons have been passed2 and threads1 ribbons1 or bandages which have been worn by the sufferers are tied to a branch of the tree47#dge7 ,in the ,greek island of ,ceos1 when a child is sickly1 the parents carry it out into the country 8and the father selects a young oak2 this they split up from the root1 then the father is assisted by another man in holding the tree open whilst the mother passes the child three times through1 and then they bind up the tree well1 cover it all over with manure1 and carefully water it for forty days4 ,in the same fashion they bind up the child for a like period1 and after the lapse of this time they expect that it will be quite well407#dgf7 7,m#ace7 ,in ,mecklenburg1 as in ,england1 the sympathetic relation thus established between the tree and the child is so close that if the tree is cut down the child will die47#dgg7 ,in the island of ,rgen people believe that when a person who has been thus cured of rupture dies1 his soul passes into the same oak-tree through which his body was passed in his youth47#dgh7 ,thus it seems that in ridding himself of the disease the sufferer is supposed to transfer a certain vital part of his person to the tree so that it is impossible to injure the tree without at the same time injuring the man2 and in ,rgen this partial union is thought to be completed by the transmigration of the man's soul at death into the tree4 ,apparently the disease is conceived as something physical1 which clings to the patient but can be stripped off him and left behind on the farther side of the narrow aperture through which he has forced his way2 when the aperture is closed by the natural growth of the tree1 the door is as it were shut against the disease1 which is then unable to pursue and overtake the sufferer4 ,hence the idea at the root of the custom is not so much that the patient has transferred his ailment to the tree1 as that the tree forms an impervious barrier between him and the malady which had hitherto afflicted him4 ,this interpretation is confirmed by the following parallels4 7,m#acf7 ,in those parts of ,armenia which are covered with forests1 many great and ancient trees are revered as sacred and receive marks of homage4 ,the people burn lights before them1 fumigate them with incense1 sacrifice cocks and wethers to them1 and creep through holes in their trunks or push lean and sickly children through them 8in order to put a stop to the influence of evil spirits407#dgi7 ,apparently1 they think that evil spirits cannot creep through the cleft in the holy tree1 and therefore that the sick who have effected the passage are safe from their demoniacal pursuers4 ,the same conception of a fissure in a tree as an obstacle placed in the path of pursuing spirits meets us in a number of savage customs4 ,thus in the island of ,nias1 when a man is in training for the priesthood1 he has to be introduced to the various spirits between whom and mankind it will be his office to mediate4 ,a priest takes him to an open window1 and while the drums are beating points out to him the great spirit in the sun who calls away men to himself through death2 for it is needful that the future priest should know him from whose grasp he will often be expected to wrest the sick and dying4 ,in the evening twilight he is led to the graves and shewn the envious spirits of the dead1 who also are ever drawing away the living to their own shadowy world4 ,next day he is conducted to a river and shewn the spirit of the waters2 and finally they take him up to a mountain and exhibit to him the spirits of the mountains1 who have diverse shapes1 some appearing like swine1 others like buffaloes1 others like goats1 and others again like men with long hair on their bodies4 ,when he has seen all this1 his education is complete1 but on his return from the mountain the new priest may not at once enter his own house4 ,for the people think that1 were he to do so1 the dangerous spirits by whom he is still environed would stay in the house and visit both the family and the pigs with sickness4 ,accordingly he betakes himself to other villages and passes several nights there1 hoping that the spirits will leave him and settle on the friends who receive him into their houses2 but naturally he does not reveal the intention of his visits to his hosts4 ,lastly1 before he enters his own dwelling1 he looks out for some young tree by the way1 splits it down the middle1 and then creeps through the fissure1 in the belief that any spirit which may still be clinging to him will thus be left sticking to the tree47#dhj7 ,again1 among the ,bilqula or ,bella ,coola ,indians of ,british ,columbia 8the bed of a mourner must be protected against the ghost of the deceased4 ,his male relatives stick a thorn-bush into the ground at each corner of their beds4 ,after four days these are thrown into the water4 ,mourners must rise early and go into the woods1 where they stick four thorn-bushes into the ground1 at the corners of a square1 in which they cleanse themselves by rubbing their bodies with cedar branches4 ,they also swim in ponds4 ,after swimming they cleave four small trees and creep through the clefts1 following the course of the sun4 ,this they do on four subsequent mornings1 cleaving new trees every day4 ,mourners cut their hair short4 ,the hair that has been cut off is burnt4 ,if they should not observe these regulations1 it is believed that they would dream of the deceased407#dha7 ,to the savage1 who fails to distinguish the visions of sleep from the appearances of waking life1 the apparition of a dead man in a dream is equivalent to the actual presence of the ghost2 and accordingly he seeks to keep off the spiritual intruder1 just as he might a creature of flesh and blood1 by fencing his bed with thorn-bushes4 ,similarly the practice of creeping through four cleft trees is clearly an attempt to shake off the clinging ghost and leave it adhering to the trees1 just as in ,nias the future priest hopes to rid himself in like manner of the dangerous spirits who have dogged his steps from the mountains and the graves4 7,m#acg7 ,this interpretation of the custom is strongly confirmed by a funeral ceremony which ,dr4 ,charles ,hose witnessed at the chief village of the ,madangs1 a tribe of ,kayans who occupy a hitherto unexplored district in the heart of ,borneo4 8,just across the river from where we were sitting10 says ,dr4 ,hose1 8was the graveyard1 and there ,i witnessed a funeral procession as the day was drawing to a close4 ,the coffin1 which was a wooden box made from a tree-trunk1 was decorated with red and black patterns in circles1 with two small wooden figures of men placed at either end2 it was lashed with rattans to a long pole1 and by this means was lifted to the shoulders of the bearers1 who numbered thirteen in all1 and who then carried it to the burying-ground4 ,after the mourners had all passed over to the graveyard1 a man quickly cut a couple of small sticks1 each five feet long and about an inch in diameter4 ,one of these he split almost the whole way down1 and forced the unsplit end into the ground1 when the upper part opened like a ,v1 leaving sufficient room for each person to pass through4 ,he next split the top of the other stick1 and1 placing another short stick in the cleft1 made a cross1 which he also forced into the ground4 ,the funeral procession climbed the mound on which the cemetery was situated1 passing through the ,v of the cleft stick in single file4 ,as soon as the coffin had been placed on the stage erected for the purpose1 the people commenced their return1 following on one another's heels as quickly as possible1 each spitting out the words1 #8,pit balli krat balli jat tesip bertatip6' 7#8,keep back1 and close out all things evil1 and sickness'7 as they passed through the ,v-shaped stick4 ,the whole party having left the graveyard1 the gate was closed by the simple process of tying the cleft ends of the stick together1 and a few words were then said to the cross-stick1 which they call ngring1 or the wall that separates the living from the dead4 ,all who had taken part in the ceremony then went and bathed before returning to their homes1 rubbing their skins with rough pebbles1 the old ,mosaic idea of the uncleanness of the dead1 as mentioned in ,numbers 7chap4 xix471 evidently finding a place among their religious beliefs4 ,it is apparently a great relief to their minds to think that they can shut out the spirit of the deceased4 ,they believe that the spirit of the dead is not aware that life has left the body until a short time after the coffin has been taken to the graveyard1 and then not until the spirit has had leisure to notice the clothes1 weapons1 and other articles belonging to its earthly estate1 which are placed with the coffin4 ,but before this takes place the gate has been closed407#dhb7 7,m#ach7 ,here the words uttered by the mourners in passing through the cloven stick shew clearly that they believe the stick to act as a barrier or fence1 on the further side of which they leave behind the ghost or other dangerous spirit whose successful pursuit might entail sickness and death on the survivors4 ,thus the passage of these ,madang mourners through the cleft stick is strictly analogous to the passage of ruptured ,english children through a cleft ash-tree4 ,both are simply ways of leaving an evil thing behind4 ,similarly the subsequent binding up of the cloven stick in ,borneo is analogous to the binding up of the cloven ash-tree in ,england4 ,both are ways of barricading the road against the evil which is dogging your steps2 having passed through the doorway you slam the door in the face of your pursuer4 ,yet it seems probable that the intention of binding up the cleft in a tree through which a ruptured patient has been passed is not merely that of shutting the door on the malady conceived as a personal being2 combined with this idea is perhaps the notion that in virtue of the law of magical homoeopathy the rupture in the body of the sufferer will close up exactly in the same measure as the cleft in the tree closes up through the force of bandages and of natural growth4 ,that this shade of meaning attaches to the custom is rendered probable by a comparison of an ancient ,roman cure for dislocation1 which has been preserved for us by the grave authority of the elder ,cato4 ,he recommended that a green reed1 four or five feet long1 should be taken1 split down the middle1 and held by two men to the dislocated bones while a curious and now unintelligible spell was recited2 then1 when the spell had been recited and the aperture in the reed had closed1 the reed was to be tied to the dislocated limb1 and a perfect cure might be expected4 ,apparently it was supposed that just as the two sides of the split reed came together and coalesced after being held apart1 so the dislocated bones would come together and fit into their proper places47#dhc7 7,m#aci7 ,but the usual idea in passing through a narrow aperture as a cure or preventive of evil would seem to be simply that of giving the slip to a dangerous pursuer4 ,with this intention1 doubtless1 the savage ,thays of ,tonquin repair after a burial to the banks of a stream and there creep through a triangle formed by leaning two reeds against each other1 while the sorcerer souses them with dirty water4 ,all the relations of the deceased must wash their garments in the stream before they return home1 and they may not set foot in the house till they have shorn their hair at the foot of the ladder4 ,afterwards the sorcerer comes and sprinkles the whole house with water for the purpose of expelling evil spirits47#dhd7 ,here again we cannot doubt that the creeping through the triangle of reeds is intended to rid the mourners of the troublesome ghost4 ,so when the ,kamtchatkans had disposed of a corpse after their usual fashion by throwing it to the dogs to be devoured1 they purified themselves as follows4 ,they went into the forest and cut various roots which they bent into rings1 and through these rings they crept twice4 ,afterwards they carried the rings back to the forest and flung them away westward4 ,the ,koryaks1 a people of the same region1 burn their dead and hold a festival in honour of the departed a year after the death4 ,at this festival1 which takes place on the spot where the corpse was burned1 or1 if that is too far off1 on a neighbouring height1 they sacrifice two young reindeer which have never been in harness1 and the sorcerer sticks a great many reindeer horns in the earth1 believing that thereby he is dispatching a whole herd of these animals to their deceased friend in the other world4 ,then they all hasten home1 and purify themselves by passing between two poles planted in the ground1 while the sorcerer strikes them with a stick and adjures death not to carry them off47#dhe7 ,the ,tokoelawi in the interior of ,central ,celebes hold a great sacrificial festival on the eighth day after the death of a man or the ninth day after the death of a woman4 ,when the guests return homewards after the festival they pass under two poles placed in a slanting direction against each other1 and they may not look round at the house where the death occurred4 8,in this way they take a final leave of the soul of the deceased4 ,afterwards no more sacrifices are offered to the soul407#dhf7 ,among the ,toboengkoe1 another tribe in the interior of ,central ,celebes1 when a man buries his wife1 he goes to the grave by a different road from that along which the corpse is carried2 and on certain days afterwards he bathes1 and on returning from the bath must pass through a teepee-shaped erection1 which is formed by splitting a pole up the middle and separating the two split pieces except at the top4 8,this he must do in order that his second wife1 if he has one1 may not soon die407#dhg7 ,here the notion probably is that the jealous ghost of the dead wife seeks to avenge herself on her living rival by carrying off her soul with her to deadland4 ,hence to prevent this catastrophe the husband tries to evade the ghost1 first by going to the grave along a different path1 and second by passing under a cleft stick1 through which as usual the spirit cannot follow him4 7,m#adj7 ,in the light of the foregoing customs1 as well as of a multitude of ceremonies observed for a similar purpose in all parts of the world17#dhh7 we may safely assume that when people creep through rings after a death or pass between poles after a sacrifice to the dead1 their intention simply is to interpose a barrier between themselves and the ghost2 they make their way through a narrow pass or aperture through which they hope that the ghost will not be able to follow them4 ,to put it otherwise1 they conceive that the spirit of the dead is sticking to them like a burr1 and that like a burr it may be rubbed or scraped off and left adhering to the sides of the opening through which they have squeezed themselves4 7,m#ada7 ,similarly1 when a pestilence is raging among the ,koryaks1 they kill a dog1 wind its guts about two poles1 and pass between the poles17#dhi7 doubtless for the sake of giving the slip to the demon of the plague in the same way that they give the slip to the ghost4 ,when the ,kayans of ,borneo have been dogged by an evil spirit on a journey and are nearing their destination1 they fashion a small archway of boughs1 light a fire under it1 and pass in single file under the archway and over the fire1 spitting into the fire as they pass4 ,by this ceremony1 we are told1 8they thoroughly exorcise the evil spirits and emerge on the other side free from all baleful influences407#dij7 ,here1 to make assurance doubly sure1 a fire as well as an archway is interposed between the travellers and the dreadful beings who are walking unseen behind4 ,to crawl under a bramble which has formed an arch by sending down a second root into the ground1 is an ,english and ,welsh cure for whooping-cough1 rheumatism1 boils1 and other complaints4 ,in some parts of the west of ,england they say that to get rid of boils the thing to do is to crawl through such a natural arch nine times against the sun2 but in ,devonshire the patient should creep through the arch thrice with the sun1 that is from east to west4 ,when a child is passed through it for whooping-cough1 the operators ought to say3 8,in bramble1 out cough1 ,here ,i leave the whooping-cough407#dia7 ,in ,perigord and other parts of ,france the same cure is employed for boils47#dib7 ,in ,bulgaria1 when a person suffers from a congenital malady such as scrofula1 a popular cure is to take him to a neighbouring village and there make him creep naked thrice through an arch1 which is formed by inserting the lower ends of two vine branches in the ground and joining their upper ends together4 ,when he has done so1 he hangs his clothes on a tree1 and dons other garments4 ,on his way home the patient must also crawl under a ploughshare1 which is held high enough to let him pass47#dic7 ,further1 when whooping-cough is prevalent in a ,bulgarian village1 an old woman will scrape the earth from under the root of a willow-tree4 ,then all the children of the village creep through the opening thus made1 and a thread from the garment of each of them is hung on the willow4 ,adults sometimes go through the same ceremony after recovering from a dangerous illness47#did7 ,similarly1 when sickness is rife among some of the villages to the east of ,lake ,nyassa1 the inhabitants crawl through an arch formed by bending a wand and inserting the two ends in the ground4 ,by way of further precaution they wash themselves on the spot with medicine and water1 and then bury the medicine and the evil influence together in the earth4 ,the same ceremony is resorted to as a means of keeping off evil spirits1 wild beasts1 and enemies47#die7 7,m#adb7 ,in ,uganda 8sometimes a medicine-man directed a sick man to provide an animal1 promising that he would come and transfer the sickness to the animal4 ,the medicine-man would then select a plantain-tree near the house1 kill the animal by it1 and anoint the sick man with its blood1 on his forehead1 on each side of his chest1 and on his legs above the knees4 ,the plantain-tree selected had to be one that was about to bear fruit1 and the medicine-man would split the stem from near the top to near the bottom1 leaving a few inches not split both at the top and at the bottom2 the split stem would be held open so that the sick man could step through it1 and in doing so he would leave his clothing at the plantain-tree1 and would run into the house without looking back4 ,when he entered the house1 new clothes would be given him to wear4 ,the plantain1 the clothing1 and meat would be carried away by the medicine-man1 who would deposit the plantain-tree on waste land1 but would take the meat and clothing for himself4 ,sometimes the medicine-man would kill the animal near the hut1 lay a stout stick across the threshold1 and narrow the doorway by partially filling it with branches of trees2 he would then put some of the blood on either side of the narrow entrance1 and some on the stick across the threshold1 and would also anoint with it the sick man1 who would be taken outside for the purpose4 ,the patient would then re-enter the house1 letting his clothing fall off1 as he passed through the doorway4 ,the medicine-man would carry away the branches1 the stick1 the clothing1 and the meat4 ,the branches and the stick he would cast upon waste land1 but the meat and the clothing he would keep for himself407#dif7 ,here the notion of transferring the sickness to the animal is plainly combined with1 we may almost say overshadowed by the notion that the ailment is left behind adhering to the cleft plantain-stem or to the stick and branches of the narrow opening through which the patient has made his way4 ,that obviously is why the plantain-stem or the stick and branches are thrown away on waste land1 lest they should infect other people with the sickness which has been transferred to them4 7,m#adc7 ,the ,kai of ,german ,new ,guinea attribute sickness to the agency either of ghosts or of sorcerers1 but suspicion always falls at first on ghosts1 who are deemed even worse than the sorcerers4 ,to cure a sick man they will sometimes cleave a stick in the middle1 leaving the two ends intact1 and then oblige the sufferer to insert his head through the cleft4 ,after that they stroke his whole body with the stick from head to foot4 8,the stick with the soul-stuff of the ghosts is then hurled away or otherwise destroyed1 whereupon the sick man is supposed to recover407#dig7 ,here the ghosts who cause the sickness are clearly supposed to be scraped from the patient's body by means of the cleft stick1 and to be thrown away or destroyed with the implement4 ,the ,looboos1 a primitive tribe in the ,mandailing district of ,sumatra1 stand in great fear of the wandering spirits of the dead 7soemangots74 ,but 8they know all sorts of means of protecting themselves against the unwelcome visits of the spirits4 ,for example1 if a man has lost his way in the forest1 he thinks that this is the work of such a spirit 7soemangot71 who dogs the wanderer and bedims his sight4 ,so in order to throw the malignant spirit off the track he takes a rattan and splits it through the middle4 ,by bending the rattan an opening is made1 through which he creeps4 ,after that the rattan is quickly stretched and the opening closes4 ,by this procedure the spirit 7so they think7 cannot find the opening again and so cannot further follow his victim407#dih7 ,here therefore1 the passage through a cleft stick is conceived in the clearest way as an escape from a spiritual pursuer1 and the closing of the aperture when the fugitive has passed through it is nothing but the slamming of the door in the face of his invisible foe4 7,m#add7 ,a similar significance is probably to be attached to other cases of ceremonially passing through a cleft stick even where the intention of the rite is not expressly alleged4 ,thus among the ,ovambo of ,german ,south-,west ,africa young women who have become marriageable perform a variety of ceremonies2 among other things they dance in the large and the small cattle-kraal4 ,on quitting the large cattle-kraal after the dance1 and on entering and quitting the small cattle-kraal1 they are obliged to pass1 one after the other1 through the fork of a cleft stick1 of which the two sides are held wide open by an old man47#dii7 ,among the ,washamba of ,german ,east ,africa1 when a boy has been circumcised1 two women bring a long sugar-cane1 which still bears its leaves4 ,the cane is split at some distance from its upper and lower ends and the two sides are held apart so as to form a cleft or opening2 at the lower end of the cleft a danga ring is fastened4 ,the father and mother of the circumcised youth now place the sugar-cane between them1 touch the ring with their feet1 and then slip through the cleft2 and after them the lad's aunt must also pass through the cleft sugar-cane47#ejj7 ,in both these cases the passage through the cleft stick is probably intended to give the slip to certain dangerous spirits1 which are apt to molest people at such critical seasons as puberty and circumcision4 7,m#ade7 ,again1 the passage through a ring or hoop is resorted to for like reasons as a mode of curing or preventing disease4 ,thus in ,sweden1 when a natural ring has been found in a tree1 it is carefully removed and treasured in the family2 for sick and especially rickety children are healed by merely passing through it47#eja7 ,a young married woman in ,sweden1 who suffered from an infirmity1 was advised by a wise woman to steal three branches of willow1 make them into a hoop1 and creep through it naked1 taking care not to touch the hoop and to keep perfectly silent4 ,the hoop was afterwards to be burnt4 ,she carried out the prescription faithfully1 and her faith was rewarded by a perfect cure47#ejb7 ,no doubt her infirmity was thought to adhere to the hoop and to be burnt with it4 ,similarly in ,scotland children who suffered from hectic fever and consumptive patients used to be healed by passing thrice through a circular wreath of woodbine1 which was cut during the increase of the ,march moon and was let down over the body of the sufferer from the head to the feet4 ,thus ,jonet ,stewart cured sundry women by 8taking ane garland of grene woodbynd1 and causing the patient pas thryis throw it1 quhilk thairefter scho cut in nyne pieces1 and cast in the fyre40 ,another wise woman transmitted the sick 8throw are girth of woodbind thryis thre times1 saying1 #8,i do this in name of the ,father1 the ,sone1 and the ,halie ,ghaist4' 07#ejc7 ,the ,highlanders of ,strathspey used to force all their sheep and lambs to pass through a hoop of rowan-tree on ,all ,saints' ,day and ,beltane 7the first of ,november and the first of ,may717#ejd7 probably as a means of warding off the witches and fairies1 who are especially dreaded at these seasons1 and against whose malignant arts the rowan-tree affords an efficient protection4 ,in ,oldenburg when a cow gives little or no milk1 they milk her through a hole in a branch4 ,in ,eversten they say that this should be done through a ring which an oak-tree has formed round the scar where a branch has been sawn off4 ,others say the beast should be milked through a 8witch's nest10 that is1 through the boughs of a birch-tree which have grown in a tangle4 ,such a 8witch's nest0 is also hung up in a pig's stye to protect the pig against witchcraft47#eje7 ,hence the aim of milking a cow through a 8witch's nest0 or through a natural wooden ring is no doubt to deliver the poor creature from an artful witch who has been draining away the milk into her own pail1 as witches are too apt to do4 ,again1 in ,oldenburg sick children1 and also adults and animals1 are passed through a ring of rough unwashed yarn1 just as it comes from the reel4 ,to complete the cure you should throw a hot coal thrice through the ring1 then spit through it thrice1 and finally bury the yarn under a stone1 where you leave it to rot4 ,the writer who reports these remedies explains them as intended to strip the witchcraft1 as you might say1 from the bodies of the victims1 whether human or animal1 on whom the witch has cast her spell47#ejf7 ,among the ,lushais of ,assam 8five to ten days after the child is born its body is said to be covered with small pimples1 its lips become black and its strength decreases4 ,the family then obtain a particular kind of creeping plant called vawm1 which they make into a coil4 ,in the evening everything in the house that has a lid or covering is uncovered1 and the child is thrice passed through this coil1 which act is supposed to clear the child's skin and restore its strength4 ,after this is finished1 the parents go to bed and the pots or other receptacles are covered again by any of the other members of the family4 ,the parents themselves must not replace any of these lids for fear that they might shut up the spirit of the child in them407#ejg7 ,when the ,kwakiutl ,indians of ,british ,columbia fear the outbreak of an epidemic1 a medicine-man takes a large ring of hemlock branches and causes every member of the tribe to pass through it4 ,each person puts his head through the ring and then moves the ring downwards over his body till it has almost reached his feet1 when he steps out of it1 right foot first4 ,they think that this prevents the epidemic from breaking out47#ejh7 ,in ,asia ,minor1 8if a person is believed to be possessed by an evil spirit1 one form of treatment is to heat an iron-chain red-hot1 form it into a ring and pass the afflicted person through the opening1 on the theory that the evil spirit cannot pass the hot chain1 and so is torn from his victim and left behind407#eji7 ,here the intention of the passage through the aperture is avowedly to shake off a spiritual pursuer1 who is deterred from further pursuit not only by the narrowness of the opening but by the risk of burning himself in the attempt to make his way through it4 7,m#adf7 ,but if the intention of these ceremonies is essentially to rid the performer of some harmful thing1 whether a disease or a ghost or a demon1 which is supposed to be clinging to him1 we should expect to find that any narrow hole or opening would serve the purpose as well as a cleft tree or stick1 an arch or ring of boughs1 or a couple of posts fixed in the ground4 ,and this expectation is not disappointed4 ,on the coast of ,morven and ,mull thin ledges of rock may be seen pierced with large holes near the sea4 ,consumptive people used to be brought thither1 and after the tops of nine waves had been caught in a dish and thrown on the patient's head1 he was made to pass through one of the rifted rocks thrice in the direction of the sun47#eaj7 8,on the farm of ,crossapol in ,coll there is a stone called ,clach ,thuill1 that is1 the ,hole ,stone1 through which persons suffering from consumption were made to pass three times in the name of the ,father1 ,son1 and ,holy ,ghost4 ,they took meat with them each time1 and left some on the stone4 ,the bird that took the food away had the consumption laid upon it4 ,similar stones1 under which the patient can creep1 were made use of in other islands407#eaa7 ,here it is manifest that the patient left his disease behind him on the stone1 since the bird which carried off the food from the stone caught the disease4 ,in the ,aberdeenshire river ,dee1 at ,cambus o' ,may1 near ,ballater1 there is a rock with a hole in it large enough to let a person pass through4 ,legend runs that childless women used to wade out to the stone and squeeze themselves through the hole4 ,it is said that a certain noble lady tried the effect of the charm not very many years ago with indifferent success47#eab7 ,in the parish of ,madern in ,cornwall1 near the village of ,lanyon1 there is a perforated stone called the ,mn-an-tol or 8holed stone10 through which people formerly crept as a remedy for pains in the back and limbs2 and at certain times of the year parents drew their children through the hole to cure them of the rickets47#eac7 ,the passage through the stone was also deemed a cure for scrofula1 provided it was made against the sun and repeated three times or three times three47#ead7 7,m#adg7 ,near the little town of ,dourgne1 not far from ,castres1 in ,southern ,france1 there is a mountain1 and on the top of the mountain is a tableland1 where a number of large stones may be seen planted in the ground about a cross and rising to a height of two to five feet above the ground4 ,almost all of them are pierced with holes of different sizes4 ,from time immemorial people used to assemble at ,dourgne and the neighbourhood every year on the sixth of ,august1 the festival of ,st4 ,estapin4 ,the palsied1 the lame1 the blind1 the sick of all sorts1 flocked thither to seek and find a cure for their various infirmities4 ,very early in the morning they set out from the villages where they had lodged or from the meadows where for want of better accommodation they had been forced to pass the night1 and went on pilgrimage to the chapel of ,st4 ,estapin1 which stands in a gorge at the southern foot of the mountain4 ,having gone nine times in procession round the chapel1 they hobbled1 limped1 or crawled to the tableland on the top of the mountain4 ,there each of them chose a stone with a hole of the requisite size and thrust his ailing member through the hole4 ,for there are holes to suit every complaint2 some for the head1 some for the arm1 some for the leg1 and so on4 ,having performed this simple ceremony they were cured2 the lame walked1 the blind saw1 the palsied recovered the use of their limbs1 and so on4 ,the chapel of the saint is adorned with the crutches and other artificial aids1 now wholly superfluous1 which the joyful pilgrims left behind them in token of their gratitude and devotion47#eae7 ,about two miles from ,gisors1 in the ,french department of ,oise1 there is a dolmen called ,trie or ,trie- ,chateau1 consisting of three upright stones with a fourth and larger stone laid horizontally on their tops4 ,the stone which forms the back wall of the dolmen is pierced about the middle by an irregularly shaped hole1 through which the people of the neighbourhood used from time immemorial to pass their sickly children in the firm belief that the passage through the stone would restore them to health47#eaf7 7,m#adh7 ,in the church of ,st4 ,corona at the village of ,koppenwal1 in ,lower ,bavaria1 there is a hole in the stone on which the altar rests4 ,through this hole1 while service was going on1 the peasants used to creep1 believing that having done so they would not suffer from pains in their back at harvest47#eag7 ,in the crypt of the old cathedral at ,freising in ,bavaria there is a tomb which is reputed to contain the relics of ,st4 ,nonnosius4 ,between a pillar of the tomb and the wall there is a narrow opening1 through which persons afflicted with pains in the back creep in order to obtain thereby some mitigation of their pangs47#eah7 ,in ,upper ,austria1 above the ,lake of ,aber1 which is a sheet of dark-green water nestling among wooded mountains1 there stands the ,falkenstein chapel of ,st4 ,wolfgang built close to the face of a cliff that rises from a little green dale4 ,a staircase leads up from the chapel to a narrow1 dark1 dripping cleft in the rock1 through which pilgrims creep in a stooping posture 8in the belief that they can strip off their bodily sufferings or sins on the face of the rock407#eai7 ,women with child also crawl through the hole1 hoping thus to obtain an easy delivery47#ebj7 ,in the ,greek island of ,cythnos1 when a child is sickly1 the mother will take it to a hole in a rock about half an hour distant from ,messaria4 ,there she strips the child naked and pushes it through the hole in the rock1 afterwards throwing away the old garments and clothing the child in new ones47#eba7 7,m#adi7 ,near ,everek1 on the site of the ancient ,caesarea in ,asia ,minor1 there is a rifted rock through which persons pass to rid themselves of a cough47#ebb7 ,a writer well acquainted with ,asia ,minor has described how he visited 8a well-known pool of water tucked away in a beautiful nook high up among the ,anatolian mountains1 and with a wide reputation for sanctity and healing powers4 ,we arrived just as the last of a flock of three hundred sheep were being passed through a peculiar hole in the thin ledge of a huge rock to deliver them from a disease of the liver supposed to prevent the proper laying on of fat407#ebc7 ,among the ,kawars of the ,central ,provinces in ,india a man who suffers from intermittent fever will try to cure it by walking through a narrow passage between two houses47#ebd7 ,in a ruined church of ,st4 ,brandon1 about ten miles from ,dingle1 in the west of ,ireland1 there is a narrow window1 through which sick women pass thrice in order to be cured47#ebe7 ,the ,hindoos of the ,punjaub think that the birth of a son after three girls is unlucky for the parents1 and in order to avert the ill-luck they resort to a number of devices4 ,amongst other things they break the centre of a bronze plate and remove all but the rim2 then they pass the luckless child through the bronze rim4 ,moreover1 they make an opening in the roof of the room where the birth took place1 and then pull the infant out through the opening2 and further they pass the child under the sill of the door47#ebf7 ,by these passages through narrow apertures they apparently hope to rid the child of the ill-luck which is either pursuing it or sticking to it like a burr4 ,for in this case1 as in many similar ones1 it might be hard to say whether the riddance is conceived as an escape from the pursuit of a maleficent spirit or as the abrasion of a dangerous substance which adheres to the person of the sufferer4 7,m#aej7 ,another way of ridding man and beast of the clinging infection of disease is to pass them through a hole dug in the ground4 ,this mode of cure was practised in ,europe during the ,middle ,ages1 and has survived in ,denmark down to modern times4 ,in a sermon preached by ,st4 ,eloi1 ,bishop of ,noyon1 in the sixth century1 he forbade the faithful to practise lustrations and to drive their sheep through hollow trees and holes in the earth1 8because by this they seem to consecrate them to the devil407#ebg7 ,theodore1 ,archbishop of ,canterbury1 who died in #fij ,a4,d41 decreed that 8if any one for the health of his little son shall pass through a hole in the ground and then close it behind him with thorns1 let him do penance for eleven days on bread and water407#ebh7 ,here the closing of the hole with thorns after the patient or his representative has passed through is plainly intended to barricade the narrow way against the pursuit of sickness personified as a demon2 hence it confirms the general interpretation here given of these customs4 ,again1 ,burchard1 ,bishop of ,worms1 who died in ,a4,d4 #ajbe1 repeated the same condemnation3 8,hast thou done what certain women are wont to do8 ,i mean those who have squalling babes2 they dig the earth and pierce it1 and through that hole they drag the babe1 and they say that thus the squalling babe ceases to squall4 ,if thou has done this or consented unto it1 thou shalt do penance for fifteen days on bread and water407#ebi7 ,at ,fnen in ,denmark1 as late as the latter part of the nineteenth century1 a cure for childish ailments was to dig up several sods1 arrange them so as to form a hole1 and then to pass the sick child through it47#ecj7 ,a simplified form of this cure is adopted in ,jutland4 ,at twelve o'clock on a ,thursday night you go to a churchyard1 dig up a circular piece of turf1 and make a hole in it large enough to permit the passage through it of your infant progeny4 ,taking the sod with you1 go home1 salute nobody on the way1 and speak to nobody4 ,on getting to your house1 take the child and pass it thrice through the turf from right to left2 then take the turf back to the churchyard and replace it in position4 ,if the turf takes root and grows afresh1 the child will recover2 but if the turf withers1 there is no hope4 ,elsewhere it is at the hour of sunset rather than of midnight that people cut the turf in the churchyard4 ,the same cure is applied to cattle which have been bewitched2 though naturally in that case you must cut a much bigger turf and make a much bigger hole in it to let a horse or a cow through than is necessary for an infant47#eca7 ,here1 again1 the conception of a sympathetic relation1 established between the sufferer and the thing which has rid him of his ailment1 comes out clearly in the belief1 that if the turf through which the child has been passed thrives1 the child will thrive also1 but that if the turf withers1 the child will die4 ,among the ,corannas1 a people of the ,hottentot race on the ,orange ,river1 8when a child recovers from a dangerous illness1 a trench is dug in the ground1 across the middle of which an arch is thrown1 and an ox made to stand upon it2 the child is then dragged under the arch4 ,after this ceremony the animal is killed1 and eaten by married people who have children1 none else being permitted to participate of the feast407#ecb7 ,here the attempt to leave the sickness behind in the hole1 which is probably the essence of the ceremony1 may perhaps be combined with an endeavour to impart to the child the strength and vigour of the animal4 ,ancient ,india seems also to have been familiar with the same primitive notion that sickness could1 as it were1 be stripped off the person of the sufferer by passing him through a narrow aperture2 for in the ,rigveda it is said that ,indra cured ,apala of a disease of the skin by drawing her through the yoke of the chariot2 8thus the god made her to have a golden skin1 purifying her thrice407#ecc7 7,m#aea7 ,at the small village of ,damun1 on the ,kabenau river1 in ,german ,new ,guinea1 a traveller witnessed the natives performing a ceremony of initiation1 of which the following rite formed part4 ,the candidates for initiation1 six in number1 were boys and lads of various ages from about four years of age to sixteen or seventeen4 ,the company betook themselves to the bed of a small stream1 where at the end of a gully a hollow in the rocks formed a natural basin4 ,at the entrance to the gully a sort of yoke1 so the traveller calls it1 was erected by means of some poles1 and from the cross-piece plants were hung so as to make an arch4 ,one of the men took up his station in front of the arch1 and as each candidate came up1 the man seized him1 spat on his breast and back a clot of red spittle1 and gave him several severe blows with the stock of a plant4 ,after that the candidate1 who had previously stripped himself naked1 passed under the leafy arch and bathed in the rocky pool at the other end of the gully4 ,all the time that this solemnity was proceeding another man sat perched on a neighbouring rock1 beating a drum and singing4 ,only men took part in the ceremony47#ecd7 ,though no explanation of the ceremony is given by the observer who witnessed it1 we may suppose that by passing under the yoke or arch the novices were supposed to rid themselves of certain evil influences1 whether conceived as spiritual or not1 which they left behind them on the further side of the barrier4 ,this interpretation is confirmed by the bath which each candidate took immediately afterwards4 ,in short the whole purpose of the rite would seem to have been purificatory4 7,m#aeb7 ,with the preceding examples before us1 it seems worth while to ask whether the ancient ,italian practice of making conquered enemies to pass under a yoke may not in its origin have been a purificatory ceremony1 designed to rid the foe of some uncanny powers before dismissing him to his home4 ,for apparently the ceremony was only observed with prisoners who were about to be released27#ece7 had it been a mere mark of ignominy1 there seems to be no reason why it should not have been inflicted also on men who were doomed to die4 ,this conjectural explanation of the ceremony is confirmed by the tradition that the ,roman ,horatius was similarly obliged by his fellow-countrymen to pass under a yoke as a form of purification for the murder of his sister4 ,the yoke by passing under which he cleansed himself from his sister's blood was still to be seen in ,rome when ,livy was writing his history under the emperor ,augustus4 ,it was an ancient wooden beam spanning a narrow lane in an old quarter of the city1 the two ends of the beam being built into the masonry of the walls on either side2 it went by the name of the ,sister's ,beam1 and whenever the wood decayed and threatened to fall1 the venerable monument1 which carried back the thoughts of passers-by to the kingly age of ,rome1 was repaired at the public expense47#ecf7 ,if our interpretation of these customs is right1 it was the ghost of his murdered sister whom the ,roman hero gave the slip to by passing under the yoke2 and it may have been the angry ghosts of slaughtered ,romans from whom the enemy's soldiers were believed to be delivered when they marched under the yoke before being dismissed by their merciful conquerors to their homes4 7,m#aec7 ,in a former part of this work we saw that homicides in general and victorious warriors in particular are often obliged to perform a variety of ceremonies for the purpose of ridding them of the dangerous ghosts of their victims47#ecg7 ,if the ceremony of passing under the yoke was primarily designed1 as ,i have suggested1 to free the soldiers from the angry ghosts of the men whom they had slain1 we should expect to find that the victorious ,romans themselves observed a similar ceremony after a battle for a similar purpose4 ,was this the original meaning of passing under a triumphal arch8 ,in other words1 may not the triumphal arch have been for the victors what the yoke was for the vanquished1 a barrier to protect them against the pursuit of the spirits of the slain8 ,that the ,romans felt the need of purification from the taint of bloodshed after a battle appears from the opinion of ,masurius1 mentioned by ,pliny1 that the laurel worn by soldiers in a triumphal procession was intended to purge them from the slaughter of the enemy47#ech7 ,a special gate1 the ,porta ,triumphalis1 was reserved for the entrance of a victorious army into ,rome27#eci7 and it would be in accordance with ancient religious views if this distinction was originally not so much an honour conferred as a precaution enforced to prevent the ordinary gates from being polluted by the passage of thousands of blood-guilty men47#edj7 #c4 ,the ,external ,soul in ,animals4 7,m#aed7 ,but in practice1 as in folk-tales1 it is not merely with inanimate objects and plants that a person is occasionally believed to be united by a bond of physical sympathy4 ,the same bond1 it is supposed1 may exist between a man and an animal1 so that the welfare of the one depends on the welfare of the other1 and when the animal dies the man dies also4 ,the analogy between the custom and the tales is all the closer because in both of them the power of thus removing the soul from the body and stowing it away in an animal is often a special privilege of wizards and witches4 ,thus the ,yakuts of ,siberia believe that every shaman or wizard keeps his soul1 or one of his souls1 incarnate in an animal which is carefully concealed from all the world4 8,nobody can find my external soul10 said one famous wizard1 8it lies hidden far away in the stony mountains of ,edzhigansk40 ,only once a year1 when the last snows melt and the earth turns black1 do these external souls of wizards appear in the shape of animals among the dwellings of men4 ,they wander everywhere1 yet none but wizards can see them4 ,the strong ones sweep roaring and noisily along1 the weak steal about quietly and furtively4 ,often they fight1 and then the wizard whose external soul is beaten1 falls ill or dies4 ,the weakest and most cowardly wizards are they whose souls are incarnate in the shape of dogs1 for the dog gives his human double no peace1 but gnaws his heart and tears his body4 ,the most powerful wizards are they whose external souls have the shape of stallions1 elks1 black bears1 eagles1 or boars4 ,again1 the ,samoyeds of the ,turukhinsk region hold that every shaman has a familiar spirit in the shape of a boar1 which he leads about by a magic belt4 ,on the death of the boar the shaman himself dies2 and stories are told of battles between wizards1 who send their spirits to fight before they encounter each other in person47#eda7 ,in ,yorkshire witches are thought to stand in such peculiarly close relations to hares1 that if a particular hare is killed or wounded1 a certain witch will at the same moment be killed or receive a hurt in her body exactly corresponding to the wound in the hare47#edb7 ,however1 this fancy is probably a case of the general ,european belief that witches have the power of temporarily transforming themselves into certain animals1 particularly hares and cats1 and that any hurts inflicted on such transformed animals are felt by the witches who are concealed in the animals47#edc7 ,but the notion that a person can temporarily transform himself into an animal differs from the notion that he can deposit his soul for a longer or shorter period in an animal1 while he himself retains the human form2 though in the cloudy mind of the peasant and the savage the two ideas may not always be sharply distinguished4 ,the ,malays believe that 8the soul of a person may pass into another person or into an animal1 or rather that such a mysterious relation can arise between the two that the fate of the one is wholly dependent on that of the other407#edd7 7,m#aee7 ,among the ,melanesians of ,mota1 one of the ,new ,hebrides islands1 the conception of an external soul is carried out in the practice of daily life4 ,the ,mota word for soul is atai4 8,the use of the word atai in ,mota seems properly and originally to have been to signify something peculiarly and intimately connected with a person and sacred to him1 something that he has set his fancy upon when he has seen it in what has seemed to him a wonderful manner1 or some one has shewn it to him as such4 ,whatever the thing might be the man believed it to be the reflection of his own personality2 he and his atai flourished1 suffered1 lived1 and died together4 ,but the word must not be supposed to have been borrowed from this use and applied secondarily to describe the soul2 the word carries a sense with it which is applicable alike to that second self1 the visible object so mysteriously connected with the man1 and to this invisible second self which we call the soul4 ,there is another ,mota word1 tamaniu1 which has almost if not quite the same meaning as atai has when it describes something animate or inanimate which a man has come to believe to have an existence intimately connected with his own4 ,the word tamaniu may be taken to be properly #8likeness1' and the noun form of the adverb tama1 as1 like4 ,it was not every one in ,mota who had his tamaniu2 only some men fancied that they had this relation to a lizard1 a snake1 or it might be a stone2 sometimes the thing was sought for and found by drinking the infusion of certain leaves and heaping together the dregs2 then whatever living thing was first seen in or upon the heap was the tamaniu4 ,it was watched but not fed or worshipped2 the natives believed that it came at call1 and that the life of the man was bound up with the life of his tamaniu1 if a living thing1 or with its safety2 should it die1 or if not living get broken or be lost1 the man would die4 ,hence in case of sickness they would send to see if the tamaniu was safe and well4 ,this word has never been used apparently for the soul in ,mota2 but in ,aurora in the ,new ,hebrides it is the accepted equivalent4 ,it is well worth observing that both the atai and the tamaniu1 and it may be added the ,motlav talegi1 is something which has a substantial existence of its own1 as when a snake or stone is a man's atai or tamaniu2 a soul then when called by these names is conceived of as something in a way substantial407#ede7 7,m#aef7 ,from this account1 which we owe to the careful and accurate researches of the ,rev4 ,dr4 ,codrington1 we gather that while every person in ,mota has a second self or external soul in a visible object called an atai1 only some people have1 it may be1 a second external soul in another visible object called a tamaniu4 ,we may conjecture that persons who have a tamaniu in addition to an atai are more than usually anxious as to the state of their soul1 and that they seek to put it in perfect security by what we may call a system of double insurance1 calculating that if one of their external souls should die or be broken1 they themselves may still survive by virtue of the survival of the other4 ,be that as it may1 the tamaniu discharges two functions1 one of them defensive and the other offensive4 ,on the one hand1 so long as it lives or remains unbroken1 it preserves its owner in life2 and on the other hand it helps him to injure his enemies4 ,in its offensive character1 if the tamaniu happens to be an eel1 it will bite its owner's enemy2 if it is a shark1 it will swallow him4 ,in its defensive character1 the state of the tamaniu is a symptom or life-token of the state of the man2 hence when he is ill he will visit and examine it1 or if he cannot go himself he will send another to inspect it and report4 ,in either case the man turns the animal1 if animal it be1 carefully over in order to see what is the matter with it2 should something be found sticking to its skin1 it is removed1 and through the relief thus afforded to the creature the sick man recovers4 ,but if the animal should be found dying1 it is an omen of death for the man2 for whenever it dies he dies also47#edf7 7,m#aeg7 ,in ,melanesia a native doctor was once attending to a sick man4 ,just then 8a large eagle-hawk came soaring past the house1 and ,kaplen1 my hunter1 was going to shoot it2 but the doctor jumped up in evident alarm1 and said1 #8,oh1 don't shoot2 that is my spirit' 7niog1 literally1 my shadow72 #8if you shoot that1 ,i will die4' ,he then told the old man1 #8,if you see a rat to-night1 don't drive it away1 'tis my spirit 7niog71 or a snake which will come to-night1 that also is my spirit4' 07#edg7 ,it does not appear whether the doctor in this case1 like the giant or warlock in the tales1 kept his spirit permanently in the bird or in the animal1 or whether he only transferred it temporarily to the creature for the purpose of enabling him the better to work the cure1 perhaps by sending out his own soul in a bird or beast to find and bring back the lost soul of the patient4 ,in either case he seems to have thought1 like the giant or warlock in the stories1 that the death of the bird or the animal would simultaneously entail his own4 ,a family in ,nauru1 one of the ,marshall ,islands1 apparently imagine that their lives are bound up with a species of large fish1 which has a huge mouth and devours human beings2 for when one of these fish was killed1 the members of the family cried1 8,our guardian spirit is killed1 now we must all die607#edh7 7,m#aeh7 ,the theory of an external soul deposited in an animal appears to be very prevalent in ,west ,africa1 particularly in ,nigeria1 the ,cameroons1 and the ,gaboon47#edi7 ,in the latter part of the nineteenth century two ,english missionaries1 established at ,san ,salvador1 the capital of the ,king of ,congo1 asked the natives repeatedly whether any of them had seen the strange1 big1 ,east ,african goat which ,stanley had given to a chief at ,stanley ,pool in #ahgg4 ,but their enquiries were fruitless2 no native would admit that he had seen the goat4 ,some years afterwards the missionaries discovered why they could obtain no reply to their enquiry4 ,all the people1 it turned out1 imagined that the missionaries believed the spirit of the ,king of ,salvador to be contained in the goat1 and that they wished to obtain possession of the animal in order to exercise an evil influence on his majesty47#eej7 ,the belief from the standpoint of the ,congo savages was natural enough1 since in that region some chiefs regularly link their fate to that of an animal4 ,thus the ,chief ,bankwa of ,ndolo1 on the ,moeko ,river1 had conferred this honour on a certain hippopotamus of the neighbourhood1 at which he would allow nobody to shoot47#eea7 ,at the village of ,ongek1 in the ,gaboon1 a ,french missionary slept in the hut of an old ,fan chief4 ,awakened about two in the morning by a rustling of dry leaves1 he lit a torch1 when to his horror he perceived a huge black serpent of the most dangerous sort1 coiled in a corner1 with head erect1 shining eyes1 and hissing jaws1 ready to dart at him4 ,instinctively he seized his gun and pointed it at the reptile1 when suddenly his arm was struck up1 the torch was extinguished1 and the voice of the old chief said1 8,don't fire6 don't fire6 ,i beg of you4 ,in killing the serpent1 it is me that you would kill4 ,fear nothing4 ,the serpent is my elangela40 ,so saying he flung himself on his knees beside the reptile1 put his arms about it1 and clasped it to his breast4 ,the serpent received his caresses quietly1 manifesting neither anger nor fear1 and the chief carried it off and laid it down beside him in another hut1 exhorting the missionary to have no fear and never to speak of the subject47#eeb7 ,his curiosity being excited by this adventure1 the missionary1 ,father ,trilles1 pursued his enquiries and ascertained that among the ,fans of the ,gaboon every wizard is believed at initiation to unite his life with that of some particular wild animal by a rite of blood-brotherhood2 he draws blood from the ear of the animal and from his own arm1 and inoculates the animal with his own blood1 and himself with the blood of the beast4 ,henceforth such an intimate union is established between the two that the death of the one entails the death of the other4 ,the alliance is thought to bring to the wizard or sorcerer a great accession of power1 which he can turn to his advantage in various ways4 ,in the first place1 like the warlock in the fairy tales who has deposited his life outside of himself in some safe place1 the ,fan wizard now deems himself invulnerable4 ,moreover1 the animal with which he has exchanged blood has become his familiar1 and will obey any orders he may choose to give it2 so he makes use of it to injure and kill his enemies4 ,for that reason the creature with whom he establishes the relation of blood-brotherhood is never a tame or domestic animal1 but always a ferocious and dangerous wild beast1 such as a leopard1 a black serpent1 a crocodile1 a hippopotamus1 a wild boar1 or a vulture4 ,of all these creatures the leopard is by far the commonest familiar of ,fan wizards1 and next to it comes the black serpent2 the vulture is the rarest4 ,witches as well as wizards have their familiars2 but the animals with which the lives of women are thus bound up generally differ from those to which men commit their external souls4 ,a witch never has a panther for her familiar1 but often a venomous species of serpent1 sometimes a horned viper1 sometimes a black serpent1 sometimes a green one that lives in banana-trees2 or it may be a vulture1 an owl1 or other bird of night4 ,in every case the beast or bird with which the witch or wizard has contracted this mystic alliance is an individual1 never a species2 and when the individual animal dies the alliance is naturally at an end1 since the death of the animal is supposed to entail the death of the man47#eec7 7,m#aei7 ,similar beliefs are held by the natives of the ,cross ,river valley within the ,german provinces of the ,cameroons4 ,groups of people1 generally the inhabitants of a village1 have chosen various animals1 with which they believe themselves to stand on a footing of intimate friendship or relationship4 ,amongst such animals are hippopotamuses1 elephants1 leopards1 crocodiles1 gorillas1 fish1 and serpents1 all of them creatures which are either very strong or can easily hide themselves in the water or a thicket4 ,this power of concealing themselves is said to be an indispensable condition of the choice of animal familiars1 since the animal friend or helper is expected to injure his owner's enemy by stealth2 for example1 if he is a hippopotamus1 he will bob up suddenly out of the water and capsize the enemy's canoe4 ,between the animals and their human friends or kinsfolk such a sympathetic relation is supposed to exist that the moment the animal dies the man dies also1 and similarly the instant the man perishes so does the beast4 ,from this it follows that the animal kinsfolk may never be shot at or molested for fear of injuring or killing the persons whose lives are knit up with the lives of the brutes4 ,this does not1 however1 prevent the people of a village1 who have elephants for their animal friends1 from hunting elephants4 ,for they do not respect the whole species but merely certain individuals of it1 which stand in an intimate relation to certain individual men and women2 and they imagine that they can always distinguish these brother elephants from the common herd of elephants which are mere elephants and nothing more4 ,the recognition indeed is said to be mutual4 ,when a hunter1 who has an elephant for his friend1 meets a human elephant1 as we may call it1 the noble animal lifts up a paw and holds it before his face1 as much as to say1 8,don't shoot40 ,were the hunter so inhuman as to fire on and wound such an elephant1 the person whose life was bound up with the elephant would fall ill47#eed7 7,m#afj7 ,the ,balong of the ,cameroons think that every man has several souls1 of which one is in his body and another in an animal1 such as an elephant1 a wild pig1 a leopard1 and so forth4 ,when a man comes home1 feeling ill1 and says1 8,i shall soon die10 and dies accordingly1 the people aver that one of his souls has been killed in a wild pig or a leopard1 and that the death of the external soul has caused the death of the soul in his body4 ,hence the corpse is cut open1 and a diviner determines1 from an inspection of the inwards1 whether the popular surmise is correct or not47#eee7 7,m#afa7 ,a similar belief in the external souls of living people is entertained by the ,ibos1 an important tribe of the ,niger delta1 who inhabit a country west of the ,cross ,river4 ,they think that a man's spirit can quit his body for a time during life and take up its abode in an animal4 ,this is called ishi anu1 8to turn animal40 ,a man who wishes to acquire this power procures a certain drug from a wise man and mixes it with his food4 ,after that his soul goes out and enters into the animal4 ,if it should happen that the animal is killed while the man's soul is lodged in it1 the man dies2 and if the animal be wounded1 the man's body will presently be covered with boils4 ,this belief instigates to many deeds of darkness2 for a sly rogue will sometimes surreptitiously administer the magical drug to his enemy in his food1 and having thus smuggled the other's soul into an animal will destroy the creature1 and with it the man whose soul is lodged in it47#eef7 ,a like belief is reported to prevail among the tribes of the ,obubura ,hill district on the ,cross ,river in ,southern ,nigeria4 ,once when ,mr4 ,partridge's canoe-men wished to catch fish near a town of the ,assiga tribe1 the people objected1 saying1 8,our souls live in those fish1 and if you kill them we shall die407#eeg7 7,m#afb7 ,the negroes of ,calabar1 at the mouth of the ,niger1 believe that every person has four souls1 one of which always lives outside of his or her body in the form of a wild beast in the forest4 ,this external soul1 or bush soul1 as ,miss ,kingsley calls it1 may be almost any animal1 for example1 a leopard1 a fish1 or a tortoise2 but it is never a domestic animal and never a plant4 ,unless he is gifted with second sight1 a man cannot see his own bush soul1 but a diviner will often tell him what sort of creature his bush soul is1 and after that the man will be careful not to kill any animal of that species1 and will strongly object to any one else doing so4 ,a man and his sons have usually the same sort of animals for their bush souls1 and so with a mother and her daughters4 ,but sometimes all the children of a family take after the bush soul of their father2 for example1 if his external soul is a leopard1 all his sons and daughters will have leopards for their external souls4 ,and on the other hand1 sometimes they all take after their mother2 for instance1 if her external soul is a tortoise1 all the external souls of her sons and daughters will be tortoises too4 ,so intimately bound up is the life of the man with that of the animal which he regards as his external or bush soul1 that the death or injury of the animal necessarily entails the death or injury of the man4 ,and1 conversely1 when the man dies1 his bush soul can no longer find a place of rest1 but goes mad and rushes into the fire or charges people and is knocked on the head1 and that is an end of it4 ,when a person is sick1 the diviner will sometimes tell him that his bush soul is angry at being neglected2 thereupon the patient will make an offering to the offended spirit and deposit it in a tiny hut in the forest at the spot where the animal1 which is his external soul1 was last seen4 ,if the bush soul is appeased1 the patient recovers2 but if it is not1 he dies4 ,yet the foolish bush soul does not understand that in injuring the man it injures itself1 and that it cannot long survive his decease47#eeh7 7,m#afc7 ,such is the account which ,miss ,kingsley gives of the bush souls of the ,calabar negroes4 ,some fresh particulars are furnished by ,mr4 ,richard ,henshaw1 ,agent for ,native ,affairs at ,calabar4 ,he tells us that a man may only marry a woman who has the same sort of bush soul as himself2 for example1 if his bush soul is a leopard1 his wife also must have a leopard for her bush soul4 ,further1 we learn from ,mr4 ,henshaw that a person's bush soul need not be that either of his father or of his mother4 ,for example1 a child with a hippopotamus for his bush soul may be born into a family1 all the members of which have wild pigs for their bush souls2 this happens when the child is a reincarnation of a man whose external soul was a hippopotamus4 ,in such a case1 if the parents object to the intrusion of an alien soul1 they may call in a medicine-man to check its growth and finally abolish it altogether1 after which they will give the child their own bush soul4 ,or they may leave the matter over till the child comes of age1 when he will choose a bush soul for himself with the help of a medicine-man1 who will also select the piece of bush or water in which the chosen animal lives4 ,when a man dies1 then the animal which contains his external soul 8becomes insensible and quite unconscious of the approach of danger4 ,thus a hunter can capture or kill him with perfect ease40 ,sacrifices are often offered to prevent other people from killing the animal in which a man's bush soul resides4 ,the tribes of ,calabar which hold these beliefs as to the bush soul are the ,efik and ,ekoi47#eei7 ,the belief of the ,calabar negroes in the external soul has been described as follows by a missionary3 8,ukpong is the native word we have taken to translate our word soul4 ,it primarily signifies the shadow of a person4 ,it also signifies that which dwells within a man on which his life depends1 but which may detach itself from the body1 and visiting places and persons here and there1 again return to its abode in the man4444 ,besides all this1 the word is used to designate an animal possessed of an ukpong1 so connected with a person's ukpong1 that they mutually act upon each other4 ,when the leopard1 or crocodile1 or whatever animal may be a man's ukpong1 gets sick or dies1 the like thing happens to him4 ,many individuals1 it is believed1 have the power of changing themselves into the animals which are their ukpong407#efj7 7,m#afd7 ,among the ,ekoi of the ,oban district1 in ,southern ,nigeria1 it is usual to hear a person say of another that he or she 8possesses0 such and such an animal1 meaning that the person has the power to assume the shape of that particular creature4 ,it is their belief that by constant practice and by virtue of certain hereditary secrets a man can quit his human body and put on that of a wild beast4 ,they say that in addition to the soul which animates his human body everybody has a bush soul which at times he can send forth to animate the body of the creature which he 8possesses40 ,when he wishes his bush soul to go out on its rambles1 he drinks a magic potion1 the secret of which has been handed down from time immemorial1 and some of which is always kept ready for use in an ancient earthen pot set apart for the purpose4 ,no sooner has he drunk the mystic draught than his bush soul escapes from him and floats away invisible through the town into the forest4 ,there it begins to swell and1 safe in the shadow of the trees1 takes on the shape of the man's animal double1 it may be an elephant1 a leopard1 a buffalo1 a wild boar1 or a crocodile4 ,naturally the potion differs according to the kind of animal into which a man is temporarily converted4 ,it would be absurd1 for example1 to expect that the dose which turns you into an elephant should also be able to turn you into a crocodile2 the thing is manifestly impossible4 ,a great advantage of these temporary conversions of a man into a beast is that it enables the convert in his animal shape to pay out his enemy without being suspected4 ,if1 for example1 you have a grudge at a man who is a well-to-do farmer1 all that you have to do is to turn yourself by night into a buffalo1 an elephant1 or a wild boar1 and then1 bursting into his fields1 stamp about in them till you have laid the standing crops level with the ground4 ,that is why in the neighbourhood of large well-tilled farms1 people prefer to keep their bush souls in buffaloes1 elephants1 and wild boars1 because these animals are the most convenient means of destroying a neighbour's crops4 ,whereas where the farms are small and ill-kept1 as they are round about ,oban1 it is hardly worth a man's while to take the trouble of turning into a buffalo or an elephant for the paltry satisfaction of rooting up a few miserable yams or such like trash4 ,so the ,oban people keep their bush souls in leopards and crocodiles1 which1 though of little use for the purpose of destroying a neighbour's crops1 are excellent for the purpose of killing the man himself first and eating him afterwards4 ,but the power of turning into an animal has this serious disadvantage that it lays you open to the chance of being wounded or even slain in your animal skin before you have time to put it off and scramble back into your human integument4 ,a remarkable case of this sort happened only a few miles from ,oban not long ago4 ,to understand it you must know that the chiefs of the ,ododop tribe1 who live about ten miles from ,oban1 keep their bush souls1 whenever they are out on a ramble1 in the shape of buffaloes4 ,well1 one day the ,district ,commissioner at ,oban saw a buffalo come down to drink at a stream which runs through his garden4 ,he shot at the beast and hit it1 and it ran away badly wounded4 ,at the very same moment the head chief of the ,ododop tribe1 ten miles away1 clapped his hand to his side and said1 8,they have killed me at ,oban40 ,death was not instantaneous1 for the buffalo lingered in pain for a couple of days in the forest1 but an hour or two before its dead body was discovered by the trackers the chief expired4 ,just before he died1 with touching solicitude he sent a message warning all people who kept their external souls in buffaloes to profit by his sad fate and beware of going near ,oban1 which was not a safe place for them4 ,naturally1 when a man keeps his external soul from time to time in a beast1 say in a wild cow1 he is not so foolish as to shoot an animal of that particular sort1 for in so doing he might perhaps be killing himself4 ,but he may kill animals in which other people keep their external souls4 ,for example1 a wild cow man may freely shoot an antelope or a wild boar2 but should he do so and then have reason to suspect that the dead beast is the animal double of somebody with whom he is on friendly terms1 he must perform certain ceremonies over the carcase and then hurry home1 running at the top of his speed1 to administer a particular medicine to the man whom he has unintentionally injured4 ,in this way he may possibly be in time to save the life of his friend from the effects of the deplorable accident47#efa7 7,m#afe7 ,near ,eket in ,north ,calabar there is a sacred lake1 the fish of which are carefully preserved because the people believe that their own souls are lodged in the fish1 and that with every fish killed a human life would be simultaneously extinguished47#efb7 ,in the ,calabar ,river not very many years ago there used to be a huge old crocodile1 popularly supposed to contain the external soul of a chief who resided in the flesh at ,duke ,town4 ,sporting vice-consuls used from time to time to hunt the animal1 and once a peculiarly energetic officer contrived to hit it4 ,forthwith the chief was laid up with a wound in his leg4 ,he gave out that a dog had bitten him1 but no doubt the wise shook their heads and refused to be put off with so flimsy a pretext47#efc7 ,again1 among several tribes on the banks of the ,niger between ,lokoja and the delta there prevails 8a belief in the possibility of a man possessing an alter ego in the form of some animal such as a crocodile or a hippopotamus4 ,it is believed that such a person's life is bound up with that of the animal to such an extent that1 whatever affects the one produces a corresponding impression upon the other1 and that if one dies the other must speedily do so too4 ,it happened not very long ago that an ,englishman shot a hippopotamus close to a native village2 the friends of a woman who died the same night in the village demanded and eventually obtained five pounds as compensation for the murder of the woman407#efd7 ,among the ,montols of ,northern ,nigeria1 8in many of the compounds there will be found a species of snake1 of a non-poisonous sort1 which1 when full grown1 attains a length of about five feet and a girth of eight or nine inches4 ,these snakes live in and about the compound4 ,they are not specially fed by the people of the place1 nor are places provided for them to nest in4 ,they live generally in the roofs of the small granaries and huts that make up the compound4 ,they feed upon small mammals1 and no doubt serve a useful purpose in destroying vermin which might otherwise eat the stored grain4 ,they are not kept for the purpose of destroying vermin1 however4 ,the ,montols believe that at the birth of every individual of their race1 male and female1 one of these snakes1 of the same sex1 is also born4 ,if the snake be killed1 his human partner in life dies also and at the same time4 ,if the wife of a compound-owner gives birth to a son1 shortly after the interesting event1 the snake of the establishment will be seen with a young one of corresponding sex4 ,from the moment of birth1 these two1 the snake and the man1 share a life of common duration1 and the measure of the one is the measure of the other4 ,hence every care is taken to protect these animals from injury1 and no ,montol would in any circumstances think of injuring or killing one4 ,it is said that a snake of this kind never attempts any injury to a man4 ,there is only one type of snake thus regarded407#efe7 ,among the ,angass1 of the ,kanna ,district in ,northern ,nigeria1 8when a man is born1 he is endowed with two distinct entities1 life and a kurua 7,arabic rin74444 ,when the rin enters a man1 its counterpart enters some beast or snake at the same time1 and if either dies1 so also does the body containing the counterpart4 ,this1 however1 in no wise prevents a man from killing any game1 etc41 he may see1 though he knows full well that he is causing thereby the death of some man or woman4 ,when a man dies1 his life and rin both leave him1 though the latter is asserted sometimes to linger near the place of death for a day or two407#eff7 ,again1 at the town of ,paha1 in the northern territory of the ,gold ,coast1 there are pools inhabited by crocodiles which are worshipped by the people4 ,the natives believe that for every death or birth in the town a similar event takes place among the crocodiles47#efg7 7,m#aff7 ,in ,south ,africa the conception of an external soul deposited in an animal1 which is so common in ,west ,africa1 appears to be almost unknown2 at least ,i have met with no clear traces of it in literature4 ,the ,bechuanas1 indeed1 commonly believe that if a man wounds a crocodile1 the man will be ill as long as the crocodile is ill of its wound1 and that if the crocodile dies1 the man dies too4 ,this belief is not1 apparently1 confined to the ,bechuana clan which has the crocodile for its totem1 but is shared by all the other clans2 all of them certainly hold the crocodile in respect47#efh7 ,it does not appear whether the sympathetic relation between a man and a crocodile is supposed by the ,bechuanas to be lifelong1 or only to arise at the moment when the man wounds the animal2 in the latter case the shedding of the crocodile's blood might perhaps be thought to establish a relationship of affinity or sympathy between the two4 ,the ,zulus believe that every man is attended by an ancestral spirit 7ihlozi1 or rather idhlozi7 in the form of a serpent1 8which specially guards and helps him1 lives with him1 wakes with him1 sleeps and travels with him1 but always under ground4 ,if it ever makes its appearance1 great is the joy1 and the man must seek to discover the meaning of its appearance4 ,he who has no ihlozi must die4 ,therefore if any one kills an ihlozi serpent1 the man whose ihlozi it was dies1 but the serpent comes to life again407#efi7 ,but the conception of a dead ancestor incarnate in a snake1 on which the welfare or existence of one of his living descendants depends1 is rather that of a guardian spirit than of an external soul4 7,m#afg7 ,amongst the ,zapotecs of ,central ,america1 when a woman was about to be confined1 her relations assembled in the hut1 and began to draw on the floor figures of different animals1 rubbing each one out as soon as it was completed4 ,this went on till the moment of birth1 and the figure that then remained sketched upon the ground was called the child's tona or second self4 8,when the child grew old enough1 he procured the animal that represented him and took care of it1 as it was believed that health and existence were bound up with that of the animal's1 in fact that the death of both would occur simultaneously10 or rather that when the animal died the man would die too47#egj7 ,among the ,indians of ,guatemala and ,honduras the nagual or naual is 8that animate or inanimate object1 generally an animal1 which stands in a parallel relation to a particular man1 so that the weal and woe of the man depend on the fate of the nagual407#ega7 ,according to an old writer1 many ,indians of ,guatemala 8are deluded by the devil to believe that their life dependeth upon the life of such and such a beast 7which they take unto them as their familiar spirit71 and think that when that beast dieth they must die2 when he is chased1 their hearts pant2 when he is faint1 they are faint2 nay1 it happeneth that by the devil's delusion they appear in the shape of that beast 7which commonly by their choice is a buck1 or doe1 a lion1 or tigre1 or dog1 or eagle7 and in that shape have been shot at and wounded407#egb7 ,herrera's account of the way in which the ,indians of ,honduras acquired their naguals1 runs thus3 8,the devil deluded them1 appearing in the shape of a lion or a tiger1 or a coyte1 a beast like a wolf1 or in the shape of an alligator1 a snake1 or a bird1 that province abounding in creatures of prey1 which they called naguales1 signifying keepers or guardians1 and when the bird died the ,indian that was in league with him died also1 which often happened and was looked upon as infallible4 ,the manner of contracting this alliance was thus4 ,the ,indian repaired to the river1 wood1 hill1 or most obscure place1 where he called upon the devils by such names as he thought fit1 talked to the rivers1 rocks1 or woods1 said he went to weep that he might have the same his predecessors had1 carrying a cock or a dog to sacrifice4 ,in that melancholy fit he fell asleep1 and either in a dream or waking saw some one of the aforesaid birds or other creatures1 whom he entreated to grant him profit in salt1 cacao1 or any other commodity1 drawing blood from his own tongue1 ears1 and other parts of his body1 making his contract at the same time with the said creature1 the which either in a dream or waking told him1 #8,such a day you shall go abroad asporting1 and ,i will be the first bird or other animal you shall meet1 and will be your nagual and companion at all times4' ,whereupon such friendship was contracted between them1 that when one of them died the other did not survive1 and they fancied that he who had no nagual could not be rich407#egc7 ,the ,indians were persuaded that the death of their nagual would entail their own4 ,legend affirms that in the first battles with the ,spaniards on the plateau of ,quetzaltenango the naguals of the ,indian chiefs fought in the form of serpents4 ,the nagual of the highest chief was especially conspicuous1 because it had the form of a great bird1 resplendent in green plumage4 ,the ,spanish general ,pedro de ,alvarado killed the bird with his lance1 and at the same moment the ,indian chief fell dead to the ground47#egd7 7,m#afh7 ,in many tribes of ,south-,eastern ,australia each sex used to regard a particular species of animals in the same way that a ,central ,american ,indian regarded his nagual1 but with this difference1 that whereas the ,indian apparently knew the individual animal with which his life was bound up1 the ,australians only knew that each of their lives was bound up with some one animal of the species1 but they could not say with which4 ,the result naturally was that every man spared and protected all the animals of the species with which the lives of the men were bound up2 and every woman spared and protected all the animals of the species with which the lives of the women were bound up2 because no one knew but that the death of any animal of the respective species might entail his or her own2 just as the killing of the green bird was immediately followed by the death of the ,indian chief1 and the killing of the parrot by the death of ,punchkin in the fairy tale4 ,thus1 for example1 the ,wotjobaluk tribe of ,south-,eastern ,australia 8held that #8the life of ,ngnngnt 7the ,bat7 is the life of a man1 and the life of ,yrtatgrk 7the ,nightjar7 is the life of a woman1' and that when either of these creatures is killed the life of some man or of some woman is shortened4 ,in such a case every man or every woman in the camp feared that he or she might be the victim1 and from this cause great fights arose in this tribe4 ,i learn that in these fights1 men on one side and women on the other1 it was not at all certain which would be victorious1 for at times the women gave the men a severe drubbing with their yamsticks1 while often women were injured or killed by spears40 ,the ,wotjobaluk said that the bat was the man's 8brother0 and that the nightjar was his 8wife407#ege7 ,the particular species of animals with which the lives of the sexes were believed to be respectively bound up varied somewhat from tribe to tribe4 ,thus whereas among the ,wotjobaluk the bat was the animal of the men1 at ,gunbower ,creek on the ,lower ,murray the bat seems to have been the animal of the women1 for the natives would not kill it for the reason that 8if it was killed1 one of their lubras women would be sure to die in consequence407#egf7 ,in the ,kurnai tribe of ,gippsland the emu-wren 7,stipiturus malachurus7 was the 8man's brother0 and the superb warbler 7,malurus cyaneus7 was the 8woman's sister02 at the initiation of young men into the tribal mysteries the name of the emu-wren was invoked over the novices for the purpose of infusing manly virtue into them47#egg7 ,among the ,yuin on the south-eastern coast of ,australia1 the 8woman's sister0 was the tree-creeper 7,climacteris scandens71 and the men had both the bat and the emu-wren for their 8brothers407#egh7 ,in the ,kulin nation each sex had a pair of 8brothers0 and 8sisters02 the men had the bat and the emu-wren for their 8brothers10 and the women had the superb warbler and the small nightjar for their 8sisters407#egi7 ,it is notable that in ,south-,eastern ,australia the animals thus associated with the lives of men and women were generally flying creatures1 either birds or bats4 ,however1 in the ,port ,lincoln tribe of ,south ,australia the man's 8brother0 and the woman's 8sister0 seem to have been identified with the male and female respectively of a species of lizard2 for we read that 8a small kind of lizard1 the male of which is called ibirri1 and the female waka1 is said to have divided the sexes in the human species2 an event that would appear not to be much approved of by the natives1 since either sex has a mortal hatred against the opposite sex of these little animals1 the men always destroying the waka and the women the ibirri407#ehj7 ,but whatever the particular sorts of creature with which the lives of men and women were believed to be bound up1 the belief itself and the fights to which it gave rise are known to have prevailed over a large part of ,south-,eastern ,australia1 and probably they extended much farther47#eha7 ,the belief was a very serious one1 and so consequently were the fights which sprang from it4 ,thus among some tribes of ,victoria 8the common bat belongs to the men1 who protect it against injury1 even to the half-killing of their wives for its sake4 ,the fern owl1 or large goatsucker1 belongs to the women1 and1 although a bird of evil omen1 creating terror at night by its cry1 it is jealously protected by them4 ,if a man kills one1 they are as much enraged as if it was one of their children1 and will strike him with their long poles407#ehb7 7,m#afi7 ,the jealous protection thus afforded by ,australian men and women to bats and owls respectively 7for bats and owls seem to be the creatures usually allotted to the two sexes77#ehc7 is not based upon purely selfish considerations4 ,for each man believes that not only his own life but the lives of his father1 brothers1 sons1 and so on are bound up with the lives of particular bats1 and that therefore in protecting the bat species he is protecting the lives of all his male relations as well as his own4 ,similarly1 each woman believes that the lives of her mother1 sisters1 daughters1 and so forth1 equally with her own1 are bound up with the lives of particular owls1 and that in guarding the owl species she is guarding the lives of all her female relations besides her own4 ,now1 when men's lives are thus supposed to be contained in certain animals1 it is obvious that the animals can hardly be distinguished from the men1 or the men from the animals4 ,if my brother ,john's life is in a bat1 then1 on the one hand1 the bat is my brother as well as ,john2 and1 on the other hand1 ,john is in a sense a bat1 since his life is in a bat4 ,similarly1 if my sister ,mary's life is in an owl1 then the owl is my sister and ,mary is an owl4 ,this is a natural enough conclusion1 and the ,australians have not failed to draw it4 ,when the bat is the man's animal1 it is called his brother2 and when the owl is the woman's animal1 it is called her sister4 ,and conversely a man addresses a woman as an owl1 and she addresses him as a bat47#ehd7 ,so with the other animals allotted to the sexes respectively in other tribes4 ,for example1 among the ,kurnai all emu-wrens were 8brothers0 of the men1 and all the men were emu-wrens2 all superb warblers were 8sisters0 of the women1 and all the women were superb warblers47#ehe7 #d4 ,a ,suggested ,theory of ,totemism47#ehf7 7,m#agj7 ,but when a savage names himself after an animal1 calls it his brother1 and refuses to kill it1 the animal is said to be his totem4 ,accordingly in the tribes of ,south-,eastern ,australia which we have been considering the bat and the owl1 the emu-wren and the superb warbler1 may properly be described as totems of the sexes4 ,but the assignation of a totem to a sex is comparatively rare1 and has hitherto been discovered nowhere but in ,australia4 ,far more commonly the totem is appropriated not to a sex1 but to a clan1 and is hereditary either in the male or female line4 ,the relation of an individual to the clan totem does not differ in kind from his relation to the sex totem2 he will not kill it1 he speaks of it as his brother1 and he calls himself by its name4 ,now if the relations are similar1 the explanation which holds good of the one ought equally to hold good of the other4 ,therefore the reason why a clan revere a particular species of animals or plants 7for the clan totem may be a plant7 and call themselves after it1 would seem to be a belief that the life of each individual of the clan is bound up with some one animal or plant of the species1 and that his or her death would be the consequence of killing that particular animal1 or destroying that particular plant4 ,this explanation of totemism squares very well with ,sir ,george ,grey's definition of a totem or kobong in ,western ,australia4 ,he says3 8,a certain mysterious connection exists between a family and its kobong1 so that a member of the family will never kill an animal of the species to which his kobong belongs1 should he find it asleep2 indeed he always kills it reluctantly1 and never without affording it a chance to escape4 ,this arises from the family belief that some one individual of the species is their nearest friend1 to kill whom would be a great crime1 and to be carefully avoided4 ,similarly1 a native who has a vegetable for his kobong may not gather it under certain circumstances1 and at a particular period of the year407#ehg7 ,here it will be observed that though each man spares all the animals or plants of the species1 they are not all equally precious to him2 far from it1 out of the whole species there is only one which is specially dear to him2 but as he does not know which the dear one is1 he is obliged to spare them all from fear of injuring the one4 ,again1 this explanation of the clan totem harmonizes with the supposed effect of killing one of the totem species4 8,one day one of the blacks killed a crow4 ,three or four days afterwards a ,boortwa 7crow7 i4e4 a man of the ,crow clan named ,larry died4 ,he had been ailing for some days1 but the killing of his wingong totem hastened his death407#ehh7 ,here the killing of the crow caused the death of a man of the ,crow clan1 exactly as1 in the case of the sex-totems1 the killing of a bat causes the death of a ,bat-man or the killing of an owl causes the death of an ,owl-woman4 ,similarly1 the killing of his nagual causes the death of a ,central ,american ,indian1 the killing of his bush soul causes the death of a ,calabar negro1 the killing of his tamaniu causes the death of a ,banks ,islander1 and the killing of the animal in which his life is stowed away causes the death of the giant or warlock in the fairy tale4 7,m#aga7 ,thus it appears that the story of 8,the giant who had no heart in his body0 may perhaps furnish the key to the relation which is supposed to subsist between a man and his totem4 ,the totem1 on this theory1 is simply the receptacle in which a man keeps his life1 as ,punchkin kept his life in a parrot1 and ,bidasari kept her soul in a golden fish4 ,it is no valid objection to this view that when a savage has both a sex totem and a clan totem his life must be bound up with two different animals1 the death of either of which would entail his own4 ,if a man has more vital places than one in his body1 why1 the savage may think1 should he not have more vital places than one outside it8 ,why1 since he can put his life outside himself1 should he not transfer one portion of it to one animal and another to another8 ,the divisibility of life1 or1 to put it otherwise1 the plurality of souls1 is an idea suggested by many familiar facts1 and has commended itself to philosophers like ,plato17#ehi7 as well as to savages4 ,it finds favour also with the sages of ,china1 who tell us that every human being is provided with what may be called a male soul 7shen7 and a female soul 7kwei71 which by their harmonious co-operation compose an organic unity4 ,however1 some ,chinese philosophers will have it that each of the five viscera has its own separate male soul 7shen72 and a ,taoist treatise written about the end of the tenth or beginning of the eleventh century has even enriched science with a list of about three dozen souls distributed over the various parts of the human frame2 indeed1 not content with a bare catalogue of these souls1 the learned author has annexed to the name and surname of each a brief description of its size and stature1 of the kind of dress in which it is clothed and the shape of hat it wears47#eij7 ,it is only when the notion of a soul1 from being a quasi-scientific hypothesis1 becomes a theological dogma that its unity and indivisibility are insisted upon as essential4 ,the savage1 unshackled by dogma1 is free to explain the facts of life by the assumption of as many souls as he thinks necessary4 ,hence1 for example1 the ,caribs supposed that there was one soul in the head1 another in the heart1 and other souls at all the places where an artery is felt pulsating47#eia7 ,some of the ,hidatsa ,indians explain the phenomena of gradual death1 when the extremities appear dead first1 by supposing that man has four souls1 and that they quit the body1 not simultaneously1 but one after the other1 dissolution being only complete when all four have departed47#eib7 ,some of the ,dyaks of ,borneo and the ,malays of the ,peninsula believe that every man has seven souls47#eic7 ,the ,alfoors of ,poso in ,celebes are of opinion that he has three47#eid7 ,the natives of ,laos suppose that the body is the seat of thirty spirits1 which reside in the hands1 the feet1 the mouth1 the eyes1 and so on47#eie7 ,hence1 from the primitive point of view1 it is perfectly possible that a savage should have one soul in his sex totem and another in his clan totem4 ,however1 as ,i have observed1 sex totems have been found nowhere but in ,australia2 so that as a rule the savage who practises totemism need not have more than one soul out of his body at a time47#eif7 7,m#agb7 ,if this explanation of the totem as a receptacle in which a man keeps his soul or one of his souls is correct1 we should expect to find some totemic people of whom it is expressly said that every man amongst them is believed to keep at least one soul permanently out of his body1 and that the destruction of this external soul is supposed to entail the death of its owner4 ,such a people are the ,battas of ,sumatra4 ,the ,battas are divided into exogamous clans 7margas7 with descent in the male line2 and each clan is forbidden to eat the flesh of a particular animal4 ,one clan may not eat the tiger1 another the ape1 another the crocodile1 another the dog1 another the cat1 another the dove1 another the white buffalo1 and another the locust4 ,the reason given by members of a clan for abstaining from the flesh of the particular animal is either that they are descended from animals of that species1 and that their souls after death may transmigrate into the animals1 or that they or their forefathers have been under certain obligations to the creatures4 ,sometimes1 but not always1 the clan bears the name of the animal47#eig7 ,thus the ,battas have totemism in full4 ,but1 further1 each ,batta believes that he has seven or1 on a more moderate computation1 three souls4 ,one of these souls is always outside the body1 but nevertheless whenever it dies1 however far away it may be at the time1 that same moment the man dies also47#eih7 ,the writer who mentions this belief says nothing about the ,batta totems2 but on the analogy of the ,australian1 ,central ,american1 and ,african evidence we may conjecture that the external soul1 whose death entails the death of the man1 is housed in the totemic animal or plant4 7,m#agc7 ,against this view it can hardly be thought to militate that the ,batta does not in set terms affirm his external soul to be in his totem1 but alleges other grounds for respecting the sacred animal or plant of his clan4 ,for if a savage seriously believes that his life is bound up with an external object1 it is in the last degree unlikely that he will let any stranger into the secret4 ,in all that touches his inmost life and beliefs the savage is exceedingly suspicious and reserved2 ,europeans have resided among savages for years without discovering some of their capital articles of faith1 and in the end the discovery has often been the result of accident47#eii7 ,above all1 the savage lives in an intense and perpetual dread of assassination by sorcery2 the most trifling relics of his person--the clippings of his hair and nails1 his spittle1 the remnants of his food1 his very name7#fjj7--;all these may1 he fancies1 be turned by the sorcerer to his destruction1 and he is therefore anxiously careful to conceal or destroy them4 ,but if in matters such as these1 which are but the outposts and outworks of his life1 he is so shy and secretive1 how close must be the concealment1 how impenetrable the reserve in which he enshrouds the inner keep and citadel of his being6 ,when the princess in the fairy tale asks the giant where he keeps his soul1 he often gives false or evasive answers1 and it is only after much coaxing and wheedling that the secret is at last wrung from him4 ,in his jealous reticence the giant resembles the timid and furtive savage2 but whereas the exigencies of the story demand that the giant should at last reveal his secret1 no such obligation is laid on the savage2 and no inducement that can be offered is likely to tempt him to imperil his soul by revealing its hiding-place to a stranger4 ,it is therefore no matter for surprise that the central mystery of the savage's life should so long have remained a secret1 and that we should be left to piece it together from scattered hints and fragments and from the recollections of it which linger in fairy tales4 #e4 ,the ,ritual of ,death and ,resurrection4 7,m#agd7 ,this view of totemism throws light on a class of religious rites of which no adequate explanation1 so far as ,i am aware1 has yet been offered4 ,amongst many savage tribes1 especially such as are known to practise totemism1 it is customary for lads at puberty to undergo certain initiatory rites1 of which one of the commonest is a pretence of killing the lad and bringing him to life again4 ,such rites become intelligible if we suppose that their substance consists in extracting the youth's soul in order to transfer it to his totem4 ,for the extraction of his soul would naturally be supposed to kill the youth or at least to throw him into a death-like trance1 which the savage hardly distinguishes from death4 ,his recovery would then be attributed either to the gradual recovery of his system from the violent shock which it had received1 or1 more probably1 to the infusion into him of fresh life drawn from the totem4 ,thus the essence of these initiatory rites1 so far as they consist in a simulation of death and resurrection1 would be an exchange of life or souls between the man and his totem4 ,the primitive belief in the possibility of such an exchange of souls comes clearly out in the story of the ,basque hunter who affirmed that he had been killed by a bear1 but that the bear had1 after killing him1 breathed its own soul into him1 so that the bear's body was now dead1 but he himself was a bear1 being animated by the bear's soul47#fja7 ,this revival of the dead hunter as a bear is exactly analogous to what1 on the theory here suggested1 is supposed to take place in the ceremony of killing a lad at puberty and bringing him to life again4 ,the lad dies as a man and comes to life again as an animal2 the animal's soul is now in him1 and his human soul is in the animal4 ,with good right1 therefore1 does he call himself a ,bear or a ,wolf1 etc41 according to his totem2 and with good right does he treat the bears or the wolves1 etc41 as his brethren1 since in these animals are lodged the souls of himself and his kindred4 7,m#age7 ,examples of this supposed death and resurrection at initiation are as follows4 ,in the ,wonghi or ,wonghibon tribe of ,new ,south ,wales 8the youths on approaching manhood attend a meeting of the tribe4 ,the ceremonies of initiation are secret1 and at them none but the men of the tribe who have been initiated attend with the novices4 ,at the spot where the ceremonies are to be performed1 a large oval space is cleared4 ,the old men of the tribe conduct the ceremonies1 and the #8medicine man' of the tribe is the master of them4 ,part of the proceedings consists in knocking out a tooth and giving a new designation to the novice1 indicating the change from youth to manhood4 ,when the tooth is knocked out1 a loud humming noise is heard1 which is made with an instrument of the following description3 a flat piece of wood is made with serrated edges1 and having a hole at one end1 to which a string is attached1 and this swung round produces a humming noise4 ,the uninitiated are not even allowed to see this instrument4 ,women are forbidden to be present at these ceremonies1 and should one1 by accident or otherwise1 witness them1 the penalty is death4 ,the penalty for revealing the secrets is probably the same4 ,when everything is prepared the women and children are covered with boughs1 and the men retire1 with the young fellows who are to be initiated1 to a little distance4 ,it is said that the youths are sent away a short distance one by one1 and that they are each met in turn by a ,being1 who1 so far as ,i can understand1 is believed to be something between a blackfellow and a spirit4 ,this ,being1 called ,thuremlin1 it is said1 takes the youth to a distance1 kills him1 and in some instances cuts him up1 after which he restores him to life and knocks out a tooth4 ,their belief in the power of ,thuremlin is undoubted407#fjb7 7,m#agf7 ,the foregoing account1 while it applies strictly to one tribe only1 may be regarded as typical of the initiation ceremonies performed on young men throughout the tribes of ,south-,eastern and ,central ,australia1 except that among the ,central tribes the practice of knocking out a tooth on these occasions is replaced by the equally mysterious and much severer bodily mutilations of circumcision and subincision1 which are not practised by the tribes of the ,south-,east47#fjc7 ,the instrument whose humming or booming sound accompanies the critical operation of knocking out the tooth of the novice1 is the now well-known bull-roarer1 which figures in many savage rites of initiation4 ,its true nature is concealed from the women and uninitiated lads1 who are taught to believe that its sonorous and long-drawn notes are the voice of the mythical being1 often called ,daramulun1 who lives in the sky1 instituted the rites1 and superintends their performance4 ,the hollow roar of the slat of wood1 as it is swung round and round1 8represents the muttering of thunder1 and the thunder is the voice of ,daramulun1 and therefore its sound is of the most sacred character4 ,umbara once said to me1 #8,thunder is the voice of him 7pointing upward to the sky7 calling on the rain to fall and make everything grow up new4' 07#fjd7 ,this supposed resemblance of the sound to thunder probably explains a certain use which the ,dieri1 a tribe of ,central ,australia1 made of the instrument4 ,when a young man had passed through an initiatory rite1 which consisted in cutting a row of gashes in his back1 he was given a bull-roarer1 and when he went out in search of game1 he used to twirl the implement in the belief that by doing so1 while his wounds were still unhealed1 he created a good harvest of snakes1 lizards1 and other reptiles1 which the natives employ as food2 but on the contrary they imagined that these supplies of food would be cut off for ever1 if a woman were to see a bull-roarer which had been swung at the rites of initiation47#fje7 ,no doubt these savages1 living in a parched wilderness where the existence of plants and animals depends on rare and irregular showers17#fjf7 have observed that the fall of rain is regularly followed by a great and sudden increase in the food supply1 and that this increase is most marked after violent thunder-storms4 ,hence by making a noise like thunder with the help of bull-roarers they probably hope1 on the principle of imitative magic1 to bring on a thunder-storm and with it a fertilizing deluge of rain4 7,m#agg7 ,for the same reason in the parched and torrid regions of ,arizona and ,new ,mexico the ,indians make great use of the bull-roarer in their ceremonies for procuring rain4 ,for example1 when ,captain ,bourke was at the ,pueblo ,indian village of ,walpi in the month of ,august1 #ahha1 he saw the instrument in use at the snake dance4 8,the medicine-men twirled it rapidly1 and with a uniform motion1 about the head and from front to rear1 and succeeded in faithfully imitating the sound of a gust of rain-laden wind4 ,as explained to me by one of the medicine-men1 by making this sound they compelled the wind and rain to come to the aid of the crops4 ,at a later date ,i found it in use among the ,apache1 and for the same purpose407#fjg7 ,the ,zui ,indians of ,new ,mexico whirl bull-roarers 8to create enthusiasm0 among the mythical beings who are supposed to cause rain1 or for the purpose of making them gather in the air over the village47#fjh7 ,in a ,zui rain-making ceremony1 while one medicine-man whirls a bull-roarer1 another whips up a mixture of water and meal into frothy suds symbolic of clouds1 and a third plays a flute4 8,all this is an invocation to the gods for rain--the one great and perpetual prayer of the people of this arid land407#fji7 ,this supposed connexion of the instrument with thunder-storms explains why the ,navajos of the same torrid country say that the bull-roarer should always be made of wood from a pine-tree that has been struck by lightning27#faj7 and why the ,bakairi of ,brazil call the unpretentious instrument by a name that means 8thunder and lightning407#faa7 ,the resemblance of the sound of the bull-roarer to the roaring of the wind is doubtless the reason why in the ,torres ,straits ,islands wizards whirled bull-roarers in order to make the wind to blow17#fab7 and why1 when ,caffres wish for calm weather1 they forbid boys to play with bull-roarers1 because they think that the booming noise attracts a gale of wind47#fac7 ,hence1 as an instrument whose sound resembles the rumbling of thunder1 the roar of wind1 and the patter of rain1 the bull-roarer is naturally swung by agricultural savages as a powerful means of promoting the growth of the crops4 ,in the island of ,kiwai1 off the mouth of the ,fly ,river in ,british ,new ,guinea1 bull-roarers are whirled in order to ensure a good crop of yams1 sweet potatoes1 and bananas47#fad7 ,similarly the ,yabim of ,german ,new ,guinea imagine that by twirling bull-roarers while they mention the names of the dead they produce a fine crop of taro47#fae7 7,m#agh7 ,but why among the ,dieri of ,central ,australia should the power of attracting rain and so ensuring a supply of food be specially attributed to a young man whose back has just been scored and whose wounds are still raw8 ,perhaps the reason may be that the blood dripping from the gashes is thought to resemble rain and therefore to be endowed with a magical potency of drawing showers from the clouds4 ,the conjecture is confirmed by the observation that the ,dieri actually do bleed themselves avowedly for the purpose of making rain1 and they are not the only people in ,australia and elsewhere who have resorted to this singular mode of putting an end to a drought47#faf7 ,altogether the foregoing evidence seems to hint that the whole virtue of the bull-roarer resides1 as its ,english name implies1 in its voice1 and that its original significance was simply that of a magical instrument for causing thunder1 wind1 and rain47#fag7 ,when these natural phenomena came to be personified as spirits1 the sound of the bull-roarer was naturally interpreted as their voice4 7,m#agi7 ,among the tribes on the ,brisbane ,river in ,queensland the weird sound of the bull-roarers swung at initiation was believed by the women and children to be made by the wizards in swallowing the boys and bringing them up again as young men4 ,the ,ualaroi of the ,upper ,darling ,river said that the boy met a ghost1 who killed him and brought him to life again as a young man4 ,among the natives on the ,lower ,lachlan and ,murray ,rivers it was ,thrumalun 7,daramulun7 who was thought to slay and resuscitate the novices47#fah7 ,in the ,arunta tribe of ,central ,australia1 at the moment when the lads are being circumcised1 the bull-roarer sounds in the darkness all round the ceremonial ground2 and the awestruck women1 listening in the distance1 believe that it is the voice of a spirit called ,twanyirika1 who lives in wild and inaccessible regions and only comes out when a youth is initiated4 ,they think that the spirit enters the body of the lad after the operation of circumcision has been performed and carries him away into the bush1 keeping him there till his wound is healed4 ,while the newly circumcised youth is out in the wilds1 carefully secluded from the sight of the women and children1 he constantly sounds the bull-roarer4 ,when he has recovered from the wound1 the spirit leaves him and he returns to camp an initiated1 or rather partially initiated1 man4 ,he has learned1 at all events1 the secret of ,twanyirika2 for no sooner is he circumcised than an elder brother comes up to him1 and placing in his hands a bundle of sacred sticks or stones 7churinga71 says1 8,here is ,twanyirika1 of whom you have heard so much4 ,they are churinga and will help you to heal quickly2 guard them well1 or else you and your mothers and sisters will be killed407#fai7 7,m#ahj7 ,in this account nothing is said about killing the lad and bringing him to life again2 but a belief in the death and resurrection of the novices at initiation is expressly affirmed to be part of the feminine creed in other tribes of ,central ,australia4 ,thus in the ,unmatjera tribe both women and children believe that ,twanyirika kills the youth and afterwards brings him to life again during the period of initiation4 ,the rites of initiation in this tribe1 as in the other ,central tribes1 comprise the operations of circumcision and subincision2 and as soon as the second of these has been performed on him1 the young man receives from his father a sacred stick 7churinga71 with which1 he is told1 his spirit was associated in the remotest past4 ,while he is out in the bush recovering from his wounds1 he must swing the bull-roarer1 or a being who lives up in the sky will swoop down and carry him off47#fbj7 ,in the ,urabunna tribe of ,central ,australia a lad at initiation receives a bull-roarer1 the very name of which 7chimbaliri7 is never heard by women and children4 ,they are taught to believe that the sound of it is the voice of a spirit called ,witurna1 who takes the boy away1 cuts out all his bowels1 provides him with a new set1 and brings him back an initiated youth4 ,the lad is warned that on no account may he allow a woman or a child to see the sacred stick1 else he and his mother and sisters will fall down as dead as stones47#fba7 ,in the ,binbinga tribe1 on the western coast of the ,gulf of ,carpentaria1 the women and children believe that the noise of the bull-roarer at initiation is made by a spirit named ,katajalina1 who lives in an ant-hill and comes out and eats up the boy1 afterwards restoring him to life47#fbb7 ,similarly among their neighbours the ,anula the women imagine that the droning sound of the bull-roarer is produced by a spirit called ,gnabaia1 who swallows the lads at initiation and afterwards disgorges them in the form of initiated men4 ,in this tribe1 after a lad has been subincised as well as circumcised1 he is presented with a bull-roarer and informed that the instrument was originally made by the whirlwind1 that it is sacred or tabooed1 and that it may on no account be shewn to women or children47#fbc7 7,m#aha7 ,among the tribes settled on the southern coast of ,new ,south ,wales1 of which the ,coast ,murring tribe may be regarded as typical1 the drama of resurrection from the dead was exhibited in a graphic form to the novices at initiation4 ,before they were privileged to witness this edifying spectacle they had been raised to the dignity of manhood by an old man1 who promoted them to their new status by the simple process of knocking a tooth out of the mouth of each with the help of a wooden chisel and hammer4 ,the ceremony of the resurrection has been described for us in detail by an eye-witness1 the late ,dr4 ,a4 ,w4 ,howitt1 one of the best authorities on the customs of the ,australian aborigines4 ,the scene selected for the sacred drama was the bottom of a deep valley1 where a sluggish stream wound through a bed of tall sharp-edged sedge4 ,though the hour was between ten and eleven o'clock in the morning1 the sun had but just peeped over the mountains which enclosed the valley like a wall on the east2 and while the upper slopes1 clothed with a forest of tall rowan trees1 looked warm and bright in sunshine1 which shot between the grey stems and under the light feathery foliage of the trees1 all the bottom of the dell was still in deep shadow and dank with the moisture of the night's rain4 ,while the novices rested and warmed themselves at a crackling fire1 the initiated men laid their heads together1 prepared a stock of decorations made of stringy bark1 and dug a grave4 ,there was some discussion as to the shape of the grave1 but the man who was to be buried in it decided the question by declaring that he would be laid in it on his back at full length4 ,he was a man of the eagle-hawk totem and belonged to the tribal subdivision called ,yibai4 ,so while two men under his directions were digging the grave with sticks in the friable granitic soil1 he superintended the costume of the other actors in the drama4 ,sheets of bark were beaten out into fleeces of stringy fibre1 and in these garments six performers were clothed from head to foot so that not even a glimpse could be obtained of their faces4 ,four of them were tied together by a cord which was fastened to the back of their heads1 and each of them carried two pieces of bark in his hands4 ,the other two walked free1 but hobbled along bent double and supporting their tottery steps on staves to mark the weight of years2 for they played the part of two medicine-men of venerable age and great magical power4 ,by this time the grave was ready1 and the eagle-hawk man stretched himself in it at full length on a bed of leaves1 his head resting on a rolled-up blanket1 just as if he were a corpse4 ,in his two hands1 crossed on his chest1 he held the stem of a young tree 7,persoonia linearis71 which had been pulled up by the roots and now stood planted on his chest1 so that the top of it rose several feet above the level of the ground4 ,a light covering of dried sticks filled the grave1 and dead leaves1 tufts of grass1 and small plants were artistically arranged over them so as to complete the illusion4 ,all being now ready1 the novices were led by their sisters' husbands to the grave and placed in a row beside it1 while a singer1 perched on the trunk of a fallen tree at the head of the grave1 crooned a melancholy ditty1 the song of ,yibai4 ,though the words of the song consisted merely of a monotonous repetition of the words ,burrin-burrin ,yibai1 that is1 ,stringy-bark ,yibai1 they were understood to refer to the eagle-hawk totem1 as well as to the tribal subdivision of the buried man4 ,then to the slow1 plaintive but well-marked air of the song the actors began to move forward1 winding among the trees1 logs1 and rocks4 ,on came the four disguised men1 stepping in time to the music1 swaying from side to side1 and clashing their bark clappers together at every step1 while beside them hobbled the two old men keeping a little aloof to mark their superior dignity4 ,they represented a party of medicine-men1 guided by two reverend seniors1 who had come on pilgrimage to the grave of a brother medicine-man1 him of the eagle-hawk totem1 who lay buried here in the lonely valley1 now illumined by the warm rays of the sun2 for by this time the morning was wearing on to noon4 ,when the little procession1 chanting an invocation to ,daramulun1 had defiled from among the rocks and trees into the open1 it drew up on the side of the grave opposite to the novices1 the two old men taking up a position in the rear of the dancers4 ,for some time the dance and song went on till the tree that seemed to grow from the grave began to quiver4 8,look there60 cried the sisters' husbands to the novices1 pointing to the trembling leaves4 ,as they looked1 the tree quivered more and more1 then was violently agitated and fell to the ground1 while amid the excited dancing of the dancers and the chanting of the tuneful choir the supposed dead man spurned from him the superincumbent mass of sticks and leaves1 and springing to his feet danced his magic dance in the grave itself1 and exhibited in his mouth the magic substances which he was supposed to have received from ,daramulun in person47#fbd7 7,m#ahb7 ,in some tribes of ,central and ,northern ,australia the initiation of a medicine-man into the mysteries of his craft is supposed to be accomplished by certain spirits1 who kill him1 cut out his internal organs1 and having provided him with a new set bring him to life again4 ,sometimes the spirits kindly replace the man's human organs by their own spiritual organs2 sometimes along with the new organs they insert magical stones in his body or even a serpent1 and the stones or the serpents naturally endow the new wizards with marvellous powers4 ,in some tribes the initiation takes place in a cave1 where the spirits dwell4 ,after the man has been restored to life with a new heart1 a new pair of lungs1 and so forth1 he returns to his people in a more or less dazed condition1 which his friends may at first mistake for insanity1 though afterwards they recognize its true character as inspiration47#fbe7 ,one eminent medical practitioner in the ,unmatjera tribe assured ,messrs4 ,spencer and ,gillen that when he came to himself after the operation1 which in his case was performed by an aged doctor1 he had completely forgotten who he was and all about his past life4 ,after a time his venerable friend led him back to the camp and shewed it to him1 and said1 8,that woman there is your wife10 for she had gone clean out of his head47#fbf7 ,we shall see presently that this temporary oblivion1 a natural effect of the shock to the nervous system produced by resuscitation from the dead1 is characteristic of novices under similar circumstances in other lands4 ,among the ,arunta of ,alice ,springs the cave where the mystic initiation takes place is a limestone cavern in a range of hills which rises to the north of the wide level expanse known as the ,emily plain4 ,none of the ordinary natives would dare to set foot in the awful grotto1 which they believe to extend for miles into the bowels of the earth and to be tenanted by certain ancestral spirits1 who live there in perpetual sunshine and amid streams of running water1 an earthly paradise by contrast with the arid sun-scorched steppes and barren mountains outside4 ,white men have explored the cave1 and if they perceived no spirits1 they found bats in plenty4 ,the man who aspires to the rank of a wizard lies down at the mouth of the cave and falls asleep2 and as he sleeps one of the ancestral spirits steals up to him and drives an invisible spear through his neck from back to front4 ,the point of the spear comes out through the man's tongue1 leaving a hole through which you could put your little finger1 and this hole the man retains for the rest of his natural life1 or at least so long as he retains his magical powers2 for if the hole should close up1 these spiritual gifts and graces would depart from him4 ,a second thrust from the invisible spear transfixes the man's head from ear to ear2 he drops down dead1 and is immediately transported into the depths of the cavern1 where the spirits dissect his dead body1 extract the old viscera1 and replace them with a new set in the manner already described47#fbg7 7,m#ahc7 ,in this account of the manner in which medicine-men obtain their magical powers not only are the supposed death and resurrection of the novice worthy of attention1 but also the exchange of internal organs which in the ,binbinga and ,mara tribes is supposed to be effected between the man and the spirit27#fbh7 for this exchange resembles that which1 on the theory ,i have suggested1 may be thought to take place between a lad and his totem at the ceremonies of initiation which mark the momentous transition from boyhood to manhood4 ,further1 the bodily mutilation which is the visible sign of the medicine-man's initiation 7for however the hole may be made it certainly exists in the tongues of regular ,arunta practitioners7 corresponds to the bodily mutilations of other sorts1 which in many savage tribes attest to the world that the mutilated persons are fullgrown men4 ,what the precise meaning of such mutilations may be1 still remains very obscure2 but they seem in some cases to be directly associated with the conception of death and resurrection4 7,m#ahd7 ,this association certainly comes out plainly in the rites of initiation through which in some parts of ,new ,guinea all lads must pass before they attain to the status of adults4 ,the rites are observed by a group of tribes who occupy contiguous territories about ,finsch ,harbour and ,huon ,gulf in ,german ,new ,guinea4 ,the tribes in question are the ,yabim1 the ,bukaua1 the ,kai1 and the ,tami4 ,all of them except the ,kai belong to the ,melanesian stock and are therefore presumably immigrants from the adjoining islands2 but the ,kai1 who inhabit the rugged1 densely wooded1 and rainy mountains inland from ,finsch ,harbour1 belong to the aboriginal ,papuan stock and differ from their neighbours in speech as well as in appearance4 ,yet the rites of initiation which all these tribes celebrate and the beliefs which they associate with them are so similar that a single description will apply accurately enough to them all4 ,all of them1 like many ,australian tribes1 require every male member of the tribe to be circumcised before he ranks as a full-grown man2 and the tribal initiation1 of which circumcision is the central feature1 is conceived by them1 as by some ,australian tribes1 as a process of being swallowed and disgorged by a mythical monster1 whose voice is heard in the humming sound of the bull-roarer4 ,indeed the ,new ,guinea tribes not only impress this belief on the minds of women and children1 but enact it in a dramatic form at the actual rites of initiation1 at which no woman or uninitiated person may be present4 ,for this purpose a hut about a hundred feet long is erected either in the village or in a lonely part of the forest4 ,it is modelled in the shape of the mythical monster2 at the end which represents his head it is high1 and it tapers away at the other end4 ,a betel-palm1 grubbed up with the roots1 stands for the backbone of the great being and its clustering fibres for his hair2 and to complete the resemblance the butt end of the building is adorned by a native artist with a pair of goggle eyes and a gaping mouth4 ,when after a tearful parting from their mothers and women folk1 who believe or pretend to believe in the monster that swallows their dear ones1 the awe-struck novices are brought face to face with this imposing structure1 the huge creature emits a sullen growl1 which is in fact no other than the humming note of bull-roarers swung by men concealed in the monster's belly4 ,the actual process of deglutition is variously enacted4 ,among the ,tami it is represented by causing the candidates to defile past a row of men who hold bull-roarers over their heads2 among the ,kai it is more graphically set forth by making them pass under a scaffold on which stands a man1 who makes a gesture of swallowing and takes in fact a gulp of water as each trembling novice passes beneath him4 ,but the present of a pig1 opportunely offered for the redemption of the youth1 induces the monster to relent and disgorge his victim2 the man who represents the monster accepts the gift vicariously1 a gurgling sound is heard1 and the water which had just been swallowed descends in a jet on the novice4 ,this signifies that the young man has been released from the monster's belly4 ,however1 he has now to undergo the more painful and dangerous operation of circumcision4 ,it follows immediately1 and the cut made by the knife of the operator is explained to be a bite or scratch which the monster inflicted on the novice in spewing him out of his capacious maw4 ,while the operation is proceeding1 a prodigious noise is made by the swinging of bull-roarers to represent the roar of the dreadful being who is in the act of swallowing the young men4 7,m#ahe7 ,when1 as sometimes happens1 a lad dies from the effect of the operation1 he is buried secretly in the forest1 and his sorrowing mother is told that the monster has a pig's stomach as well as a human stomach1 and that unfortunately her son slipped into the wrong stomach1 from which it was impossible to extricate him4 ,after they have been circumcised the lads must remain for some months in seclusion1 shunning all contact with women and even the sight of them4 ,they live in the long hut which represents the monster's belly2 among the ,yabim they beguile the tedium of this enforced leisure by weaving baskets and playing on certain sacred flutes1 which are never used except on these occasions4 ,the instruments are of two patterns4 ,one is called the male and the other the female2 and they are believed to be married to each other4 ,no woman may see these mysterious flutes2 if she did1 she would die4 ,when the long seclusion is over1 the lads1 now ranking as initiated men1 are brought back with great pomp and ceremony to the village1 where they are received with sobs and tears of joy by the women1 as if the grave had given up its dead4 ,at first the young men keep their eyes rigidly closed or even sealed with a plaster of chalk1 and they appear not to understand the words of command which are given them by an elder4 ,gradually1 however1 they come to themselves as if awaking from a stupor1 and next day they bathe and wash off the crust of white chalk with which their bodies had been coated47#fbi7 7,m#ahf7 ,it is highly significant that all these tribes of ,new ,guinea apply the same word to the bull-roarer and to the monster1 who is supposed to swallow the novices at circumcision1 and whose fearful roar is represented by the hum of the harmless wooden instruments4 ,the word in the speech of the ,yabim and ,bukaua is balum2 in that of the ,kai it is ngosa2 and in that of the ,tami it is kani4 ,further1 it deserves to be noted that in three languages out of the four the same word which is applied to the bull-roarer and to the monster means also a ghost or spirit of the dead1 while in the fourth language 7the ,kai7 it signifies 8grandfather40 ,from this it seems to follow that the being who swallows and disgorges the novices at initiation is believed to be a powerful ghost or ancestral spirit1 and that the bull-roarer1 which bears his name1 is his material representative4 ,that would explain the jealous secrecy with which the sacred implement is kept from the sight of women4 ,while they are not in use1 the bull-roarers are stowed away in the men's club-houses1 which no woman may enter2 indeed no woman or uninitiated person may set eyes on a bull-roarer under pain of death47#fcj7 ,similarly among the ,tugeri or ,kaya-,kaya1 a large ,papuan tribe on the south coast of ,dutch ,new ,guinea1 the name of the bull-roarer1 which they call sosom1 is given to a mythical giant1 who is supposed to appear every year with the south-east monsoon4 ,when he comes1 a festival is held in his honour and bull-roarers are swung4 ,boys are presented to the giant1 and he kills them1 but considerately brings them to life again47#fca7 7,m#ahg7 ,in certain districts of ,viti ,levu1 the largest of the ,fijian ,islands1 the drama of death and resurrection used to be acted with much solemnity before the eyes of young men at initiation4 ,the ceremonies were performed in certain sacred precincts of oblong shape1 enclosed by low walls or rows of stones but open to the sky4 ,such a precinct was called a ,nanga1 and it might be described as a temple dedicated to the worship of ancestors2 for in it sacrifices and prayers were offered to the ancestral spirits4 ,for example1 the first-fruits of the yam harvest were regularly presented with great ceremony to the souls of the dead in the temple before the bulk of the crop was dug for the people's use1 and no man might taste of the new yams until this solemn offering had been made4 ,the yams so offered were piled up in the sacred enclosure and left to rot there2 if any man were so bold as to eat of these dedicated fruits1 it was believed that he would go mad47#fcb7 ,any initiated man had the right of approaching the ancestral spirits at any time in their holy place1 where he would pray to them for help and protection and propitiate them by laying down his offering of a pig1 or yams1 or eels1 or cloth1 or what not47#fcc7 ,of these offerings perhaps the most curious was that of the foreskins of young men1 who were circumcised as a sort of vicarious sacrifice or atonement for the recovery of a sick relative1 it might be either their father or one of their father's brothers4 ,the bloody foreskins1 stuck in the cleft of a split reed1 were presented to the ancestral gods in the temple by the chief priest1 who prayed for the sick man's recovery47#fcd7 ,the temple or sacred enclosure was divided into two or three compartments by cross walls of stones1 and the inmost of these compartments was the ,nanga-tambu-tambu1 or ,holy of ,holies47#fce7 7,m#ahh7 ,in these open-air temples of the dead the ceremony of initiating young men was performed as a rule every year at the end of ,october or the beginning of ,november1 which was the commencement of the ,fijian ,new ,year2 hence the novices who were initiated at that season went by the name of ,vilavou or ,new ,year's ,men4 ,the exact time for celebrating the rite was determined by the flowering of the ndrala tree 7,erythrina72 but it roughly coincided with the ,new ,year of the ,tahitians and ,hawaiians1 who dated the commencement of the year by observation of the ,pleiades4 ,the highlanders of ,fiji1 who alone celebrated these rites1 did not trouble their heads about the stars47#fcf7 ,as a preparation for the solemnity the heads of the novices were shaved and their beards1 if they had any1 were carefully eradicated4 ,on four successive days they went in procession to the temple and there deposited in the ,holy of ,holies their offerings of cloth and weapons to the ancestral spirits4 ,but on the fifth and great day of the festival1 when they again entered the sacred ground1 they beheld a sight which froze their souls with horror4 ,stretched on the ground was a row of dead or seemingly dead and murdered men1 their bodies cut open and covered with blood1 their entrails protruding4 ,at the further end sat the ,high ,priest1 regarding them with a stony glare1 and to reach him the trembling novices had to crawl on hands and knees over the ghastly blood-bedabbled corpses that lay between4 ,having done so they drew up in a line before him4 ,suddenly he blurted out a piercing yell1 at which the counterfeit dead men started to their feet and ran down to the river to cleanse themselves from the blood and guts of pigs with which they were beslobbered4 ,the ,high ,priest now unbent his starched dignity1 and skipping from side to side cried in stridulous tones1 8,where are the people of my enclosure8 ,are they gone to ,tonga ,levu8 ,are they gone to the deep sea80 ,he was soon answered by a deep-mouthed chant1 and back from the river marched the dead men come to life1 clean1 fresh1 and garlanded1 swaying their bodies in time to the music of their solemn hymn4 ,they took their places in front of the novices and a religious silence ensued4 ,such was the drama of death and resurrection4 ,it was immediately followed by a sacramental meal4 ,four old men of the highest order of initiates now entered the ,holy of ,holies4 ,the first bore a cooked yam carefully wrapt up in leaves so that no part of it should touch the hands of the bearer3 the second carried a piece of baked pork similarly enveloped3 the third held a drinking-cup full of water and wrapt round with native cloth2 and the fourth bore a napkin of the same stuff4 ,the first elder passed along the row of novices putting the end of the yam into each of their mouths1 and as he did so each of them nibbled a morsel of the sacred food3 the second elder did the same with the hallowed pork3 the third elder followed with the holy water1 with which each novice merely wetted his lips2 and the fourth elder wiped all their mouths with his napkin4 ,then the high priest or one of the elders addressed the young men1 warning them solemnly against the sacrilege of betraying to the profane vulgar any of the high mysteries which they had witnessed1 and threatening all such traitors with the vengeance of the gods4 ,the general intention of the initiatory rites seems to have been to introduce the young men to the worshipful spirits of the dead at their temple1 and to cement the bond between them by a sacramental meal47#fcg7 7,m#ahi7 ,the people of ,rook1 an island between ,new ,guinea and ,new ,britain1 hold festivals at which one or two disguised men1 their heads covered with wooden masks1 go dancing through the village1 followed by all the other men4 ,they demand that the circumcised boys who have not yet been swallowed by ,marsaba 7the devil7 shall be given up to them4 ,the boys1 trembling and shrieking1 are delivered to them1 and must creep between the legs of the disguised men4 ,then the procession moves through the village again1 and announces that ,marsaba has eaten up the boys1 and will not disgorge them till he receives a present of pigs1 taro1 and so forth4 ,so all the villagers1 according to their means1 contribute provisions1 which are then consumed in the name of ,marsaba47#fch7 ,in ,new ,britain all males are members of an association called the ,duk-duk4 ,the boys are admitted to it very young1 but are not fully initiated till their fourteenth year1 when they receive from the ,tubuvan or ,tubuan a terrible blow with a cane1 which is supposed to kill them4 ,the ,tubuan and the ,duk-duk are two disguised men who represent cassowaries4 ,they dance with a short hopping step in imitation of the cassowary4 ,each of them wears a huge hat like an extinguisher1 woven of grass or palm-fibres2 it is six feet high1 and descends to the wearer's shoulders1 completely concealing his head and face4 ,from the neck to the knees the man's body is hidden by a crinoline made of the leaves of a certain tree fastened on hoops1 one above the other4 ,the ,tubuan is regarded as a female1 the ,duk-duk as a male4 ,the former is supposed to breed and give birth to the novices1 who are accordingly looked upon as newly born4 ,the female masks are very plain compared with the male masks4 ,two of them are regularly kept from year to year in order that they may annually breed new ,duk-duks4 ,when they are wanted for this purpose they are brought forth1 decorated afresh1 and provided with new leaf dresses to match4 ,according to one account1 women and children may not look upon one of these disguised men or they would die4 ,so strong is this superstition among them that they will run away and hide as soon as they hear him coming1 for they are aware of his approach through a peculiar shrieking noise he utters as he goes along4 ,in the district of ,berara1 where red is the ,duk-duk colour1 the mere sight of a red cloth is enough to make the women take to their heels4 ,the common herd are not allowed to know who the masker is4 ,if he stumbles and his hat falls to the ground1 disclosing his face1 or his crinoline is torn to tatters by the bushes1 his attendants immediately surround him to hide his person from the vulgar eye4 ,according to one writer1 indeed1 the performer who drops his mask1 or lets it fall so that the sharp point at the top sticks in the ground1 is put to death4 ,the institution of the ,duk-duk is common to the neighbouring islands of ,new ,ireland and the ,duke of ,york47#fci7 7,m#aij7 ,among the ,galelareese and ,tobelorese of ,halmahera1 an island to the west of ,new ,guinea1 boys go through a form of initiation1 part of which seems to consist in a pretence of begetting them anew4 ,when a number of boys have reached the proper age1 their parents agree to celebrate the ceremony at their common expense1 and they invite others to be present at it4 ,a shed is erected1 and two long tables are placed in it1 with benches to match1 one for the men and one for the women4 ,when all the preparations have been made for a feast1 a great many skins of the rayfish1 and some pieces of a wood which imparts a red colour to water1 are taken to the shed4 ,a priest or elder causes a vessel to be placed in the sight of all the people1 and then begins1 with significant gestures1 to rub a piece of the wood with the ray-skin4 ,the powder so produced is put in the vessel1 and at the same time the name of one of the boys is called out4 ,the same proceeding is repeated for each boy4 ,then the vessels are filled with water1 after which the feast begins4 ,at the third cock-crow the priest smears the faces and bodies of the boys with the red water1 which represents the blood shed at the perforation of the hymen4 ,towards daybreak the boys are taken to the wood1 and must hide behind the largest trees4 ,the men1 armed with sword and shield1 accompany them1 dancing and singing4 ,the priest knocks thrice on each of the trees behind which a boy is hiding4 ,all day the boys stay in the wood1 exposing themselves to the heat of the sun as much as possible4 ,in the evening they bathe and return to the shed1 where the women supply them with food47#fdj7 7,m#aia7 ,in the west of ,ceram boys at puberty are admitted to the ,kakian association47#fda7 ,modern writers have commonly regarded this association as primarily a political league instituted to resist foreign domination4 ,in reality its objects are purely religious and social1 though it is possible that the priests may have occasionally used their powerful influence for political ends4 ,the society is in fact merely one of those widely-diffused primitive institutions1 of which a chief object is the initiation of young men4 ,in recent years the true nature of the association has been duly recognized by the distinguished ,dutch ethnologist1 ,j4 ,g4 ,f4 ,riedel4 ,the ,kakian house is an oblong wooden shed1 situated under the darkest trees in the depth of the forest1 and is built to admit so little light that it is impossible to see what goes on in it4 ,every village has such a house4 ,thither the boys who are to be initiated are conducted blindfold1 followed by their parents and relations4 ,each boy is led by the hand by two men1 who act as his sponsors or guardians1 looking after him during the period of initiation4 ,when all are assembled before the shed1 the high priest calls aloud upon the devils4 ,immediately a hideous uproar is heard to proceed from the shed4 ,it is made by men with bamboo trumpets1 who have been secretly introduced into the building by a back door1 but the women and children think it is made by the devils1 and are much terrified4 ,then the priests enter the shed1 followed by the boys1 one at a time4 ,as soon as each boy has disappeared within the precincts1 a dull chopping sound is heard1 a fearful cry rings out1 and a sword or spear1 dripping with blood1 is thrust through the roof of the shed4 ,this is a token that the boy's head has been cut off1 and that the devil has carried him away to the other world1 there to regenerate and transform him4 ,so at sight of the bloody sword the mothers weep and wail1 crying that the devil has murdered their children4 ,in some places1 it would seem1 the boys are pushed through an opening made in the shape of a crocodile's jaws or a cassowary's beak1 and it is then said that the devil has swallowed them4 ,the boys remain in the shed for five or nine days4 ,sitting in the dark1 they hear the blast of the bamboo trumpets1 and from time to time the sound of musket shots and the clash of swords4 ,every day they bathe1 and their faces and bodies are smeared with a yellow dye1 to give them the appearance of having been swallowed by the devil4 ,during his stay in the ,kakian house each boy has one or two crosses tattooed with thorns on his breast or arm4 ,when they are not sleeping1 the lads must sit in a crouching posture without moving a muscle4 ,as they sit in a row cross-legged1 with their hands stretched out1 the chief takes his trumpet1 and placing the mouth of it on the hands of each lad1 speaks through it in strange tones1 imitating the voice of the spirits4 ,he warns the lads1 under pain of death1 to observe the rules of the ,kakian society1 and never to reveal what has passed in the ,kakian house4 ,the novices are also told by the priests to behave well to their blood relations1 and are taught the traditions and secrets of the tribe4 7,m#aib7 ,meantime the mothers and sisters of the lads have gone home to weep and mourn4 ,but in a day or two the men who acted as guardians or sponsors to the novices return to the village with the glad tidings that the devil1 at the intercession of the priests1 has restored the lads to life4 ,the men who bring this news come in a fainting state and daubed with mud1 like messengers freshly arrived from the nether world4 ,before leaving the ,kakian house1 each lad receives from the priest a stick adorned at both ends with cock's or cassowary's feathers4 ,the sticks are supposed to have been given to the lads by the devil at the time when he restored them to life1 and they serve as a token that the youths have been in the spirit land4 ,when they return to their homes they totter in their walk1 and enter the house backward1 as if they had forgotten how to walk properly2 or they enter the house by the back door4 ,if a plate of food is given to them1 they hold it upside down4 ,they remain dumb1 indicating their wants by signs only4 ,all this is to shew that they are still under the influence of the devil or the spirits4 ,their sponsors have to teach them all the common acts of life1 as if they were new-born children4 ,further1 upon leaving the ,kakian house the boys are strictly forbidden to eat of certain fruits until the next celebration of the rites has taken place4 ,and for twenty or thirty days their hair may not be combed by their mothers or sisters4 ,at the end of that time the high priest takes them to a lonely place in the forest1 and cuts off a lock of hair from the crown of each of their heads4 ,after these initiatory rites the lads are deemed men1 and may marry2 it would be a scandal if they married before4 7,m#aic7 ,in the region of the ,lower ,congo a simulation of death and resurrection is1 or rather used to be1 practised by the members of a guild or secret society called ndembo4 ,the society had nothing to do with puberty or circumcision1 though the custom of circumcision is common in the country4 ,young people and adults of both sexes might join the guild2 after initiation they were called 8the ,knowing ,ones0 7nganga74 ,to found a branch of the society it was necessary to have an albino1 who1 whether a child1 lad1 or adult1 was the acknowledged head of the society47#fdb7 ,the ostensible reason for starting a branch of the guild in a district was commonly an epidemic of sickness1 8and the idea was to go into ndembo to die1 and after an indefinite period1 from a few months to two or three years1 to be resurrected with a new body not liable to the sickness then troubling the countryside4 ,another reason for starting a ndembo was a dearth of children in a district4 ,it was believed that good luck in having children would attend those who entered or died ndembo4 ,but the underlying idea was the same1 i4e4 to get a #8new body' that would be healthy and perform its functions properly40 ,the quarters of the society were always a stockaded enclosure in a great thick forest2 a gate of planks painted yellow and red gave access to it1 and within there was an assemblage of huts4 ,the place was fenced to keep intruders from prying into the mysteries of the guild1 and it was near water4 ,uninitiated persons might walk on the public roads through the forest1 but if they were caught in bye-paths or hunting in the woods1 they were flogged1 fined1 and sometimes killed4 ,they might not even look upon the persons of those who had 8died ndembo02 hence when these sanctified persons were roving about the forest or going to the river1 the booming notes of a drum warned the profane vulgar to keep out of their way4 7,m#aid7 ,when the stockade and the huts in the forest were ready to receive all who wished to put off the old man or woman and to put on the new1 one of the initiates gave the sign and the aspirant after the higher life dropped down like dead in some public place1 it might be the market or the centre of the town where there were plenty of people to witness the edifying spectacle4 ,the initiates immediately spread a pall over him or her1 beat the earth round about the pretended corpse with plantain stalks1 chanted incantations1 fired guns1 and cut capers4 ,then they carried the seemingly dead body away into the forest and disappeared with it into the stockade4 ,the spectacle proved infectious2 one after another in the emotional1 excitable crowd of negroes followed the example1 dropped down like dead1 and were carried off1 sometimes in a real cataleptic state4 ,in this way fifty to a hundred or more novices might feign death and be transported into the sacred enclosure4 ,there they were supposed not only to die but to rot till only a single bone of their body remained1 of which the initiated had to take the greatest care in expectation of the joyful resurrection that was soon to follow4 ,however1 though they were both dead and rotten1 they consumed a large quantity of food1 which their credulous relatives brought to them in baskets1 toiling with the loads on their backs over the long paths through the forest in the sweltering heat of the tropical day4 ,if the relations failed to discharge this pious and indispensable duty1 their kinsman in the sacred enclosure ran a risk of dying in good earnest1 or rather of being spirited away to a distant town and sold as a slave4 7,m#aie7 ,shut up within the stockade for months or years1 the men and women1 boys and girls1 dispensed with the superfluity of clothes1 rubbed their naked bodies with red ochre or powdered camwood instead1 and gave themselves up to orgies of unbridled lust4 ,some feeble attempts were made to teach them the rudiments of a secret language1 but the vocabulary was small and its principles lacking in ingenuity4 ,the time during which this seclusion lasted might vary from three months to three years4 ,when the circumstances which had furnished the pretext for instituting the society had passed away1 whether it was that the epidemic had died out or that the birth-rate had sensibly increased1 murmurs would begin to be heard among friends and relatives in the town1 who did not see why they should be taxed any longer to support a set of idle and dissolute ruffians in the forest1 and why they should trudge day after day in the sweat of their brow to carry provisions to them4 ,so the supplies would begin to run short1 and whenever that happened the mystery of the resurrection was sure to follow very soon after4 7,m#aif7 ,accordingly it would be announced that on a certain market-day the new initiates1 now raised from the dead1 would reveal themselves in all their glory to the astonished gaze of the public4 ,the glad tidings were received with enthusiasm1 and crowds assembled from all the country round about to welcome those who had come back from the world beyond the grave4 ,when all were gathered in eager expectancy in the market-place1 the sounds of distant music would be heard1 and soon the gay procession would defile into the open square and march round it1 while the dusky skins1 reddened with camwood powder1 glistened in the sunshine1 the gay garments fluttered in the wind1 and the tassels of palm-leaf fibre dangled at every arm4 ,in the crowd of spectators many parents would recognize their children in the marching figures of the procession1 and girls and boys would point out their brothers and sisters and eagerly call out their names4 ,but in the stolid faces of the initiates not an eye would gleam with recognition1 not a muscle would twitch with an involuntary expression of delight2 for having just been raised from the dead they were supposed to know nothing of their former life1 of friends and relations1 of home and country4 ,there might be in the crowd a mother or a sister not seen for years2 or1 more moving still1 the novice might look in vain for loved and remembered faces that would never be seen in the market-place again4 ,but whatever his feelings might be1 he must rigidly suppress them under pain of a flogging1 a fine1 or even death4 ,at last the parade was over and the procession broke up4 ,then the old hands introduced the new hands to their own parents and brothers and sisters1 to their old homes and haunts4 ,for still the novices kept up the pretence that everything was new and strange to them1 that they could not speak their mother tongue1 that they did not know their own fathers and mothers1 their own town and their own houses2 nay that they had forgotten even how to eat their food4 ,so everything and everybody had to be shewn to them and their names and meanings explained4 ,their guides would lead them about the town1 pointing out the various roads and telling where they led to--this one to the watering-place on the river1 this to the forest1 that to the farms1 and so on3 they would take up the commonest domestic utensils and shew what they were used for3 they would even chew the food and put it into the mouths of the novices1 like mother birds feeding their callow young4 ,for some time afterwards the resuscitated persons1 attended by their mentors1 would go about the town and the neighbourhood acting in a strange way like children or mad folk1 seizing what they wanted and trying to beat or even kill such as dared to refuse them anything4 ,their guardian would generally restrain these sallies2 but sometimes he would arrange with his hopeful pupils to be out of sight when two or three of them clubbed together to assault and rob an honest man1 and would only return in time to share the booty4 ,after a while1 however1 the excitement created by the resurrection would wear off2 the dead folk come to life were expected to have learned their lessons1 and if they forgot themselves1 their memory was promptly refreshed by the law47#fdc7 7,m#aig7 ,the following account of the rites1 as practised in this part of ,africa1 was given to ,adolf ,bastian by an interpreter4 8,the great fetish lives in the interior of the forest-land1 where nobody sees him and nobody can see him4 ,when he dies1 the fetish priests carefully collect his bones in order to bring them to life again1 and they nourish them1 that he may be clothed anew in flesh and blood4 ,but it is not good to speak of it4 ,in the land of ,ambamba every one must die once1 and when the fetish priest shakes his calabash against a village1 all the men and lads whose hour is come fall into a state of lifeless torpidity1 from which they generally arise after three days4 ,but if the fetish loves a man he carries him away into the bush and buries him in the fetish house1 often for many years4 ,when he comes to life again1 he begins to eat and drink as before1 but his understanding is gone and the fetish man must teach him and direct him in every motion1 like the smallest child4 ,at first this can only be done with a stick1 but gradually his senses return1 so that it is possible to talk with him1 and when his education is complete1 the priest brings him back to his parents4 ,they would seldom recognize their son but for the express assurances of the fetish priest1 who moreover recalls previous events to their memory4 ,he who has not gone through the ceremony of the new birth in ,ambamba is universally looked down upon and is not admitted to the dances407#fdd7 7,m#aih7 ,in the same part of ,africa we hear of a fetish called ,malassi1 the votaries of which form a secret order of the usual sort with a variety of ranks to which the initiates are promoted4 8,the candidate is plunged into a magic sleep within the temple-hut1 and while he sleeps he beholds a bird or other object with which his existence is henceforth sympathetically bound up1 just as the life of the young ,indian is bound up with the animal which he sees in his dream at puberty4 ,all who have been born again at initiation1 after their return to a normal state1 bear the name of ,swamie 7a sacred designation also in ,india7 or1 if they are women1 ,sumbo 7,tembo71 and wear as a token the ring called sase1 which consists of an iron hoop with a fruit attached to it407#fde7 ,similarly among the ,fans of the ,gaboon a young warrior acquires his guardian spirit by dreaming4 ,he is secluded in the forest1 drinks a fermented and intoxicating liquor1 and smokes hemp4 ,then he falls into a heavy sleep1 and next morning he must describe exactly to the fetish priest the animal1 tree1 mineral1 or whatever it may have been which he saw in his dream4 ,this magical dream is repeated on three successive nights2 and after that the young man is sent forth by the priest to seek and bring back the beast1 bird1 reptile1 or whatever it was of which he dreamed4 ,the youth obeys1 reduces the animal or thing to cinders or ashes1 and preserves these calcined remains as a talisman which will protect him against many dangers47#fdf7 ,however1 in these rites there is no clear simulation of dying and coming to life again4 7,m#aii7 ,rites of death and resurrection were formerly observed in ,quoja1 on the west coast of ,africa1 to the north of the ,congo4 ,they are thus described by an old writer3--8,they have another ceremony which they call ,belli-,paaro1 but it is not for everybody4 ,for it is an incorporation in the assembly of the spirits1 and confers the right of entering their groves1 that is to say1 of going and eating the offerings which the simple folk bring thither4 ,the initiation or admission to the ,belli-,paaro is celebrated every twenty or twenty-five years4 ,the initiated recount marvels of the ceremony1 saying that they are roasted1 that they entirely change their habits and life1 and that they receive a spirit quite different from that of other people and quite new lights4 ,the badge of membership consists in some lines traced on the neck between the shoulders2 the lines seem to be pricked with a needle4 ,those who have this mark pass for persons of spirit1 and when they have attained a certain age they are allowed a voice in all public assemblies2 whereas the uninitiated are regarded as profane1 impure1 and ignorant persons1 who dare not express an opinion on any subject of importance4 ,when the time for the ceremony has come1 it is celebrated as follows4 ,by order of the king a place is appointed in the forest1 whither they bring the youths who have not been marked1 not without much crying and weeping2 for it is impressed upon the youths that in order to undergo this change it is necessary to suffer death4 ,so they dispose of their property1 as if it were all over with them4 ,there are always some of the initiated beside the novices to instruct them4 ,they teach them to dance a certain dance called killing1 and to sing verses in praise of ,belli4 ,above all1 they are very careful not to let them die of hunger1 because if they did so1 it is much to be feared that the spiritual resurrection would profit them nothing4 ,this manner of life lasts five or six years1 and is comfortable enough1 for there is a village in the forest1 and they amuse themselves with hunting and fishing4 ,other lads are brought thither from time to time1 so that the last comers have not long to stay4 ,no woman or uninitiated person is suffered to pass within four or five leagues of the sacred wood4 ,when their instruction is completed1 they are taken from the wood and shut up in small huts made for the purpose4 ,here they begin once more to hold communion with mankind and to talk with the women who bring them their food4 ,it is amusing to see their affected simplicity4 ,they pretend to know no one1 and to be ignorant of all the customs of the country1 such as the customs of washing themselves1 rubbing themselves with oil1 and so forth4 ,when they enter these huts1 their bodies are all covered with the feathers of birds1 and they wear caps of bark which hang down before their faces4 ,but after a time they are dressed in clothes and taken to a great open place1 where all the people of the neighbourhood are assembled4 ,here the novices give the first proof of their capacity by dancing a dance which is called the dance of ,belli4 ,after the dance is over1 the novices are taken to the houses of their parents by their instructors407#fdg7 7,m#bjj7 ,miss ,kingsley informs us that 8the great point of agreement between all these ,west ,african secret societies lies in the methods of initiation4 ,the boy1 if he belongs to a tribe that goes in for tattooing1 is tattooed1 and is handed over to instructors in the societies' secrets and formulae4 ,he lives1 with the other boys of his tribe undergoing initiation1 usually under the rule of several instructors1 and for the space of one year4 ,he lives always in the forest1 and is naked and smeared with clay4 ,the boys are exercised so as to become inured to hardship2 in some districts1 they make raids so as to perfect themselves in this useful accomplishment4 ,they always take a new name1 and are supposed by the initiation process to become new beings in the magic wood1 and on their return to their village at the end of their course1 they pretend to have entirely forgotten their life before they entered the wood2 but this pretence is not kept up beyond the period of festivities given to welcome them home4 ,they all learn1 to a certain extent1 a new language1 a secret language only understood by the initiated4 ,the same removal from home and instruction from initiated members is observed also with the girls4 ,however1 in their case1 it is not always a forest-grove they are secluded in1 sometimes it is done in huts4 ,among the ,grain ,coast tribes1 however1 the girls go into a magic wood until they are married4 ,should they have to leave the wood for any temporary reason1 they must smear themselves with white clay4 ,a similar custom holds good in ,okon1 ,calabar district1 where1 should a girl have to leave the fattening-house1 she must be covered with white clay407#fdh7 7,m#bja7 ,among the natives of the ,sherbro1 an island lying close to the coast of ,sierra ,leone1 there is a secret society called the purra or poro1 8which is partly of a religious1 but chiefly of a political nature4 ,it resembles free-masonry in excluding females1 and in obliging every member by a solemn oath1 which ,i believe is seldom violated1 not to divulge the sacred mysteries1 and to yield a prompt and implicit obedience to every order of their superiors4 ,boys of seven or eight years of age are admitted1 or rather serve a novitiate until they arrive at a proper age2 for it is difficult to procure exact information1 and even somewhat dangerous to make many inquiries4 ,every person on entering the society lays aside his former name and assumes a new one2 to call him by his old name would produce a dispute4 ,they have a superior or head purra man1 assisted by a grand council1 whose commands are received with the most profound reverence and absolute submission1 both by the subordinate councils and by individuals4 ,their meetings are held in the most retired spots1 amid the gloom of night1 and carried on with inquisitorial secrecy4 ,when the purra comes into a town1 which is always at night1 it is accompanied with the most dreadful howlings1 screams1 and other horrid noises4 ,the inhabitants1 who are not members of the society1 are obliged to secure themselves within doors2 should any one be discovered without1 or attempting to peep at what is going forward1 he would inevitably be put to death4 ,to restrain the curiosity of the females1 they are ordered to continue within doors1 clapping their hands incessantly1 so long as the purra remains4 ,like the secret tribunal1 which formerly existed in ,germany1 it takes cognizance of offences1 particularly of witchcraft and murder1 but above all of contumacy and disobedience in any of its own members1 and punishes the guilty with death in so secret and sudden a manner1 that the perpetrators are never known3 indeed1 such is the dread created by this institution1 that they are never even inquired after407#fdi7 ,when the members of the purra or poro society visit a town1 the leader of the troop1 whom an ,english writer calls 8the ,poro devil10 draws discordant notes from a sort of reed flute1 the holes of which are covered with spiders' webs4 ,the only time when this devil and his rout make a prolonged stay in the town is on the evening before the day on which the newly initiated lads are to be brought back from the forest4 ,then the leader and his satellites parade the streets for hours1 while all the uninitiated men1 women1 and children remain shut up in their houses1 listening to the doleful strains of the flute1 which signify that the devil is suffering the pangs of childbirth before he brings forth the initiated lads2 for he is supposed to have been pregnant with them the whole of the rainy season ever since they entered into the forest4 ,when they come forth from the wood1 they wear four or five coils of twisted ferns round their waists in token of their being initiated members of the order47#fej7 ,among the ,soosoos of ,senegambia there is a similar secret society called semo3 8the natives who speak ,english call it ,african masonry4 ,as the whole ceremonies are kept very private1 it is difficult to discover in what they consist3 but it is said that the novices are met in the woods by the old men1 who cut marks on several parts of their bodies1 but most commonly on the belly2 they are also taught a language peculiar to the semo1 and swear dreadful oaths never to divulge the secrets revealed to them4 ,the young men are then made to live in the woods for twelve months1 and are supposed to be at liberty to kill any one who approaches and does not understand the language of the semo4444 ,it is said1 when women are so unfortunate as to intrude upon the semo1 they kill them1 cut off their breasts1 and hang them up by the side of the paths as a warning to others4 ,this circumstance is perhaps less deserving of credit1 because the ,soosoos are fond of telling wonderful and horrid stories respecting this institution4 ,they say1 for instance1 that when first initiated their throats are cut1 and they continue dead for some time2 at length they are reanimated and initiated into the mysteries of the institution1 and are enabled to ramble about with much more vigour than they possessed before407#fea7 7,m#bjb7 ,while the belief or the pretence of death and resurrection at initiation is common among the negroes of ,west ,africa1 few traces of it appear to be found among the tribes in the southern1 central1 and eastern parts of that continent2 and it is notable that in these regions secret societies1 which flourish in the ,west1 are also conspicuously absent4 ,however1 the ,akikuyu of ,british ,east ,africa 8have a curious custom which requires that every boy just before circumcision must be born again4 ,the mother stands up with the boy crouching at her feet2 she pretends to go through all the labour pains1 and the boy on being reborn cries like a babe and is washed4 ,he lives on milk for some days afterwards407#feb7 ,a fuller description of the ceremony was given by a member of the ,kikuyu tribe as follows3 8,a day is appointed1 any time of year1 by father and mother4 ,if the father is dead another elder is called in to act as proxy in his stead1 or if the mother is not living another woman to act in her place4 ,any woman thus acting as representative is looked upon in future by the boy as his own mother4 ,a goat or sheep is killed in the afternoon by any one1 usually not by the father1 and the stomach and intestines reserved4 ,the ceremony begins in the evening4 ,a piece of skin is cut in a circle1 and passed over one shoulder of the candidate and under the other arm4 ,the stomach of the goat is similarly treated and passed over the other shoulder and under the other arm4 ,all the boy's ornaments are removed1 but not his clothes4 ,no men are allowed inside the hut1 but women are present4 ,the mother sits on a hide on the floor with the boy between her knees4 ,the sheep's gut is passed round the woman and brought in front of the boy4 ,the woman groans as in labour1 another woman cuts the gut1 and the boy imitates the cry of a new-born infant4 ,the women present all applaud1 and afterwards the assistant and the mother wash the boy4 ,that night the boy sleeps in the same hut as the mother407#fec7 ,here the cutting of the sheep's gut1 which unites the mother to the boy1 is clearly an imitation of severing the navel string4 ,nor is it boys alone who are born again among the ,akikuyu4 8,girls go through the rite of second birth as well as boys4 ,it is sometimes administered to infants4 ,at one time the new birth was combined with circumcision1 and so the ceremony admitted to the privileges and religious rites of the tribe4 ,afterwards trouble took place on account of mere boys wishing to take their place alongside of the young men and maintaining they were justified in doing so4 ,the old men then settled the matter by separating the two4 ,unless the new birth has been administered the individual is not in a position to be admitted to circumcision1 which is the outward sign of admittance to the nation4 ,any who have not gone through the rite cannot inherit property1 nor take any part in the religious rites of the country407#fed7 ,for example1 a man who has not been born again is disqualified for carrying his dying father out into the wilds and for disposing of his body after death4 ,the new birth seems to take place usually about the tenth year1 but the age varies with the ability of the father to provide a goat1 whose guts are necessary to enable the boy or girl to be born again in due form47#fee7 7,m#bjc7 ,among the ,bondeis1 a tribe on the coast of ,german ,east ,africa1 opposite to the island of ,pemba1 one of the rites of initiation into manhood consists in a pretence of slaying one of the lads with a sword2 the entrails of a fowl are placed on the boy's stomach to make the pretence seem more real47#fef7 ,among the ,bushongo1 who inhabit a district of the ,belgian ,congo bounded on the north and east by the ,sankuru ,river and on the west by the ,kasai1 young boys had formerly to undergo certain rites of initiation1 amongst which a simulation of killing them would seem to have had a place1 though in recent times the youths have been allowed to escape the ordeal by the payment of a fine4 ,the supreme chief of the tribe1 who in old days bore the title of ,god on ,earth 7,chembe ,kunji71 used to assemble all the lads who had just reached puberty and send them away into the forest1 where they remained for several months under the care of one of his sons4 ,during their seclusion they were deemed unclean and might see no one2 if they chanced to meet a woman1 she had to flee before them4 ,by night the old men marched round the quarters of the novices1 raising hideous cries and whirling bull-roarers1 the noise of which the frightened lads took to be the voices of ghosts4 ,they wore nothing but a comb1 and passed their leisure hours in learning to make mats and baskets4 ,after about a month they had to submit to the first ordeal4 ,a trench about ten feet deep was dug in the ground and roofed over with sticks and earth so as to form a dark tunnel4 ,in the sides of the tunnel were cut niches1 and in each niche a man took post1 whose business it was to terrify the novices4 ,for this purpose one of them was disguised in the skin of a leopard1 a second was dressed as a warrior with a knife in his hand1 a third was a smith with his furnace and red-hot irons1 and a fourth was masked to look like an ugly ape1 while he too gripped a knife in his hand4 ,the novices generally recoiled in dismay from each of these apparitions1 and it was only by means of reiterated taunts and threats that the elders forced them to traverse the whole length of the tunnel4 ,after the lapse of another month the youths had to face another ordeal of a similar character4 ,a low tunnel1 about three feet deep1 was dug in the earth1 and sticks were inserted in it so that their tops projected from the surface of the ground4 ,at the end of the tunnel a calabash was set full of goat's blood4 ,by way of encouraging the timid novices the master of the ceremonies himself crawled through the tunnel1 his progress under ground being revealed to the novices above ground by the vibrations of the sticks with which he collided in the dark passage4 ,then having bedabbled his nose1 his mouth1 and all the rest of his body with the goat's blood1 he emerged from the tunnel on hands and knees1 dripping with gore and to all appearance in the last stage of exhaustion4 ,then he lay prostrate on his stomach in a state of collapse2 the elders declared him to be dead and carried him off4 ,the chief now ordered the lads to imitate the example set them by the master of the ceremonies1 but they begged and prayed to be excused4 ,at first the chief was inexorable1 but in time he relented and agreed to accept a fine of so many cowries as a ransom paid by the youths for exemption from the ordeal4 ,a month later the last of the ordeals took place4 ,a great trunk of a tree was buried with its lower end in the earth and surrounded for three-quarters of its circumference with arrows stuck in the ground so that the barbs were pointed towards the tree4 ,the chief and the leading men sat down at the gap in the circle of arrows1 so as to conceal the gap from the eyes of the novices and other spectators1 among whom the women were allowed to be present4 ,to the eyes of the uninitiated it now seemed that the tree was surrounded by a bristling hedge of arrows1 to fall upon which would be death4 ,all being ready the master of the ceremonies climbed the tree amid breathless silence1 and having reached the top1 which was decorated with a bunch of leaves1 he looked about him and asked the women1 8,shall ,i come down80 8,no6 no60 they shrieked1 8you will be killed by the arrows40 ,then1 turning disdainfully from these craven souls1 the gallant man addressed himself to the youths and repeated his question1 8,shall ,i come down80 ,a shout of 8,yes60 gave the answer that might have been expected from these heroic spirits4 ,in response the master of the ceremonies at once slid down the tree and1 dropping neatly to the ground just at the gap in the hedge of arrows1 presented himself unscathed to the gaze of the excited assembly4 ,the chief now ordered the young men to go up and do likewise4 ,but the dauntless courage with which they had contemplated the descent of the master of the ceremonies entirely forsook them when it came to their turn to copy his shining example4 ,their mothers1 too1 raised a loud cry of protest1 joining their prayers and entreaties to those of their hopeful sons4 ,after some discussion the chief consented to accept a ransom1 and the novices were dispensed from the ordeal4 ,then they bathed and were deemed to have rid themselves of their uncleanness1 but they had still to work for the chief for three months before they ranked as full-grown men and might return to their villages47#feg7 7,m#bjd7 ,among the ,indians of ,virginia1 an initiatory ceremony1 called ,huskanaw1 took place every sixteen or twenty years1 or oftener1 as the young men happened to grow up4 ,the youths were kept in solitary confinement in the woods for several months1 receiving no food but an infusion of some intoxicating roots1 so that they went raving mad1 and continued in this state eighteen or twenty days4 8,upon this occasion it is pretended that these poor creatures drink so much of the water of ,lethe that they perfectly lose the remembrance of all former things1 even of their parents1 their treasure1 and their language4 ,when the doctors find that they have drunk sufficiently of the ,wysoccan 7so they call this mad potion71 they gradually restore them to their senses again by lessening the intoxication of their diet2 but before they are perfectly well they bring them back into their towns1 while they are still wild and crazy through the violence of the medicine4 ,after this they are very fearful of discovering anything of their former remembrance2 for if such a thing should happen to any of them1 they must immediately be ,huskanaw'd again2 and the second time the usage is so severe that seldom any one escapes with life4 ,thus they must pretend to have forgot the very use of their tongues1 so as not to be able to speak1 nor understand anything that is spoken1 till they learn it again4 ,now1 whether this be real or counterfeit1 ,i don't know2 but certain it is that they will not for some time take notice of anybody nor anything with which they were before acquainted1 being still under the guard of their keepers1 who constantly wait upon them everywhere till they have learnt all things perfectly over again4 ,thus they unlive their former lives1 and commence men by forgetting that they ever have been boys407#feh7 7,m#bje7 ,among some of the ,indian tribes of ,north ,america there exist certain religious associations which are only open to candidates who have gone through a pretence of being killed and brought to life again4 ,in #agff or #agfg ,captain ,jonathan ,carver witnessed the admission of a candidate to an association called 8the friendly society of the ,spirit0 7,wakon-,kitchewah7 among the ,naudowessies1 a ,siouan or ,dacotan tribe in the region of the great lakes4 ,the candidate knelt before the chief1 who told him that 8he himself was now agitated by the same spirit which he should in a few moments communicate to him2 that it would strike him dead1 but that he would instantly be restored again to life2 to this he added1 that the communication1 however terrifying1 was a necessary introduction to the advantages enjoyed by the community into which he was on the point of being admitted4 ,as he spoke this1 he appeared to be greatly agitated2 till at last his emotions became so violent1 that his countenance was distorted1 and his whole frame convulsed4 ,at this juncture he threw something that appeared both in shape and colour like a small bean1 at the young man1 which seemed to enter his mouth1 and he instantly fell as motionless as if he had been shot40 ,for a time the man lay like dead1 but under a shower of blows he shewed signs of consciousness1 and finally1 discharging from his mouth the bean1 or whatever it was that the chief had thrown at him1 he came to life47#fei7 ,in other tribes1 for example1 the ,ojebways1 ,winnebagoes1 and ,dacotas or ,sioux1 the instrument by which the candidate is apparently slain is the medicine-bag4 ,the bag is made of the skin of an animal 7such as the otter1 wild cat1 serpent1 bear1 raccoon1 wolf1 owl1 weasel71 of which it roughly preserves the shape4 ,each member of the society has one of these bags1 in which he keeps the odds and ends that make up his 8medicine0 or charms4 8,they believe that from the miscellaneous contents in the belly of the skin bag or animal there issues a spirit or breath1 which has the power1 not only to knock down and kill a man1 but also to set him up and restore him to life40 ,the mode of killing a man with one of these medicine-bags is to thrust it at him2 he falls like dead1 but a second thrust of the bag restores him to life47#ffj7 ,among the ,dacotas the institution of the medicine-bag or mystery-sack was attributed to ,onktehi1 the great spirit of the waters1 who ordained that the bag should consist of the skin of the otter1 raccoon1 weasel1 squirrel1 or loon1 or a species of fish and of serpents4 ,further1 he decreed that the bag should contain four sorts of medicines of magical qualities1 which should represent fowls1 quadrupeds1 herbs1 and trees4 ,accordingly1 swan's down1 buffalo hair1 grass roots1 and bark from the roots of trees are kept by the ,dacotas in their medicine-bags4 ,from this combination there proceeds a magical influence 7tonwan7 so powerful that no human being can of his own strength withstand it4 ,when the god of the waters had prepared the first medicine-bag1 he tested its powers on four candidates for initiation1 who all perished under the shock4 ,so he consulted with his wife1 the goddess of the earth1 and by holding up his left hand and pattering on the back of it with the right1 he produced myriads of little shells1 whose virtue is to restore life to those who have been slain by the medicine-bag4 ,having taken this precaution1 the god chose four other candidates and repeated the experiment of initiation with success1 for after killing them with the bag he immediately resuscitated them by throwing one of the shells into their vital parts1 while he chanted certain words assuring them that it was only sport and bidding them rise to their feet4 ,that is why to this day every initiated ,dacota has one of these shells in his body4 ,such was the divine origin of the medicine-dance of the ,dacotas4 ,the initiation takes place in a special tent4 ,the candidate1 after being steamed in a vapour-bath for four successive days1 plants himself on a pile of blankets1 and behind him stands an aged member of the order4 8,now the master of the ceremonies1 with the joints of his knees and hips considerably bent1 advances with an unsteady1 uncouth hitching1 sack in hand1 wearing an aspect of desperate energy1 and uttering his #8,heen1 heen1 heen' with frightful emphasis1 while all around are enthusiastic demonstrations of all kinds of wild passions4 ,at this point the sack is raised near a painted spot on the breast of the candidate1 at which the tonwan is discharged4 ,at the instant the brother from behind gives him a push and he falls dead1 and is covered with blankets4 ,now the frenzied dancers gather around1 and in the midst of bewildering and indescribable noises1 chant the words uttered by the god at the institution of the ceremony1 as already recorded4 ,then the master throws off the covering1 and chewing a piece of the bone of the ,onktehi1 spirts it over him1 and he begins to show signs of returning life4 ,then as the master pats energetically upon the breast of the initiated person1 he1 convulsed1 strangling1 struggling1 and agonizing1 heaves up the shell which falls from his mouth on a sack placed in readiness to receive it4 ,life is restored and entrance effected into the awful mysteries4 ,he belongs henceforth to the medicine-dance1 and has a right to enjoy the medicine-feast407#ffa7 7,m#bjf7 ,a ceremony witnessed by the castaway ,john ,r4 ,jewitt during his captivity among the ,indians of ,nootka ,sound doubtless belongs to this class of customs4 ,the ,indian king or chief 8discharged a pistol close to his son's ear1 who immediately fell down as if killed1 upon which all the women of the house set up a most lamentable cry1 tearing handfuls of hair from their heads1 and exclaiming that the prince was dead2 at the same time a great number of the inhabitants rushed into the house armed with their daggers1 muskets1 etc41 enquiring the cause of their outcry4 ,these were immediately followed by two others dressed in wolf skins1 with masks over their faces representing the head of that animal4 ,the latter came in on their hands and feet in the manner of a beast1 and taking up the prince1 carried him off upon their backs1 retiring in the same manner they entered407#ffb7 ,in another place ,jewitt mentions that the young prince--a lad of about eleven years of age--wore a mask in imitation of a wolf's head47#ffc7 ,now1 as the ,indians of this part of ,america are divided into totem clans1 of which the ,wolf clan is one of the principal1 and as the members of each clan are in the habit of wearing some portion of the totem animal about their person17#ffd7 it is probable that the prince belonged to the ,wolf clan1 and that the ceremony described by ,jewitt represented the killing of the lad in order that he might be born anew as a wolf1 much in the same way that the ,basque hunter supposed himself to have been killed and to have come to life again as a bear4 7,m#bjg7 ,this conjectural explanation of the ceremony has1 since it was first put forward1 been confirmed by the researches of ,dr4 ,franz ,boas among these ,indians2 though it would seem that the community to which the chief's son thus obtained admission was not so much a totem clan as a secret society called ,tlokoala1 whose members imitated wolves4 ,the name ,tlokoala is a foreign word among the ,nootka ,indians1 having been borrowed by them from the ,kwakiutl ,indians1 in whose language the word means the finding of a manitoo or personal totem4 ,the ,nootka tradition runs that this secret society was instituted by wolves who took away a chief's son and tried to kill him1 but1 failing to do so1 became his friends1 taught him the rites of the society1 and ordered him to teach them to his friends on his return home4 ,then they carried the young man back to his village4 ,they also begged that whenever he moved from one place to another he would kindly leave behind him some red cedar-bark to be used by them in their own ceremonies2 and to this custom the ,nootka tribes still adhere4 ,every new member of the society must be initiated by the wolves4 ,at night a pack of wolves1 personated by ,indians dressed in wolf-skins and wearing wolf-masks1 make their appearance1 seize the novice1 and carry him into the woods4 ,when the wolves are heard outside the village1 coming to fetch away the novice1 all the members of the society blacken their faces and sing1 8,among all the tribes is great excitement1 because ,i am ,tlokoala40 ,next day the wolves bring back the novice dead1 and the members of the society have to revive him4 ,the wolves are supposed to have put a magic stone into his body1 which must be removed before he can come to life4 ,till this is done the pretended corpse is left lying outside the house4 ,two wizards go and remove the stone1 which appears to be quartz1 and then the novice is resuscitated47#ffe7 ,among the ,niska ,indians of ,british ,columbia1 who are divided into four principal clans with the raven1 the wolf1 the eagle1 and the bear for their respective totems1 the novice at initiation is always brought back by an artificial totem animal4 ,thus when a man was about to be initiated into a secret society called ,olala1 his friends drew their knives and pretended to kill him4 ,in reality they let him slip away1 while they cut off the head of a dummy which had been adroitly substituted for him4 ,then they laid the decapitated dummy down and covered it over1 and the women began to mourn and wail4 ,his relations gave a funeral banquet and solemnly burnt the effigy4 ,in short1 they held a regular funeral4 ,for a whole year the novice remained absent and was seen by none but members of the secret society4 ,but at the end of that time he came back alive1 carried by an artificial animal which represented his totem47#fff7 7,m#bjh7 ,in these ceremonies the essence of the rite appears to be the killing of the novice in his character of a man and his restoration to life in the form of the animal which is thenceforward to be1 if not his guardian spirit1 at least linked to him in a peculiarly intimate relation4 ,it is to be remembered that the ,indians of ,guatemala1 whose life was bound up with an animal1 were supposed to have the power of appearing in the shape of the particular creature with which they were thus sympathetically united47#ffg7 ,hence it seems not unreasonable to conjecture that in like manner the ,indians of ,british ,columbia may imagine that their life depends on the life of some one of that species of creature to which they assimilate themselves by their costume4 ,at least if that is not an article of belief with the ,columbian ,indians of the present day1 it may very well have been so with their ancestors in the past1 and thus may have helped to mould the rites and ceremonies both of the totem clans and of the secret societies4 ,for though these two sorts of communities differ in respect of the mode in which membership of them is obtained--a man being born into his totem clan but admitted into a secret society later in life--we can hardly doubt that they are near akin and have their root in the same mode of thought47#ffh7 ,that thought1 if ,i am right1 is the possibility of establishing a sympathetic relation with an animal1 a spirit1 or other mighty being1 with whom a man deposits for safe-keeping his soul or some part of it1 and from whom he receives in return a gift of magical powers4 7,m#bji7 ,the ,carrier ,indians1 who dwell further inland than the tribes we have just been considering1 are divided into four clans with the grouse1 the beaver1 the toad1 and the grizzly bear for their totems4 ,but in addition to these clan totems the tribe recognized a considerable number of what ,father ,morice calls honorific totems1 which could be acquired1 through the performance of certain rites1 by any person who wished to improve his social position4 ,each totem clan had a certain number of honorific totems or crests1 and these might be assumed by any member of the clan who fulfilled the required conditions2 but they could not be acquired by members of another clan4 ,thus the ,grouse clan had for its honorific totems or crests the owl1 the moose1 the weasel1 the crane1 the wolf1 the full moon1 the wind1 and so on2 the ,toad clan had the sturgeon1 the porcupine1 the wolverine1 the red-headed woodpecker1 the 8darding knife10 and so forth2 the ,beaver clan had the mountain-goat for one of its honorific totems2 and the goose was a honorific totem of the ,grizzly ,bear clan4 ,but the common bear1 as a honorific totem or crest1 might be assumed by anybody1 whatever his clan4 ,the common possession of a honorific totem appears to have constituted the same sort of bond among the ,carrier ,indians as the membership of a secret society does among the coast tribes of ,british ,columbia2 certainly the rites of initiation were similar4 ,this will be clear from ,father ,morice's account of the performances1 which ,i will subjoin in his own words4 8,the connection of the individual with his crest appeared more especially during ceremonial dances1 when the former1 attired1 if possible1 with the spoils of the latter1 was wont to personate it in the gaze of an admiring assemblage4 ,on all such occasions1 man and totem were also called by the same name4 ,the adoption of any such 'rite' or crest was usually accompanied by initiatory ceremonies or observances corresponding to the nature of the crest1 followed in all cases by a distribution of clothes to all present4 ,thus whenever anybody resolved upon getting received as ,lulem or ,bear1 he would1 regardless of the season1 divest himself of all his wearing apparel and don a bear-skin1 whereupon he would dash into the woods there to remain for the space of three or four days and nights in deference to the wonts of his intended totem animal4 ,every night a party of his fellow-villagers would sally out in search of the missing #8bear4' ,to their loud calls3 ,yi6 ,kelulem 7,come on1 ,bear67 he would answer by angry growls in imitation of the bear4 ,the searching party making for the spot where he had been heard1 would find by a second call followed by a similar answer that he had dexterously shifted to some opposite quarter in the forest4 ,as a rule1 he could not be found1 but had to come back of himself1 when he was speedily apprehended and conducted to the ceremonial lodge1 where he would commence his first bear-dance in conjunction with all the other totem people1 each of whom would then personate his own particular totem4 ,finally would take place the potlatch distribution of property of the newly initiated #8bear1' who would not forget to present his captor with at least a whole dressed skin4 ,the initiation to the #8,darding ,knife' was quite a theatrical performance4 ,a lance was prepared which had a very sharp point so arranged that the slightest pressure on its tip would cause the steel to gradually sink into the shaft4 ,in the sight of the multitude crowding the lodge1 this lance was pressed on the bare chest of the candidate and apparently sunk in his body to the shaft1 when he would tumble down simulating death4 ,at the same time a quantity of blood--previously kept in the mouth--would issue from the would-be corpse1 making it quite clear to the uninitiated gazers-on that the terrible knife had had its effect1 when lo6 upon one of the actors striking up one of the chants specially made for the circumstance and richly paid for1 the candidate would gradually rise up a new man1 the particular protg of the #8,darding ,knife4' 07#ffi7 7,m#baj7 ,in the former of these two initiatory rites of the ,carrier ,indians the prominent feature is the transformation of the man into his totem animal2 in the latter it is his death and resurrection4 ,but in substance1 probably1 both are identical4 ,in both the novice dies as a man and revives as his totem1 whether that be a bear1 a 8darding0 knife1 or what not2 in other words1 he has deposited his life or some portion of it in his totem1 with which accordingly for the future he is more or less completely identified4 ,hard as it may be for us to conceive why a man should choose to identify himself with a knife1 whether 8darding0 or otherwise1 we have to remember that in ,celebes it is to a chopping-knife or other iron tool that the soul of a woman in labour is transferred for safety27#fgj7 and the difference between a chopping-knife and a 8darding0 knife1 considered as a receptacle for a human soul1 is perhaps not very material4 ,among the ,thompson ,indians of ,british ,columbia warriors who had a knife1 an arrow1 or any other weapon for their personal totem or guardian spirit1 enjoyed this signal advantage over their fellows that they were for all practical purposes invulnerable4 ,if an arrow did hit them1 which seldom happened1 they vomited the blood up1 and the hurt soon healed4 ,hence these arrow-proof warriors rarely wore armour1 which would indeed have been superfluous1 and they generally took the most dangerous posts in battle4 ,so convinced were the ,thompson ,indians of the power of their personal totem or guardian spirit to bring them back to life1 that some of them killed themselves in the sure hope that the spirit would immediately raise them up from the dead4 ,others1 more prudently1 experimented on their friends1 shooting them dead and then awaiting more or less cheerfully their joyful resurrection4 ,we are not told that success crowned these experimental demonstrations of the immortality of the soul47#fga7 7,m#baa7 ,the ,toukaway ,indians of ,texas1 one of whose totems is the wolf1 have a ceremony in which men1 dressed in wolf-skins1 run about on all fours1 howling and mimicking wolves4 ,at last they scratch up a living tribesman1 who has been buried on purpose1 and putting a bow and arrows in his hands1 bid him do as the wolves do--rob1 kill1 and murder47#fgb7 ,the ceremony probably forms part of an initiatory rite like the resurrection from the grave of the old man in the ,australian rites4 7,m#bab7 ,the simulation of death and resurrection or of a new birth at initiation appears to have lingered on1 or at least to have left traces of itself1 among peoples who have advanced far beyond the stage of savagery4 ,thus1 after his investiture with the sacred thread--the symbol of his order--a ,brahman is called 8twice born40 ,manu says1 8,according to the injunction of the revealed texts the first birth of an ,aryan is from his natural mother1 the second happens on the tying of the girdle of ,muga grass1 and the third on the initiation to the performance to a ,srauta sacrifice407#fgc7 ,a pretence of killing the candidate perhaps formed part of the initiation to the ,mithraic mysteries47#fgd7 7,m#bac7 ,thus1 on the theory here suggested1 wherever totemism is found1 and wherever a pretence is made of killing and bringing to life again the novice at initiation1 there may exist or have existed not only a belief in the possibility of permanently depositing the soul in some external object--animal1 plant1 or what not--but an actual intention of so doing4 ,if the question is put1 why do men desire to deposit their life outside their bodies8 the answer can only be that1 like the giant in the fairy tale1 they think it safer to do so than to carry it about with them1 just as people deposit their money with a banker rather than carry it on their persons4 ,we have seen that at critical periods the life or soul is sometimes temporarily stowed away in a safe place till the danger is past4 ,but institutions like totemism are not resorted to merely on special occasions of danger2 they are systems into which every one1 or at least every male1 is obliged to be initiated at a certain period of life4 ,now the period of life at which initiation takes place is regularly puberty2 and this fact suggests that the special danger which totemism and systems like it are intended to obviate is supposed not to arise till sexual maturity has been attained1 in fact1 that the danger apprehended is believed to attend the relation of the sexes to each other4 ,it would be easy to prove by a long array of facts that the sexual relation is associated in the primitive mind with many serious perils2 but the exact nature of the danger apprehended is still obscure4 ,we may hope that a more exact acquaintance with savage modes of thought will in time disclose this central mystery of primitive society1 and will thereby furnish the clue1 not only to totemism1 but to the origin of the marriage system4 ,,chapter ,,xii4 ,,the ,,golden ,,bough4 7,m#bad7 ,thus the view that ,balder's life was in the mistletoe is entirely in harmony with primitive modes of thought4 ,it may indeed sound like a contradiction that1 if his life was in the mistletoe1 he should nevertheless have been killed by a blow from the plant4 ,but when a person's life is conceived as embodied in a particular object1 with the existence of which his own existence is inseparably bound up1 and the destruction of which involves his own1 the object in question may be regarded and spoken of indifferently as his life or his death1 as happens in the fairy tales4 ,hence if a man's death is in an object1 it is perfectly natural that he should be killed by a blow from it4 ,in the fairy tales ,koshchei the ,deathless is killed by a blow from the egg or the stone in which his life or death is secreted27#fge7 the ogres burst when a certain grain of sand--doubtless containing their life or death--is carried over their heads27#fgf7 the magician dies when the stone in which his life or death is contained is put under his pillow27#fgg7 and the ,tartar hero is warned that he may be killed by the golden arrow or golden sword in which his soul has been stowed away47#fgh7 7,m#bae7 ,the idea that the life of the oak was in the mistletoe was probably suggested1 as ,i have said1 by the observation that in winter the mistletoe growing on the oak remains green while the oak itself is leafless4 ,but the position of the plant--growing not from the ground but from the trunk or branches of the tree--might confirm this idea4 ,primitive man might think that1 like himself1 the oak-spirit had sought to deposit his life in some safe place1 and for this purpose had pitched on the mistletoe1 which1 being in a sense neither on earth nor in heaven1 might be supposed to be fairly out of harm's way4 ,in the first chapter we saw that primitive man seeks to preserve the life of his human divinities by keeping them poised between earth and heaven1 as the place where they are least likely to be assailed by the dangers that encompass the life of man on earth4 ,we can therefore understand why it has been a rule both of ancient and of modern folk-medicine that the mistletoe should not be allowed to touch the ground2 were it to touch the ground1 its healing virtue would be gone47#fgi7 ,this may be a survival of the old superstition that the plant in which the life of the sacred tree was concentrated should not be exposed to the risk incurred by contact with the earth4 ,in an ,indian legend1 which offers a parallel to the ,balder myth1 ,indra swore to the demon ,namuci that he would slay him neither by day nor by night1 neither with staff nor with bow1 neither with the palm of the hand nor with the fist1 neither with the wet nor with the dry4 ,but he killed him in the morning twilight by sprinkling over him the foam of the sea47#fhj7 ,the foam of the sea is just such an object as a savage might choose to put his life in1 because it occupies that sort of intermediate or nondescript position between earth and sky or sea and sky in which primitive man sees safety4 ,it is therefore not surprising that the foam of the river should be the totem of a clan in ,india47#fha7 7,m#baf7 ,again1 the view that the mistletoe owes its mystic character partly to its not growing on the ground is confirmed by a parallel superstition about the mountain-ash or rowan-tree4 ,in ,jutland a rowan that is found growing out of the top of another tree is esteemed 8exceedingly effective against witchcraft3 since it does not grow on the ground witches have no power over it2 if it is to have its full effect it must be cut on ,ascension ,day407#fhb7 ,hence it is placed over doors to prevent the ingress of witches47#fhc7 ,in ,sweden and ,norway1 also1 magical properties are ascribed to a 8flying-rowan0 7flgrnn71 that is to a rowan which is found growing not in the ordinary fashion on the ground but on another tree1 or on a roof1 or in a cleft of the rock1 where it has sprouted from seed scattered by birds4 ,they say that a man who is out in the dark should have a bit of 8flying-rowan0 with him to chew2 else he runs a risk of being bewitched and of being unable to stir from the spot47#fhd7 ,a ,norwegian story relates how once on a time a ,troll so bewitched some men who were ploughing in a field that they could not drive a straight furrow2 only one of the ploughmen was able to resist the enchantment because by good luck his plough was made out of a 8flying-rowan407#fhe7 ,in ,sweden1 too1 the 8flying-rowan0 is used to make the divining rod1 which discovers hidden treasures4 ,this useful art has nowadays unfortunately been almost forgotten1 but three hundred years ago it was in full bloom1 as we gather from the following contemporary account4 8,if in the woods or elsewhere1 on old walls or on high mountains or rocks you perceive a rowan-tree 7runn7 which has sprung from a seed that a bird has dropped from its bill1 you must either knock or break off that rod or tree in the twilight between the third day and the night after ,ladyday4 ,but you must take care that neither iron nor steel touches it and that in carrying it home you do not let it fall on the ground4 ,then place it under the roof on a spot under which you have laid various metals1 and you will soon be surprised to see how that rod under the roof gradually bends in the direction of the metals4 ,when your rod has sat there in the same spot for fourteen days or more1 you take a knife or an awl1 which has been stroked with a magnet1 and with it you slit the bark on all sides1 and pour or drop the blood of a cock 7best of all the blood from the comb of a cock which is all of one colour7 on the said slits in the bark2 and when the blood has dried1 the rod is ready and will give public proof of the efficacy of its marvellous properties407#fhf7 ,just as in ,scandinavia the parasitic rowan is deemed a countercharm to sorcery1 so in ,germany the parasitic mistletoe is still commonly considered a protection against witchcraft1 and in ,sweden1 as we saw1 the mistletoe which is gathered on ,midsummer ,eve is attached to the ceiling of the house1 the horse's stall or the cow's crib1 in the belief that this renders the ,troll powerless to injure man or beast47#fhg7 7,m#bag7 ,the view that the mistletoe was not merely the instrument of ,balder's death1 but that it contained his life1 is countenanced by the analogy of a ,scottish superstition4 ,tradition ran that the fate of the ,hays of ,errol1 an estate in ,perthshire1 near the ,firth of ,tay1 was bound up with the mistletoe that grew on a certain great oak4 ,a member of the ,hay family has recorded the old belief as follows3 8,among the low country families the badges are now almost generally forgotten2 but it appears by an ancient ,,ms4 and the tradition of a few old people in ,perthshire1 that the badge of the ,hays was the mistletoe4 ,there was formerly in the neighbourhood of ,errol1 and not far from the ,falcon stone1 a vast oak of an unknown age1 and upon which grew a profusion of the plant3 many charms and legends were considered to be connected with the tree1 and the duration of the family of ,hay was said to be united with its existence4 ,it was believed that a sprig of the mistletoe cut by a ,hay on ,allhallowmas eve1 with a new dirk1 and after surrounding the tree three times sunwise1 and pronouncing a certain spell1 was a sure charm against all glamour or witchery1 and an infallible guard in the day of battle4 ,a spray gathered in the same manner was placed in the cradle of infants1 and thought to defend them from being changed for elf-bairns by the fairies4 ,finally1 it was affirmed1 that when the root of the oak had perished1 #8the grass should grow in the hearth of ,errol1 and a raven should sit in the falcon's nest4' ,the two most unlucky deeds which could be done by one of the name of ,hay were1 to kill a white falcon1 and to cut down a limb from the oak of ,errol4 ,when the old tree was destroyed ,i could never learn4 ,the estate has been some time sold out of the family of ,hay1 and of course it is said that the fatal oak was cut down a short time before407#fhh7 ,the old superstition is recorded in verses which are traditionally ascribed to ,thomas the ,rhymer3-- 8,while the mistletoe bats on ,errol's aik1 ,and that aik stands fast1 ,the ,hays shall flourish1 and their good grey hawk ,shall nocht flinch before the blast4 ,but when the root of the aik decays1 ,and the mistletoe dwines on its withered breast1 ,the grass shall grow on ,errol's hearthstane1 ,and the corbie roup in the falcon's nest407#fhi7 7,m#bah7 ,the idea that the fate of a family1 as distinct from the lives of its members1 is bound up with a particular plant or tree1 is no doubt comparatively modern4 ,the older view may have been that the lives of all the ,hays were in this particular mistletoe1 just as in the ,indian story the lives of all the ogres are in a lemon2 to break a twig of the mistletoe would then have been to kill one of the ,hays4 ,similarly in the island of ,rum1 whose bold mountains the voyager from ,oban to ,skye observes to seaward1 it was thought that if one of the family of ,lachlin shot a deer on the mountain of ,finchra1 he would die suddenly or contract a distemper which would soon prove fatal47#fij7 ,probably the life of the ,lachlins was bound up with the deer on ,finchra1 as the life of the ,hays was bound up with the mistletoe on ,errol's oak1 and the life of the ,dalhousie family with the ,edgewell ,tree4 7,m#bai7 ,it is not a new opinion that the ,golden ,bough was the mistletoe47#fia7 ,true1 ,virgil does not identify but only compares it with mistletoe4 ,but this may be only a poetical device to cast a mystic glamour over the humble plant4 ,or1 more probably1 his description was based on a popular superstition that at certain times the mistletoe blazed out into a supernatural golden glory4 ,the poet tells how two doves1 guiding ,aeneas to the gloomy vale in whose depth grew the ,golden ,bough1 alighted upon a tree1 8whence shone a flickering gleam of gold4 ,as in the woods in winter cold the mistletoe--a plant not native to its tree--is green with fresh leaves and twines its yellow berries about the boles2 such seemed upon the shady holm-oak the leafy gold1 so rustled in the gentle breeze the golden leaf407#fib7 ,here ,virgil definitely describes the ,golden ,bough as growing on a holm-oak1 and compares it with the mistletoe4 ,the inference is almost inevitable that the ,golden ,bough was nothing but the mistletoe seen through the haze of poetry or of popular superstition4 7,m#bbj7 ,now grounds have been shewn for believing that the priest of the ,arician grove--the ,king of the ,wood--personified the tree on which grew the ,golden ,bough47#fic7 ,hence if that tree was the oak1 the ,king of the ,wood must have been a personification of the oak-spirit4 ,it is1 therefore1 easy to understand why1 before he could be slain1 it was necessary to break the ,golden ,bough4 ,as an oak-spirit1 his life or death was in the mistletoe on the oak1 and so long as the mistletoe remained intact1 he1 like ,balder1 could not die4 ,to slay him1 therefore1 it was necessary to break the mistletoe1 and probably1 as in the case of ,balder1 to throw it at him4 ,and to complete the parallel1 it is only necessary to suppose that the ,king of the ,wood was formerly burned1 dead or alive1 at the midsummer fire festival which1 as we have seen1 was annually celebrated in the ,arician grove47#fid7 ,the perpetual fire which burned in the grove1 like the perpetual fire which burned in the temple of ,vesta at ,rome and under the oak at ,romove17#fie7 was probably fed with the sacred oak-wood2 and thus it would be in a great fire of oak that the ,king of the ,wood formerly met his end4 ,at a later time1 as ,i have suggested1 his annual tenure of office was lengthened or shortened1 as the case might be1 by the rule which allowed him to live so long as he could prove his divine right by the strong hand4 ,but he only escaped the fire to fall by the sword4 7,m#bba7 ,thus it seems that at a remote age in the heart of ,italy1 beside the sweet ,lake of ,nemi1 the same fiery tragedy was annually enacted which ,italian merchants and soldiers were afterwards to witness among their rude kindred1 the ,celts of ,gaul1 and which1 if the ,roman eagles had ever swooped on ,norway1 might have been found repeated with little difference among the barbarous ,aryans of the ,north4 ,the rite was probably an essential feature in the ancient ,aryan worship of the oak47#fif7 7,m#bbb7 ,it only remains to ask1 ,why was the mistletoe called the ,golden ,bough87#fig7 ,the whitish-yellow of the mistletoe berries is hardly enough to account for the name1 for ,virgil says that the bough was altogether golden1 stem as well as leaves47#fih7 ,perhaps the name may be derived from the rich golden yellow which a bough of mistletoe assumes when it has been cut and kept for some months2 the bright tint is not confined to the leaves1 but spreads to the stalks as well1 so that the whole branch appears to be indeed a ,golden ,bough4 ,breton peasants hang up great bunches of mistletoe in front of their cottages1 and in the month of ,june these bunches are conspicuous for the bright golden tinge of their foliage47#fii7 ,in some parts of ,brittany1 especially about ,morbihan1 branches of mistletoe are hung over the doors of stables and byres to protect the horses and cattle17#gjj7 probably against witchcraft4 7,m#bbc7 ,the yellow colour of the withered bough may partly explain why the mistletoe has been sometimes supposed to possess the property of disclosing treasures in the earth27#gja7 for on the principles of homoeopathic magic there is a natural affinity between a yellow bough and yellow gold4 ,this suggestion is confirmed by the analogy of the marvellous properties popularly ascribed to the mythical fern-seed or fern-bloom4 ,we saw that fern-seed is popularly supposed to bloom like gold or fire on ,midsummer ,eve47#gjb7 ,thus in ,bohemia it is said that 8on ,st4 ,john's ,day fern-seed blooms with golden blossoms that gleam like fire407#gjc7 ,now it is a property of this mythical fern-seed that whoever has it1 or will ascend a mountain holding it in his hand on ,midsummer ,eve1 will discover a vein of gold or will see the treasures of the earth shining with a bluish flame47#gjd7 ,in ,russia they say that if you succeed in catching the wondrous bloom of the fern at midnight on ,midsummer ,eve1 you have only to throw it up into the air1 and it will fall like a star on the very spot where a treasure lies hidden47#gje7 ,in ,brittany treasure-seekers gather fern-seed at midnight on ,midsummer ,eve1 and keep it till ,palm ,sunday of the following year2 then they strew the seed on ground where they think a treasure is concealed47#gjf7 ,tyrolese peasants imagine that hidden treasures can be seen glowing like flame on ,midsummer ,eve1 and that fern-seed1 gathered at this mystic season1 with the usual precautions1 will help to bring the buried gold to the surface47#gjg7 ,in the ,swiss canton of ,freiburg people used to watch beside a fern on ,st4 ,john's night in the hope of winning a treasure1 which the devil himself sometimes brought to them47#gjh7 ,in ,bohemia they say that he who procures the golden bloom of the fern at this season has thereby the key to all hidden treasures2 and that if maidens will spread a cloth under the fast-fading bloom1 red gold will drop into it47#gji7 ,and in the ,tyrol and ,bohemia if you place fern-seed among money1 the money will never decrease1 however much of it you spend47#gaj7 ,sometimes the fern-seed is supposed to bloom on ,christmas night1 and whoever catches it will become very rich47#gaa7 ,in ,styria they say that by gathering fern-seed on ,christmas night you can force the devil to bring you a bag of money47#gab7 ,in ,swabia likewise you can1 by taking the proper precautions1 compel ,satan himself to fetch you a packet of fern-seed on ,christmas night4 ,but for four weeks previously1 and during the whole of the ,advent season1 you must be very careful never to pray1 never to go to church1 and never to use holy water2 you must busy yourself all day long with devilish thoughts1 and cherish an ardent wish that the devil would help you to get money4 ,thus prepared you take your stand1 between eleven and twelve on ,christmas night1 at the meeting of two roads1 over both of which corpses have been carried to the churchyard4 ,here many people meet you1 some of them dead and buried long ago1 it may be your parents or grandparents1 or old friends and acquaintances1 and they stop and greet you1 and ask1 8,what are you doing here80 ,and tiny little goblins hop and dance about and try to make you laugh4 ,but if you smile or utter a single word1 the devil will tear you to shreds and tatters on the spot4 ,if1 however1 you stand glum and silent and solemn1 there will come1 after all the ghostly train has passed by1 a man dressed as a hunter1 and that is the devil4 ,he will hand you a paper cornet full of fern-seed1 which you must keep and carry about with you as long as you live4 ,it will give you the power of doing as much work at your trade in a day as twenty or thirty ordinary men could do in the same time4 ,so you will grow very rich4 ,but few people have the courage to go through with the ordeal4 ,the people of ,rotenburg tell of a weaver of their town1 who lived some two hundred and fifty years ago and performed prodigies of weaving by a simple application of fern-seed which he had been so fortunate as to obtain1 no doubt from the devil1 though that is not expressly alleged by tradition4 ,rich in the possession of this treasure1 the lazy rascal worked only on ,saturdays and spent all the rest of the week playing and drinking2 yet in one day he wove far more cloth than any other skilled weaver who sat at his loom from morning to night every day of the week4 ,naturally he kept his own counsel1 and nobody might ever have known how he did it1 if it had not been for what1 humanly speaking1 you might call an accident1 though for my part ,i cannot but regard it as the manifest finger of ,providence4 ,one day--it was the octave of a festival--the fellow had woven a web no less than a hundred ells long1 and his mistress resolved to deliver it to her customer the same evening4 ,so she put the cloth in a basket and away she trudged with it4 ,her way led her past a church1 and as she passed the sacred edifice1 she heard the tinkle of the holy bell which announced the elevation of the ,host4 ,being a good woman she put her basket down1 knelt beside it1 and there1 with the shadows gathering round her1 committed herself to the care of ,god and his good angels and received1 along with the kneeling congregation in the lighted church1 the evening benediction1 which kept her and them from all the perils and dangers of the night4 ,then rising refreshed she took up her basket4 ,but what was her astonishment on looking into it to find the whole web reduced to a heap of yarn6 ,the blessed words of the priest at the altar had undone the cursed spell of the ,enemy of ,mankind47#gac7 7,m#bbd7 ,thus1 on the principle of like by like1 fern-seed is supposed to discover gold because it is itself golden2 and for a similar reason it enriches its possessor with an unfailing supply of gold4 ,but while the fern-seed is described as golden1 it is equally described as glowing and fiery47#gad7 ,hence1 when we consider that two great days for gathering the fabulous seed are ,midsummer ,eve and ,christmas--that is1 the two solstices 7for ,christmas is nothing but an old heathen celebration of the winter solstice7--we are led to regard the fiery aspect of the fern-seed as primary1 and its golden aspect as secondary and derivative4 ,fern-seed1 in fact1 would seem to be an emanation of the sun's fire at the two turning-points of its course1 the summer and winter solstices4 ,this view is confirmed by a ,german story in which a hunter is said to have procured fern-seed by shooting at the sun on ,midsummer ,day at noon2 three drops of blood fell down1 which he caught in a white cloth1 and these blood-drops were the fern-seed47#gae7 ,here the blood is clearly the blood of the sun1 from which the fern-seed is thus directly derived4 ,thus it may be taken as probable that fern-seed is golden1 because it is believed to be an emanation of the sun's golden fire4 7,m#bbe7 ,now1 like fern-seed1 the mistletoe is gathered either at ,midsummer or ,christmas7#gaf7--that is1 at the summer and winter solstices--and1 like fern-seed1 it is supposed to possess the power of revealing treasures in the earth4 ,on ,midsummer ,eve people in ,sweden make divining-rods of mistletoe1 or of four different kinds of wood one of which must be mistletoe4 ,the treasure-seeker places the rod on the ground after sun-down1 and when it rests directly over treasure1 the rod begins to move as if it were alive47#gag7 ,now1 if the mistletoe discovers gold1 it must be in its character of the ,golden ,bough2 and if it is gathered at the solstices1 must not the ,golden ,bough1 like the golden fern-seed1 be an emanation of the sun's fire8 ,the question cannot be answered with a simple affirmative4 ,we have seen that the old ,aryans perhaps kindled the solstitial and other ceremonial fires in part as sun-charms1 that is1 with the intention of supplying the sun with fresh fire2 and as these fires were usually made by the friction or combustion of oak-wood17#gah7 it may have appeared to the ancient ,aryan that the sun was periodically recruited from the fire which resided in the sacred oak4 ,in other words1 the oak may have seemed to him the original storehouse or reservoir of the fire which was from time to time drawn out to feed the sun4 ,but if the life of the oak was conceived to be in the mistletoe1 the mistletoe must on that view have contained the seed or germ of the fire which was elicited by friction from the wood of the oak4 ,thus1 instead of saying that the mistletoe was an emanation of the sun's fire1 it might be more correct to say that the sun's fire was regarded as an emanation of the mistletoe4 ,no wonder1 then1 that the mistletoe shone with a golden splendour1 and was called the ,golden ,bough4 ,probably1 however1 like fern-seed1 it was thought to assume its golden aspect only at those stated times1 especially midsummer1 when fire was drawn from the oak to light up the sun47#gai7 ,at ,pulverbatch1 in ,shropshire1 it was believed within living memory that the oak-tree blooms on ,midsummer ,eve and the blossom withers before daylight4 ,a maiden who wishes to know her lot in marriage should spread a white cloth under the tree at night1 and in the morning she will find a little dust1 which is all that remains of the flower4 ,she should place the pinch of dust under her pillow1 and then her future husband will appear to her in her dreams47#gbj7 ,this fleeting bloom of the oak1 if ,i am right1 was probably the mistletoe in its character of the ,golden ,bough4 ,the conjecture is confirmed by the observation that in ,wales a real sprig of mistletoe gathered on ,midsummer ,eve is similarly placed under the pillow to induce prophetic dreams27#gba7 and further the mode of catching the imaginary bloom of the oak in a white cloth is exactly that which was employed by the ,druids to catch the real mistletoe when it dropped from the bough of the oak1 severed by the golden sickle47#gbb7 ,as ,shropshire borders on ,wales1 the belief that the oak blooms on ,midsummer ,eve may be ,welsh in its immediate origin1 though probably the belief is a fragment of the primitive ,aryan creed4 ,in some parts of ,italy1 as we saw17#gbc7 peasants still go out on ,midsummer morning to search the oak-trees for the 8oil of ,st4 ,john10 which1 like the mistletoe1 heals all wounds1 and is1 perhaps1 the mistletoe itself in its glorified aspect4 ,thus it is easy to understand how a title like the ,golden ,bough1 so little descriptive of its usual appearance on the tree1 should have been applied to the seemingly insignificant parasite4 ,further1 we can perhaps see why in antiquity mistletoe was believed to possess the remarkable property of extinguishing fire17#gbd7 and why in ,sweden it is still kept in houses as a safeguard against conflagration47#gbe7 ,its fiery nature marks it out1 on homoeopathic principles1 as the best possible cure or preventive of injury by fire4 7,m#bbf7 ,these considerations may partially explain why ,virgil makes ,aeneas carry a glorified bough of mistletoe with him on his descent into the gloomy subterranean world4 ,the poet describes how at the very gates of hell there stretched a vast and gloomy wood1 and how the hero1 following the flight of two doves that lured him on1 wandered into the depths of the immemorial forest till he saw afar off through the shadows of the trees the flickering light of the ,golden ,bough illuminating the matted boughs overhead47#gbf7 ,if the mistletoe1 as a yellow withered bough in the sad autumn woods1 was conceived to contain the seed of fire1 what better companion could a forlorn wanderer in the nether shades take with him than a bough that would be a lamp to his feet as well as a rod and staff to his hands8 ,armed with it he might boldly confront the dreadful spectres that would cross his path on his adventurous journey4 ,hence when ,aeneas1 emerging from the forest1 comes to the banks of ,styx1 winding slow with sluggish stream through the infernal marsh1 and the surly ferryman refuses him passage in his boat1 he has but to draw the ,golden ,bough from his bosom and hold it up1 and straightway the blusterer quails at the sight and meekly receives the hero into his crazy bark1 which sinks deep in the water under the unusual weight of the living man47#gbg7 ,even in recent times1 as we have seen1 mistletoe has been deemed a protection against witches and trolls17#gbh7 and the ancients may well have credited it with the same magical virtue4 ,and if the parasite can1 as some of our peasants believe1 open all locks17#gbi7 why should it not have served as an 8open ,sesame0 in the hands of ,aeneas to unlock the gates of death8 ,there is some reason to suppose that when ,orpheus in like manner descended alive to hell to rescue the soul of his dead wife ,eurydice from the shades1 he carried with him a willow bough to serve as a passport on his journey to and from the land of the dead2 for in the great frescoes representing the nether world1 with which the master hand of ,polygnotus adorned the walls of a loggia at ,delphi1 ,orpheus was depicted sitting pensively under a willow1 holding his lyre1 now silent and useless1 in his left hand1 while with his right he grasped the drooping boughs of the tree47#gcj7 ,if the willow in the picture had indeed the significance which an ingenious scholar has attributed to it17#gca7 the painter meant to represent the dead musician dreaming wistfully of the time when the willow had carried him safe back across the ,stygian ferry to that bright world of love and music which he was now to see no more4 ,again1 on an ancient sarcophagus1 which exhibits in sculptured relief the parting of ,adonis from ,aphrodite1 the hapless youth1 reclining in the lap of his leman1 holds a branch1 which has been taken to signify that he1 too1 by the help of the mystic bough1 might yet be brought back from the gates of death to life and love47#gcb7 7,m#bbg7 ,now1 too1 we can conjecture why ,virbius at ,nemi came to be confounded with the sun47#gcc7 ,if ,virbius was1 as ,i have tried to shew1 a tree-spirit1 he must have been the spirit of the oak on which grew the ,golden ,bough2 for tradition represented him as the first of the ,kings of the ,wood4 ,as an oak-spirit he must have been supposed periodically to rekindle the sun's fire1 and might therefore easily be confounded with the sun itself4 ,similarly we can explain why ,balder1 an oak-spirit1 was described as 8so fair of face and so shining that a light went forth from him107#gcd7 and why he should have been so often taken to be the sun4 ,and in general we may say that in primitive society1 when the only known way of making fire is by the friction of wood1 the savage must necessarily conceive of fire as a property stored away1 like sap or juice1 in trees1 from which he has laboriously to extract it4 ,the ,senal ,indians of ,california 8profess to believe that the whole world was once a globe of fire1 whence that element passed up into the trees1 and now comes out whenever two pieces of wood are rubbed together407#gce7 ,similarly the ,maidu ,indians of ,california hold that 8the earth was primarily a globe of molten matter1 and from that the principle of fire ascended through the roots into the trunk and branches of trees1 whence the ,indians can extract it by means of their drill407#gcf7 ,in ,namoluk1 one of the ,caroline ,islands1 they say that the art of making fire was taught men by the gods4 ,olofaet1 the cunning master of flames1 gave fire to the bird mwi and bade him carry it to earth in his bill4 ,so the bird flew from tree to tree and stored away the slumbering force of the fire in the wood1 from which men can elicit it by friction47#gcg7 ,in the ancient ,vedic hymns of ,india the fire-god ,agni 8is spoken of as born in wood1 as the embryo of plants1 or as distributed in plants4 ,he is also said to have entered into all plants or to strive after them4 ,when he is called the embryo of trees or of trees as well as plants1 there may be a side-glance at the fire produced in forests by the friction of the boughs of trees407#gch7 ,in some ,australian languages the words for wood and fire are said to be the same47#gci7 7,m#bbh7 ,a tree which has been struck by lightning is naturally regarded by the savage as charged with a double or triple portion of fire2 for has he not seen the mighty flash enter into the trunk with his own eyes8 ,hence perhaps we may explain some of the many superstitious beliefs concerning trees that have been struck by lightning4 ,thus in the opinion of the ,cherokee ,indians 8mysterious properties attach to the wood of a tree which has been struck by lightning1 especially when the tree itself still lives1 and such wood enters largely into the secret compounds of the conjurers4 ,an ordinary person of the laity will not touch it1 for fear of having cracks come upon his hands and feet1 nor is it burned for fuel1 for fear that lye made from the ashes will cause consumption4 ,in preparing ballplayers for the contest1 the medicine-man sometimes burns splinters of it to coal1 which he gives to the players to paint themselves with1 in order that they may be able to strike their opponents with all the force of a thunderbolt4 ,bark or wood from a tree struck by lightning1 but still green1 is beaten up and put into the water in which seeds are soaked before planting1 to insure a good crop1 but1 on the other hand1 any lightning-struck wood thrown into the field will cause the crop to wither1 and it is believed to have a bad effect even to go into the field immediately after having been near such a tree407#gdj7 ,apparently the ,cherokees imagine that when wood struck by lightning is soaked in water the fierce heat of the slumbering fire in its veins is tempered to a genial warmth1 which promotes the growth of the crops2 but that when the force of the fire has not been thus diluted it blasts the growing corn4 ,when the ,thompson ,indians of ,british ,columbia wished to set fire to the houses of their enemies1 they shot at them arrows which were either made from a tree that had been struck by lightning or had splinters of such wood attached to them47#gda7 ,they seem to have thought that wood struck by lightning was so charged with fire that it would ignite whatever it struck1 the mere concussion sufficing to explode it like gunpowder4 ,yet curiously enough these ,indians supposed that if they burned the wood of trees that had been struck by lightning1 the weather would immediately turn cold47#gdb7 ,perhaps they conceived such trees as reservoirs of heat1 and imagined that by using them up they would exhaust the supply and thus lower the temperature of the atmosphere47#gdc7 ,wendish peasants of ,saxony similarly refuse to burn in their stoves the wood of trees that have been struck by lightning2 but the reason they give for their refusal is different4 ,they say that with such fuel the house would be burnt down47#gdd7 ,no doubt they think that the electric flash1 inherent in the wood1 would send such a roaring flame up the chimney that nothing could stand before it4 ,in like manner the ,thonga of ,south ,africa will not use such wood as fuel nor warm themselves at a fire which has been kindled with it2 but what danger they apprehend from the wood we are not told47#gde7 ,on the contrary1 when lightning sets fire to a tree1 the ,winamwanga of ,northern ,rhodesia put out all the fires in the village and plaster the fireplaces afresh1 while the head men convey the lightning-kindled fire to the chief1 who prays over it4 ,the chief then sends out the new fire to all his villages1 and the villagers reward his messengers for the boon4 ,this shews that they look upon fire kindled by lightning with reverence1 and the reverence is intelligible1 for they speak of thunder and lightning as ,god himself coming down to earth47#gdf7 ,similarly the ,maidu ,indians of ,california believe that a ,great ,man created the world and all its inhabitants1 and that lightning is nothing but the ,great ,man himself descending swiftly out of heaven and rending the trees with his flaming arm47#gdg7 7,m#bbi7 ,it is a plausible theory that the reverence which the ancient peoples of ,europe paid to the oak1 and the connexion which they traced between the tree and their sky-god17#gdh7 were derived from the much greater frequency with which the oak appears to be struck by lightning than any other tree of our ,european forests4 ,some remarkable statistics have been adduced in support of this view by ,mr4 ,w4 ,warde ,fowler47#gdi7 ,observations1 annually made in the forests of ,lippe-,detmold for seventeen years1 yielded the result that while the woods were mainly stocked with beech and only to a small extent with oak and ,scotch pine1 yet far more oaks and ,scotch pines were struck by lightning than beeches1 the number of stricken ,scotch pines exceeding the number of stricken beeches in the proportion of thirty-seven to one1 and the number of stricken oaks exceeding the number of stricken beeches in the proportion of no less than sixty to one4 ,similar results have been obtained from observations made in ,french and ,bavarian forests47#gej7 ,in short1 it would seem from statistics compiled by scientific observers1 who have no mythological theories to maintain1 that the oak suffers from the stroke of lightning far oftener than any other forest tree in ,europe4 ,however we may explain it1 whether by the easier passage of electricity through oakwood than through any other timber17#gea7 or in some other way1 the fact itself may well have attracted the notice of our rude forefathers1 who dwelt in the vast forests which then covered a large part of ,europe2 and they might naturally account for it in their simple religious way by supposing that the great sky-god1 whom they worshipped and whose awful voice they heard in the roll of thunder1 loved the oak above all the trees of the wood and often descended into it from the murky cloud in a flash of lightning1 leaving a token of his presence or of his passage in the riven and blackened trunk and the blasted foliage4 ,such trees would thenceforth be encircled by a nimbus of glory as the visible seats of the thundering sky-god4 ,certain it is that1 like some savages1 both ,greeks and ,romans identified their great god of the sky and of the oak with the lightning flash which struck the ground2 and they regularly enclosed such a stricken spot and treated it thereafter as sacred47#geb7 ,it is not rash to suppose that the ancestors of the ,celts and ,germans in the forests of ,central ,europe paid a like respect for like reasons to a blasted oak4 7,m#bcj7 ,this explanation of the ,aryan reverence for the oak and of the association of the tree with the great god of the thunder and the sky1 was suggested or implied long ago by ,jacob ,grimm17#gec7 and has been of late powerfully reinforced by ,mr4 ,w4 ,warde ,fowler47#ged7 ,it appears to be simpler and more probable than the explanation which ,i formerly adopted1 namely1 that the oak was worshipped primarily for the many benefits which our rude forefathers derived from the tree1 particularly for the fire which they drew by friction from its wood2 and that the connexion of the oak with the sky was an after-thought based on the belief that the flash of lightning was nothing but the spark which the sky-god up aloft elicited by rubbing two pieces of oak wood against each other1 just as his savage worshipper kindled fire in the forest on earth47#gee7 ,on that theory the god of the thunder and the sky was derived from the original god of the oak2 on the present theory1 which ,i now prefer1 the god of the sky and the thunder was the great original deity of our ,aryan ancestors1 and his association with the oak was merely an inference based on the frequency with which the oak was seen to be struck by lightning4 ,if the ,aryans1 as some think1 roamed the wide steppes of ,russia or ,central ,asia with their flocks and herds before they plunged into the gloom of the ,european forests1 they may have worshipped the god of the blue or cloudy firmament and the flashing thunderbolt long before they thought of associating him with the blasted oaks in their new home47#gef7 7,m#bca7 ,perhaps the new theory has the further advantage of throwing light on the special sanctity ascribed to mistletoe which grows on an oak4 ,the mere rarity of such a growth on an oak hardly suffices to explain the extent and the persistence of the superstition4 ,a hint of its real origin is possibly furnished by the statement of ,pliny that the ,druids worshipped the plant because they believed it to have fallen from heaven and to be a token that the tree on which it grew was chosen by the god himself47#geg7 ,can they have thought that the mistletoe dropped on the oak in a flash of lightning8 ,the conjecture is confirmed by the name thunder-besom which is applied to mistletoe in the ,swiss canton of ,aargau17#geh7 for the epithet clearly implies a close connexion between the parasite and the thunder2 indeed 8thunder-besom0 is a popular name in ,germany for any bushy nest-like excrescence growing on a branch1 because such a parasitic growth is actually believed by the ignorant to be a product of lightning47#gei7 ,if there is any truth in this conjecture1 the real reason why the ,druids worshipped a mistletoe-bearing oak above all other trees of the forest was a belief that every such oak had not only been struck by lightning but bore among its branches a visible emanation of the celestial fire2 so that in cutting the mistletoe with mystic rites they were securing for themselves all the magical properties of a thunderbolt4 ,if that was so1 we must apparently conclude that the mistletoe was deemed an emanation of the lightning rather than1 as ,i have thus far argued1 of the midsummer sun4 ,perhaps1 indeed1 we might combine the two seemingly divergent views by supposing that in the old ,aryan creed the mistletoe descended from the sun on ,midsummer ,day in a flash of lightning4 ,but such a combination is artificial and unsupported1 so far as ,i know1 by any positive evidence4 ,whether on mythical principles the two interpretations can really be reconciled with each other or not1 ,i will not presume to say2 but even should they prove to be discrepant1 the inconsistency need not have prevented our rude forefathers from embracing both of them at the same time with an equal fervour of conviction2 for like the great majority of mankind the savage is above being hidebound by the trammels of a pedantic logic4 ,in attempting to track his devious thought through the jungle of crass ignorance and blind fear1 we must always remember that we are treading enchanted ground1 and must beware of taking for solid realities the cloudy shapes that cross our path or hover and gibber at us through the gloom4 ,we can never completely replace ourselves at the standpoint of primitive man1 see things with his eyes1 and feel our hearts beat with the emotions that stirred his4 ,all our theories concerning him and his ways must therefore fall far short of certainty2 the utmost we can aspire to in such matters is a reasonable degree of probability4 7,m#bcb7 ,to conclude these enquiries we may say that if ,balder was indeed1 as ,i have conjectured1 a personification of a mistletoe-bearing oak1 his death by a blow of the mistletoe might on the new theory be explained as a death by a stroke of lightning4 ,so long as the mistletoe1 in which the flame of the lightning smouldered1 was suffered to remain among the boughs1 so long no harm could befall the good and kindly god of the oak1 who kept his life stowed away for safety between earth and heaven in the mysterious parasite2 but when once that seat of his life1 or of his death1 was torn from the branch and hurled at the trunk1 the tree fell--the god died--smitten by a thunderbolt47#gfj7 7,m#bcc7 ,and what we have said of ,balder in the oak forests of ,scandinavia may perhaps1 with all due diffidence in a question so obscure and uncertain1 be applied to the priest of ,diana1 the ,king of the ,wood1 at ,aricia in the oak forests of ,italy4 ,he may have personated in flesh and blood the great ,italian god of the sky1 ,jupiter17#gfa7 who had kindly come down from heaven in the lightning flash to dwell among men in the mistletoe--the thunder-besom--the ,golden ,bough--growing on the sacred oak beside the still waters of the lake of ,nemi4 ,if that was so1 we need not wonder that the priest guarded with drawn sword the mystic bough which contained the god's life and his own4 ,the goddess whom he served and married was herself1 if ,i am right1 no other than the ,queen of ,heaven1 the true wife of the sky-god4 ,for she1 too1 loved the solitude of the woods and the lonely hills1 and sailing overhead on clear nights in the likeness of the silver moon she looked down with pleasure on her own fair image reflected on the calm1 the burnished surface of the lake1 ,diana's ,mirror4 ,,chapter ,,xiii4 ,,farewell ,,to ,,nemi4 7,m#bcd7 ,we are at the end of our enquiry1 but as often happens in the search after truth1 if we have answered one question1 we have raised many more2 if we have followed one track home1 we have had to pass by others that opened off it and led1 or seemed to lead1 to far other goals than the sacred grove at ,nemi4 ,some of these paths we have followed a little way2 others1 if fortune should be kind1 the writer and the reader may one day pursue together4 ,for the present we have journeyed far enough together1 and it is time to part4 ,yet before we do so1 we may well ask ourselves whether there is not some more general conclusion1 some lesson1 if possible1 of hope and encouragement1 to be drawn from the melancholy record of human error and folly which has engaged our attention in these volumes4 7,m#bce7 ,if then we consider1 on the one hand1 the essential similarity of man's chief wants everywhere and at all times1 and on the other hand1 the wide difference between the means he has adopted to satisfy them in different ages1 we shall perhaps be disposed to conclude that the movement of the higher thought1 so far as we can trace it1 has on the whole been from magic through religion to science4 ,in magic man depends on his own strength to meet the difficulties and dangers that beset him on every side4 ,he believes in a certain established order of nature on which he can surely count1 and which he can manipulate for his own ends4 ,when he discovers his mistake1 when he recognizes sadly that both the order of nature which he had assumed and the control which he had believed himself to exercise over it were purely imaginary1 he ceases to rely on his own intelligence and his own unaided efforts1 and throws himself humbly on the mercy of certain great invisible beings behind the veil of nature1 to whom he now ascribes all those far-reaching powers which he once arrogated to himself4 ,thus in the acuter minds magic is gradually superseded by religion1 which explains the succession of natural phenomena as regulated by the will1 the passion1 or the caprice of spiritual beings like man in kind1 though vastly superior to him in power4 7,m#bcf7 ,but as time goes on this explanation in its turn proves to be unsatisfactory4 ,for it assumes that the succession of natural events is not determined by immutable laws1 but is to some extent variable and irregular1 and this assumption is not borne out by closer observation4 ,on the contrary1 the more we scrutinize that succession the more we are struck by the rigid uniformity1 the punctual precision with which1 wherever we can follow them1 the operations of nature are carried on4 ,every great advance in knowledge has extended the sphere of order and correspondingly restricted the sphere of apparent disorder in the world1 till now we are ready to anticipate that even in regions where chance and confusion appear still to reign1 a fuller knowledge would everywhere reduce the seeming chaos to cosmos4 ,thus the keener minds1 still pressing forward to a deeper solution of the mysteries of the universe1 come to reject the religious theory of nature as inadequate1 and to revert in a measure to the older standpoint of magic by postulating explicitly1 what in magic had only been implicitly assumed1 to wit1 an inflexible regularity in the order of natural events1 which1 if carefully observed1 enables us to foresee their course with certainty and to act accordingly4 ,in short1 religion1 regarded as an explanation of nature1 is displaced by science4 7,m#bcg7 ,but while science has this much in common with magic that both rest on a faith in order as the underlying principle of all things1 readers of this work will hardly need to be reminded that the order presupposed by magic differs widely from that which forms the basis of science4 ,the difference flows naturally from the different modes in which the two orders have been reached4 ,for whereas the order on which magic reckons is merely an extension1 by false analogy1 of the order in which ideas present themselves to our minds1 the order laid down by science is derived from patient and exact observation of the phenomena themselves4 ,the abundance1 the solidity1 and the splendour of the results already achieved by science are well fitted to inspire us with a cheerful confidence in the soundness of its method4 ,here at last1 after groping about in the dark for countless ages1 man has hit upon a clue to the labyrinth1 a golden key that opens many locks in the treasury of nature4 ,it is probably not too much to say that the hope of progress--moral and intellectual as well as material--in the future is bound up with the fortunes of science1 and that every obstacle placed in the way of scientific discovery is a wrong to humanity4 7,m#bch7 ,yet the history of thought should warn us against concluding that because the scientific theory of the world is the best that has yet been formulated1 it is necessarily complete and final4 ,we must remember that at bottom the generalizations of science or1 in common parlance1 the laws of nature are merely hypotheses devised to explain that ever-shifting phantasmagoria of thought which we dignify with the high-sounding names of the world and the universe4 ,in the last analysis magic1 religion1 and science are nothing but theories of thought2 and as science has supplanted its predecessors1 so it may hereafter be itself superseded by some more perfect hypothesis1 perhaps by some totally different way of looking at the phenomena--of registering the shadows on the screen--of which we in this generation can form no idea4 ,the advance of knowledge is an infinite progression towards a goal that for ever recedes4 ,we need not murmur at the endless pursuit3-- 8,fatti non foste a viver come bruti ,ma per seguir virtute e conoscenza40 7,m#bci7 ,great things will come of that pursuit1 though we may not enjoy them4 ,brighter stars will rise on some voyager of the future--some great ,ulysses of the realms of thought--than shine on us4 ,the dreams of magic may one day be the waking realities of science4 ,but a dark shadow lies athwart the far end of this fair prospect4 ,for however vast the increase of knowledge and of power which the future may have in store for man1 he can scarcely hope to stay the sweep of those great forces which seem to be making silently but relentlessly for the destruction of all this starry universe in which our earth swims as a speck or mote4 ,in the ages to come man may be able to predict1 perhaps even to control1 the wayward courses of the winds and clouds1 but hardly will his puny hands have strength to speed afresh our slackening planet in its orbit or rekindle the dying fire of the sun47#gfb7 ,yet the philosopher who trembles at the idea of such distant catastrophes may console himself by reflecting that these gloomy apprehensions1 like the earth and the sun themselves1 are only parts of that unsubstantial world which thought has conjured up out of the void1 and that the phantoms which the subtle enchantress has evoked to-day she may ban to-morrow4 ,they too1 like so much that to common eyes seems solid1 may melt into air1 into thin air47#gfc7 7,m#bdj7 ,without dipping so far into the future1 we may illustrate the course which thought has hitherto run by likening it to a web woven of three different threads--the black thread of magic1 the red thread of religion1 and the white thread of science1 if under science we may include those simple truths1 drawn from observation of nature1 of which men in all ages have possessed a store4 ,could we then survey the web of thought from the beginning1 we should probably perceive it to be at first a chequer of black and white1 a patchwork of true and false notions1 hardly tinged as yet by the red thread of religion4 ,but carry your eye further along the fabric and you will remark that1 while the black and white chequer still runs through it1 there rests on the middle portion of the web1 where religion has entered most deeply into its texture1 a dark crimson stain1 which shades off insensibly into a lighter tint as the white thread of science is woven more and more into the tissue4 ,to a web thus chequered and stained1 thus shot with threads of diverse hues1 but gradually changing colour the farther it is unrolled1 the state of modern thought1 with all its divergent aims and conflicting tendencies1 may be compared4 ,will the great movement which for centuries has been slowly altering the complexion of thought be continued in the near future8 or will a reaction set in which may arrest progress and even undo much that has been done8 ,to keep up our parable1 what will be the colour of the web which the ,fates are now weaving on the humming loom of time8 will it be white or red8 ,we cannot tell4 ,a faint glimmering light illumines the backward portion of the web4 ,clouds and thick darkness hide the other end4 7,m#bda7 ,our long voyage of discovery is over and our bark has drooped her weary sails in port at last4 ,once more we take the road to ,nemi4 ,it is evening1 and as we climb the long slope of the ,appian ,way up to the ,alban ,hills1 we look back and see the sky aflame with sunset1 its golden glory resting like the aureole of a dying saint over ,rome and touching with a crest of fire the dome of ,st4 ,peter's4 ,the sight once seen can never be forgotten1 but we turn from it and pursue our way darkling along the mountain side1 till we come to ,nemi and look down on the lake in its deep hollow1 now fast disappearing in the evening shadows4 ,the place has changed but little since ,diana received the homage of her worshippers in the sacred grove4 ,the temple of the sylvan goddess1 indeed1 has vanished and the ,king of the ,wood no longer stands sentinel over the ,golden ,bough4 ,but ,nemi's woods are still green1 and as the sunset fades above them in the west1 there comes to us1 borne on the swell of the wind1 the sound of the church bells of ,ariccia ringing the ,angelus4 ,ave ,maria6 ,sweet and solemn they chime out from the distant town and die lingeringly away across the wide ,campagnan marshes4 ,le roi est mort1 vive le roi6 ,ave ,maria6 ,,notes4 ,i4 ,snake ,stones47#gfd7 7,m#bdb7 ,the belief of the ,scottish ,highlanders as to the so-called ,snake ,stones has been recorded as follows by a good authority at the end of the nineteenth century3-- 8,a product called clach-nathrach1 serpent stone1 is found on the root of the long ling4 ,it is of steel-grey colour1 has the consistency of soft putty when new and of hard putty when old1 and is as light as pumice-stone1 which it resembles4 ,it is of a globular form1 and from one to three inches in diameter4 ,there is a circular hole1 about a quarter of an inch in width1 through the centre4 ,this substance is said to be produced by the serpent emitting spume round the root of a twig of heather4 ,the clach-nathrach is greatly prized by the people1 who transmit it as a talisman to their descendants407#gfe7 ,,ii4 ,the ,transformation of ,witches ,into ,cats4 7,m#bdc7 ,the ,european belief that witches can turn themselves into cats1 and that any wounds inflicted on the witch-cat will afterwards be found on the body of the witch herself17#gff7 has its exact parallel among the ,oraons or ,uraons1 a primitive hill tribe of ,bengal4 ,the following is the account given of the ,oraon belief by a ,jesuit missionary1 who laboured for years among these savages and was intimately acquainted with their superstitions3-- 8,chordewa is a witch rather than a bhut demon4 ,it is believed that some women have the power to change their soul into a black cat1 who then goes about in the houses where there are sick people4 ,such a cat has a peculiar way of mewing quite different from its brethren1 and is easily recognised4 ,it steals quietly into the house1 licks the lips of the sick man and eats of the food that has been prepared for him4 ,the sick man soon gets worse and dies4 ,they say it is very difficult to catch the cat1 as it has all the nimbleness of its nature and the cleverness of a bhut4 ,however1 they sometimes succeed1 and then something wonderful happens4 ,the woman out of whom the cat has come remains insensible1 as it were in a state of temporary death1 until the cat re-enters her body4 ,any wound inflicted on the cat will be inflicted on her2 if they cut its ears or break its legs or put out its eyes the woman will suffer the same mutilation4 ,the ,uraons say that formerly they used to burn any woman that was suspected to be a ,chordewa407#gfg7 ,,iii4 ,african ,balders4 7,m#bdd7 ,in various parts of ,africa stories are told of men who could only be killed1 like ,balder1 by the stroke of an apparently insignificant weapon2 and some at least of these men were not mythical beings but real men of flesh and blood who lived not long ago and whose memory is still comparatively fresh among their people4 ,the ,wadoe of ,german ,east ,africa tell such a story of a great sorcerer1 whom they now worship as a dispenser of sunshine and rain4 ,the legend and the worship are reported as follows by a native ,african traveller3-- 7,m#bde7 8,if drought sets in1 all the chiefs meet in council and resolve3 #8,this year we have had nothing but sunshine2 when we plant1 the fruits will not ripen2 therefore we must betake ourselves to our spirits of the dead 7mizimu74' ,then they take some woollen stuff dyed blue and a red cloth1 and set out together on the way and go to the district ,nguu1 where their principal ghost 7mzimu7 resides1 in order to lay the matter before him4 ,the ghost dwells in a very spacious cave4 ,on their coming the chiefs greet him4 ,his answer consists in a humming noise1 which sounds like the patter of rain4 ,if one among them is a bad man1 the ghost says to them1 #8,there is come with you in the caravan a rascal who wears such and such clothes4' ,if such a man there is1 he is driven away4 ,now they tell the ghost all that they wish to say1 to wit3 #8,this year thou hast given us much sunshine2 the fruits in the fields do not grow tall1 everywhere there is sickness1 therefore we beg thee1 give us rain4' ,thereupon the ghost hums a second time1 and all are glad1 because he has answered them4 ,but if the ghost is angry1 he does not answer but holds his peace4 ,if he has made them glad and given an answer1 much rain will fall2 otherwise they return as they went in sunshine4 7,m#bdf7 8,originally this ghost was a man1 a village elder 7jumbe7 of ,ukami4 ,he was a great sorcerer4 ,one day people wished to conquer him1 but they could do him no harm1 for neither lead nor sword nor arrow could pierce his body4 ,but he lived at strife with his wife4 ,she said to his enemies1 #8,if you would kill my husband1 ,i will tell you how it can be done4' ,they asked her1 #8,how can it be done8' ,she answered1 #8,my husband is a great sorcerer2 you all know that4' ,they answered1 #8,that is true4' ,then she said further1 #8,if you would kill him so that he dies on the spot1 seek a stalk of a gourd and smite him with it2 then he will die at once1 for that has always been to him a forbidden thing4'7#gfh7 ,they sought the stalk of a gourd1 and when they smote him with it1 he died at once without so much as setting one foot from the spot4 ,but of him and his departure there was nothing more to be seen1 for suddenly a great storm blew1 and no man knew whither he had gone4 ,the storm is said to have carried him to that cave which is still there to this day4 ,after some days people saw in the cave his weapons1 clothes1 and turban lying1 and they brought word to the folk in the town1 #8,we have seen the clothes of the elder in the cave1 but of himself we have perceived nothing4' ,the folk went thither to look about1 and they found that it was so4 ,so the news of this ghost spread1 all the more because people had seen the marvel that a man died and nobody knew where he had gone4 ,the wonderful thing in this wood is that the spirits dwell in the midst of the wood and that everywhere a bright white sand lies on the ground1 as if people had gone thither for the purpose of keeping everything clean4 ,on many days they hear a drumming and shouts of joy in this wood1 as if a marriage feast were being held there4 ,that is the report about the ghost of ,kolelo47#gfi7 ,all village elders1 who dwell in the interior1 see in this ghost the greatest ghost of all4 ,all the chiefs 7mwene7 and headmen 7pazi7 and the village elders 7jumben7 of the clan ,kingaru7#ggj7 respect that ghost407#gga7 7,m#bdg7 ,miss ,alice ,werner1 who kindly called my attention to this and the following cases of ,african ,balders1 tells me that this worshipful ghost in the cave appears to have been in his time a real man4 ,again1 she was assured by some natives that 8,chikumbu1 a ,yao chief1 who at one time gave the ,administration some trouble1 was invulnerable by shot or steel2 the only thing that could kill him--since he had not been fortified against it by the proper medicine--was a sharp splinter of bamboo4 ,this reminds one of ,balder and the mistletoe407#ggb7 ,again1 a ,nyanja chief named ,chibisa1 who was a great man in this part of ,africa when ,livingstone travelled in it17#ggc7 8stood firm upon his ant-heap1 while his men fell round him1 shouting his war-song1 until one who knew the secret of a sand-bullet brought him down407#ggd7 7,m#bdh7 ,once more the ,swahili tell a story of an ,african ,samson named ,liongo who lived in ,shanga1 while it was a flourishing city4 ,by reason of his great strength he oppressed the people exceedingly1 and they sought to kill him1 but all in vain4 ,at last they bribed his nephew1 saying1 8,go and ask your father what it is that will kill him4 ,when you know1 come and tell us1 and when he is dead we will give you the kingdom40 ,so the treacherous nephew went to his uncle and asked him1 8,father1 what is it that can kill you80 ,and his uncle said1 8,a copper needle4 ,if any one stabs me in the navel1 ,i die40 ,so the nephew went to the town and said to the people1 8,it is a copper needle that will kill him40 ,and they gave him a needle1 and he went back to his uncle2 and while his uncle slept the wicked nephew stabbed him with the needle in the navel4 ,so he died1 and they buried him1 and his grave is to be seen at ,ozi to this day4 ,but they seized the nephew and killed him2 they did not give the kingdom to that bad young man47#gge7 7,m#bdi7 ,when we compare the story of ,balder with these ,african stories1 the heroes of which were probably all real men1 and when further we remember the similar tale told of the ,persian hero ,isfendiyar1 who may well have been an historical personage17#ggf7 we are confirmed in the suspicion that ,balder himself may have been a real man1 admired and beloved in his lifetime and deified after his death1 like the ,african sorcerer1 who is now worshipped in a cave and bestows rain or sunshine on his votaries4 ,on the whole ,i incline to regard this solution of the ,balder problem as more probable than the one ,i have advocated in the text1 namely that ,balder was a mythical personification of a mistletoe-bearing oak4 ,the facts which seem to incline the balance to the side of ,euhemerism reached me as my book was going to press and too late to be embodied in their proper place in the volumes4 ,the acceptance of this hypothesis would not necessarily break the analogy which ,i have traced between ,balder in his sacred grove on the ,sogne fiord of ,norway and the priest of ,diana in the sacred grove of ,nemi2 indeed1 it might even be thought rather to strengthen the resemblance between the two1 since there is no doubt at all that the priests of ,diana at ,nemi were men who lived real lives and died real deaths4 ,,iv4 ,the ,mistletoe and the ,golden ,bough4 7,m#bej7 ,that ,virgil compares the ,golden ,bough to the mistletoe7#ggg7 is certain and admitted on all hands4 ,the only doubt that can arise is whether the plant to which he compares the mystic bough is the ordinary species of mistletoe 7,viscum album7 or the species known to botanists as ,loranthus europaeus4 ,the common mistletoe 7,viscum album1 ,l47 8lives as a semi-parasite 7obtaining carbon from the air1 but water1 nitrogen1 and mineral matter from the sap of its host7 on many conifers and broadleaved trees1 and chiefly on their branches4 ,the hosts1 or trees on which it lives1 are1 most frequently1 the apple tree1 both wild and cultivated varieties2 next1 the silver-fir2 frequently1 birches1 poplars 7except aspen71 limes1 willows1 ,scots pine1 mountain-ash1 and hawthorn2 occasionally1 robinia1 maples1 horse-chestnut1 hornbeam1 and aspen4 ,it is very rarely found on oaks1 but has been observed on pedunculate oak at ,thornbury1 ,gloucestershire1 and elsewhere in ,europe1 also on ,quercus coccinea1 ,moench41 and ,q4 palustris1 ,moench4 ,the alders1 beech and spruce appear to be always free from mistletoe1 and it very rarely attacks pear-trees4 ,it is commoner in ,southern ,europe than in the ,north1 and is extremely abundant where cider is made4 ,in the ,n4-,w4 ,himalayan districts1 it is frequently found on apricot-trees1 which are the commonest fruit-trees there4 ,its white berries are eaten by birds1 chiefly by the missel-thrush 7,turdus viscivorus1 ,l471 and the seeds are either rubbed by the beak against branches of trees1 or voided on to them2 the seeds1 owing to the viscous nature of the pulp surrounding them1 then become attached to the branches407#ggh7 ,the large smooth pale-green tufts of the parasite1 clinging to the boughs of trees1 are most conspicuous in winter1 when they assume a yellowish hue47#ggi7 ,in ,greece at the present time mistletoe grows most commonly on firs1 especially at a considerable elevation 7three thousand feet or more7 above the level of the sea47#ghj7 ,throughout ,italy mistletoe now grows on fruit-trees1 almond-trees1 hawthorn1 limes1 willows1 black poplars1 and firs1 but never1 it is said1 on oaks47#gha7 ,in ,england seven authentic cases of mistletoe growing on oaks are said to be reported47#ghb7 ,in ,gloucestershire mistletoe grows on the ,badham ,court oak1 ,sedbury ,park1 ,chepstow1 and on the ,frampton-on-,severn oak47#ghc7 ,branches of oak with mistletoe growing on them were exhibited to more than one learned society in ,france during the nineteenth century2 one of the branches was cut in the forest of ,jeugny47#ghd7 ,it is a popular ,french superstition that mandragora or 8the hand of glory10 as it is called by the people1 may be found by digging at the root of a mistletoe-bearing oak47#ghe7 7,m#bea7 ,the species of mistletoe known as ,loranthus europaeus resembles the ordinary mistletoe in general appearance1 but its berries are bright yellow instead of white4 8,this species attacks chiefly oaks1 ,quercus cerris1 ,l41 ,q4 sessiliflora1 ,salisb41 less frequently1 ,q4 pedunculata1 ,ehrh41 and ,castanea vulgaris1 ,lam42 also lime4 ,it is found throughout ,southern ,europe and as far north as ,saxony1 not in ,britain4 ,it grows chiefly on the branches of standards over coppice40 ,the injury which it inflicts on its hosts is even greater than that inflicted by the ordinary mistletoe2 it often kills the branch on which it settles4 ,the seeds are carried to the trees by birds1 chiefly by the missel-thrush4 ,in ,india many kinds of ,loranthus grow on various species of forest trees1 for example1 on teak27#ghf7 one variety 7,loranthus vestitus7 grows on two species of oak1 the ,quercus dilatata1 ,lindl41 and the ,quercus incana1 ,roxb47#ghg7 ,a marked distinction between the two sorts of mistletoe is that whereas ordinary mistletoe 7,viscum album7 is evergreen1 the ,loranthus is deciduous47#ghh7 ,in ,greece the ,loranthus has been observed on many old chestnut-trees at ,stheni1 near ,delphi47#ghi7 ,in ,italy it grows chiefly on the various species of oaks and also on chestnut-trees4 ,so familiar is it on oaks that it is known as 8oak mistletoe0 both in popular parlance 7visco quercino7 and in druggists' shops 7viscum quernum74 ,bird-lime is made from it in ,italy47#gij7 7,m#beb7 ,both sorts of mistletoe were known to the ancient ,greeks and ,romans1 though the distinctive terms which they applied to each appear not to be quite certain4 ,theophrastus1 and ,pliny after him1 seem to distinguish three sorts of mistletoe1 to which ,theophrastus gives the names of ixia1 hyphear1 and stelis respectively4 ,he says that the hyphear and the stelis grow on firs and pines1 and that the ixia grows on the oak 771 the terebinth1 and many other kinds of trees4 ,he also observes that both the ixia and the hyphear grow on the ilex or holm-oak 771 the same tree sometimes bearing both species at the same time1 the ixia on the north and the hyphear on the south4 ,he expressly distinguishes the evergreen species of ixia from the deciduous1 which seems to prove that he included both the ordinary mistletoe 7,viscum album7 and the ,loranthus under the general name of ixia47#gia7 7,m#bec7 ,modern writers are not agreed as to the identification of the various species of mistletoe designated by the names ixia1 hyphear1 and stelis4 ,f4 ,wimmer1 the editor of ,theophrastus in the ,didot edition1 takes hyphear to be common mistletoe 7,viscum album71 stelis to be ,loranthus europaeus1 and ixia to be a general name which includes the two species47#gib7 ,on the other hand ,f4 ,fraas1 while he agrees as to the identification of hyphear and stelis with common mistletoe and ,loranthus respectively1 inclines somewhat hesitatingly to regard ixia or ixos 7as ,dioscorides has it7 as a synonym for stelis 7the ,loranthus747#gic7 ,h4 ,o4 ,lenz1 again1 regards both hyphear and stelis as synonyms for common mistletoe 7,viscum album71 while he would restrict ixia to the ,loranthus47#gid7 ,but both these attempts to confine ixia to the single deciduous species ,loranthus seem incompatible with the statement of ,theophrastus1 that ixia includes an evergreen as well as a deciduous species47#gie7 7,m#bed7 ,we have now to ask1 ,did ,virgil compare the ,golden ,bough to the common mistletoe 7,viscum album7 or to the ,loranthus europaeus8 ,some modern enquirers decide in favour of the ,loranthus4 ,many years ago ,sir ,francis ,darwin wrote to me37#gif7 8,i wonder whether ,loranthus europaeus would do for your ,golden ,bough4 ,it is a sort of mistletoe growing on oaks and chestnuts in ,s4 ,europe4 ,in the autumn it produces what are described as bunches of pretty yellow berries4 ,it is not evergreen like the mistletoe1 but deciduous1 and as its leaves appear at the same time as the oak leaves and drop at the same time in autumn1 it must look like a branch of the oak1 more especially as it has rough bark with lichens often growing on it4 ,loranthus is said to be a hundred years old sometimes40 ,professor ,p4 ,j4 ,veth1 after quoting the passage from ,virgil1 writes that 8almost all translators 7including ,vondel7 and commentators of the ,mantuan bard think that the mistletoe is here meant1 probably for the simple reason that it was better known to them than ,loranthus europaeus4 ,i am convinced that ,virgil can only have thought of the latter4 ,on the other side of the ,alps the ,loranthus is much commoner than the mistletoe2 on account of its splendid red blossoms1 sometimes twenty centimetres long1 it is a far larger and more conspicuous ornament of the trees2 it bears really golden yellow fruit 7,croceus fetus71 whereas the berries of the mistletoe are almost white2 and it attaches itself by preference to the oak1 whereas the mistletoe is very seldom found on the oak407#gig7 ,again1 ,mr4 ,w4 ,r4 ,paton writes to me from ,mount ,athos37#gih7 8,the oak is here called dendron1 the tree4 ,as for the mistletoe there are two varieties1 both called axo 7ancient 74 ,both are used to make bird-lime4 ,the real ,golden ,bough is the variety with yellow berries and no leaves4 ,it is the parasite of the oak and rarely grows on other trees4 ,it is very abundant1 and now in winter the oak-trees which have adopted it seem from a distance to be draped in a golden tissue4 ,the other variety is our own mistletoe and is strictly a parasite of the fir 7a spruce fir1 ,i don't know its scientific name74 ,it is also very abundant40 7,m#bee7 ,thus in favour of identifying ,virgil's mistletoe 7viscum7 with ,loranthus rather than with common mistletoe it has been urged1 first1 that the berries of ,loranthus are bright yellow1 whereas those of the mistletoe are of a greenish white2 and1 second1 that the ,loranthus commonly grows on oaks1 whereas mistletoe seldom does so1 indeed in ,italy mistletoe is said never to be found on an oak4 ,both these circumstances certainly speak strongly in favour of ,loranthus2 since ,virgil definitely describes the berries as of a saffron-yellow 7croceus7 and says that the plant grew on a holm-oak4 ,yet on the other hand ,virgil tells us that the plant put forth fresh leaves in the depths of winter 7brumali frigore1 strictly speaking1 8the cold of the winter solstice072 and this would best apply to the common mistletoe1 which is evergreen1 whereas ,loranthus is deciduous47#gii7 ,accordingly1 if we must decide between the two species1 this single circumstance appears to incline the balance in favour of common mistletoe4 ,but is it not possible that ,virgil1 whether consciously or unconsciously1 confused the two plants and combined traits from both in his description8 ,both parasites are common in ,italy and in appearance they are much alike except for the colour of the berries4 ,as a loving observer of nature1 ,virgil was probably familiar by sight with both1 but he may not have examined them closely2 and he might be excused if he thought that the parasite which he saw growing1 with its clusters of bright yellow berries1 on oaks in winter1 was identical with the similar parasite which he saw growing1 with its bunches of greenish white berries and its pale green leaves1 on many other trees of the forest4 ,the confusion would be all the more natural if the ,celts of northern ,italy1 in whose country the poet was born1 resembled the modern ,celts of ,brittany in attaching bunches of the common mistletoe to their cottages and leaving them there till the revolving months had tinged the pale berries1 leaves1 and twigs with a golden yellow1 thereby converting the branch of mistletoe into a true ,golden ,bough4 ,,index4 ,aachen1 effigy burnt at1 i4 #abj1 ii4 #be ,aargau1 ,swiss canton1 of1 ,lenten fire-custom in1 i4 #aai2 superstition as to oak-mistletoe in1 ii4 #hb2 mistletoe called 8thunder-besom0 in1 #he1 #cja2 birth-trees in1 #afe ,abeghian1 ,manuk1 on creeping through cleft trees in ,armenia1 ii4 #agb ,abensberg in ,bavaria1 burning the ,easter ,man at1 i4 #add ,abeokuta1 use of bull-roarers at1 ii4 #bbi n4 ,aber1 the ,lake of1 in ,upper ,austria1 ii4 #ahi ,aberdeenshire1 custom at reaping the last corn in1 i4 #ab2 need-fire in1 #bif2 holed rock used by childless women in1 ii4 #ahg ,aberfeldy1 ,hallowe'en fires near1 i4 #bcb ,aborigines of ,victoria1 their custom as to emu fat1 i4 #ac ,abougit1 ,father ,x41 ,s4,j41 on the ceremony of the new fire at ,jerusalem1 i4 #acj ,abruzzi1 new ,easter fire in the1 i4 #abb2 water consecrated at ,easter in the1 #abb sqq42 ,midsummer rites of fire and water in the1 #bji sq4 ,acacia1 the heart in the flower of the1 ii4 #ace sq4 ,acarnanian story of ,prince ,sunless1 i4 #ba ,achern1 ,st4 ,john's fires at1 i4 #afh ,achterneed1 in ,ross-shire1 ,beltane cakes at1 i4 #aec ,acireale1 in ,sicily1 ,midsummer fires at1 i4 #baj ,adder stones1 i4 #ae ,addison1 ,joseph1 on witchcraft in ,switzerland1 ii4 #db n4 #b ,adonis and ,aphrodite1 ii4 #bid sq4 ,aelst1 ,peter van1 painter1 ii4 #cf ,aeneas and the ,golden ,bough1 ii4 #bhe1 #bic sq4 ,africa1 girls secluded at puberty in1 i4 #bb sqq42 dread and seclusion of women at menstruation in1 #gi sqq42 birth-trees in1 ii4 #afj sqq42 use of bull-roarers in1 #bbi n41 #bcb ----1 ,british ,central1 the ,anyanja of1 i4 #ha ----1 ,british ,east1 i4 #ha2 ceremony of new fire in1 #ace sq42 the ,nandi of1 ii4 #bbi n42 the ,akikuyu of1 #bfb sq4 ----1 ,east1 ceremony of the new fire in1 i4 #ace2 the ,swahili of1 ii4 #afj ----1 ,german ,east1 the ,wajagga of1 ii4 #afj2 the ,washamba of1 #ahc2 the ,bondeis of1 #bfc2 the ,wadoe of1 #cab ----1 ,german ,south-,west1 the ,ovambo of1 ii4 #ahc ----1 ,north1 ,midsummer fires in1 i4 #bac sqq4 ----1 ,south1 the ,thonga of1 ii4 #big ----1 ,west1 theory of an external soul embodied in an animal prevalent in1 ii4 #bjj sqq42 ritual of death and resurrection at initiation in1 #bea sqq4 ,african stories of the external soul1 ii4 #adh sqq42 ,balders1 #cab sqq4 ,afterbirth buried under a tree1 ii4 #afj sq41 #afb1 #afc1 #afd1 #afe2 of child animated by a ghost and sympathetically connected with a banana-tree1 #afb2 regarded as brother or sister of child1 #afb n4 #b2 regarded as a second child1 #afb n4 #b2 regarded as a guardian spirit1 #bbc n4 #b2 and navel-string regarded as guardian angels of the man1 ii4 #afb n4 #b ,agaric growing on birch-trees1 superstitions as to1 i4 #adh ,aglu1 ,new year fires at1 i4 #bag ,air thought to be poisoned at eclipses1 i4 #afb n4 ,aisne1 ,midsummer fires in the department of1 i4 #ahg ,aix1 squibs at ,midsummer in1 i4 #aic2 ,midsummer king at1 i4 #aid1 ii4 #be2 bathing at ,midsummer in1 #baf ,agni1 ,hindoo deity1 i4 #ii n4 #b2 the fire-god1 ii4 #a1 #bif ,ague1 ,midsummer bonfires deemed a cure for1 i4 #afb2 leaps across the ,midsummer bonfires thought to be a preventive of1 #agd ,agweh1 on the ,slave ,coast1 custom of widows at1 ii4 #ah sq4 ,ahlen1 in ,munsterland1 i4 #bdg ,ahriman1 the devil of the ,persians1 i4 #ie ,aht or ,nootka ,indians of ,vancouver ,island1 seclusion of girls at puberty among the1 i4 #dc sq4 ,ahura ,mazda1 the supreme being of the ,persians1 i4 #ie ,ain1 ,lenten fires in the department of1 i4 #aad ,ainos of ,japan1 their mourning caps1 i4 #bj2 their use of mugwort in exorcism1 ii4 #fj2 their veneration for mistletoe1 #gi ,a-,kamba of ,british ,east ,africa1 seclusion of girls at puberty among the1 i4 #bc ,akikuyu of ,british ,east ,africa1 their dread of menstruous women1 i4 #ha2 ritual of the new birth among the1 ii4 #bfb sq4 ,aladdin and the ,wonderful ,lamp1 ,roman version of1 ii4 #aje ,alaska1 seclusion of girls at puberty among the ,indians of1 i4 #de sq42 the ,esquimaux of1 ii4 #aee ,alastir and the ,bare-,stripping ,hangman1 ,argyleshire story of1 ii4 #abi sq4 ,albania1 ,midsummer fires in1 i4 #bab2 the ,yule log in1 #bfd ,albanian story of the external soul1 ii4 #ajd n4 #c ,albert ,nyanza1 the ,wakondyo of the1 ii4 #afb sq4 ,albino head of secret society on the ,lower ,congo1 ii4 #bea ,alders free from mistletoe1 ii4 #cae ,alfoors or ,toradjas of ,celebes1 their custom at the smelting of iron1 ii4 #aed2 their doctrine of the plurality of souls1 #bbb ,algeria1 ,midsummer fires in1 i4 #bac ,alice ,springs in ,central ,australia1 ii4 #bch ,allan1 ,john ,hay1 on the ,hays of ,errol1 ii4 #bhc ,allandur temple1 at ,st4 ,thomas's ,mount1 ,madras1 ii4 #h ,all-healer1 name applied to mistletoe1 ii4 #gg1 #gi1 #hb ,all ,saints' ,day1 omens on1 i4 #bdj2 the first of ,november1 #bbe2 bonfires on1 #bdf2 sheep passed through a hoop on1 ii4 #ahd ,all ,souls1 ,feast of1 i4 #bbc sq41 #bbe n4 #c ,almond-trees1 mistletoe on1 ii4 #caf ,a-,louyi1 seclusion of girls at puberty among the1 i4 #bh n4 #e ,alsace1 ,midsummer fires in1 i4 #afi2 cats burnt in ,easter bonfires in1 ii4 #dj ,althenneberg1 in ,bavaria1 ,easter fires at1 i4 #adc sq4 ,altmark1 ,easter bonfires in1 i4 #adj1 #adb ,alum burnt at ,midsummer1 i4 #bad ,alungu1 seclusion of girls at puberty among the1 i4 #bd sq4 ,alur1 a tribe of the ,upper ,nile1 i4 #fd ,alvarado1 ,pedro de1 ,spanish general1 ii4 #bad ,amadhlozi1 ancestral spirits in serpent form1 ii4 #baa n4 #b ,amambwe1 seclusion of girls at puberty among the1 i4 #bd sq4 ,amatongo1 plural of itongo1 ii4 #cjb n4 ,amazon1 ordeals of young men among the ,indians of the1 i4 #fb sq4 ,ambamba1 in ,west ,africa1 death1 resurrection1 and the new birth in1 ii4 #bef ,amboyna1 hair of criminals cut in1 ii4 #aeh ,ambras1 ,midsummer customs at1 i4 #agc ,america1 ,central1 the ,mosquito territory in1 i4 #hf ,america1 ,north1 ,indians of1 not allowed to sit on bare ground in war1 i4 #e2 seclusion of girls at puberty among the ,indians of1 #da sqq42 dread and seclusion of menstruous women among the ,indians of1 #hg sqq42 stories of the external soul among the ,indians of1 ii4 #aea sq42 religious associations among the ,indian tribes of1 #bfg sqq4 ----1 ,south1 seclusion of girls at puberty among the ,indians of1 i4 #ef sqq42 effigies of ,judas burnt at ,easter in1 #abh2 ,midsummer fires in1 #bab sq4 ,ammerland1 in ,oldenburg1 cart-wheel used as charm against witchcraft in1 i4 #cde n4 #c ,amphitryo besieges ,taphos1 ii4 #ajc ,amulets1 rings and bracelets as1 i4 #ib2 as soul-boxes1 ii4 #aee2 degenerate into ornaments1 #aef n4 #b ,ancestor1 wooden image of1 ii4 #aee ,ancestors1 worship of1 in ,fiji1 ii4 #bdc sq4 ,ancestral spirits incarnate in serpents1 ii4 #baa ,anderson1 ,miss1 of ,barskimming1 i4 #aga n4 #c ,andes1 the ,peruvian1 effigies of ,judas burnt at ,easter in the1 i4 #abh ,andjra1 a district of ,morocco1 i4 #ag2 ,midsummer fires in the1 #bac sq42 ,midsummer rites of water in1 #baf2 animals bathed at ,midsummer in1 ii4 #ca ,andreas1 parish of1 in the ,isle of ,man1 i4 #bbd1 #cje1 #cjg n4 #a ,angass1 the1 of ,northern ,nigeria1 their belief in external human souls lodged in animals1 ii4 #baj ,angel1 need-fire revealed by an1 i4 #bhg ---- -man1 effigy of1 burnt at ,midsummer1 i4 #afg ,angelus bell1 the1 i4 #aaj1 ii4 #dg ,angoniland1 ,british ,central ,africa1 customs as to girls at puberty in1 i4 #be sq42 customs as to salt in1 #bg ,angus1 superstitious remedy for the 8quarter-ill0 in1 i4 #bif n4 #a ,anhalt1 ,easter bonfires in1 i4 #adj ,animal1 bewitched1 or part of it1 burnt to compel the witch to appear1 i4 #cjc1 #cje1 #cjg sq41 #cba sq42 sickness transferred to1 ii4 #aha2 and man1 sympathetic relation between1 #bgb sq4 ,animal familiars of wizards and witches1 ii4 #aif sq41 #bja sq4 ,animals burnt alive as a sacrifice in ,england1 ,wales1 and ,scotland1 i4 #cjj sqq42 witches transformed into1 #cae sqq41 ii4 #caa sq42 bewitched1 buried alive1 i4 #cbd sqq42 live1 burnt at ,spring and ,midsummer festivals1 ii4 #ch sqq42 the animals perhaps deemed embodiments of witches1 #da sq41 #dc sq42 the language of1 learned by means of fern-seed1 #ff n42 external soul in1 #aif sqq42 magical transformation of men into animals1 #bjg2 helpful1 in fairy tales4 ,see ,helpful ,ankenmilch bohren1 to make the need-fire1 i4 #bgj n4 ,ankole1 in ,central ,africa1 i4 #hj ,annam1 dread of menstruous women in1 i4 #he2 use of wormwood to avert demons in1 ii4 #fa n4 #a ,anpu and ,bata1 ancient ,egyptian story of1 ii4 #acd sqq4 ,anthemis nobilis1 camomile1 gathered at ,midsummer1 ii4 #fc ,ant-hill1 insane people buried in an1 i4 #fd ,ants employed to sting girls at puberty1 i4 #fa2 to sting young men1 i4 #fb sq4 ,antonius ,mountain1 in ,thuringia1 ,christmas bonfire on the1 i4 #bfe sq4 ,antwerp1 wicker giants at1 ii4 #ce sq4 ,anula tribe of ,northern ,australia1 their rites of initiation1 ii4 #bce ,anyanja of ,british ,central ,africa1 their dread of menstruous women1 i4 #ha sq4 ,apaches1 i4 #ba2 use of bull-roarers among the1 ii1 #bcj n4 ,apala cured by ,indra in the ,rigveda1 ii4 #aib ,ape1 a ,batta totem1 ii4 #bbc ,aphrodite and ,adonis1 ii4 #bid sq4 ,apollo1 identified with the ,celtic ,grannus1 i4 #aab ---- ,soranus1 ii4 #ad1 #ae n4 #c ,apollo's temple at ,cumae1 i4 #ii ,apple1 divination by the sliced1 i4 #bch2 and candle1 biting at1 #bda1 #bdb1 #bdc1 #bde ,apple-tree as life-index of boy1 ii4 #afe ---- -trees1 torches thrown at1 i4 #ajh2 mistletoe on1 ii4 #cae1 #caf n4 #e ,apples1 dipping for1 at ,hallowe'en1 i4 #bcg1 #bci1 #bda1 #bdb1 #bdc1 #bde ,apricot-trees1 mistletoe on1 ii4 #caf ,april1 the twenty-seventh of1 in popular superstitions of ,morocco1 i4 #ag sq42 ceremony of the new fire in1 #acf sq41 ii4 #c2 ,chinese festival of fire in1 #c ,arab women in ,morocco1 their superstitions as to plants at ,midsummer1 ii4 #ea ,arabia1 tree-spirits in snake form in1 ii4 #dd n4 #a ,arabian1 modern1 story of the external soul1 ii4 #acg sq4 ,arabian ,nights1 story of the external soul in the1 ii4 #acg ,arabs of ,morocco1 their ,midsummer customs1 i4 #bad ,aran1 in the valley of the ,garonne1 ,midsummer fires at1 i4 #aic ,arch1 child after an illness passed under an1 ii4 #aib2 young men at initiation passed under a leafy1 #aic2 triumphal1 suggested origin of the1 #aie ,archer 7,tirant71 effigy of1 ii4 #cf ,arches1 novices at initiation passed under arches in ,australia1 ii4 #aic n4 #a ,archways1 passing under1 as a means of escaping evil spirits or sickness1 ii4 #agi sqq4 ,ardennes1 the ,belgian1 bonfires on the first ,sunday of ,lent in the1 i4 #ajg sq42 the ,french1 ,lenten fires and customs in the1 #aji sq42 ,midsummer fires in the1 #ahh2 the ,yule log in the1 #bec2 cats burnt alive in ,lenten bonfires1 ii4 #dj ,argo1 tree of which the ship was made1 ii4 #id n4 #a ,argyleshire stories of the external soul1 ii4 #abg sqq4 ,argyrus1 temple of ,hercules at1 i4 #ii n4 #c ,aricia1 the priest of1 and the ,golden ,bough1 i4 #a2 the priest of ,diana at1 perhaps a personified ,jupiter1 ii4 #cjb sq4 ,arician grove1 the ,midsummer festival of fire in the1 ii4 #bhe2 the priest of the1 a personification of an oak-spirit1 #bhe ,ariminum1 triumphal arch of ,augustus at1 ii4 #aid n4 #d ,arizona and ,new ,mexico1 use of bull-roarers in1 ii4 #bcj n41 #bca ,arks1 sacred1 of the ,cherokees1 i4 #aa sq4 ,armenia1 were-wolves in1 i4 #caf2 sick people creep through cleft trees in1 ii4 #agc ,armenian church1 bonfires at ,candlemas in the1 i4 #aca ---- idea of the sun as a wheel1 i4 #ccd n4 #a ,arms of youths punctured to make them good hunters1 i4 #eh ,arnstadt1 witches burnt at1 i4 #f ,arran1 the need-fire in1 i4 #bic ,arrows used as a love-charm1 i4 #ad ,artemis ,perasia1 at ,castabala in ,cappadocia1 ii4 #ad ,artemisia absinthium1 wormwood1 ii4 #eh n4 #c1 #fa n4 #a ---- vulgaris1 mugwort1 gathered at ,midsummer1 ii4 #eh sqq4 ,artois1 mugwort at ,midsummer in1 ii4 #ei ,arunta of ,central ,australia1 their sacred pole1 i4 #g2 their dread of women at menstruation1 #gg2 legend that the ancestors kept their spirits in their churinga1 ii4 #bah n4 #c2 rites of initiation among the1 #bcc sq42 initiation of medicine-men among the1 #bch ,aryan god of the thunder and the oak1 i4 #bfe ---- peoples1 stories of the external soul among1 ii4 #ig sqq4 ,aryans of ,europe1 importance of the ,midsummer festival among the1 ii4 #dj2 the oak the chief sacred tree of the1 #hi sq4 ,ascension ,day1 parasitic rowan should be cut on1 ii4 #bha ,asceticism not primitive1 i4 #fe ,ash ,wednesday1 effigy burnt on1 i4 #abj ,ash-trees1 children passed through cleft ash-trees as a cure for rupture or rickets1 ii4 #afh sqq4 ,ashes in divination1 i4 #bdc1 #bdd1 #bde4 ,see also ,sticks1 ,charred ---- of bonfires put in fowls' nests1 i4 #aab1 #cch2 increase fertility of fields1 #ada1 #ccg2 make cattle thrive1 #ada1 #cch2 placed in a person's shoes1 #aef2 administered to cattle to make them fat1 ii4 #d ---- of dead1 disposal of the1 i4 #aa ---- of ,easter bonfire mixed with seed at sowing1 i4 #aba ---- of ,hallowe'en fires scattered1 i4 #bcc ---- of holy fires a protection against demons1 ii4 #h1 #ag ---- of ,midsummer fires strewed on fields to fertilize them1 i4 #agj1 #aij1 #bjc2 a protection against conflagration1 #agd1 #aif2 a protection against lightning1 #ahg1 #ahh2 a protection against thunder1 #aij2 put by people in their shoes1 #aia sq42 a cure for consumption1 #aid sq42 rubbed by people on their hair or bodies1 #bac1 #bad1 #bae2 good for the eyes1 #bad ,ashes of the need-fire strewn on fields to protect the crops against vermin1 i4 #bgd2 used as a medicine1 #bhf ---- of ,new ,year's fire used to rub sore eyes1 i4 #bah ---- of ,yule log strewed on fields1 i4 #bej2 used to heal swollen glands1 #bea ,ashur1 ,arab ,new ,year's ,day1 i4 #bag1 #bah ,asia ,minor1 the ,celts in1 ii4 #hi2 cure for possession by an evil spirit in1 #ahf2 creeping through rifted rocks in1 #ahi ,aspen1 mistletoe on1 ii4 #cae ,aspidium filix mas1 the male fern1 superstitions as to1 ii4 #ff sq4 ,ass1 child passed under an1 as a cure for whooping-cough1 ii4 #aib n4 #a ,assam1 the ,khasis of1 ii4 #adf2 the ,lushais of1 #ahe sq4 ,assiga1 tribe of ,south ,nigeria1 ii4 #bjd ,associations1 religious1 among the ,indian tribes of ,north ,america1 ii4 #bfg sqq4 ,assyrian ritual1 use of golden axe in1 ii4 #hj n4 #c ,aston1 ,w4 ,g41 quoted1 i4 #acg sq42 on the fire-walk in ,japan1 ii4 #aj n4 #a ,astral spirit of a witch1 i4 #cag ,atai1 external soul in the ,mota language1 ii4 #aig sq4 ,ath1 in ,hainaut1 procession of giants at1 ii4 #cf ,athboy1 in ,county ,meath1 i4 #aci ,athena1 priestess of1 uses a white umbrella1 i4 #bj n4 #a ,athenians offer cakes to ,cronus1 i4 #aec n4 #c ,athens1 ceremony of the new fire at ,easter in1 i4 #acj ,athis1 in ,normandy1 ,christmas bonfires at1 i4 #bff ,athos1 ,mount1 mistletoe at1 ii4 #cai1 #cbj n4 ,atrae1 city in ,mesopotamia1 i4 #hb ,aubrey1 ,john1 on the ,midsummer fires1 i4 #aig ,aufkirchen in ,bavaria1 burning the ,easter ,man at1 i4 #add ,august1 procession of wicker giants in1 ii4 #cf ----1 first of1 ,festival of the ,cross on the1 i4 #bbj ---- the eighteenth1 feast of ,florus and ,laurus1 i4 #bbj ---- the sixth1 festival of ,st4 ,estapin1 ii4 #ahh ,augustus1 triumphal arch of ,augustus at ,ariminum1 ii4 #aie n4 #d ,aunis1 wonderful herbs gathered on ,st4 ,john's ,eve in1 ii4 #de2 ,st4 ,john's wort in1 #ee2 vervain gathered at ,midsummer in1 #fb n4 #d2 four-leaved clover at ,midsummer in1 #fc ---- and ,saintonge1 ,midsummer fires in1 i4 #aib ,aurora1 in the ,new ,hebrides1 tamaniu in1 ii4 #aih ,australia1 dread and seclusion of women at menstruation in1 i4 #gf sqq42 passing under an arch as a rite of initiation in1 ii4 #aic n4 #a2 initiation of young men in1 #bbg1 #bcc sqq42 use of bull-roarers in1 #bbh n4 #b ----1 ,central1 pointing sticks or bones in1 i4 #ad n4 #c2 its desert nature1 ii4 #bcj n4 #b ----1 ,south-,eastern1 sex totems among the natives of1 ii4 #bad sqq4 ,australian languages1 words for fire and wood in1 ii4 #bif ,austria1 ,midsummer fires in1 i4 #agb sqq42 the ,yule log among the ,servians of1 #bfb sqq42 need-fire in ,upper1 #bgi2 fern-seed at ,midsummer in1 ii4 #fe2 mistletoe used to prevent nightmare in1 #he ,autumn fires1 i4 #bbj sqq4 ,auvergne1 ,lenten fires in1 i4 #aaa sq42 story of a were-wolf in1 #cjh sq4 ,ave ,maria bell1 ii4 #dg ,avernus1 ,lake1 and the ,golden ,bough1 ii4 #bhe n4 #b ,awa-nkonde1 seclusion of girls at puberty among the1 i4 #bh 8,awasungu1 the house of the10 i4 #bh ,awka in ,south ,nigeria1 i4 #d ,azemmur1 in ,morocco1 ,midsummer fires at1 i4 #bad ,azores1 bonfires and divination on ,midsummer ,eve in the1 i4 #bjh sq42 fern-seed at ,midsummer in the1 ii4 #ff ,aztecs1 their punishment of witches and wizards1 ii4 #aei ,baal and ,beltane1 i4 #adi n4 #a1 #aej n4 #a1 #aeg ,babine ,lake in ,british ,columbia1 i4 #dg ,backache at reaping1 leaps over the ,midsummer bonfire thought to be a preventive of1 i4 #afe1 #afh1 #ahi1 #cdd sq42 set down to witchcraft1 #cdc n41 #cde2 at harvest1 mugwort a protection against1 ii4 #ei2 creeping through a holed stone to prevent backache at harvest1 #ahi ,badache1 double-axe1 ,midsummer ,king of the1 i4 #aid ,badagas of the ,neilgherry ,hills1 their fire-walk1 ii4 #h sq4 ,baden1 ,lenten fire-custom in1 i4 #aag2 ,easter bonfires in1 #ade2 ,midsummer fires in1 #afg sqq4 ,badham ,court oak1 in ,gloucestershire1 ii4 #caf ,badnyak1 ,yule log1 i4 #bei1 #bfc ,badnyi ,dan1 ,christmas ,eve1 i4 #beh1 #bfc ,bag1 souls of persons deposited in a1 ii4 #adb1 #aec1 #aee ,baganda1 children live apart from their parents among the1 i4 #bc n4 #b2 seclusion of girls at puberty among the1 #bc sq42 superstition as to women who do not menstruate1 #bd2 abstain from salt in certain cases1 #bg sq42 their dread of menstruous women1 #hj sq42 their beliefs and customs concerning the afterbirth1 ii4 #afb4 ,see also ,uganda ,bahaus or ,kayans of ,central ,borneo1 i4 #d sq4 ,bahima of ,central ,africa1 their dread of menstruous women1 i4 #hj ,bahr-el-,ghazal province1 ceremony of the new fire in the1 i4 #acd sq4 ,bakairi1 the1 of ,brazil1 call bull-roarers 8thunder and lightning10 ii4 #bca sq4 ,baking-forks1 witches ride on1 ii4 #gc1 #gd ,bakuba or ,bushongo of the ,congo1 i4 #d ,balder1 his body burnt1 i4 #ajb2 worshipped in ,norway1 #ajd2 camomile sacred to1 ii4 #fc2 burnt at ,midsummer1 #hg2 ,midsummer sacred to1 #hg2 a tree-spirit or deity of vegetation1 #hh sq42 interpreted as a mistletoe-bearing oak1 #ic sq42 his invulnerability1 #id2 why ,balder was thought to shine1 #bic ---- and the mistletoe1 i4 #aja sq41 ii4 #gf sqq41 #cjb2 his life or death in the mistletoe1 #bgi1 #bhc2 perhaps a real man deified1 #cad sq4 ----1 the myth of1 i4 #aja sqq42 reproduced in the ,midsummer festival of ,scandinavia1 ii4 #hg2 perhaps dramatized in ritual1 #hh2 ,indian parallel to1 #bhj2 ,african parallels to1 #cab sqq4 ,balder's ,balefires1 name formerly given to ,midsummer bonfires in ,sweden1 i4 #agb1 ii4 #hg ---- ,grove1 i4 #ajd1 ii4 #cae ,balders-br1 ,balder's eyelashes1 a name for camomile1 ii4 #fc ,ble1 ,lenten fire-custom in the canton of1 i4 #aai ,balefires1 ,balder's1 at ,midsummer in ,sweden1 i4 #agb ,bali1 filing of teeth in1 i4 #fh n4 #b2 birth-trees in1 ii4 #afd ,balkan ,peninsula1 need-fire in the1 i4 #bha ,ball1 game of1 played to determine the ,king of ,summer1 i4 #aie ,ballyvadlea1 in ,tipperary1 woman burnt as a witch at1 i4 #cbc sq4 ,balnagown loch1 in ,lismore1 i4 #caf ,balong of the ,cameroons1 their external souls in animals1 ii4 #bjc ,balquhidder1 hill of the fires at1 i4 #adi2 ,hallowe'en bonfires at1 #bcb ,balum1 ,new ,guinea word signifying bull-roarer1 ghost1 and mythical monster1 ii4 #bdb ,banana-tree1 afterbirth of child buried under a1 ii4 #afb1 #afc1 #afd ,bancroft1 ,h4 ,h41 on the external souls of the ,zapotecs1 ii4 #bab ,banivas of the ,orinoco1 their scourging of girls at puberty1 i4 #ff sqq4 ,baraka1 blessed or magical virtue1 i4 #baf1 #bah1 ii4 #ea ,barclay1 ,sheriff1 on ,hallowe'en fires1 i4 #bcb ,bardney bumpkin1 on witch as hare1 i4 #cah ,bare-,stripping ,hangman1 ,argyleshire story of the1 ii4 #abi sq4 ,barker1 ,w4 ,g4 ,m4 ,jones1 on need-fire in ,yorkshire1 i4 #bhf sq4 ,barley plant1 external soul of prince in a1 ii4 #ajb ,ba-,ronga1 the1 of ,south ,africa1 their story of a clan whose external souls were in a cat1 ii4 #aej sq4 ,barotse or ,marotse of the ,zambesi1 seclusion of girls at puberty among the1 i4 #bh1 #bi ,barren cattle driven through fire1 i4 #bjc1 #cch ---- women hope to conceive through fertilizing influence of vegetables1 ii4 #ea ,barricading the road against a ghostly pursuer1 ii4 #agf ,barsana1 in ,north ,india1 ,holi bonfires at1 ii4 #b1 #e ,bartle ,bay1 in ,british ,new ,guinea1 festival of the wild mango tree at1 i4 #g sqq4 ,basque hunter transformed into bear1 ii4 #bbf1 #bgj ---- story of the external soul1 ii4 #aci ,bastar1 province of ,india1 treatment of witches in1 ii4 #aei ,bastian1 ,adolph1 on rites of initiation in ,west ,africa1 ii4 #bef sq4 ,basutos1 seclusion of girls at puberty among the1 i4 #ca ,bata and ,anpu1 ancient ,egyptian story of1 ii4 #acd sqq4 ,bathing in the sea at ,easter1 i4 #abc2 at ,midsummer1 #bjh1 #baj1 #baf1 ii4 #bi sq42 thought to be dangerous on ,midsummer ,day1 #bf sq4 ,bats1 the lives of men in1 ii4 #bae sq41 #bag2 called men's 8brothers10 #bae1 #baf1 #bah ,battas1 their doctrine of the plurality of souls1 ii4 #bbc2 their totemic system1 #bbd sqq4 ,battel1 ,andrew1 on the colour of negro children at birth1 ii4 #bea n4 #a ,bavaria1 ,easter bonfires in1 i4 #adc sq42 belief as to eclipses in1 #afb2 ,midsummer fires in1 #afd sqq42 leaf-clad mummer at ,midsummer in1 ii4 #bf2 the divining-rod in1 #fg sq42 creeping through a holed stone or narrow opening in1 #ahh sq4 ----1 ,upper1 use of mistletoe in1 ii4 #he n4 #d ,bavarian peasants1 their belief as to hazel1 ii4 #fi n4 ,bavili1 seclusion of girls at puberty among the1 i4 #ca ,beal-fires on ,midsummer ,eve in ,yorkshire1 i4 #aih ,bean1 ,king of the1 i4 #aec n4 #a ,beans1 divination by1 i4 #bji ,bear1 external soul of warrior in a1 ii4 #aea2 ,basque hunter transformed into1 #bbf1 #bgj2 simulated transformation of novice into a1 #bgd sq4 ---- clan1 ii4 #bga1 #bgb n4 #a ---- -dance of man who pretends to be a bear1 ii4 #bgd ,bear's skin1 ,lapp women shoot blindfold at a1 ii4 #bhj n4 ,bearers to carry royal personages1 i4 #c sq4 ,beating girls at puberty1 i4 #fa1 #ff sq42 as a form of purification1 #fa1 #fd sqq4 ,beauce1 festival of torches in1 i4 #aac2 story of a were-wolf in1 #cji ---- and ,perche1 ,midsummer fires in1 i4 #ahh ,beaver clan1 ii4 #bgb ,bechuana belief as to sympathetic relation of man to wounded crocodile1 ii4 #baj sq4 ,bee1 external soul of an ogre in a1 ii4 #aja ,beech or fir used to make the ,yule log1 i4 #bdi ---- -tree burnt in ,lenten bonfire1 i4 #aae sq4 ,beeches1 struck by lightning1 proportion of1 ii4 #bih sq42 free from mistletoe1 #cae ,bees thought to be killed by menstruous women1 i4 #if2 ashes of bonfires used to cure ailments of1 #adb ,beetle1 external soul in a1 ii4 #ach1 #adj ,begetting novices anew at initiation1 pretence of1 ii4 #bdh ,behar1 the fire-walk in1 ii4 #e ,beifuss1 ,german name for mugwort1 ii4 #fj n4 #f ,bel1 the fires of1 i4 #adg1 #aeg1 #aeh sq4 ,beleth1 ,john1 his ,rationale ,divinorum ,officiorum quoted1 i4 #afa n4 #b ,belford1 in ,northumberland1 the ,yule log at1 i4 #bef ,belgium1 ,lenten fires in1 i4 #ajg sq42 ,midsummer fires in1 #aid sq42 the ,yule log in1 #bdi2 bathing on ,midsummer ,day in1 ii4 #cj2 divination by flowers on ,midsummer ,eve in1 #ec2 mugwort gathered on ,st4 ,john's ,day or ,eve in1 #ei sq42 vervain gathered on ,st4 ,john's ,day in1 #fb2 four-leaved clover at ,midsummer in1 #fc2 the witches' ,sabbath in1 #gc ,bella ,coola ,indians of ,british ,columbia1 seclusion of girls at puberty among the1 i4 #df2 custom of mourners among the1 ii4 #agd ,belli-,paaro society in ,west ,africa1 rites of initiation in the1 ii4 #beg sqq4 ,bellochroy1 i4 #bij ,bells worn by priest in exorcism1 i4 #e2 on his legs1 ii4 #h ----1 church1 silenced in ,holy ,week1 i4 #abc1 #abe n4 #a2 rung on ,midsummer ,eve1 ii4 #dg sq42 rung to drive away witches1 #gc ,beltane1 popularly derived from ,baal1 i4 #adi n4 #a1 #aej n4 #a2 the need-fire at1 #bic2 the ,yellow ,day of1 #bic2 sheep passed through a hoop at1 ii4 #ahd ---- and ,hallowe'en the two chief fire-festivals of the ,british ,celts1 ii4 #dj sq4 ---- cakes1 i4 #adh sq41 #aej1 #aeb1 #aec1 #aed1 #aee ---- carline1 i4 #adh1 #aec ---- ,eve 7the ,eve of ,may ,day71 a witching time1 i4 #bie ---- fire1 pretence of throwing a man into the1 i4 #adh1 ii4 #be2 kindled by the friction of oak-wood1 i4 #adh1 #aee1 ii4 #ia ---- fires1 i4 #adf sqq42 in ,wales1 #aee sq42 in ,ireland1 #aeg sq42 in ,nottinghamshire1 #aeg ,benametapa1 the king of1 in ,east ,africa1 i4 #ace ,bengal1 seclusion of girls at puberty in1 i4 #fh2 the ,oraons of1 ii4 #caa ,bengalee stories of the external soul1 ii4 #aja sq41 #ajb ,beni ,ahsen1 a tribe in ,morocco1 ii4 #ca2 their ,midsummer fires1 i4 #bae sq4 ---- ,mgild1 a ,berber tribe of ,morocco1 their ,midsummer fires1 i4 #bae ---- ,snous1 the1 of ,morocco1 their ,midsummer rites1 i4 #baf ,bent1 ,j4 ,theodore1 on passing sick children through a cleft oak1 ii4 #agb ,berber belief as to water at ,midsummer1 ii4 #ca ---- tale1 milk-tie in a1 ii4 #ach n4 #a ,berbers of ,north ,africa1 their ,midsummer customs1 i4 #bac sqq41 #bai ,bergen1 ,midsummer bonfires at1 i4 #aga ,bering ,strait1 the ,esquimaux of1 i4 #ia ,berleburg1 in ,westphalia1 the ,yule log at1 i4 #bdh ,berlin1 the divining-rod at1 ii4 #fh ,bern1 ,midsummer fires in the canton of1 i4 #agb2 the ,yule log in the canton of1 #bdi2 witches put to death in the canton of1 ii4 #db n4 #b ,berry1 ,lenten fire custom in1 i4 #aae2 ,midsummer fires in1 #ahi2 the ,yule log in1 #bea sq42 four-leaved clover at ,midsummer in1 ii4 #fc ,besoms1 blazing1 flung aloft to make the corn grow high1 i4 #cdj2 used to drive away witches1 ii4 #gd ,bethlehem1 new ,easter fire carried to1 i4 #acj n4 8,between the two ,beltane fires10 i4 #adi ,beul1 fire of1 need-fire1 i4 #bic ,bevan1 ,professor ,a4 ,a41 i4 #hc n4 #a ,beverley1 on the initiatory rites of the ,virginian ,indians1 ii4 #bff sq4 ,bewitched animals burnt alive1 i4 #cjj sqq42 buried alive1 #cbd sqq4 ---- cow1 mugwort applied to1 ii4 #ei ---- things burnt to compel the witch to appear1 i4 #cbb ,bhils of ,india1 torture of witches among the1 ii4 #aei ,bhuiyars of ,mirzapur1 their dread of menstrual pollution1 i4 #hd ,bhuiyas1 a ,dravidian tribe1 fire-walk among the1 ii4 #e sq4 ,bhut1 demon1 ii4 #cab ,bidasari and the golden fish1 ,malay story of1 ii4 #adg sq41 #bbj ,bilqula4 ,see ,bella ,coola ,binbinga tribe of ,northern ,australia1 their rites of initiation1 ii4 #bcd sq42 initiation of medicine-man in the1 #bci ,binding up a cleft stick or tree a mode of barricading the road against a ghostly pursuer1 ii4 #agf ,bir1 a tribal hero1 ii4 #f ,birch used to kindle need-fire1 i4 #bia ---- and plane1 fire made by the friction of1 i4 #bbj ----1 branches of1 on ,midsummer ,day1 i4 #agg1 #aif2 a protection against witchcraft1 ii4 #ahe ---- trees set up at ,midsummer1 i4 #agg2 used to keep off witches1 ii4 #bj n42 mistletoe on1 #cae ,bird1 disease transferred to1 ii4 #ahg2 brings first fire to earth1 #bie ,bird-lime made from mistletoe1 ii4 #cag ,birds1 external souls in1 ii4 #ajd1 #aaa1 #aai1 #adb1 #add1 #aej2 carry seed of mistletoe1 #caf ,birseck1 ,lenten fires at1 i4 #aai ,birth1 the new1 of novices at initiation1 ii4 #bdg1 #bea1 #bef1 #beg1 #bfa ,birth-names of ,central ,american ,indians1 ii4 #bad n4 #a ---- -trees in ,africa1 ii4 #afj sqq42 in ,europe1 #afe ,birthday of the ,sun at the winter solstice1 i4 #bdf ,bisection of the year1 ,celtic1 i4 #bbc ,black ,corrie of ,ben ,breck1 the giant of1 in an ,argyleshire tale1 ii4 #abi sq4 ---- ,forest1 ,midsummer fires in the1 i4 #afh ---- ,isle1 ,ross-shire1 i4 #cja ---- poplars1 mistletoe on1 ii4 #caf1 #cah n4 #f ---- spauld1 a disease of cattle1 cure for1 i4 #cbe ---- three-legged horse ridden by witches1 ii4 #gd ,blackening girls at puberty1 i4 #da1 #fj ,blemishes1 physical1 transferred to witches1 i4 #afj n4 #a ,blindness of ,hother1 ii4 #bgi n4 #d ,block1 the ,yule1 i4 #bdg ,blocksberg1 the resort of witches1 i4 #aga2 the ,mount of the ,witches1 ii4 #gd ,blood1 girls at puberty forbidden to see1 i4 #df2 disastrous effect of seeing menstruous1 #gg2 drawn from women who do not menstruate1 #ha ---- -brotherhood between men and animals among the ,fans1 ii4 #bja1 #bbf n4 #a ---- -covenant between men and animals1 ii4 #bja1 #bad1 #bbf n4 #a ----1 human1 used in rain-making ceremonies1 ii4 #bcb sq4 ----1 menstruous1 dread of1 i4 #gf2 deemed fatal to cattle1 #hj2 miraculous virtue attributed to1 #hb sq42 medicinal application of1 #ih n4 #a ---- of ,st4 ,john found on ,st4 ,john's wort and other plants at ,midsummer1 ii4 #ef1 #eg ---- of sheep poured on image of god as a sin-offering1 i4 #hb ,boa-constrictors1 kings at death turn into1 ii4 #bab n4 ,boas1 ,dr4 ,franz1 on seclusion of ,shuswap girls at puberty1 i4 #ec2 on customs observed by mourners among the ,bella ,coola ,indians1 ii4 #agd2 on initiation into the wolf society of the ,nootka ,indians1 #bgj sq42 on the relation between clans and secret societies1 #bgc n4 #a ,boar's skin1 shoes of1 worn by a king at inauguration1 i4 #d ,boars1 familiar spirits of wizards in1 ii4 #aif sq42 lives of persons bound up with those of1 #bja1 #bjc1 #bje2 external human souls in1 #bjg ,bocage of ,normandy1 ,midsummer fires in the1 i4 #ahe2 the ,yule log in the1 #beb2 torchlight processions on ,christmas ,eve in the1 #bff ,body-without-soul in a ,ligurian story1 ii4 #ajg2 in a ,german story1 #aaf sq42 in a ,breton story1 #acb sq42 in a ,basque story1 #aci ,boeotian festival of the ,great ,daedala1 ii4 #gg n4 #a ,bogota1 rigorous training of the heir to the throne of1 i4 #ai ,bohemia1 water and fire consecrated at ,easter in1 i4 #abc sq42 bonfires on ,may ,day in1 #aei2 ,midsummer fires in1 #agc sqq42 need-fire in1 #bgh sq42 charm to make corn grow high in1 #cdj2 offering to water-spirits on ,midsummer ,eve in1 ii4 #bh2 simples gathered on ,st4 ,john's ,night in1 #di2 divination by means of flowers on ,midsummer ,eve in1 #eb sq42 mugwort at ,midsummer in1 #ei2 elder-flowers gathered at ,midsummer in1 #fd2 wild thyme gathered on ,midsummer ,day in1 #fd2 fern-seed at ,midsummer in1 #ff2 8thunder besoms0 in1 #he2 fern-seed on ,st4 ,john's ,day in1 #bhg1 #bhh ,bohemian poachers1 their use of vervain1 ii4 #fb2 their use of seeds of fir-cones1 #fd ---- story of the external soul1 ii4 #aaj ,bohus1 ,midsummer fires in1 i4 #agb ,boids1 bonfires1 i4 #aaa n4 #a ,boiling bewitched animal or part of it to compel witch to appear1 i4 #cba sq41 #cbc ---- milk1 omens drawn from1 ii4 #h ---- resin1 ordeal of1 i4 #caa ,boils1 crawling under a bramble as a cure for1 ii4 #ahj ,bolivia1 the ,chiriguanos of1 i4 #ef2 the ,yuracares of1 #eg sq42 fires on ,st4 ,john's ,eve in1 #bac2 ,la ,paz in1 ii4 #ej ,boloki of the ,upper ,congo1 birth-plants among the1 ii4 #afa sq42 use of bull-roarers among the1 #bbi n4 ,bondeis of ,german ,east ,africa1 rites of initiation among the1 ii4 #bfc sq4 ,bone used to point with in sorcery1 i4 #ad2 incident of1 in folk-tales1 #gc n4 #c2 of bird 7eagle or swan71 women at menstruation obliged to drink out of1 #de1 #dh1 #di1 #ej1 #gc n4 #c1 #ij1 #ib ,bones burnt in the ,easter bonfires1 i4 #adb2 burnt in ,midsummer fires1 #bjc ---- of dead husbands carried by their widows1 i4 #ia n4 #d ,bonfire ,day in ,county ,leitrim1 i4 #bjc ,bonfires supposed to protect against conflagrations1 i4 #ajg1 #ajh2 protect houses against lightning and conflagration1 #cdd2 lit by the persons last married1 #ajg1 #aji2 a protection against witchcraft1 #ajh1 #aji1 #aed2 a protection against sickness1 #ajh1 #aji2 a protection against sorcery1 #aef2 quickening and fertilizing influence of1 #ccf sqq42 omens of marriage drawn from1 #cch sq42 protect fields against hail1 #cdd2 at festivals in ,india1 ii4 #a sqq4 ,see also ,fires ,bonfires1 ,midsummer1 intended to drive away dragons1 i4 #afa2 protect cattle against witchcraft1 #ahh2 thought to ensure good crops1 #ahh1 #ccf ,boniface1 ,archbishop of ,mainz1 i4 #bgj ,bonnach stone in a ,celtic story1 ii4 #abf ,bordes1 bonfires1 i4 #aaa n4 #a1 #aac ,borlase1 ,william1 on ,midsummer fires in ,cornwall1 i4 #aii ,borneo1 festivals in1 i4 #ac2 seclusion of girls at puberty in1 #ce sq42 birth-custom in1 ii4 #aed sq42 trees and plants as life-indices in1 #afd sq42 creeping through a cleft stick after a funeral in1 #age sq42 giving the slip to an evil spirit in1 #agi sq4 ----1 the ,dyaks of1 i4 #e1 ii4 #bbb ----1 the ,kayans of1 i4 #d sq4 ,bororo of ,brazil1 their use of bull-roarers1 ii4 #bcj n4 ,borrow1 witches come to1 i4 #cbb1 #cbc1 ii4 #gc ,bosnia1 need-fire in1 i4 #bhf2 life-trees of children in1 ii4 #afe ,bossuet1 ,bishop1 on the ,midsummer bonfires1 i4 #ahb ,bottesford1 in ,lincolnshire1 mistletoe deemed a remedy for epilepsy at1 ii4 #hc ,bottle1 external soul of queen in a1 ii4 #ach ,bougainville1 use of bull-roarers in1 ii4 #bbi n4 ,bough1 the ,golden1 ii4 #bgi sqq42 and the priest of ,aricia1 i4 #a2 a branch of mistletoe1 ii4 #bhd sqq41 #cae sqq4 ,see also ,golden ,bough ,boulia district of ,queensland1 i4 #ad ,bourbonnais1 mistletoe a remedy for epilepsy in1 ii4 #hc ,bourdifailles1 bonfires1 i4 #aaa n4 #a ,bourke1 ,captain ,j4 ,g41 on the bull-roarer1 ii4 #bca ,bowels1 novice at initiation supplied by spirits with a new set of1 ii4 #bce sqq4 ,bowes1 in ,yorkshire1 need-fire at1 i4 #bhg ,box1 external soul of king in a1 ii4 #ajb1 #adi2 external soul of cannibal in a1 #aag ,boxes or arks1 sacred1 i4 #aa sq4 ,box-tree1 external soul of giant in a1 ii4 #acc ,boxwood blessed on ,palm ,sunday1 i4 #ahd1 ii4 #dg ,boy and girl produce need-fire by friction of wood1 i4 #bha ,boys at initiation thought to be swallowed by wizards1 ii4 #bcc ,brabant1 ,midsummer fires in1 i4 #aid2 ,st4 ,peter's bonfires in1 #aie2 wicker giants in1 ii4 #ce ,bracelets as amulets1 i4 #ib ,braemar ,highlanders1 their ,hallowe'en fires1 i4 #bcc sq4 ,brahman1 the ,hindoo creator1 i4 #ie ,brahman called 8twice born10 ii4 #bgf ---- boys forbidden to see the sun1 i4 #fh n4 #b ---- student1 his observances at end of his studentship1 i4 #bj ,brahmanic ritual at inauguration of a king1 i4 #d ,bramble1 crawling under a1 as a cure for whooping-cough1 etc41 ii4 #ahj ,brand1 ,john1 on the ,yule log1 i4 #bdg1 #bee ,brandenburg1 simples culled at ,midsummer in1 ii4 #dh ,brandons1 the ,sunday of the1 i4 #aaj2 torches carried about fields and streets1 #aaa n4 #a ,brands of ,midsummer fires a protection against lightning1 conflagration1 and spells1 i4 #ahc2 a protection against thunder1 #aia2 lighted1 carried round cattle1 #cda ,braunrode in the ,harz ,mountains1 ,easter fires at1 i4 #adb ,brazier1 walking through a lighted1 ii4 #c sqq4 ,brazil1 the ,guaranis of1 i4 #ef2 seclusion of girls at puberty among the ,indians of1 #ef1 #ei sq42 the ,uaupes of1 #fa2 ordeals undergone by young men among the ,indians of1 #fb sq42 effigies of ,judas burnt at ,easter in1 #abh2 fires of ,st4 ,john in1 #bac2 the ,caripunas of1 ii4 #bcj2 the ,bororo of1 #bcj n42 the ,nahuqua of1 #bcj2 the ,bakairi of1 #bca ,bread1 reverence for1 i4 #ac ,breadalbane1 i4 #adi2 treatment of mad cow in1 #cbf ,breadfruit-tree planted over navel-string of child1 ii4 #afc 8,breath1 scoring above the10 cutting a witch on the forehead1 i4 #cae n4 #b ,breitenbrunn1 the 8,charcoal ,man0 at1 ii4 #bf n4 #b ,brekinjska1 in ,slavonia1 need-fire at1 i4 #bhb ,bresse1 ,midsummer bonfires in1 i4 #ahi ,brest1 ,midsummer fire-custom at1 i4 #ahd ,breteuil1 canton of1 ,midsummer fires in the1 i4 #ahg ,breton belief that women can be impregnated by the moon1 i4 #gf ---- stories of the external soul1 ii4 #acb sq4 ,brezina1 in ,slavonia1 need-fire at1 i4 #bhb ,briar-thorn1 divination by1 i4 #bdb ,bri-bri ,indians of ,costa ,rica1 seclusion of women at menstruation among the1 i4 #hf ,bride not allowed to tread the earth1 i4 #e2 last married1 made to leap over bonfire1 ii4 #bb ---- and bridegroom1 mock1 at bonfires1 i4 #aji sq4 ,bride1 parish of1 in the ,isle of ,man1 i4 #cjf1 #cjg n4 #a ,bridegroom not to touch the ground with his feet1 i4 #e ,brie1 ,isle de ,france1 effigy of giant burnt on ,midsummer ,eve at1 ii4 #ch ,brihaspati1 ,hindoo deity1 i4 #ii n4 #b ,briony1 wreaths of1 at ,midsummer1 i4 #baj ,brisbane ,river in ,queensland1 use of bull-roarers on the1 ii4 #bcc sqq4 ,british ,columbia1 seclusion of girls at puberty among the ,indians of1 i4 #df sqq42 dread and seclusion of menstruous women among the ,indians of1 #hi sq42 the ,kwakiutl of1 ii4 #ahf2 ,koskimo ,indians of1 #bbi2 rites of initiation among the ,indians of1 #bgj sqq42 the ,thompson ,indians of1 #big2 the ,shuswap ,indians of1 #big n4 #c ,brittany1 ,midsummer fires in1 i4 #ahc sqq42 stones thrown into the ,midsummer fires in1 #bdj2 the ,yule log in1 #bec2 mistletoe hung over doors of stables and byres in1 ii4 #bhg2 fern-seed used by treasure-seekers in1 #bhh ,brochs1 prehistoric ruins1 i4 #bia ,brocken1 in the ,harz mountains1 associated with witches1 i4 #afj n4 #a1 #aga n4 #c ,broom1 a protective against witchcraft1 i4 #baj 8,brother0 and 8sister10 titles given by men and women to their sex totems1 ii4 #bae1 #baf1 #bah ,brotherhood of the ,green ,wolf at ,jumiges in ,normandy1 i4 #ahe sq4 ,brothers1 ancient ,egyptian story of the ,two1 ii4 #acd sqq4 ,brown1 ,dr4 ,george1 quoted1 i4 #cb sqq42 on external soul in ,melanesia1 ii4 #aii ,brughe1 ,john1 his cure for bewitched cattle1 i4 #cbd sq4 ,brund 7or brand71 the ,christmas1 the ,yule log1 i4 #beg ,brunswick1 belief as to menstruous women in1 i4 #if2 ,easter bonfires in1 #adj2 need-fire in1 #bgg sq4 ,buchan1 ,hallowe'en fires in1 i4 #bcb sq4 ,bche de ,nol1 the ,yule log1 i4 #bdi ,buddha and the crocodile1 ,indian story1 ii4 #ajb n4 #d ,buffalo1 external souls of a clan in a1 ii4 #aea2 a ,batta totem1 #bbc ---- clan in ,uganda1 i4 #c ,buffaloes1 external human souls in1 ii4 #bjg1 #bjh ,bhl1 ,st4 ,john's fires at1 i4 #afh ,bukaua1 the1 of ,new ,guinea1 girls at puberty secluded among the1 i4 #ce2 their rites of initiation1 ii4 #bci sqq4 ,bu-ku-r1 ceremonial uncleanness1 i4 #fe n4 #a1 #hf ,bulon1 ,mgr41 quoted by ,father ,h4 ,trilles1 ii4 #bjb n4 #a ,bulgaria1 the ,yule log in1 i4 #bfd n4 #a2 need-fire in1 #bha1 #bhe2 simples and flowers culled on ,st4 ,john's ,day in1 ii4 #ej2 creeping through an arch of vines as a cure in1 #ahj2 creeping under the root of a willow as a cure for whooping-cough in1 #ahj sq4 ----1 ,simeon1 prince of1 ii4 #aef sq4 ,bullet blessed by ,st4 ,hubert used to shoot witches with1 i4 #cae sq4 ,bullock1 bewitched1 burnt to cause the witch to appear1 i4 #cjc ,bull-roarers swung1 i4 #acc2 sounded at initiation of lads1 ii4 #bbg1 #bbh sqq41 #bcc sqq41 #bdj1 #bda2 used as magical instruments to make rain1 #bcj sqq42 sounded at festivals of the dead1 #bcj n42 made from trees struck by lightning1 #bca2 sounded to make the wind blow1 #bcb2 called 8thunder and lightning10 #bcb2 sounded to promote the growth of the crops1 #bcb2 originally magical instruments for making thunder1 wind1 and rain1 #bcc2 not to be seen by women1 #bcd1 #bce1 #bdb2 called by name which means a ghost or spirit of the dead1 #bdb2 called by the same name as the monster who swallows lads at initiation1 #bdb2 kept in men's club-house1 #bdb2 named after dead men1 #bdb n4 #a ----1 sound of1 thought to resemble thunder1 ii4 #bbh sqq42 supposed to increase the food supply1 #bcj2 supposed to be the voice of a spirit1 #bcc1 #bcd1 #bce ,burchard1 ,bishop of ,worms1 his condemnation of a heathen practice1 ii4 #aia ,bures1 bonfires1 i4 #aaj n4 #a1 #aaa n4 #a ,burford1 in ,oxfordshire1 ,midsummer giant and dragon at1 ii4 #cg ,burghead1 the burning of the ,clavie at1 i4 #bff sq42 the old rampart at1 #bfg sq4 ,burgundy1 ,firebrand ,sunday in1 i4 #aad2 the ,yule log in1 #bed ,burma1 the ,karens of1 ii4 #aeg ,burne1 ,miss ,f4 ,c41 and ,jackson1 ,miss ,g4 ,f41 on the fear of witchcraft in ,shropshire1 i4 #cdb n4 #d ,burning the witches on ,may ,day1 i4 #aeg1 #aei1 #afj2 of effigies in the ,midsummer fires1 #aie2 of the witches in the ,hallowe'en fires1 #bcb sq42 of the ,clavie at ,burghead1 #bff sq42 of a bewitched animal or part of it to cause the witch to appear1 #cjc1 #cje1 #cjg sq41 #cba sq42 of human beings in the fires1 ii4 #ba sqq42 of live animals at spring and ,midsummer festivals1 #ch sqq42 the animals perhaps deemed embodiments of witches1 #da sq41 #dc sq42 of human victims annually1 #bhf n4 #b ---- discs thrown into the air1 i4 #aaf sq41 #aai1 #adc1 #afe1 #aff1 #afh sq41 #agb ---- the ,easter ,man1 i4 #add 8---- the ,old ,wife 7,old ,woman710 i4 #aaf1 #abj 8---- the ,witches10 i4 #aaf1 #aah sq41 #aed2 a popular name for the fires of the festivals1 ii4 #dc ---- wheels rolled down hill1 i4 #aaf1 #aag sq41 #aai1 #ada1 #adc1 #afa1 #afb sq41 #afc sq41 #aff1 #agc1 #agd1 #bja1 #cbh1 #ccd1 #ccg sq42 rolled over fields at ,midsummer to fertilize them1 #aia1 #cdj sq42 perhaps intended to burn witches1 #cde ,burns1 ,robert1 i4 #bjg2 on ,hallowe'en1 #bcd ,burnt sacrifices to stay cattle-plague in ,england1 ,wales1 and ,scotland1 i4 #cjj sqq4 ,burs1 a preservative against witchcraft1 i4 #agg ,burying bewitched animals alive1 i4 #cbd sqq4 ---- girls at puberty in the ground1 i4 #ch sqq4 ,bushmen1 their dread of menstruous women1 i4 #gi2 their way of warming up the star ,sirius1 #ccb sq4 ,bushongo1 royal persons among the1 not allowed to set foot on the ground1 i4 #d2 use of bull-roarers among the1 ii4 #bbi2 rites of initiation among the1 #bfd sqq4 ,butter thought to be improved by the ,midsummer fires1 i4 #ahj2 bewitched1 burnt at a cross-road1 #cbb 8---- -churning10 ,swiss expression for kindling a need-fire1 i4 #bgi ,byron1 ,lord1 and the oak1 ii4 #aff ,cabbages1 divination by1 at ,hallowe'en1 i4 #bdb4 ,see also ,kail ,caesar on the fortification walls of the ,gauls1 i4 #bfg2 on human sacrifices among the ,celts of ,gaul1 ii4 #cb ,caesarea4 ,see ,everek ,caffre villages1 women's tracks at1 i4 #hj ,caffres of ,south ,africa1 seclusion of girls at puberty among the1 i4 #cj2 use of bull-roarers among the1 ii4 #bbi n41 #bcb ,cages1 girls at puberty confined in1 i4 #cb sqq41 #dd1 #de ,cailleach beal-tine1 the ,beltane carline1 i4 #adh ,cairnshee1 in ,kincardineshire1 ,midsummer fires on1 i4 #bjf ,caithness1 need-fire in1 i4 #bij sqq4 ,cake1 ,st4 ,michael's1 i4 #adi1 #aed n4 #c2 salt1 divination by1 #bch sq42 the ,yule or ,christmas1 #beg1 #bei1 #bfa ,cakes1 ,hallowe'en1 i4 #bch1 #bda1 #bde2 ,beltane1 #adh sq41 #aej1 #aeb1 #aec1 #aed1 #aee2 divination by1 #bdb1 #bdc ,calabar1 soul of chief in sacred grove at1 ii4 #afa2 negroes of1 their belief in external or bush souls lodged in animals1 #bjd sqq41 #bbj1 #bbb n4 #e2 the fattening-house for girls in1 #bei ,calabria1 holy water at ,easter in1 i4 #abc ,calamities1 almost all1 set down to witchcraft1 ii4 #ai sq4 ,calendar1 change in the ,chinese1 i4 #acg2 ,mohammedan1 #baf sq41 #bah sq42 the ,julian1 used by ,mohammedans1 #bah sq42 the reform of1 in relation to floral superstitions1 ii4 #ee n4 #a ,calendars1 conflict of1 i4 #bah ,calendeau1 calignau1 the ,yule-log1 i4 #bej ,calf burnt alive to stop a murrain1 i4 #cjj sq4 ,california1 seclusion of girls at puberty among the ,indians of1 i4 #da sqq42 ordeals among the ,indians of1 #fd2 the ,senal ,indians of1 ii4 #bie2 the ,maidu ,indians of1 #bie1 #bih ,callander1 the parish of1 ,beltane fires in1 i4 #aej sqq42 ,hallowe'en fires in1 #bca ,calves burnt to stop disease in the herds1 i4 #cja1 #cjf ,calymnos1 a ,greek island1 superstition as to menstruous women in1 i4 #if sq42 ,midsummer fires in1 #bab ,cambodia1 seclusion of girls at puberty in1 i4 #gj2 ritual at cutting a parasitic orchid in1 ii4 #ha ,cambodian or ,siamese story of the external soul1 ii4 #ajb ,cambridgeshire1 witch as cat in1 i4 #cag ,cambus o' ,may1 near ,ballater1 holed stone at1 ii4 #ahg ,cameroons1 life of person bound up with tree in the1 ii4 #afa2 theory of the external soul in1 #bjj1 #bjb sq4 ,camomile 7,anthemis nobilis7 burnt in ,midsummer fire1 i4 #bac2 sacred to ,balder1 ii4 #fc2 gathered at ,midsummer1 #fc ,campbell1 ,rev4 ,j4 ,g41 on deiseal1 i4 #aea n4 ,campbell1 ,rev4 ,john1 on ,coranna customs1 ii4 #aib1 #aib n4 #a ,campo di ,giove1 in the ,abruzzi1 ,easter candles at1 i4 #abb ,candle1 the ,easter or ,paschal1 i4 #aba1 #abb1 #abe2 divination by the flame of a1 #bbi2 the ,yule or ,christmas1 #bee1 #bef1 #bfj2 external soul in a1 ii4 #abe sq4 ---- and apple1 biting at1 i4 #bda1 #bdb1 #bdc1 #bde ,candlemas in the ,armenian church1 bonfires at1 i4 #aca2 the ,yule log at1 #bef n4 ---- candles1 i4 #bfd n4 #d ,candles used to keep off witches1 i4 #bde ,canopus and ,sirius in ,bushman lore1 i4 #ccc ,capart1 ,jean1 on palettes found in ,egyptian tombs1 ii4 #aee n4 #c ,cape ,york ,peninsula in ,queensland1 i4 #cg1 #ch ,caper-spurge 7,euphorbia lathyris7 identified with mythical springwort1 ii4 #fi ,capital of column1 external soul in1 ii4 #aef sq4 ,capitol at ,rome1 the oak of ,jupiter on the1 ii4 #hi ,cappadocia1 the fire-walk at ,castabala in1 ii4 #ad ,capri1 feast of the ,nativity of the ,virgin in1 i4 #bbj sq4 ,capricorn1 time when the sun enters the tropic of1 ii4 #a ,caps worn in mourning1 i4 #bj ,cardiganshire1 ,hallowe'en in1 i4 #bbf ,caribs1 their theory of the plurality of souls1 ii4 #bba ,carinthia1 new fire at ,easter in1 i4 #abd ,caripunas ,indians of ,brazil1 use of bull-roarers among the1 ii4 #bcj n4 ,carmichael1 ,alexander1 on need-fire1 i4 #bic sqq42 on snake stones1 ii4 #caa ,carn ,brea1 in ,cornwall1 ,midsummer fires on1 i4 #aii ,carnarvonshire1 the cutty black sow in1 i4 #bdj ,carnival1 effigy burnt at end of1 i4 #abj2 wicker giants at the1 ii4 #ce ,carnmoor1 in ,mull1 need-fire kindled on1 i4 #bhi sq4 ,carnwarth1 in ,cornwall1 ,midsummer fires at1 i4 #aii ,caroline ,islands1 traditionary origin of fire in the1 ii4 #bie ,carpathian ,mountains1 ,midsummer fires on the1 i4 #age2 need-fire in the1 #bha2 the ,huzuls of the1 ii4 #di ,carrier ,indians of ,north-,western ,america1 funeral custom of the1 i4 #aa2 their dread and seclusion of menstruous women1 #ia sqq42 their honorific totems1 ii4 #bgc sqq4 ,carver1 ,captain ,jonathan1 his description of the rite of death and resurrection1 ii4 #bfg sq4 ,casablanca1 ,midsummer fires at1 i4 #bad ,cashmeer stories of the external soul1 ii4 #ajj sq41 #ach n4 #a ,caspar1 ,balthasar1 and ,melchior1 the ,three ,holy ,kings1 ii4 #fh ,cassel1 in ,france1 wicker giants on ,shrove ,tuesday at1 ii4 #ce ,cassowaries1 men disguised as1 in ,duk-duk ceremonies1 ii4 #bdg ,castabala1 in ,cappadocia1 the fire-walk at1 ii4 #ad ,castiglione a ,casauria1 ,midsummer customs at1 i4 #baj ,castle ,ditches1 in the ,vale of ,glamorgan1 bonfires at1 i4 #aef ,castres1 in ,southern ,france1 ii4 #ahg ,cat1 a representative of the devil1 ii4 #dj2 story of a clan whose souls were all in one1 #aej sq42 a ,batta totem1 #bbc4 ,see also ,cats ,caterpillars1 bonfires as a protection against1 i4 #aad ,catholic ,church1 its consecration of the ,midsummer festival to ,st4 ,john the ,baptist1 i4 #aha ,cato on a ,roman cure for dislocation1 ii4 #agg ,cats burnt in bonfires1 i4 #aji1 ii4 #ci sq42 perhaps burnt as witches1 #da2 witches changed into1 i4 #cae n4 #a1 #cag1 #cah1 #cai sq41 ii4 #caa sq4 ,cattle sacrificed at holy oak1 i4 #aha2 protected against sorcery by sprigs of mullein1 #aij2 fire carried round1 #bja1 #bjf2 driven out to pasture in spring and back in autumn1 #bbc2 acquire the gift of speech on ,christmas ,eve1 #bed2 driven through the need-fire1 #bgj sqq42 killed by fairy darts1 #cjc2 lighted brands carried round1 #cda2 thought to benefit by festivals of fire1 ii4 #d1 #g2 fumigated with smoke of ,midsummer herbs1 #ec ---- and sheep driven through1 round1 or between bonfires1 i4 #ajh1 #aji1 #ada1 #aed1 #aeg1 #aeh1 #aei1 #afe1 #age1 #agf1 #agi1 #ahe1 #ahh1 #aib1 #bjb1 #bjc1 #bjd1 #cja1 ii4 #h1 #i1 #aa sq41 #ac ---- disease1 the ,midsummer fires a protection against1 i4 #agf2 attributed to witchcraft1 #cjb sq41 #cdc ---- -plague1 need-fire kindled as a remedy for1 i4 #bgj sqq42 sacrifice of an animal to stay a1 #cjj sqq4 ---- -rearing tribes of ,south ,africa1 their dread of menstruous women1 i4 #gi sq4 ,cave1 initiation of medicine-men by spirits in a1 ii4 #bcg sqq4 ---- of ,cruachan1 the 8,hell-gate of ,ireland10 i4 #bbf ,cedar-bark1 red1 used in ceremonies of a secret society1 ii4 #bga ,celebes1 ,macassar in1 i4 #ad2 souls of persons removed for safety from their bodies in1 ii4 #aec sq4 ----1 ,central1 the ,toradjas of1 i4 #caa sqq4 ----1 ,southern1 birth-trees in1 ii4 #afd ,celibacy of the ,vestal ,virgins1 i4 #ach n4 #e ,celtic bisection of the year1 i4 #bbc ---- population1 their superstition as to ,snake ,stones1 i4 #ae ---- stories of the external soul1 ii4 #abf sqq4 ,celts1 their two great fire-festivals on the ,eve of ,may ,day and ,hallowe'en1 i4 #bbb1 #bbd2 the oak worshipped by the1 ii4 #hi ----1 the ,british1 their chief fire-festivals1 ,beltane and ,hallowe'en1 ii4 #dj sq4 ---- of ,brittany1 their use of mistletoe1 ii4 #cbj ---- of ,gaul1 their human sacrifices1 ii4 #cb sq42 the victims perhaps witches and wizards1 #da sq42 ,w4 ,mannhardt's theory1 #dc ---- of ,ireland1 their new fire on ,hallowe'en1 i4 #aci ---- of northern ,italy1 ii4 #cbj ,celts 7prehistoric implements7 called 8thunderbolts10 i4 #ad sq4 ,central ,provinces of ,india1 cure for fever in the1 ii4 #aij ,ceos1 ,greek island of1 sick children passed through a cleft oak in1 ii4 #agb ,ceram1 seclusion of girls at puberty in1 i4 #cf2 belief that strength of young people is in their hair in1 ii4 #aeh2 rites of initiation to the ,kakian association in1 #bdi sqq4 ,ceremony1 magical1 to ensure fertility of women1 i4 #bc sq41 #ca ,cetraro in ,calabria1 ,easter custom at1 i4 #abc ,ceylon1 the king of1 and his external soul1 ii4 #ajb ,chaco1 the ,gran1 i4 #eh2 marriage custom of ,indians of the1 i4 #ge2 ,indians of the1 i4 #ih n4 #a ----1 the ,paraguayan1 i4 #ef ,chadwick1 ,professor ,h4 ,m41 i4 #ajc n4 ,chaka1 ,zulu king1 ii4 #bab n4 ,chalk1 white1 bodies of newly initiated lads coated with1 ii4 #bda ,chambers1 ,e4 ,k41 on the ,celtic bisection of the year1 i4 #bbc 8,charcoal ,man0 at ,midsummer1 ii4 #bf n4 #b ,charente ,infrieure1 department of1 ,st4 ,john's fires in the1 i4 #aib ,chariot1 patient drawn through the yoke of a1 ii4 #aib ,chariots used by sacred persons1 i4 #d n4 #a ,charlemagne1 i4 #bgj ,chaste young men kindle need-fire1 i4 #bgc ,chastity associated with abstinence from salt1 i4 #bg sq4 ,chteau-,tierry1 ,midsummer fires at1 i4 #ahg sq4 ,chatham ,islands1 birth-trees in the1 ii4 #afe ,chavandes1 bonfires1 i4 #aji n4 #b ,cheadle1 in ,staffordshire1 the ,yule log at1 i4 #bef ,cheese1 the ,beltane1 kept as a charm against the bewitching of milk-produce1 i4 #aed ,chne-,dor1 8the gilded oak10 in ,perche1 ii4 #bhg n4 #a ,chepstow oak1 in ,gloucestershire1 ii4 #caf ,cheremiss of the ,volga1 their ,midsummer festival1 i4 #aha ,cherokees1 their sacred arks1 i4 #aa sq42 their ideas as to trees struck by lightning1 ii4 #bif sq4 ,cherry-tree wood used for ,yule log1 i4 #bej ---- -trees1 torches thrown at1 i4 #ajh ,chervil-seed burnt in ,midsummer fire1 i4 #bac ,chesnitsa1 ,christmas cake1 i4 #bfa ,chester1 ,midsummer giants at1 ii4 #cg ,chevannes1 bonfires1 i4 #aaa n4 #a ,cheyenne ,indians1 seclusion of girls at puberty among the1 i4 #ed sq4 ---- women secluded at menstruation1 i4 #hi ,chiaromonte1 ,midsummer custom at1 i4 #baj ,chibisa1 an ,african chief1 ii4 #cad ,chicha1 a native intoxicant1 i4 #eg1 #eh ,chicory1 the white flower of1 opens all locks1 ii4 #ga ,chief's daughter1 ceremonies observed by her at puberty1 i4 #cj1 #dc ,chikumbu1 a ,yao chief1 ii4 #cad ,chilblains1 the ,yule log a preventive of1 i4 #bej ,childbirth1 customs observed by women after1 i4 #bj ,childless couples leap over bonfires to procure offspring1 i4 #bad1 #cch ,childless women creep through a holed stone1 ii4 #ahg ,children live apart from their parents among the ,baganda1 i4 #bc n4 #b2 born feet foremost1 curative power attributed to1 #bie2 passed across the ,midsummer fires1 #ahb1 #ahi sq41 #aib1 #bjc2 passed through holes in ground or turf to cure them1 ii4 #aij sq4 ,chillingworth1 ,thomas1 passed through a cleft ash-tree for rupture1 ii4 #afh sq4 ,chimney1 witches fly up the1 ii4 #gd ---- -piece1 divination by names on1 i4 #bcg ,china1 were-wolves in1 i4 #caj sq42 annual ceremony of the new fire in1 #acf sq41 ii4 #c2 use of fire to bar ghosts in1 #ag sq42 spirits of plants in snake form in1 #dd n4 #a2 use of mugwort in1 #fj ,chinese festival of fire1 ii4 #c sqq42 story of the external soul1 #ade sq42 theories as to the human soul1 #bba ,chinook ,indians1 seclusion of girls at puberty among the1 i4 #dc ,chippeway ,indians1 their dread and seclusion of menstruous women1 i4 #ij sq4 ,chiquites ,indians of ,paraguay1 their theory of sickness1 ii4 #bbf n4 #a ,chirbury1 in ,shropshire1 the ,yule log at1 i4 #beg ,chiriguanos of ,bolivia1 seclusion of girls at puberty among the1 i4 #ef ,choctaw women secluded at menstruation1 i4 #hh ,chopping-knife1 soul of woman in childbirth transferred for safety to a1 ii4 #aec sq4 ,chota ,nagpur1 the fire-walk in1 ii4 #e ,chouquet1 in ,normandy1 the ,green ,wolf at1 i4 #ahe ,christbrand1 the ,yule log1 i4 #bdh ,christenburg ,crags1 in ,northumberland1 ,midsummer fires at1 i4 #aih ,christian ,church1 its treatment of witches1 ii4 #db ,christklotz1 the ,yule log1 i4 #bdh ,christmas1 an old pagan festival of the sun1 i4 #bdf1 #cca sq42 new fire made by the friction of wood at1 #bfd2 mistletoe gathered at1 ii4 #bia ---- cake1 i4 #beg1 #bei1 #bfa ---- candle1 the1 i4 #bee1 #bef1 #bfj ---- ,eve1 cattle acquire the gift of speech on1 i4 #bed2 trees fumigated with wild thyme on1 ii4 #fd2 the fern blooms at1 #ff2 witches dreaded on1 #gc2 sick children passed through cleft trees on1 #agb ---- night1 fern-seed blooms on1 ii4 #bhi ---- pig1 i4 #bei ---- visiter1 the1 i4 #bfa sq41 #bfc1 #bfd ,church1 the ,christian1 its treatment of witches1 ii4 #db ---- bells on ,midsummer ,eve1 custom as to ringing1 ii4 #dg sq42 rung to drive away witches1 #gc ,churches used as places of divination at ,hallowe'en1 i4 #bbi ,churinga1 sacred sticks and stones of the ,arunta1 ii4 #bah n4 #c1 #bcd ,chu-,tu-shi1 a ,chinese were-tiger1 i4 #caj sq4 ,ciotat1 ,midsummer rites of fire and water at1 i4 #aid ,circumambulating fields with lighted torches1 i4 #bcc sq4 ,circumcision1 custom at1 among the ,washamba1 ii4 #ahc2 of lads at initiation in ,australia1 #bbg sq41 #bcc1 #bcd1 #bce2 in ,new ,guinea1 #bdj sq42 in ,fiji1 #bdc sq42 in ,rook1 #bdf2 custom of1 on the ,lower ,congo1 #bea1 #bee n4 #a ,clach-nathrach1 serpent stone1 ii4 #caa ,clam shell1 sacred1 of the ,omahas1 i4 #aa ,clan of the ,cat1 ii4 #aej sq4 ,clappers1 used instead of church bells in ,holy ,week1 i4 #abe2 wooden1 used in ,china1 #acg ,classificatory system of relationship1 ii4 #bcd n4 #a1 #cad n4 #d ,claudius1 the emperor1 i4 #ae ,clavie1 the burning of the1 at ,burghead1 i4 #bff sq4 ,clay plastered on girls at puberty1 i4 #ca2 white1 bodies of novices at initiation smeared with1 ii4 #bee n4 #a1 #bei ,cleary1 ,bridget1 burnt as a witch in ,tipperary1 i4 #cbc sq4 ----1 ,michael1 burns his wife as a witch1 i4 #cbc sq4 ,clee1 in ,lincolnshire1 the ,yule log at1 i4 #beg ---- ,hills1 in ,shropshire1 fear of witchcraft in the1 i4 #cdb n4 #d ,cleft stick1 passage through a1 in connexion with puberty and circumcision1 ii4 #ahc sq4 ,climacteris scandens1 women's 8sister0 among the ,kulin1 ii4 #baf ,clodd1 ,edward1 on the external soul1 ii4 #if n4 #a ,clog1 the ,yule1 i4 #bdg ,clonmel1 trial for witch-burning at1 i4 #cbd ,clover1 four-leaved1 a counter-charm for witchcraft1 i4 #caf2 found at ,midsummer1 ii4 #fb sq4 ,clue of yarn1 divination by a1 i4 #bce1 #bdj1 #bda1 #bdc ,coal1 magical1 that turns to gold at ,midsummer1 ii4 #fj sq4 ,coast ,murring tribe of ,new ,south ,wales1 the drama of resurrection exhibited to novices at initiation in the1 ii4 #bce sqq4 ,cobern1 effigy burnt at1 i4 #abj ,coblentz1 i4 #bdh ,coccus ,polonica and ,st4 ,john's blood1 ii4 #ef ,cock1 effigy of1 in bonfire1 i4 iii2 a black1 used as counter-charm to witchcraft1 #cba2 white1 burnt in ,midsummer bonfire1 ii4 #dj2 external soul of ogre in a1 #ajj2 killed on harvest-field1 #bhj n42 red1 killed to cure person struck by lightning1 #bih n4 #b ---- or hen1 striking blindfold at a1 ii4 #bgi n4 #d ,cock's blood poured on divining-rod1 ii4 #bhb ,cockchafer1 external soul in a golden1 ii4 #adj ,cockchafers1 witches as1 i4 #cbb ,coco-nut1 soul of child deposited in a1 i4 #aed sq4 ---- palm planted over navel-string and afterbirth of child1 ii4 #afa1 #afc1 compare #afd2 attracts lightning1 #bii n4 #b ,codrington1 ,dr4 ,r4 ,h41 on the ,melanesian conception of the external soul1 ii4 #aig sq4 ,coel ,coeth1 ,hallowe'en bonfire1 i4 #bci ,cohen1 ,s4 ,s41 i4 #abh n4 #a ,coil1 sick children passed through a1 ii4 #ahe sq4 ,cold food1 festival of the1 in ,china1 i4 #acg ,cole1 ,lieut4-,colonel ,h4 ,w4 ,g41 on a custom of the ,lushais1 ii4 #ahe sq4 ,colic1 popular remedies for1 i4 #ag2 leaping over bonfires as a preventive of1 #ajg1 #aie sq41 #cdd2 attributed to witchcraft1 #cdd ,coll1 the ,hole ,stone in the island of1 ii4 #ahg ,colleda1 an old ,servian goddess1 i4 #bei ,cologne1 ,st4 ,john's fourteen ,midsummer victims at1 ii4 #bg ,colombia1 the ,goajiras of1 i4 #cd n4 #a2 ,guacheta in1 #gd ,combe d',ain1 i4 #aad ,comminges1 ,midsummer fires in1 i4 #aib sq4 ,community1 welfare of1 bound up with the life of the divine king1 i4 #a sq42 purified in the persons of its representatives1 ii4 #bd ,cond1 in ,normandy1 i4 #bff ,conductivity1 electric1 of various kinds of wood1 ii4 #bii n4 #b ,conflagrations1 bonfires supposed to protect against1 i4 #ajg1 #ajh1 #adj1 #adb1 #cdd2 brands of ,midsummer bonfires thought to be a protection against1 #afe1 #agd1 #ahc1 #ahh1 #aif2 the ,yule log a protection against1 #bdh sq41 #bej1 #bee1 #bef1 #beh2 ,midsummer flowers a protection against1 ii4 #dh2 mountain arnica a protection against1 #eh2 oak-mistletoe a protection against1 #he ,conflict of calendars1 solar and lunar1 i4 #bah ,congo1 seclusion of girls at puberty on the ,lower1 i4 #ca2 birth-trees on the1 #afa sq42 theory of the external soul on the1 ii4 #bjj2 use of bull-roarers on the1 #bbi ----1 the ,french1 the ,fans of1 ii4 #afa ----1 the ,lower1 rites of initiation on the1 ii4 #bea sqq4 ,connaught1 ,midsummer fires in1 i4 #bjc2 cave of ,cruachan in1 #bbf2 palace of the kings of1 ii4 #abg ,connemara1 ,midsummer fires in1 i4 #bjc ,constance1 the ,lake of1 ii4 #bf ,constantinople1 column at1 ii4 #aeg ,consumption1 ashes of the ,midsummer fires a cure for1 i4 #aid sq42 transferred to bird1 ii4 #ahg ,consumptive patients passed through holes in stones or rocks1 ii4 #ahf sq4 ,continence as preparation for walking through fire1 ii4 #c ,conty1 ,lenten fires at1 i4 #aac ,conway1 ,professor ,r4 ,s41 on the etymology of ,soranus1 ii4 #ae n4 #a ,cook1 ,a4 ,b41 on the oak of ,errol1 ii4 #bhd n4 #a ,cook1 menstruous women not allowed to1 i4 #hj1 #hb1 #hd1 #ij ,copper needle1 story of man who could only be killed by a1 ii4 #cad ,corannas1 a ,hottentot people1 children after an illness passed under an arch among the1 ii4 #aib ,cords tied tightly round the bodies of girls at puberty1 i4 #ib n4 #a ,corea1 custom observed after childbirth by women in1 i4 #bj2 use of torches to ensure good crops in1 #cdj ,cormac1 on ,beltane fires1 i4 #aeg ,cor-mass1 procession of wicker giants at ,dunkirk1 ii4 #cd ,corn1 charm to make the corn grow tall1 i4 #ah2 thrown on the man who brings in the ,yule log1 #bfj1 #bfb1 #bfd2 blazing besoms flung aloft to make the corn grow high1 #cdj ---- -spirit in last standing corn1 i4 #ab2 human representatives of1 put to death1 ii4 #be2 in animal shape1 #dc ,cornel-tree wood used to kindle need-fire1 i4 #bhf ,cornwall1 ,snake ,stones in1 i4 #ae1 #af n4 #a2 ,midsummer fires in1 #aii sq42 burnt sacrifices to stay cattle-disease in1 #cjj sq42 holed stone through which people used to creep in1 ii4 #ahg ,corpse1 priest of ,earth forbidden to see a1 i4 #d ,corpus ,christi ,day1 processions on1 i4 #afe ,corrze and ,creuse1 departments of1 ,st4 ,john's fires in the1 i4 #aij ,corsica1 ,midsummer fires in1 i4 #bji ,cos1 effigies of ,judas burnt at ,easter in1 i4 #acj2 ,midsummer fires in1 #bab ,cosquin1 ,e41 on helpful animals and external souls in folk-tales1 ii4 #acc n4 #a ,cosse de ,nau1 the ,yule log1 i4 #bea ,costa ,rica1 ,indians of1 their customs in fasts1 i4 #bj2 ceremonial uncleanness among the1 #fe n4 #a2 the ,bri-bri ,indians of1 #hf2 the ,guatusos of1 ii4 #bcj n4 ,coudreau1 ,h41 quoted1 i4 #fc sq4 ,coulommiers1 in ,france1 notion as to mistletoe at1 ii4 #caf n4 #a ,counter-charm for witchcraft1 8scoring above the breath10 i4 #caf n4 #b ,couples married within the year obliged to dance by torchlight1 i4 #aae1 #cci ,coventry1 ,midsummer giants at1 ii4 #cg ,cows1 witches steal milk from1 i4 #cdc2 mistletoe given to1 ii4 #hf2 milked through a hole in a branch or a 8witch's nest10 #ahe ,crackers burnt to frighten ghosts1 ii4 #ag1 #ah ,cracow1 ,midsummer fires in the district of1 i4 #age ,cream1 ceremony for thickening1 i4 #bfb ,creek ,indians1 their dread of menstruous women1 i4 #hh ,creeping through a tunnel as a remedy for an epidemic1 i4 #bhc sq42 through cleft trees as cure for various maladies1 ii4 #agj sqq42 through narrow openings in order to escape ghostly pursuers1 #agg sqq4 ,creuse and ,corrze1 departments of1 ,st4 ,john's fires in the1 i4 #aij ,criminals shorn to make them confess1 ii4 #aeh sq4 ,croatia1 ,midsummer fires in1 i4 #agh ,croats of ,istria1 their belief as to the activity of witches on ,midsummer ,eve1 ii4 #ge ,crocodile1 a ,batta totem1 ii4 #bbc ,crocodiles1 fat of1 i4 #ad2 lives of persons bound up with those of1 ii4 #bja1 #bjb1 #bjf1 #bji2 external human souls in1 #bjg1 #bji ,cronus1 cakes offered to1 i4 #aec n4 #c ,crops supposed to be spoiled by menstruous women1 i4 #gi1 #if2 leaping over bonfires to ensure good1 #ajg2 ,midsummer fires thought to ensure good1 #ahh1 #ccf2 torches swung by eunuchs to ensure good1 #cdj2 bull-roarers sounded to promote the growth of the1 ii4 #bcb ,cross ,river natives1 their lives bound up with those of certain animals1 ii4 #bjb sq41 #bjd ---- -roads1 ceremonies at1 i4 #bd2 witches at1 #afj n4 #a2 ,midsummer fires lighted at1 #agb1 #aia2 divination at1 #bbi2 bewitched things burnt at1 #cbb ,crosses chalked up to protect houses and cattle-stalls against witches1 i4 #afj n4 #a1 ii4 #gd ,crow1 hooded1 sacrifice to1 i4 #aeb ,crowdie1 a dish of milk and meal1 i4 #bcg ,crown or garland of flowers in ,midsummer bonfire1 i4 #ahd1 #ahe1 #ahh1 #aib2 of ,roses1 festival of the1 #aie4 ,see also ,flowers ,cruachan1 the herdsman or king of1 ,argyleshire story of1 ii4 #abg sqq42 in ,connaught1 the cave of1 i4 #bbf ,cryptocerus atratus1 ,f41 stinging ants1 i4 #fb ,cuissard1 ,ch41 on ,midsummer fires1 i4 #ahb sq4 ,cumae1 the ,sibyl at1 i4 #ii ,cumanus1 inquisitor1 ii4 #aeh ,cumberland1 ,midsummer fires in1 i4 #aig ,cups1 special1 used by girls at puberty1 i4 #ej1 #ec ,curative powers ascribed to persons born feet foremost1 i4 #bie ,cures1 popular1 prescribed by ,marcellus of ,bordeaux1 i4 #ag ,cursing a mist in ,switzerland1 i4 #bhj ,cuzco1 ceremony of the new fire in1 i4 #acb ,cycle of thirty years 7,druidical71 ii4 #gg ,cycles of sixty years 7,boeotian1 ,indian1 and ,tibetan71 ii4 #gg n4 #a ,cythnos1 ,greek island1 sickly children pushed through a hole in a rock in1 ii4 #ahi ,czechs cull simples at ,midsummer1 ii4 #di ,dacotas or ,sioux1 ritual of death and resurrection among the1 ii4 #bfh sq4 ,daedala1 ,boeotian festival of the ,great1 ii4 #gg n4 #a ,dairy1 mistletoe used to make the dairy thrive1 ii4 #hf ,daizan1 king of ,atrae1 i4 #hc ,dalhousie ,castle1 the ,edgewell ,tree at1 ii4 #aff ,dalmatia1 the ,yule log in1 i4 #bfc ,dalyell1 ,j4 ,g41 on ,beltane1 i4 #adi n4 #a ,damun1 in ,german ,new ,guinea1 ceremony of initiation at1 ii4 #aic ,danae1 the story of1 i4 #gc sq4 ,dance at ,sipi in ,northern ,india1 i4 #ab2 of young women at puberty1 ii4 #ahc2 in the grave at initiation1 #bcg2 in honour of the big or grey wolf1 #bgf n4 #b ,dances of fasting men and women at festival1 i4 #h sq42 of ,duk-duk society1 #aa2 of girls at puberty1 #bh1 #bi1 #cj1 #cg1 #db1 #ej1 #eh1 #ei2 round bonfires1 #ajh1 #aji1 #aaj1 #aaa1 #aad1 #aaf1 #abj1 #aca1 #adb1 #ade1 #adh1 #aec sq41 #aei1 #aff1 #agb1 #agc1 #age1 #agh1 #ahb1 #ahc1 #ahe1 #ahg1 #ahh1 #ahi1 #aia1 #aic1 #aid1 #aie1 #aih1 #bdf1 ii4 #b1 #ci2 masked1 bull-roarers used at1 #bcj n42 of novices at initiation1 #beh1 #bei ,dancing with the fairies at ,hallowe'en1 i4 #bbg ,dandelions gathered at ,midsummer1 ii4 #di ,danger apprehended from the sexual relation1 ii4 #bgg sq4 ,dangers thought to attend women at menstruation1 i4 #id ,danish stories of the external soul1 ii4 #abj sqq4 ---- story of a girl who was forbidden to see the sun1 i4 #gj sqq4 ,danserosse or danseresse1 a stone1 i4 #aaj ,danube1 worship of ,grannus on the1 i4 #aab ,danzig1 the immortal lady of1 i4 #ajj ,daphne gnidium gathered at ,midsummer1 ii4 #ea ,dapper1 ,o41 on ritual of death and resurrection at initiation in the ,belli-,paaro society1 ii4 #beg sqq4 ,daramulun1 a mythical being who instituted and superintends the initiation of lads in ,australia1 ii4 #bbh1 #bcc1 #bcg2 his voice heard in the sound of the bull-roarer1 #bbh4 ,see also ,thrumalun and ,thuremlin 8,darding ,knife10 pretence of death and resurrection at initiation to the1 ii4 #bgd sq4 ,darling ,river1 the ,ualaroi of the1 ii4 #bcc ,darma ,rajah1 ,hindoo god1 ii4 #f ,darowen1 in ,wales1 ,midsummer fires at1 i4 #bja ,darwin1 ,charles1 on the cooling of the sun1 ii4 #cjg ,darwin1 ,sir ,francis1 on the ,golden ,bough1 ii4 #cah1 #cai n4 #c ,dashers of churns1 witches ride on1 ii4 #gc sq4 ,date of ,chinese festival changed1 i4 #acg ,dathi1 king of ,ireland1 and his ,druid1 i4 #bbh sq4 ,davies1 ,j4 ,ceredig1 as to witches in ,wales1 i4 #cba n4 #b ,dawn of the ,day1 prayers to the1 i4 #ej sq41 #ec2 prayer of adolescent girl to the1 #ih n4 #a ,dawson1 ,james1 on sex totems in ,victoria1 ii4 #baf ,dead1 festival of the1 i4 #bbc sq41 #bbe sq42 souls of the1 sit round the ,midsummer fire1 #ahc1 #ahd2 sacrifice of reindeer to the1 ii4 #agh2 incarnate in serpents1 #baa sq42 bull-roarers sounded at festivals of the1 #bcj n42 first-fruits offered to the souls of the1 #bdc 8,death1 carrying out10 i4 #aai2 8the burying of10 #aai2 effigies of1 burnt in spring fires1 ii4 #ba sq42 omens of1 #ed1 #fd2 customs observed by mourners after a death in order to escape from the ghost1 #agd sqq42 identified with the sun1 #agd n4 #a ,death and resurrection1 ritual of1 ii4 #bbe sqq42 in ,australia1 #bbg sqq42 in ,new ,guinea1 #bci sqq42 in ,fiji1 #bdc sqq42 in ,rook1 #bdf2 in ,new ,britain1 #bdf sq42 in ,ceram1 #bdi sqq42 in ,africa1 #bea sqq42 in ,north ,america1 #bff sqq42 traces of it elsewhere1 #bgf sq4 ,debregeasia velutina1 used to kindle fire by friction1 ii4 #h ,december1 the last day of1 ,hogmanay1 i4 #bff2 the twenty-first1 ,st4 ,thomas's ,day1 #bff ,decle1 ,l41 quoted1 i4 #d n4 #a ,dee1 holed stone used by childless women in the ,aberdeenshire1 ii4 #ahg ,deer and the family of ,lachlin1 superstition concerning1 ii4 #bhd ,deffingin1 in ,swabia1 ,midsummer bonfires at1 i4 #aff sq4 ,dehon1 ,p41 on witches as cats among the ,oraons1 ii4 #cab ,deiseal1 deisheal1 dessil1 the right-hand turn1 in the ,highlands of ,scotland1 i4 #aej n4 #a1 #aed ,delagoa ,bay1 the ,thonga of1 i4 #bi ,delaware ,indians1 seclusion of girls at puberty among the1 i4 #ed ,delivery1 charms to ensure women an easy1 i4 #di1 #ej sq41 #eb2 women creep through a rifted rock to obtain an easy1 ii4 #ahi ,delmenhorst1 in ,oldenburg1 ,easter fires at1 i4 #adb ,delos1 new fire brought from1 i4 #acf ,delphi1 perpetual fire at1 ii4 #ia n4 #g2 the picture of ,orpheus at1 #bid2 ,stheni1 near1 #cag ,demeter1 the torches of1 i4 #cdj n4 #a2 serpents in the worship of1 ii4 #dd n4 ,demnat1 in the ,atlas1 ,new ,year rites at1 i4 #bag1 #bah ,demon supposed to attack girls at puberty1 i4 #fg sq42 festival of fire instituted to ban a1 ii4 #c ,demons attack women at puberty and childbirth1 i4 #bd n4 #b2 expelled at the ,new ,year1 #acd sq42 abroad on ,midsummer ,eve1 #agb2 ashes of holy fires a protection against1 ii4 #h1 #ag2 vervain a protection against1 #fb2 guard treasures1 #fe4 ,see also ,evil ,spirits ,dn or ,tinneh ,indians1 their dread and seclusion of menstruous women1 i4 #ia sqq42 the ,western1 tattooing among the1 #ih n4 #a ,see also ,tinneh ,denham ,tracts1 on need-fire in ,yorkshire1 i4 #bhg sq4 ,denmark1 fires on ,st4 ,john's ,eve in1 i4 #aga2 passing sick children through a hole in the ground in1 #aij1 #aia2 children passed through a cleft oak as a cure for rupture or rickets in1 ii4 #agj1 #agb ,dessil4 ,see ,deiseal ,deux-,svres1 department of1 ,midsummer fires in the1 i4 #aia2 fires on ,all ,saints' ,day in the1 #bde sq4 ,devil1 the1 seen on ,midsummer ,eve1 i4 #bjh ,devil's bit1 ,st4 ,john's wort1 ii4 #ee n4 #b ,devils1 ghosts1 and hobgoblins abroad on ,midsummer ,eve1 i4 #bjb ,devonshire1 need-fire in1 i4 #bhh2 animals burnt alive as a sacrifice in1 #cjb2 belief in witchcraft in1 #cjb2 crawling under a bramble as a cure for whooping-cough in1 ii4 #ahj ,dew1 rolling in the1 at ,midsummer1 i4 #bjh1 with n4 #a2 at ,midsummer a protection against witchcraft1 ii4 #gd ,diana and ,juno1 ii4 #cjb n4 #b ,diana1 priest of1 at ,nemi1 ii4 #cae ,diana's ,mirror1 the ,lake of ,nemi1 ii4 #cjc ,dieri of ,central ,australia1 their dread of women at menstruation1 i4 #gg2 use of bull-roarers among the1 ii4 #bbi sq41 #bcb2 bleed themselves to make rain1 #bcb ,dijon1 ,lenten fires at1 i1 #aad ,dingle1 church of ,st4 ,brandon near1 ii4 #aij ,diodorus ,siculus1 on the human sacrifices of the ,celts1 ii4 #cb ,dioscorides on mistletoe1 ii4 #cah n4 #a ,dipping for apples at ,hallowe'en1 i4 #bcg1 #bci1 #bda1 #bdb1 #bde ,discs1 burning1 thrown into the air1 i4 #aaf sq41 #aai1 #adc1 #afe1 #aff1 #afh sq41 #agb1 #cbh1 #ccd2 burning1 perhaps directed at witches1 #cde ,disease1 walking through fire as a remedy for1 ii4 #g2 conceived as something physical that can be stripped off the patient and left behind1 #agb ,diseases of cattle ascribed to witchcraft1 i4 #cdc ,dish1 external soul of warlock in a1 ii4 #ada ,dishes1 special1 used by girls at puberty1 i4 #dg1 #di ,dislocation1 ,roman cure for1 ii4 #agg ,divination on ,st4 ,john's ,night 7,midsummer ,eve71 i4 #agc1 ii4 #df n4 #c1 #ej1 #eb sqq41 #fa1 #fd1 #fg sqq42 at ,midsummer in ,spain and the ,azores1 i4 #bjh sq42 at ,hallowe'en1 #bbe1 #bbh sqq42 by stones at ,hallowe'en fires1 #bcj sq41 #bci1 #bdj2 by stolen kail1 #bcd sq41 #bda2 by clue of yarn1 #bce1 #bdj1 #bda1 #bdc2 by hemp seed1 #bce1 #bda1 #bde2 by winnowing-basket1 #bcf2 by thrown shoe1 #bcf2 by wet shirt1 #bcf1 #bda2 by white of eggs1 #bcf sq41 #bch2 by apples in water1 #bcg2 by a ring1 #bcg2 by names on chimney-piece1 #bcg2 by three plates or basins1 #bcg sq41 #bdj1 #bdd2 by nuts in fire1 #bcg1 #bci1 #bda1 #bdb1 #bde2 by salt cake1 or salt herring1 #bch sq42 by the sliced apple1 #bch2 by eavesdropping1 #bch1 #bdc1 #bdd2 by knife1 #bda2 by briar-thorn1 #bdb2 by melted lead1 #bdb2 by cabbages1 #bdb2 by cake at ,hallowe'en1 #bdb1 #bdc2 by ashes1 #bdc1 #bdd1 #bde2 by salt1 #bdd2 by raking a rick1 #bdg2 magic dwindles into1 #ccf4 ,see also ,divining-rod ,divine personages not allowed to touch the ground with their feet1 i4 #b sqq42 not allowed to see the sun1 #ah sqq42 suspended for safety between heaven and earth1 #ih sq4 ,divining-rod cut on ,midsummer ,eve1 ii4 #fg sqq42 made of hazel1 #fg sq41 #bia n4 #c2 made of mistletoe in ,sweden1 #fi1 #bia2 made of four sorts of wood1 #fi2 made of willow1 #fi n42 made out of a parasitic rowan1 #bha sq4 ,divisibility of life1 doctrine of the1 ii4 #bba ,dobischwald1 in ,silesia1 need-fire at1 i4 #bgh ,dodona1 ,zeus and his sacred oak at1 ii4 #di sq4 ,dog not allowed to enter priest's house1 i4 #d2 beaten to ensure woman's fertility1 #fi2 charm against the bite of a mad1 ii4 #ef2 a ,batta totem1 #bbc ---- ,star1 or ,sirius1 supposed by the ancients to cause the heat of summer1 i4 #ccb ,dolac1 need-fire at1 i4 #bhf ,dolmen1 sick children passed through a hole in a1 ii4 #ahh ,dommartin1 ,lenten fires at1 i4 #aji ,door1 separate1 for girls at puberty1 i4 #dc1 #dd ,doorie1 hill of1 at ,burghead1 i4 #bfg ,doors1 separate1 used by menstruous women1 i4 #hd ,doorway1 creeping through narrow opening in1 as a cure1 ii4 #aha sq4 ,dosadhs1 an ,indian caste1 the fire-walk among the1 ii4 #e ,dosuma1 king of1 not allowed to touch the ground1 i4 #c ,douay1 procession of the giants at1 ii4 #cc sq4 ,double-axe1 ,midsummer king of the1 i4 #aid ,dourgne1 in ,southern ,france1 crawling through holed stones near1 ii4 #ahg sq4 ,dove1 the ceremony of the fiery1 at ,easter in ,florence1 i4 #abf2 a ,batta totem1 ii4 #bbc ,doves1 external soul of magicians in1 ii4 #ajd2 ,aeneas led by doves to the ,golden ,bough1 #bhe1 #caf n4 #a ,dragon at ,midsummer1 effigy of1 ii4 #cg2 external soul of a queen in a1 #aje2 of the water-mill1 ,servian story of the1 #aaa sqq4 ,dragons driven away by smoke of ,midsummer bonfires1 i4 #afa2 ,st4 ,peter's fires lighted to drive away1 #aie ,draguignan1 in the department of ,var1 ,midsummer fires at1 i4 #aic ,draupadi1 the heroine of the ,mahabharata1 ii4 #g ,dread and seclusion of menstruous women1 i4 #gf sqq42 dread of witchcraft in ,europe1 #cdb ,dream1 guardian spirit or animal acquired in a1 ii4 #bef sq4 ,dreaming on flowers on ,midsummer ,eve1 i4 #age ,dreams1 oracular1 i4 #bch1 #bdb2 of love on ,midsummer ,eve1 ii4 #eb1 #ed2 prophetic1 on the bloom of the oak1 #bib2 prophetic1 on mistletoe1 #bic ,driving away the witches on ,walpurgis ,night1 i4 #afj2 at ,midsummer1 #agj1 #aga ,drobede 7,draupadi71 the heroine of the epic ,mahabharata1 ii4 #g ,drmling district1 in ,hanover1 need-fire in1 i4 #bgg ,drought attributed to misconduct of young girls1 i4 #ca ,druid1 etymology of the word1 i4 #gf n4 #a ,druidical custom of burning live animals1 ii4 #ch2 the animals perhaps deemed embodiments of witches1 #da sq41 #dc sq42 festivals1 so-called1 of the ,scotch ,highlanders1 i4 #adg1 #bjf ---- sacrifices1 ,w4 ,mannhardt's theory of the1 ii4 #dc ,druidism1 so-called1 remains of1 i4 #bcc1 #bda2 and the ,christian ,church in relation to witchcraft1 ii4 #db ,druid's ,glass1 the1 i4 #af2 prediction1 the1 #bbi ,druids' ,hill1 the1 i4 #bbi ,druids1 their superstition as to 8serpents' eggs10 i4 #ae2 their human sacrifices1 ii4 #cb sq42 in relation to the ,midsummer festival1 #cc sqq41 #de2 their worship of the mistletoe and the oak1 #gf sq41 #cja2 their cycle of thirty years1 #gg2 catch the mistletoe in a white cloth1 #bic ---- of ,ireland1 i4 #aeg ,drynemetum1 8the temple of the oak10 ii4 #hi ,duck baked alive as a sacrifice in ,suffolk1 i4 #cjd ,duck's egg1 external soul in a1 ii4 #aji sq41 #aae sq41 #aaf1 #aai sq41 #abj1 #abf1 #acj1 #acb ,duk-duk1 secret society of ,new ,britain1 i4 #aa1 ii4 #bdf sq4 ,duke of ,york ,island1 ii4 #aii n4 #b2 ,duk-duk society in1 #bdg2 exogamous classes in1 #bdh n4 ,duke ,town1 on the ,calabar ,river1 ii4 #bji ,dukkala1 ,new ,year customs in1 i4 #bah ,dumbartonshire1 ,hallowe'en in1 i4 #bcg n4 #e ,dunbeath1 in ,caithness1 i4 #bia ,dunkeld1 i4 #bcb ,dunkirk1 procession of giants on ,midsummer ,day at1 ii4 #cd sq4 ,durandus1 ,g4 7,w4 ,durantis71 his ,rationale ,divinorum ,officiorum1 i4 #afa ,durham1 ,easter candle in the cathedral of1 i4 #abb n4 ,durris1 parish of1 ,kincardineshire1 ,midsummer fires in the1 i4 #bjf sq4 ,dusk of the ,evening1 prayers to the1 i4 #ec ,dsseldorf1 ,shrove ,tuesday custom in the district of1 i4 #abj ,dutch names for mistletoe1 ii4 #cai n4 #a ,dwarf-elder at ,midsummer detects witchcraft1 ii4 #fd ,dyaks of ,borneo1 trees and plants as life indices among the1 ii4 #afd sq42 their doctrine of the plurality of souls1 #bbb2 of ,landak and ,tajan1 marriage custom of the1 i4 #e2 birth-trees among the1 ii4 #afd2 of ,pinoeh1 their custom at a birth1 ii4 #aed sq4 ,eagle1 sacrifice to1 i4 #aeb ---- bone1 used to drink out of1 i4 #de ---- clan1 ii4 #bga1 #bgb n4 #a ---- -hawk1 external soul of medicine-man in1 ii4 #aii ---- -spirits and buried treasures1 i4 #bah ,earth1 taboos observed by the priest of1 in ,southern ,nigeria1 i4 #d2 prayers to1 #ej2 and heaven1 between1 #a sqq4 ,easter1 fern-seed blooms at1 ii4 #bib n4 #b ---- candle1 i4 #aba1 #abb1 #abe ---- ceremonies in the ,new ,world1 i4 #abg sq4 ---- eggs1 i4 #ajh1 #adc1 #add ---- ,eve1 new fire on1 i4 #aba1 #abd1 #abf1 #aeh2 the fern blooms at1 ii4 #ff ---- fires1 i4 #abj sqq4 ---- ,man1 burning the1 i4 #add ---- ,monday1 fire-custom on1 i4 #adc ---- ,mountains1 bonfires on1 i4 #adj1 #ada ---- ,saturday1 new fire on1 i4 #aba1 #abb1 #abd1 #abg1 #abh1 #acj2 the divining-rod baptized on1 ii4 #fi ---- ,sunday1 red eggs on1 i4 #abb ,eavesdropping1 divination by1 i4 #bch1 #bdc1 #bdd ,echternach in ,luxemburg1 ,lenten fire-custom at1 i4 #aaf ,eclipses attributed to monster biting the sun or moon1 i4 #gj2 air thought to be poisoned at1 #afb n42 thought to be caused by a monster attacking the luminary1 #afb n4 ,edda1 the prose1 story of ,balder in1 i4 #aja2 the poetic1 story of ,balder in1 #ajb ,eddesse1 in ,hanover1 need-fire at1 i4 #bge sq4 ,edersleben1 ,midsummer fire-custom at1 i4 #afi ,edgewell ,tree1 oak at castle of ,dalhousie1 ii4 #aff1 #bhd ,effect1 supposed1 of killing a totem animal1 ii4 #bbj ,effigies burnt in bonfires1 i4 #ajf1 #ajg1 #aaf1 #aah sq41 #aai sq41 #aba1 #abb1 #aei1 #afg2 of ,judas burnt at ,easter1 #aba1 #abg sq41 #acj sq42 burnt in the ,midsummer fires1 #agb sq41 #aie2 of witches burnt in the fires1 #cdb1 ii4 #ai1 #dc2 of human beings burnt in the fires1 #ba sqq42 of giants burnt in the summer fires1 #ch ,effigy of absent friend cut in a tree1 ii4 #aei sq4 ,efik1 a tribe of ,calabar1 their belief in external or bush souls1 ii4 #bjf ,egede1 ,hans1 on impregnation by the moon1 i4 #gf ,egg broken in water1 divination by means of1 i4 #bjh sq4 ,eggs1 charm to ensure plenty of1 i4 #aab1 #cch2 begged for at ,midsummer1 #afi2 divination by white of1 #bcf sq41 #bch2 external souls of fairy beings in1 ii4 #ajf sqq41 #aaj1 #abe1 #acb sq41 #adj sq4 ----1 ,easter1 i4 #ajh1 #abb1 #adc1 #add ,egypt1 the ,flight into1 ii4 #fi n42 deified kings of1 their souls deposited during life in portrait statues1 #aeg ,egyptian1 ancient1 story of the external soul1 ii4 #acd sqq4 ---- doctrine of the ka or external soul1 ii4 #aeg n4 #b ---- tombs1 plaques or palettes of schist in1 ii4 #aee ,egyptians1 human sacrifices among the1 ii4 #bhf n4 #b ,eifel ,mountains1 ,lenten fires in the1 i4 #aae sq41 #ccf sq42 ,cobern in the1 #abj2 ,st4 ,john's fires in the1 #afi2 the ,yule log in the1 #bdh2 ,midsummer flowers in the1 ii4 #dh ,eighty-one 7nine times nine71 men make need-fire1 i4 #bhi1 #bid1 #bie ,eket1 in ,north ,calabar1 ii4 #bji ,ekoi1 a tribe of ,calabar1 their belief in external or bush souls1 ii4 #bjf sqq4 ,elangela1 external soul in ,fan language1 ii4 #bja1 #bbf n4 #a ,elbe1 the river1 dangerous on ,midsummer ,day1 ii4 #bf ,elder-flowers gathered at ,midsummer1 ii4 #fd ,elecampane in a popular remedy1 i4 #ag ,electric conductivity of various kinds of wood1 ii4 #bii n4 #b ,elephant hunters1 custom of1 i4 #e ,elephants1 lives of persons bound up with those of1 ii4 #bjb1 #bjc2 external human souls in1 #bjg ,elgin1 medical use of mistletoe in1 ii4 #hd ,elk clan of the ,omaha ,indians1 i4 #aa ,elm wood used to kindle need-fire1 i4 #bii ,embers of bonfires planted in fields1 i4 #aag1 #aba2 stuck in cabbage gardens1 #agd1 #age2 promote growth of crops1 #ccg4 ,see also ,ashes and ,sticks1 charred ---- of ,midsummer fires a protection against conflagration1 i4 #ahh2 a protection against lightning1 #aij ,emily plain of ,central ,australia1 ii4 #bch ,emmenthal1 in ,switzerland1 superstition as to ,midsummer ,day in the1 ii4 #bg2 use of orpine at ,midsummer in the1 #fb n4 ,emu fat not allowed to touch the ground1 i4 #ac ---- -wren1 called men's 8brother0 among the ,kurnai1 ii4 #bae n4 #a1 #baf1 #bah ,encounter ,bay tribe in ,south ,australia1 their dread of women at menstruation1 i4 #gf ,energy1 sanctity and uncleanness1 different forms of the same mysterious1 i4 #ig sq4 ,england1 belief as to menstruous women in1 i4 #if n4 #a2 ,midsummer fires in1 #aif sqq42 the ,yule log in1 #bee sqq42 the need-fire in1 #bhf sqq42 ,midsummer giants in1 ii4 #cf sqq42 divination by orpine at ,midsummer in1 #fa2 fern-seed at ,midsummer in1 #fe2 the north of1 mistletoe used to make the dairy thrive in1 #he sq42 birth-trees in1 #afe2 children passed through cleft ash-trees as a cure for rupture or rickets in1 #afh sqq42 oak-mistletoe in1 #caf ,english cure for whooping-cough1 rheumatism1 and boils1 ii4 #ahj ,ensival1 bonfires at1 i4 #ajh ,entrails1 external soul in1 ii4 #adf sq41 #aeb ,epic of ,kings1 ,firdusi's1 i4 #ajd ,epidemic1 creeping through a tunnel as a remedy for an1 i4 #bhc sq4 ,epilepsy1 yellow mullein a protection against1 ii4 #fc2 mistletoe a cure for1 #gh1 #hc1 #hd pinal1 ,lenten fires at1 i4 #aji ,eriskay1 fairies at ,hallowe'en in1 i4 #bbf2 salt cake at ,hallowe'en in1 #bch sq4 ,errol1 the ,hays of1 their fate bound up with oak-mistletoe1 ii4 #bhc sq4 ,escouvion or ,scouvion1 the ,great and the ,little1 i4 #ajh ,esquimaux1 their superstition as to various meats1 i4 #ac sq42 seclusion of girls at puberty among the1 #ee2 ceremony of the new fire among the1 #acd2 their custom at eclipses1 #afb n4 ---- of ,alaska1 child's soul deposited in a bag among the1 ii4 #aee ---- of ,bering ,strait1 their belief as to menstruous women1 i4 #ia ,esthonia1 bathing at ,midsummer in1 ii4 #bi2 flowers gathered for divination and magic at ,midsummer in1 #ec sq4 ,esthonians1 ,midsummer fires among the1 i4 #agi sq42 of ,oesel cull ,st4 ,john's herbs on ,st4 ,john's ,day1 ii4 #di ,eteobutads as umbrella-bearers at the festival of ,scira1 i4 #bj n4 #a ,eton1 ,midsummer fires at1 i4 #aig ,eunuchs perform a ceremony for the fertility of the fields1 i4 #cdj ,euphorbia lathyris1 caper-spurge1 ii4 #fi ,euripides1 his play on ,meleager1 ii4 #ajc n4 #b ,europe1 superstitions as to menstruous women in1 i4 #if sq42 the fire-festivals of1 #ajf sqq42 great dread of witchcraft in1 #cdb2 birth-trees in1 ii4 #afe2 belief in1 that strength of witches and wizards is in their hair1 #aeh ,eurydice1 ,orpheus and1 ii4 #bid ,eve of ,samhain 7,hallowe'en7 in ,ireland1 i4 #aci ,everek 7,caesarea71 in ,asia ,minor1 creeping through a rifted rock at1 ii4 #ahi ,evil eye1 protection against1 i4 #ag ---- spirit1 mode of cure for possession by an1 ii4 #ahf ,evil spirits driven away at the ,new ,year1 i4 #acd sq42 kept off by fire1 #bhb1 #bhe sq42 ,st4 ,john's herbs a protection against1 ii4 #di2 kept off by flowers gathered at ,midsummer1 #ec sq42 creeping through cleft trees to escape the pursuit of1 #agc sqq4 ,see also ,demons ,ewe negroes1 their dread of menstruous women1 i4 #hb ,exogamous classes in ,duke of ,york island1 ii4 #bdh n4 ,exorcizing vermin with torches1 i4 #cdj ,exorcism of evil spirits1 i4 #e2 and ordeals1 #ff2 at ,easter1 #abc2 use of ,st4 ,john's wort in1 ii4 #ee2 use of mugwort in1 #fj2 by vervain1 #fb n4 #d ,expulsion of demons1 annual1 i4 #ace ,external soul in folk-tales1 ii4 #ie sqq42 in folk-custom1 #aec sqq42 in inanimate things1 #aec sqq42 in plants1 #aei sqq42 in animals1 #aif sqq42 kept in totem1 #bbj sqq4 ,see also ,souls1 ,external ,extinction of common fires before the kindling of the need-fire1 i4 #bga1 #bgb1 #bgc1 #bgd1 #bge1 #bgf1 #bgg sq41 #bgi1 #bhc1 #bhe1 #bhh1 #bhi1 #bhi sq41 #bia1 #bia sq41 #bib1 #bid1 #big1 #bih sq42 ceremonial1 of fires1 ii4 #big sq4 ,eye1 the evil1 cast on cattle1 i4 #cjb1 #cjc2 oleander a protection against the1 ii4 #ea ,eyes1 looking through flowers at the ,midsummer fire1 thought to be good for the1 i4 #afb1 #afc1 #afe sq41 #aga1 #agd sq41 #cdd2 ashes or smoke of ,midsummer fire supposed to benefit the1 #bad sq42 sore1 attributed to witchcraft1 #cdd2 mugwort a protection against sore1 ii4 #ei2 of newly initiated lads closed1 #bda ,eyre1 ,e4 ,j41 on menstruous women in ,australia1 i4 #gg 8,faery dairts0 thought to kill cattle1 i4 #cjc ,failles1 bonfires1 i4 #aaa n4 #a ,fair1 great1 at ,uisnech in ,county ,meath1 i4 #aeh ,fairies let loose at ,hallowe'en1 i4 #bbd sqq42 carry off men's wives1 #bbg2 at ,hallowe'en1 dancing with the1 #bbg2 thought to kill cattle by their darts1 #cjc2 active on ,hallowe'en and ,may ,day1 ii4 #ahd n4 #d1 #ahe ,fairy changelings1 i4 #aea n42 mistletoe a protection against1 ii4 #bhc ,falcon stone1 at ,errol1 in ,perthshire1 ii4 #bhc ,falkenstein chapel of ,st4 ,wolfgang1 creeping through a rifted rock near the1 ii4 #ahi ,falling sickness1 mistletoe a remedy for1 ii4 #hc1 #hd ,famenne in ,namur1 ,lenten fires in1 i4 #ajh ,familiar spirits of wizards in boars1 ii4 #aif sq4 ,fans of the ,french ,congo1 birth-trees among the1 ii4 #afa ---- of the ,gaboon1 their theory of the external soul1 ii4 #bjj sqq41 #bbf n4 #a2 guardian spirits acquired in dreams among the1 #beg ---- of ,west ,africa1 custom at end of mourning among the1 ii4 #ah ,fast at puberty1 ii4 #bbb n4 #e ,fasting of girls at puberty1 i4 #ef1 #eg1 #eh1 #ei1 #fj1 #fa1 #ff2 of women at menstruation1 #ic1 #id2 as preparation for gathering magical plants1 ii4 #de1 #ee n4 #a1 #eh ---- men and women at a dancing festival1 i4 #h sqq4 ,fasts imposed on heirs to thrones in ,south ,america1 i4 #ai2 rules observed in1 #bj ,fat of emu not allowed to touch the ground1 i4 #ac2 of crocodiles and snakes as unguent1 #ad ,fattening-house for girls in ,calabar1 ii4 #bei ,feast of ,florus and ,lauras on ,august #ahth1 i4 #bbj2 of the ,nativity of the ,virgin1 #bbj sq42 of ,all ,souls1 #bbc sq41 #bbe n4 #c ,fechenots1 fechenottes1 ,valentines1 i4 #aaj ,feet foremost1 children born1 curative power attributed to1 i4 #bie ,fen-hall1 i4 #ajb ,ferintosh district1 in ,scotland1 i4 #bbg ,fern in a popular remedy1 i4 #ag2 the male 7,aspidium filix mas71 superstitions as #aj1 ii4 #ff sq4 ---- owl or goatsucker1 sex totem of women1 ii4 #bag ---- -seed gathered on ,midsummer ,eve1 magical properties ascribed to1 ii4 #fe sqq42 blooms on ,midsummer ,eve1 #bhg2 blooms on ,christmas ,night1 #bhh sq42 reveals treasures in the earth1 #bhg sqq42 brought by ,satan on ,christmas night1 #bhi2 gathered at the solstices1 ,midsummer ,eve and ,christmas1 #bij sq42 procured by shooting at the sun on ,midsummer ,day1 #bia2 blooms at ,easter1 #bib n4 #b ,feronia1 ,italian goddess1 ii4 #ad ,ferrara1 synod of1 denounces practice of gathering fern-seed1 ii4 #ff n4 ,fertility of women1 magical ceremony to ensure1 i4 #bc sq41 #ca2 of fields1 processions with lighted torches to ensure the1 #bcc sq42 of the land supposed to depend on the number of human beings sacrificed1 ii4 #cb1 #cc1 #db sq4 ,fertilization of mango trees1 ceremony for the1 i4 #aj ,fertilizing fields with ashes of ,midsummer fires1 i4 #agj ,festival of the cold food in ,china1 i4 #acg2 ,chinese1 shifted in the calendar1 #acg2 of the ,cross on ,august #ast1 #bbj2 of the ,dead1 #bbc sq41 #bbe sq4 ,fetish1 the great1 in ,west ,africa1 ii4 #bef ,fever1 leaping over the ,midsummer bonfires as a preventive of1 i4 #aff1 #agc1 #aid2 ,midsummer fires a protection against1 #aij2 need-fire kindled to prevent1 #big2 cure for1 in ,india1 ii4 #aij ,fey1 devoted1 i4 #bca ,fez1 ,midsummer custom at1 i4 #baf1 ii4 #ca ,field-mice1 burning torches as a protection against1 i4 #aad1 #aae ---- and moles driven away by torches1 ii4 #cdj ,fields1 cultivated1 menstruous women not allowed to enter1 i4 #gi2 protected against insects by menstruous women1 #ih n4 #a2 processions with torches through1 #ajg sq41 #aaj sqq41 #aac sqq41 #agi1 #cci sq42 protected against witches1 #aba2 made fruitful by bonfires1 #adj2 fertilized by ashes of ,midsummer fires1 #agj2 fertilized by burning wheel rolled over them1 #aia1 #cdj sq42 protected against hail by bonfires1 #cdd ,fig-trees1 charm to benefit1 i4 #ah2 sacred among the ,fans1 ii4 #afa ,fights between men and women about their sex totems1 ii4 #bae1 #bag ,figo1 bonfire1 i4 #aaa ,fiji1 brides tattooed in1 i4 #cd n4 #a2 the fire-walk in1 ii4 #aj sq42 birth-trees in1 #afc2 the drama of death and resurrection exhibited to novices at initiation in1 #bdc sqq4 ,filey1 in ,yorkshire1 the ,yule log and candle at1 i4 #bef ,finchra1 mountain in ,rum1 ii4 #bhd ,fingan ,eve in the ,isle of ,man1 i4 #bff ,finistre1 bonfires on ,st4 ,john's ,day in1 i4 #ahc ,finland1 ,midsummer fires in1 i4 #ahj sq42 fir-tree as life-index in1 ii4 #afe sq4 ,finsch ,harbour in ,german ,new ,guinea1 ii4 #bci ,fir-branches1 prayers to1 i4 #ea2 at ,midsummer1 #agg2 ,midsummer mummers clad in1 ii4 #be sq4 ---- -cones1 seeds of1 gathered on ,st4 ,john's ,day1 ii4 #fd ---- -tree as life-index1 ii4 #afe sq42 mistletoe on fir-trees1 #cae1 #caf ---- -wood used to kindle need-fire1 i4 #bgh1 #bhb ---- or beech used to make the ,yule log1 i4 #bdi ,firdusi's ,epic of ,kings1 i4 #ajd ,fire1 girls at puberty forbidden to see or go near1 i4 #bi1 #de1 #df2 menstruous women not allowed to touch or see1 #hd1 #he2 extinguished at menstruation1 #hg2 in fire-festivals1 different possible explanations of its use1 #aab sq42 made by flints or by flint and steel1 #aba1 #abd1 #abf1 #abg1 #ade1 #adf1 #aei2 made by a burning-glass1 #aba1 #abg2 made by a metal mirror1 #acb1 #acg1 #ach n4 #e2 made by the friction of wood1 #acb1 #acc1 #ace1 #acf1 #acg1 #ach1 #add sq41 #adh1 #aee1 #afi sq41 #age1 #agg1 #agi1 #bbj1 #bfd1 #bgj sqq41 #cce sq41 ii4 #h1 #ij1 #bie2 not to be blown up with breath1 i4 #acc2 year called a fire1 #acg2 thought to grow weak with age1 #acg2 pretence of throwing a man into1 #adh1 #ahf1 ii4 #be2 carried round houses1 corn1 cattle1 and women after child-bearing1 #aea n42 used to drive away witches and demons at ,midsummer1 #agj2 as a protection against evil spirits1 #bhb1 #bhe sq42 made by means of a wheel1 #cce sq41 ii4 #ia2 as a destructive and purificatory agent1 i4 #cda2 used as a charm to produce sunshine1 #cda sq42 employed as a barrier against ghosts1 ii4 #ag sqq42 as a purificatory agency1 #ai2 used to burn or ban witches1 #ai sq42 extinguished by mistletoe1 #gh1 #hd sq41 #bic2 of oak-wood used to detect a murderer1 #ib n4 #d2 life of man bound up with a1 #aeg2 perpetual1 of oak-wood1 #bhe sq42 conceived by savages as a property stored like sap in trees1 #bie2 primitive ideas as to the origin of1 #bie sq4 ----1 living1 made by friction of wood1 i4 #bbj ----1 new1 kindled on ,easter ,saturday1 i4 #aba sqq42 festivals of new1 #aca sqq42 made by the friction of wood at ,christmas1 #bfd 8---- of heaven10 term applied to ,midsummer bonfire1 i4 #ccd1 #cce ---- -drill used to kindle need-fire1 i4 #bib ,fire-festivals of ,europe1 i4 #ajf sqq42 interpretation of the1 #cbh sqq41 ii4 #ae sqq42 at the solstices1 i4 #cca sq42 solar theory of the1 #cca sqq42 purificatory theory of the1 #cda sqq42 regarded as a protection against witchcraft1 #cdb2 the purificatory theory of the1 more probable than the solar theory1 #cdf2 elsewhere than in ,europe1 ii4 #a sqq42 in ,india1 #a sqq41 #e sqq42 in ,china1 #c sqq42 in ,japan1 #i sq42 in ,fiji1 #aj sq42 in ,tahiti1 the ,marquesas ,islands1 and ,trinidad1 #aa2 in ,africa1 #aa sqq42 in classical antiquity in ,cappadocia and ,italy1 #ad sq42 their relation to ,druidism1 #cc sqq41 #de ,fire-god1 ,armenian1 i4 #aca n4 #c2 of the ,iroquois1 prayers to the1 #bii sq4 ---- -walk1 the1 ii4 #a sqq42 a remedy for disease1 #g2 the meaning of the1 #ae sqq4 ,firebrand1 external soul of ,meleager in a1 ii4 #ajc ,firebrands1 the ,sunday of the1 i4 #aaj1 #aad ,fires extinguished as preliminary to obtaining new fire1 i4 #e2 annually extinguished and relit1 #acb sqq42 to burn the witches on the ,eve of ,may ,day 7,walpurgis ,night71 #aei sq42 autumn1 #bbj sqq42 the need-fire1 #bfi sqq42 extinguished before the lighting of the need-fire1 #bgj1 #bga1 #bgb1 #bgc1 #bgd1 #bge1 #bgf1 #bgg sq41 #bgi1 #bhc1 #bhe1 #bhh1 #bhi sq41 #bia1 #bia sq41 #bib1 #bid1 #big1 #bih sq42 of the fire-festivals explained as sun-charms1 #cbi1 #cca sqq42 explained as purificatory1 #cbi sq41 #cda sqq42 the burning of human beings in the1 ii4 #ba sqq42 perpetual1 fed with oak-wood1 #ia2 with pinewood1 #ia n4 #g2 the solstitial1 perhaps sun-charms1 #bib2 extinguished and relighted from a flame kindled by lightning1 #big sq4 ,see also ,fire1 ,bonfires ----1 the ,beltane1 i4 #adf sqq4 ----1 the ,easter1 i4 #abj sqq4 ----1 ,hallowe'en1 i4 #bbb sq41 #bcj sqq4 ----1 the ,lenten1 i4 #ajf sqq4 ----1 ,midsummer1 i4 #afj sqq42 a protection against witches1 #ahj2 supposed to stop rain1 #ahh1 #ccf2 supposed to be a preventive of backache in reaping1 #ahi1 #cdd sq42 a protection against fever1 #aij ----1 ,midwinter1 i4 #bdf sqq4 ---- of ,st4 ,john in ,france1 i4 #ahc1 #ahh1 #ahi1 #aij1 #aib1 #aic ---- on the ,eve of ,twelfth ,day1 i4 #ajg ,first-born lamb1 wool of1 used as cure for colic1 i4 #ag ---- sons make need-fire1 i4 #bid2 special magical virtue attributed to1 #bie ,first-fruits offered to the souls of the dead1 ii4 #bdc ,fish frightened or killed by proximity of menstruous women1 i4 #gg1 #ic2 external soul in a1 ii4 #ii sq41 #abb sq42 golden1 external soul of girl in a1 #adg sq42 lives of people bound up with1 #bjj1 #bjb1 #bjd1 #bji ,fisheries supposed to be spoiled by menstruous women1 i4 #gg1 #gh1 #ij sq41 #ic ,fison1 ,rev4 ,lorimer1 on ,fijian religion1 ii4 #bdd n4 #a1 #b1 #c1 #bdf n4 #a ,fittleworth1 in ,sussex1 cleft ash-trees used for the cure of rupture at1 ii4 #afi sq4 ,flames of bonfires1 omens drawn from1 i4 #aei1 #afe1 #ccf ,flanders1 ,midsummer fires in1 i4 #aid2 the ,yule log in1 #bdi2 wicker giants in1 ii4 #ce ,flax1 leaping over bonfires to make the flax grow tall1 i4 #aai2 charms to make flax grow tall1 #afe1 #aff1 #agc1 #agd1 #agf1 #ahj ---- crop1 omens of the1 drawn from ,midsummer bonfires1 i4 #afe ---- seed sown in direction of flames of bonfire1 i4 #adj1 #ccg ,fleabane as a cure for headache1 i4 #ag ,fleas1 leaping over ,midsummer fires to get rid of1 i4 #baa1 #bab1 #bag ,flight into ,egypt1 the1 ii4 #fi n4 ,flints1 fire kindled by1 i4 #aba1 #abd1 #abf1 #abg1 #ade1 #adf1 #aei ,floor1 sitting on the1 at ,christmas1 i4 #bfa ,florence1 ceremony of the new fire at ,easter in1 i4 #abf sq4 ,florus and ,laurus1 feast of1 on ,august #ahth1 i4 #bbj ,flowers thrown on bonfire1 ii4 #h2 external souls in1 #aag sq4 ,see also ,crown ---- and herbs cast into the ,midsummer bonfires1 i4 #afb1 #afc1 #agb1 #agc ---- at ,midsummer thrown on roofs as a protection against lightning1 i4 #afi2 festival of1 #agg sq42 as talismans1 #ahc2 in fires1 #ahd1 #ahh1 #aij2 wreaths of1 hung over doors and windows1 #bja2 placed on mouths of wells1 ii4 #bh2 divination from1 #ej ---- on ,midsummer ,eve1 blessed by ,st4 ,john1 i4 #aga2 the magic flowers of ,midsummer ,eve1 ii4 #de sqq42 used in divination1 #eb sq42 used to dream upon1 #eb1 #ed ,flutes1 sacred1 played at initiation1 ii4 #bda ,fly ,river1 in ,british ,new ,guinea1 ii4 #bcb 8,flying-rowan0 7parasitic rowan71 superstitions in regard to1 ii4 #bha2 used to make a divining-rod1 #bha sq4 ,foam of the sea1 the demon ,namuci killed by the1 ii4 #bhj2 the totem of a clan in ,india1 #bha ,fo-,kien1 province of ,china1 festival of fire in1 ii4 #c sqq4 ,folgareit1 in the ,tyrol1 ,midsummer custom at1 ii4 #dg ,folk-custom1 external soul in1 ii4 #aec sqq4 ---- -tales1 the external soul in1 ii4 #ie sqq4 ,follies of ,dunkirk1 ii4 #cd sq4 ,food1 sacred1 not allowed to touch the ground1 i4 #ac sq42 girls at puberty not allowed to handle1 #bc1 #bh1 #cf1 #dj sq41 #db ,foods1 forbidden1 i4 #d1 #g1 #ai1 #cf sq41 #ch1 #dj1 #da1 #db1 #dc1 #dd1 #de1 #dg1 #dh1 #di1 #ed1 #ef1 #eg1 #eh1 #fh1 #gg1 #gh1 #id 8,fool's ,stone0 in ashes of ,midsummer fire1 i4 #aie ,forbidden thing of clan1 ii4 #cac ,forchheim1 in ,bavaria1 the burning of ,judas at ,easter in1 i4 #adc ,foreskins of young men offered to ancestral spirits in ,fiji1 ii4 #bdc sq4 ,forespeaking men and cattle1 i4 #cjc ,forgetfulness of the past after initiation1 ii4 #bch1 #bed1 #bef1 #beh1 #bei1 #bff sq4 ,forked shape of divining-rod1 ii4 #fg n4 #c 8,forlorn fire10 need-fire1 i4 #bib ,foulres1 bonfires1 i4 #aaa n4 #a ,foulkes1 ,captain1 quoted1 ii4 #baj ,four kinds of wood used to make the divining-rod1 ii4 #fi1 #bia ,fourdin1 ,e41 on the procession of the giants at ,ath1 ii4 #cf n4 #b ,four-leaved clover1 a counter-charm for witchcraft1 i4 #caf2 at ,midsummer useful for magic1 ii4 #fb sq4 ,fowler1 ,w4 ,warde1 on ,midsummer custom1 i4 #bjf n4 #b2 on sexta luna1 ii4 #gg n4 #a2 on the ceremony of passing under the yoke1 #aie n4 #d2 on the oak and the thunder-god1 #bih1 #bii n4 #b1 #cjj ,fowls' nests1 ashes of bonfires put in1 i1 #aab1 #cch ,fox prayed to spare lambs1 i4 #aeb ,foxes burnt in ,midsummer fires1 ii4 #ci1 #da2 witches turn into1 #da ,foxwell1 ,ernest1 on the fire-walk in ,japan1 ii4 #aj n4 #a ,fraas1 ,f41 on the various sorts of mistletoe known to the ancients1 ii4 #cah ,frampton-on-,severn in ,gloucestershire1 ii4 #caf ,france1 ,lenten fires in1 i4 #aji sqq42 ,midsummer fires in1 #aha sqq42 fires on ,all ,saints' ,day in1 #bde sq42 the ,yule log in1 #bdi sqq42 wonderful herbs gathered on ,st4 ,john's ,eve 7,midsummer ,eve7 in1 ii4 #de sqq42 mugwort 7herb of ,st4 ,john7 at ,midsummer in1 #eh sq42 fern-seed at ,midsummer in1 #fe2 judicial treatment of sorcerers in1 #aeh2 birth-trees in1 #afe2 children passed through a cleft oak as a cure for rupture or rickets in1 #agj4 ,see also ,french ,franche-,comt1 ,lenten fires in1 i4 #aaj sq42 fires of ,st4 ,john in1 #ahi2 the ,yule log in1 #bed ,franken1 ,middle1 fire custom at ,easter in1 i4 #adc ,frankenstein1 precautions against witches in1 ii4 #bj n4 ,fraser ,lake in ,british ,columbia1 i4 #dg ,freiburg1 in ,switzerland1 ,lenten fires in1 i4 #aai2 fern and treasure on ,st4 ,john's ,night in1 ii4 #bhh ,freising1 in ,bavaria1 creeping through a narrow opening in the cathedral of1 ii4 #ahi ,french cure for whooping-cough1 ii4 #aib n4 #a ---- ,islands1 use of bull-roarers in1 ii4 #bbi n4 ---- peasants1 their superstition as to a virgin and a flame1 i4 #acg n4 ,friction of wood1 fire made by the1 i4 #acb1 #acc1 #ace1 #acf1 #acg1 #ach1 #add sq41 #adh1 #aee1 #afi sq41 #age1 #agg1 #agi1 #bbj1 #bfd1 #bgj sqq41 #cce sq41 ii4 #h2 the most primitive mode of making fire1 #ij1 #bie 8,friendly ,society of the ,spirit0 among the ,naudowessies1 ii4 #bfg ,frigg or ,frigga1 the goddess1 and ,balder1 i4 #aja1 #ajb ,fringes worn over the eyes by girls at puberty1 i4 #dg1 #dh ,fruit-trees threatened1 i4 #aad2 ,midsummer fires lit under1 #bae2 shaken at ,christmas to make them bear fruit1 #bdh2 fumigated with smoke of need-fire1 #bhj2 fertilized by burning torches1 #cdj ,fuga daemonum1 ,st4 ,john's wort1 ii4 #ee ,fulda1 the ,lord of the ,wells at1 ii4 #bh ,fumigating crops with smoke of bonfires1 i4 #bja1 #ccg ---- sheep and cattle1 ii4 #ab1 #ac ,fumigation of pastures at ,midsummer to drive away witches and demons1 i4 #agj2 of fruit-trees1 nets1 and cattle with smoke of need-fire1 #bhj2 of byres with juniper1 #bif2 of trees with wild thyme on ,christmas ,eve1 ii4 #fd ,fnen1 in ,denmark1 cure for childish ailments at1 ii4 #aia ,funeral1 customs observed by mourners after a funeral in order to escape from the ghost1 ii4 #agd sqq4 ---- ceremony among the ,michemis1 i4 #e ,furnace1 walking through a fiery1 ii4 #c sqq4 ,furness1 ,w4 ,h41 on passing under an archway1 ii4 #agi sq41 #ahj n4 #a ,gabb1 ,w4 ,m41 on ceremonial uncleanness1 i4 #fe n4 #a ,gablonz1 in ,bohemia1 ,midsummer bed of flowers at1 ii4 #eg ,gaboon1 birth-trees in the1 ii4 #afj2 theory of the external soul in1 #bjj sq4 ,gacko1 need-fire at1 i4 #bhf ,gaidoz1 ,h41 on the custom of passing sick people through cleft trees1 ii4 #aga ,gage1 ,thomas1 on naguals among the ,indians of ,guatemala1 ii4 #bac ,gaj1 in ,slavonia1 need-fire at1 i4 #bhb ,galatian senate met in ,drynemetum1 8the temple of the oak10 ii4 #hi ,galatians kept their old ,celtic speech1 ii4 #hi n4 #b ,galela1 dread of women at menstruation in1 i4 #gi ,galelareese of ,halmahera1 their rites of initiation1 ii4 #bdh ,gallic ,councils1 their prohibition of carrying torches1 i4 #aii ,gallows ,hill1 magical plants gathered on the1 ii4 #eg ---- -rope used to kindle need-fire1 i4 #bgg ,gandersheim1 in ,brunswick1 need-fire at1 i4 #bgg ,gap1 in the ,high ,alps1 cats roasted alive in the ,midsummer fire at1 ii4 #ci sq4 ,gardner1 ,mrs4 ,e4 ,a41 i4 #aca n4 #a ,garlands of flowers placed on wells at ,midsummer1 ii4 #bh2 thrown on trees1 a form of divination1 #ec ,garlic roasted at ,midsummer fires1 i4 #aic ,garonne1 ,midsummer fires in the valley of the1 i4 #aic ,gatschet1 ,a4 ,s41 on the ,toukawe ,indians1 ii4 #bgf n4 #b ,gaul1 8serpents' eggs0 in ancient1 i4 #ae2 human sacrifices in ancient1 ii4 #cb sq4 ,gauls1 their fortification walls1 i4 #bfg sq4 ,gazelle ,peninsula1 ,new ,britain1 the ,ingniet society in the1 ii4 #aef ,gem1 external soul of magician in a1 ii4 #aje sq42 external soul of giant in a1 #acj ,geneva1 ,midsummer fires in the canton of1 i4 #agb ,genius1 the ,roman1 ii4 #bab n4 ,geranium burnt in ,midsummer fire1 i4 #bac ,gerhausen1 i4 #aff ,german stories of the external soul1 ii4 #aaf sqq4 ,germans1 human sacrifices offered by the ancient1 ii4 #bh n4 #a2 the oak sacred among the1 #hi ,germany1 ,lenten fires in1 i4 #aae sq42 ,easter bonfires in1 #adj sqq42 custom at eclipses in1 #afb n42 the ,midsummer fires in1 #afc sqq42 the ,yule log in1 #bdg sqq42 belief in the transformation of witches into animals in1 #cba n4 #b2 colic1 sore eyes1 and stiffness of the back attributed to witchcraft in1 #cdd sq42 mugwort at ,midsummer in1 ii4 #ei2 orpine gathered at ,midsummer in1 #fb n42 fern-seed at ,midsummer in1 #fe2 mistletoe a remedy for epilepsy in1 #hc2 the need-fire kindled by the friction of oak in1 #ia2 oak-wood used to make up cottage fires on ,midsummer ,day in1 #ia sq42 birth-trees in1 #afe2 children passed through a cleft oak as a cure for rupture in1 #agj sqq4 ,gestr and the spae-wives1 ,icelandic story of1 ii4 #abe sq4 ,gewar1 ,king of ,norway1 i4 #ajc ,ghost1 oracular1 in a cave1 ii4 #cab sq4 ,ghosts extracted from wooden posts1 i4 #h2 fire used to get rid of1 ii4 #ag sqq42 mugwort a protection against1 #ei2 kept off by thorn bushes1 #agd sq42 creeping through cleft sticks to escape from1 #agd sqq4 ,giant who had no heart in his body1 stories of the1 ii4 #if sqq41 #aai sq42 mythical1 supposed to kill and resuscitate lads at initiation1 #bdc ,giant-fennel burnt in ,midsummer fire1 i4 #bac ,giants of wicker-work at popular festivals in ,europe1 ii4 #cc sqq42 burnt in the summer bonfires1 #ch ,giggenhausen1 in ,bavaria1 burning the ,easter ,man at1 i4 #add ,gion shrine in ,japan1 i4 #ach ,gippsland1 the ,kurnai of1 ii4 #baf ,giraldus ,cambrensis on transformation of witches into hares1 i4 #cae n4 #a ,girdle of wolf's hide worn by were-wolves1 i4 #caj n4 #a2 of ,st4 ,john1 mugwort1 ii4 #ei ,girdles of mugwort worn on ,st4 ,john's ,day or ,eve as preservative against backache1 sore eyes1 ghosts1 magic1 and sickness1 ii4 #ei ,girkshausen1 in ,westphalia1 the ,yule log at1 i4 #bdh ,girl at puberty said to be wounded by a snake1 i4 #ef2 to be swallowed by a serpent1 #eg ---- and boy produce need-fire by friction of wood1 #bha ,girls at puberty1 secluded1 i4 #bb sqq42 not allowed to touch the ground1 #bb1 #cc1 #ce1 #cf1 #fj2 not allowed to see the sun1 #bb1 #ce1 #cf1 #cg1 #da1 #dd1 #df1 #dg1 #fh2 not allowed to handle food1 #bc1 #bh1 #cf1 #dj sq41 #db2 half buried in ground1 #ch sqq42 not allowed to scratch themselves with their fingers1 #ch1 #ci1 #da1 #db1 #dd1 #dg1 #ej1 #ec1 #ib2 not allowed to lie down1 #dd2 gashed on back1 breast1 and belly1 #fj2 stung by ants1 #fa2 beaten severely1 #fa1 #ff sq42 supposed to be attacked by a demon1 #fg sq42 not to see the sky1 #fi2 forbidden to break bones of hares1 #gc n4 #c ,gisors1 crawling through a holed stone near1 ii4 #ahh ,givoy agon1 living fire1 made by the friction of wood1 i4 #bbj ,glamorgan1 the ,vale of1 ,beltane and ,midsummer fires in the1 i4 #aed2 ,midsummer fires in1 #bja1 #cch ,glands1 ashes of ,yule log used to cure swollen1 i4 #bea ,glanvil1 ,joseph1 on a witch in the form of a cat1 i4 #cag ,glass1 the ,magician's or ,druid's1 i4 #af ,glatz1 precautions against witches on ,walpurgis ,night in1 ii4 #bj n4 ,glawi1 in the ,atlas1 ,new ,year fires at1 i4 #bag ,glencuaich1 the hawk of1 in a ,celtic tale1 ii4 #abg sqq4 ,glenorchy1 the ,beltane cake in1 i4 #adi 8,glory1 the ,hand of10 mandragora1 ii4 #caf ,gloucestershire1 mistletoe growing on oaks in1 ii4 #caf ,gnabaia1 a spirit who swallows and disgorges lads at initiation1 ii4 #bce ,gnid-eld1 need-fire1 i4 #bhj ,goajiras of ,colombia1 their seclusion of girls at puberty1 i4 #cd n4 #a ,goatsucker or fern owl1 sex totem of women1 ii4 #bag ,god1 ,aryan1 of the thunder and the oak1 i4 #bfe ---- on ,earth1 title of supreme chief of the ,bushongo1 ii4 #bfd ,godolphin1 in ,cornwall1 ,midsummer fires on1 i4 #aii ,gold1 the flower of chicory to be cut with1 ii4 #ga2 root of marsh mallow to be dug with1 #hj n4 #c2 buried1 revealed by mistletoe and fern-seed1 #bhg sqq41 #bia ---- coin1 magic plant to be dug up with a1 ii4 #eg4 ,see also ,golden ,golden axe1 sacred tamarisk touched with1 ii4 #hj n4 #c ,golden ,bough1 the1 ii4 #bgi sqq42 and the priest of ,aricia1 i4 #a2 a branch of mistletoe1 ii4 #bhd sqq41 #cae sqq42 ,virgil's account of the1 #bhd sq41 #bhf1 #bic sq41 #cae sqq42 origin of the name1 #bhf sqq4 ---- fish1 girl's external soul in a1 ii4 #adg sq41 #bbj ---- knife1 horse slain in sacrifice with a1 ii4 #hj n4 #c ---- ring1 half a hero's strength in a1 ii4 #adc ---- sickle1 mistletoe cut by ,druids with a1 ii4 #gg1 #hh2 sacred olive at ,olympia cut with a1 #hj n4 #c ,golden sword and golden arrow1 external soul of a hero in a1 ii4 #ade ,goldie1 ,rev4 ,hugh1 on the ukpong or external soul in ,calabar1 ii4 #bjf ,goliath1 effigy of1 ii4 #cf ,goluan1 ,midsummer1 i4 #aii ,good ,friday1 ,judas driven out of church on1 i4 #adf2 the divining-rod cut on1 ii4 #fh n4 #d2 sick children passed through cleft trees on1 #agb ,goodrich-,freer1 ,a41 quoted1 i4 #aed n4 #c ,googe1 ,barnabe1 i4 #abd ,gooseberry bushes1 wild1 custom as to1 ii4 #dh ,gorillas1 lives of persons bound up with those of1 ii4 #bjb ,grz1 belief as to witches at ,midsummer about1 ii4 #ge ,grain ,coast1 ,west ,africa1 initiation of girls on the1 ii4 #bei ,grammont1 in ,belgium1 festival of the 8,crown of ,roses0 at1 i4 #aie2 the ,yule log at1 #bdi ,granada 7,south ,america71 youthful rulers secluded in1 i4 #ai ,grand ,halleux1 bonfires at1 i4 #ajg ,grannas-mias1 torches1 i4 #aaa ,granno1 invocation of1 i4 #aaa sq4 ,granno-mio1 a torch1 i4 #aaa ,grannus1 a ,celtic deity1 identified with ,apollo1 i4 #aaa sq4 ,grant1 the great laird of1 not exempt from witchcraft1 i4 #cdb n4 #d ,grass1 ceremony to make grass plentiful1 i4 #acf ,gratz1 puppet burned on ,st4 ,john's ,eve at1 i4 #agc ,grave1 dance at initiation in1 ii4 #bcg ,great ,man1 who created the world and comes down in the form of lightning1 ii4 #bih ,greece1 ,midsummer fires in1 i4 #baa sq42 mistletoe in1 ii4 #caf1 #cag ,greek belief as to menstruous women1 i4 #ih n4 #a ---- ,church1 ritual of the new fire at ,easter in the1 i4 #abh sq4 ---- stories of girls who were forbidden to see the sun1 i4 #gb sqq42 of the external soul1 ii4 #ajc sqq4 ,greeks deemed sacred the places which were struck by lightning1 ii4 #bii ,green ,wolf1 ,brotherhood of the1 ii4 #ae n42 at ,jumiges in ,normandy1 i4 #ahe sq41 ii4 #be1 #hh ,greenlanders1 their notion that women can conceive by the moon1 i4 #ge sq4 ,gregor1 ,rev4 ,walter1 ii4 #bhd n4 #a2 on virtue of children born feet foremost1 i4 #bie n4 #c2 on the 8quarter-ill10 #bif n4 #a2 on the bewitching of cattle1 #cjc ,greig1 ,james ,s41 ii4 #ahg n4 #c ,greta1 river in ,yorkshire1 i4 #bhg ,grey1 ,sir ,george1 on the kobong or totem1 ii4 #bai sq4 ,grimm1 ,j41 on need-fire1 i4 #bgj n41 #bgb sq42 on the relation of the ,midsummer fires to ,balder1 ii4 #hg n4 #f2 on the sanctity of the oak1 #hi2 on the oak and lightning1 #cjj ,grisons1 threatening a mist in the1 i4 #bhj ,grizzly ,bear clan1 ii4 #bgd ,groot1 ,j4 ,j4 ,m4 de1 on mugwort in ,china1 ii4 #fj ,grottkau1 precautions against witches in1 ii4 #bj n4 ,ground1 sacred persons not allowed to set foot on1 i4 #b sqq42 not to sit on bare1 #d1 #e1 #ab2 girls at puberty not allowed to touch the1 #bb1 #cc1 #ce1 #cf1 #fj2 magical plants not to touch the1 ii4 #ea2 mistletoe not allowed to touch the1 #bhj ,grouse clan1 ii4 #bgc ,grove1 ,miss ,florence1 on withered mistletoe1 ii4 #bhg n4 #a ,grove1 ,balder's1 i4 #ajd1 ii4 #cae2 sacred grove of ,nemi1 #cae2 soul of chief in sacred1 #afa4 ,see also ,arician ,grubb1 ,rev4 ,w4 ,b41 i4 #eg n4 #a ,grn1 in ,bohemia1 mountain arnica gathered at ,midsummer at1 ii4 #eh n4 #a ,guacheta in ,colombia1 i4 #gd ,guaranis of ,brazil1 their seclusion of girls at puberty1 i4 #ef ,guaraunos of the ,orinoco1 uncleanness of menstruous women among the1 i4 #he sq4 ,guardian angels1 afterbirth and navel-string regarded as a man's1 ii4 #afb n4 #b ---- spirit1 afterbirth and seed regarded as1 ii4 #bbc n4 #b2 acquired in a dream1 #bef sq4 ,guatemala1 the nagual or external soul among the ,indians of1 ii4 #bab sq4 ,guatusos of ,costa ,rica1 use of bull-roarers among the1 ii4 #bcj n4 ,guayquiries of the ,orinoco1 their beliefs as to menstruous women1 i4 #he ,guelphs1 the oak of the1 ii4 #aff ,guiana1 ,british1 the ,macusis of1 i4 #fj2 ordeals undergone by young men among the ,indians of1 #fc sq4 ----1 ,french1 the ,wayanas of1 i4 #fc ,guizing at ,christmas in ,lerwick1 i4 #bfh sq4 ,guleesh and the fairies at ,hallowe'en1 i4 #bgg sq4 ,gunn1 ,david1 kindles need-fire1 i4 #bia ,guns fired to drive away witches1 ii4 #gd ,gwalior1 ,holi fires in1 ii4 #b ,hadji ,mohammad shoots a were-wolf1 i4 #cab sq4 ,haida ,indians of ,queen ,charlotte ,islands1 girls at puberty secluded among the1 i4 #dd sq4 ,hail1 bonfires thought to protect fields against1 i4 #cdd2 ceremonies to avert1 #add1 #ade2 ,midsummer fires a protection against1 #agf2 mountain arnica a protection against1 ii4 #eg sq4 ---- and thunderstorms caused by witches1 i4 #cdd ,hainan1 island1 i4 #acg ,hainaut1 province of ,belgium1 fire customs in1 i4 #ajh2 procession of giants in1 ii4 #cf ,hair1 unguent for1 i4 #ad2 prohibition to cut1 #bh2 of girls at puberty shaved1 #ca1 #ef1 #eg1 #ei2 ,hindoo ritual of cutting a child's1 #ii n4 #b2 of the ,virgin or ,st4 ,john looked for in ashes of ,midsummer fire1 #ahb sq41 #aij1 #aia2 external soul in1 ii4 #ajc sq41 #adh2 strength of people bound up with their1 #aeh sq42 of criminals1 witches1 and wizards shorn to make them confess1 #aeh sq42 of children tied to trees1 #afe2 of novices cut at initiation1 #bde1 #bea ---- and nails of child buried under a tree1 ii4 #afa ,hairy ,stone1 the1 at ,midsummer1 i4 #bab ,halberstadt district1 need-fire in the1 i4 #bgc ,hall1 ,c4 ,f41 among the ,esquimaux1 i4 #ac1 #acd ----1 ,rev4 ,g4 ,r41 quoted1 i4 #aih ,hallowe'en1 new fire at1 in ,ireland1 i4 #aci2 an old ,celtic festival of ,new ,year1 #bbd sqq42 divination at1 #bbe1 #bbh sqq42 witches1 hobgoblins1 and fairies let loose at1 #bbf sqq41 #bde2 witches and fairies active on1 ii4 #ahd n4 #d1 #ahe ---- and ,beltane1 the two chief fire festivals of the ,british ,celts1 ii4 #dj sq4 ---- cakes1 i4 #bch1 #bda1 #bde ---- fires1 i4 #bbb sq41 #bcj sqq42 in ,wales1 #aef ,halmahera1 rites of initiation in1 ii4 #bdh ,haltwhistle1 in ,northumberland1 burnt sacrifice at1 i4 #cja ,hamilton1 ,gavin1 quoted1 i4 #dg sq4 ,hammocks1 girls at puberty hung up in1 i4 #ef1 #ei1 #fj1 #fa1 #ff 8,hand of ,glory10 mandragora1 ii4 #caf ,hannibal despoils the shrine on ,soracte1 ii4 #ae ,hanover1 the need-fire in1 i4 #bge2 ,easter bonfires in1 #adj2 custom on ,st4 ,john's ,day about1 ii4 #ef ,hare1 pastern bone of a1 in a popular remedy1 i4 #ag ,hares1 witches in the form of1 i4 #aeg2 witches changed into1 #cae n4 #a1 #caf sqq41 ii4 #da ,hares and witches in ,yorkshire1 ii4 #aig ,hareskin ,tinneh1 seclusion of girls at puberty among the1 i4 #dh ,harris1 ,slope of ,big ,stones in1 i4 #bbg ,hartland1 ,e4 ,s41 on the life-token1 ii4 #aai n4 ,haruvarus1 degenerate ,brahmans1 their fire-walk1 ii4 #i ,harz district1 ,easter bonfires in the1 i4 #adj2 ,midsummer fires in the1 #afi ---- ,mountains1 ,easter fires in the1 i4 #adb2 need-fire in the1 #bgf2 springwort in the1 ii4 #fi sqq4 ,hats1 special1 worn by girls at puberty1 i4 #de1 #df1 #dg1 #ib4 ,see also ,hoods ,hausa story of the external soul1 ii4 #adh sq4 ,hawaiians1 the ,new ,year of the1 ii4 #bdd ,hawkweed gathered at ,midsummer1 ii4 #eg ,hawthorn1 mistletoe on1 ii4 #cae1 #caf ,haxthausen1 ,a4 von1 i4 #aha ,hays of ,errol1 their fate bound up with an oak-tree and the mistletoe growing on it1 ii4 #bhc sq4 ,hazebrouch1 in ,france1 wicker giants on ,shrove ,tuesday at1 ii4 #ce ,hazel1 the divining-rod made of1 ii4 #fg sq42 never struck by lightning1 #fi n4 ---- rods to drive cattle with1 i4 #bjd ,headache1 cure for1 i4 #ag2 mugwort a protection against1 ii4 #ei ,headdress1 special1 worn by girls at first menstruation1 i4 #ib ,headless ,hugh1 ,highland story of1 ii4 #acj sq4 ---- horsemen in ,india1 ii4 #aca n4 #a ,heads or faces of menstruous women covered1 i4 #bb1 #bd1 #be1 #bi1 #ca1 #dd sq41 #dh sq41 #ee1 #ij ,hearne1 ,samuel1 quoted1 i4 #ij sq4 ,heart of bewitched animal burnt or boiled to compel the witch to appear1 i4 #cba sq4 ,hearts of diseased cattle cut out and hung up as a remedy1 i4 #bfi n4 #a1 #cbe ,heaven1 the ,queen of1 ii4 #cjc ---- and earth1 between1 i4 #a sqq41 #ih sq4 ,hector1 first chief of ,lochbuy1 ii4 #aca n4 #a ,heiberg1 ,sigurd ,k41 i4 #aga n4 #c ,heifer sacrificed at kindling need-fire1 i4 #bij ,helensburgh1 in ,dumbartonshire1 ,hallowe'en at1 i4 #bcg n4 #e 8,hell-gate of ,ireland10 i4 #bbf ,helmsdale1 in ,sutherland1 need-fire at1 i4 #bie ,helpful animals in fairy tales1 ii4 #ajg1 #aag1 #abj1 #abg sqq41 #acj1 #acb1 #acc1 #aci n4 #b1 #adj sq41 #adi ,hemlock branch1 external soul of ogress in a1 ii4 #aeb ,hemlock branches1 passing through a ring of1 in time of sickness1 ii4 #ahf ---- stone in ,nottinghamshire1 i4 #aeg ,hemorrhoids1 root of orpine a cure for1 ii4 #fb n4 ,hemp1 how to make hemp grow tall1 i4 #aji2 leaping over the ,midsummer bonfire to make the hemp grow tall1 #aff1 #afh ---- seed1 divination by1 i4 #bce1 #bda1 #bde ,hen and chickens imitated by a woman and her children at ,christmas1 i4 #bfj ,henderson1 ,william1 on need-fire1 i4 #bhh sq42 on a remedy for cattle-disease1 #bif n4 #a2 on burnt sacrifice of ox1 #cja ,hen's egg1 external soul of giant in a1 ii4 #adj sq4 ,henshaw1 ,richard1 on external or bush souls in ,calabar1 ii4 #bje sq4 ,hephaestus worshipped in ,lemnos1 i4 #ach ,herb1 a magic1 gathered at ,hallowe'en1 i4 #bbh ---- of ,st4 ,john1 mugwort1 ii4 #eh ,herbs thrown across the ,midsummer fires1 i4 #ahb1 #bja2 wonderful1 gathered on ,st4 ,john's ,eve or ,day1 ii4 #de sqq42 of ,st4 ,john1 wonderful virtues ascribed to1 #df ---- and flowers cast into the ,midsummer bonfires1 i4 #afb1 #afc1 #agb1 #agc ,hercules at ,argyrus1 temple of1 i4 #ii n4 #c ,herdsmen dread witches and wolves1 i4 #cdc ,herefordshire1 ,midsummer fires in1 i4 #aii2 the ,yule log in1 #beg sq4 ,herndon1 ,w4 ,l41 quoted1 i4 #fb n4 #c ,hernia1 cure for1 i4 #ih n4 #a ,herodias1 cursed by ,slavonian peasants1 i4 #cde ,herrera1 ,a4 de1 on naguals among the ,indians of ,honduras1 ii4 #bac sq4 ,herrick1 ,robert1 on the ,yule log1 i4 #bee ,herring1 salt1 divination by1 i4 #bci ,herzegovina1 the ,yule log in1 i4 #bfc2 need-fire in1 #bhh ,hesse1 ,lenten fire-custom in1 i4 #aah2 ,easter fires in1 #adj2 wells decked with flowers on ,midsummer ,day in1 ii4 #bh ,hewitt1 ,j4 ,n4 ,b41 on need-fire of the ,iroquois1 i4 #bii sq4 ,hiaina district of ,morocco1 ii4 #ea ,hidatsa ,indians1 their theory of the plurality of souls1 ii4 #bba sq4 ,hieracium pilosella1 mouse-ear hawk-weed1 gathered at ,midsummer1 ii4 #eg ,higgins1 ,rev4 ,j4 ,c41 i4 #bjg n4 #b ,high ,alps1 department of the1 ,midsummer fires in the1 ii4 #ci sq4 ,high ,priest1 the ,fijian1 ii4 #bde ,highland story of ,headless ,hugh1 ii4 #acj sq4 ,highlanders of ,scotland1 their medicinal applications of menstruous blood1 i4 #ih n4 #a2 their belief in the power of witches to destroy cattle1 #cdc n4 #a2 their belief concerning snake stones1 ii4 #caa ,highlands of ,scotland1 snake stones in the1 i4 #af2 ,beltane fires in the1 #adf sqq42 divination at ,hallowe'en in the1 #bbi1 #bcd sqq42 need-fire and ,beltane fire kindled by the friction of oak in the1 ii4 #ia ,hildesheim1 ,easter rites of fire and water at1 i4 #abd2 ,easter bonfires at1 #ada2 the need-fire at1 #bgb sq42 hawk-weed gathered on ,midsummer ,day at1 ii4 #eg ,hill of the ,fires in the ,highlands of ,scotland1 i4 #adi ---- of ,ward1 in ,county ,meath1 i4 #aci ,himalayan districts1 mistletoe in the1 ii4 #caf ,hindoo maidens secluded at puberty1 i4 #fh ---- marriage custom1 i4 #ge ---- ritual1 abstinence from salt in1 i4 #bg2 as to cutting a child's hair1 #ii n4 #b ---- stories of the external soul1 ii4 #ig sqq4 ---- use of menstruous fluid1 i4 #ih n4 #a ---- women1 their restrictions at menstruation1 i4 #hd ,hindoos of ,southern ,india1 their ,pongol festival1 ii4 #a2 of the ,punjaub1 their custom of passing unlucky children through narrow openings1 #aij ,hippopotamus1 external soul of chief in1 ii4 #bjj2 lives of persons bound up with those of hippopotamuses1 #bja1 #bjb1 #bje1 #bji ,hirpi ,sorani1 their fire-walk1 ii4 #ad sq4 ,hlubi chief1 his external soul in a pair of ox-horns1 ii4 #aef ,hoare1 ,sir ,richard ,colt1 on ,hallowe'en in ,wales1 i4 #bci ,hogg1 ,alexander1 i4 #bjf ,hogmanay1 the last day of the year1 i4 #bbd1 #bff ,hohenstaufen ,mountains in ,wurtemberg1 ,midsummer fires in the1 i4 #aff ,hole in tongue of medicine-man1 ii4 #bch1 #bci ,holed stones which people creep through as a cure1 ii4 #ahg sqq4 ,holes in rocks or stones1 sick people passed through1 ii4 #ahf sqq4 ,holi1 a festival of ,northern ,india1 ii4 #b sq4 ,holiness or taboo conceived as a dangerous physical substance which needs to be insulated1 i4 #f sq4 ,holland1 ,easter fires in1 i4 #ade ,hollantide ,eve 7,hallowe'en7 in the ,isle of ,man1 i4 #bdd ,hollertau1 ,bavaria1 ,easter fires in the1 i4 #abb ,hollis1 ,a4 ,c41 ii4 #bfb n4 #b ,holly-tree1 children passed through a cleft1 ii4 #afi n4 #b ,holm-oak1 the ,golden ,bough growing on a1 ii4 #bhe ,holy ,apostles1 church of the1 at ,florence1 i4 #abf ---- ,land1 fire flints brought from the1 i4 #abf ---- of ,holies1 the ,fijian1 ii4 #bdd1 #bde ---- ,sepulchre1 church of the1 at ,jerusalem1 ceremony of the new fire in the1 i4 #abh sq4 ,homesteads protected by bonfires against lightning and conflagration1 i4 #cdd ,homoeopathic or imitative magic1 i4 #di1 #acc1 ii4 #bhg ,homoeopathy1 magical1 ii4 #agg ,homolje mountains in ,servia1 i4 #bhb ,honduras1 the nagual or external soul among the ,indians of1 ii4 #bac sq41 #bbf n4 #a ,honorific totems of the ,carrier ,indians1 ii4 #bgc sqq4 ,hoods worn by women after childbirth1 i4 #bj2 worn by girls at puberty1 #dd sq41 #dh sq41 #ee2 worn by women at menstruation1 #ij4 ,see also ,hats ,hoop1 crawling through a1 as a cure or preventive of disease1 ii4 #ahd2 of rowan-tree1 sheep forced through a1 #ahd ,hoopoe brings the mythical springwort1 ii4 #gj n4 #b ,horatius purified for the murder of his sister1 ii4 #aid ,hornbeam1 mistletoe on1 ii4 #cae ,horse1 the ,white1 effigy carried through ,midsummer fire1 i4 #bjc sq42 witch in the shape of a1 #cai ---- sacrifice in ancient ,india1 ii4 #hj n4 #c ,horse's head thrown into ,midsummer fire1 ii4 #dj ,horse-chestnut1 mistletoe on1 ii4 #cae ,horses used by sacred persons1 i4 #d n4 #a2 not to be touched or ridden by menstruous women1 #hh sq41 #if2 driven through the need-fire1 #bgf1 #big ,hos1 the1 of ,togoland 7,west ,africa71 their dread of menstruous women1 i4 #hb ,hose1 ,dr4 ,charles1 on creeping through a cleft stick after a funeral1 ii4 #age sq4 ---- and ,w4 ,mc,dougall1 on the ngarong or secret helper of the ,ibans1 ii4 #bbd n4 #a ,hother1 ,hodr1 or ,hod1 the blind god1 and ,balder1 i4 #aja sqq41 ii4 #bgi n4 #d ,hottentots drive their sheep through fire1 ii4 #aa sqq4 ,house-communities of the ,servians1 i4 #bei n4 #a ,houses protected by bonfires against lightning and conflagration1 i4 #cdd2 made fast against witches on ,midsummer ,eve1 ii4 #gc 8---- of the soul0 in ,isaiah1 ii4 #aee n4 #c ,housman1 ,professor ,a4 ,e41 on the feast of the ,nativity of the ,virgin1 i4 #bbj sq4 ,houstry1 in ,caithness1 need-fire at1 i4 #bia sq4 ,howitt1 ,a4 ,w41 on seclusion of menstruous women1 i4 #gh2 on killing a totem animal1 ii4 #bbj n4 #b2 on secrecy of totem names1 #bbe n42 on the drama of resurrection at initiation1 #bce sqq4 ,howitt1 ,miss ,e4 ,b41 ii4 #bbf n4 #a ,howth1 the western promontory of1 ,midsummer fire on1 i4 #bjd ---- ,castle1 life-tree of the ,st4 ,lawrence family at1 ii4 #aff ,huahine1 one of the ,tahitian islands1 ii4 #aa n4 #c ,hudson ,bay ,territory1 the ,chippeways of1 i4 #ij ,hughes1 ,miss ,e4 ,p41 on the fire-walk in ,japan1 ii4 #aj n4 #a ,human beings burnt in the fires1 ii4 #ba sqq4 ---- divinities put to death1 i4 #a sq4 ---- sacrifices at fire-festivals1 i4 #ajf2 traces of1 #adf1 #adh1 #aej sqq41 #ahf1 ii4 #ca2 offered by the ancient ,germans1 ii4 #bh n4 #a2 among the ,celts of ,gaul1 #cb sq42 the victims perhaps witches and wizards1 #da sqq42 ,mannhardt's theory1 #dc ---- victims annually burnt1 ii4 #bhf n4 #b ,hungarian story of the external soul1 ii4 #adj ,hungary1 ,midsummer fires in1 i4 #agh sq4 ,hunt1 ,holman1 his picture of the new fire at ,jerusalem1 i4 #acj n4 ,hunt1 ,robert1 on burnt sacrifices1 i4 #cjc ,hunters avoid girls at puberty1 i4 #dd1 #df2 luck of1 spoiled by menstruous women1 #hg1 #hi1 #ij1 #ia1 #id ,huon ,gulf in ,german ,new ,guinea1 ii4 #bci ,hupa ,indians of ,california1 seclusion of girls among the1 i4 #db ,hurons of ,canada1 custom of their women at menstruation1 i4 #hh n4 #a ,huskanaw1 initiatory ceremony of the ,virginian ,indians1 ii4 #bff ,hut burnt at ,midsummer1 i4 #bae sq4 ,hutchinson1 ,w41 quoted1 i4 #aig n4 #d ,huts1 special1 for menstruous women1 i4 #gi1 #hb1 #he sqq4 ,huzuls of the ,carpathians kindle new fire at ,christmas1 i4 #bfd2 gather simples on ,st4 ,john's ,night1 ii4 #di ,hyaenas1 men turned into1 i4 #cac ,hypericum perforatum1 ,st4 ,john's wort1 gathered at ,midsummer1 ii4 #ed sqq4 ,see also ,st4 ,john's ,wort ,hyphear1 a kind of mistletoe1 ii4 #cag1 #cah ,hyrrockin1 a giantess1 i4 #ajb ,ibans of ,borneo1 their ngarong or secret helper1 ii4 #bbd n4 #a ,ibos of the ,niger delta1 their belief in external human souls lodged in animals1 ii4 #bjc sq4 ,ibrahim ,pasha1 i4 #abi ,icelandic stories of the external soul1 ii4 #abc sqq4 ,icolmkill1 the hill of the fires in1 i4 #adi ,ideler1 ,l41 on the ,arab year before ,mohammed1 i4 #bag n4 #a ,idhlozi1 ancestral spirit in serpent form1 ii4 #baa ,iglulik1 ,esquimaux of1 i4 #acd ,ilmenau1 witches burnt at1 i4 #f ,iluvans of ,malabar1 marriage custom of1 i4 #e ,image of god carried through fire1 ii4 #d2 reason for carrying over a fire1 #bd ,images1 colossal1 filled with human victims and burnt1 ii4 #cb sq4 ,imitative magic1 i4 #cbi1 ii4 #bca ,immortality1 the burdensome gift of1 i4 #ii sq42 of the soul1 experimental demonstration of the1 ii4 #bgf ,immortelles1 wreaths of1 on ,midsummer ,day1 i4 #agg ,implements1 magical1 not allowed to touch the ground1 i4 #ad sq4 ,impregnation of women by the sun1 i4 #gd sq42 by the moon1 #ge sq4 8---- rite0 at ,hindoo marriages1 i4 #ge ,inauguration of a king in ,brahmanic ritual1 i4 #d ,inca1 fast of the future1 i4 #ai ,incas of ,peru1 their ceremony of the new fire1 i4 #acb ,incantation recited at kindling need-fire1 i4 #bij ,inconsistency and vagueness of primitive thought1 ii4 #cja sq4 ,india1 seclusion of girls at puberty in1 i4 #fh sqq42 fire-festivals in1 ii4 #a sqq42 sixty years' cycle in1 #gg n4 #a2 the horse-sacrifice in ancient1 #hj n4 #c2 torture of suspected witches in1 #aei2 ancient1 traditional cure of skin disease in1 #aib2 ,loranthus in1 #cag ,indian ,archipelago1 birth-custom in the1 ii4 #aee ---- legend parallel to ,balder myth1 ii4 #bhj ,indians of ,costa ,rica1 their customs in fasts1 i4 #bj ---- of ,granada seclude their future rulers1 i4 #ai ,indians of ,north ,america1 not allowed to sit on bare ground in war1 i4 #e2 seclusion of girls among the1 #da sqq42 imitate lightning by torches1 #cdj n4 #a2 rites of initiation into religious associations among the1 ii4 #bfg sqq4 8,index of ,superstitions10 i4 #bgj ,indra and ,apala1 in the ,rigveda1 ii4 #aib ---- and the demon ,namuci1 ,indian legend of1 ii4 #bhj ,indrapoora1 story of the daughter of a merchant of1 ii4 #adg ,infants tabooed1 i4 #e1 #bj ,ingleborough in ,yorkshire1 i4 #bhh ,ingleton1 in ,yorkshire1 need-fire at1 i4 #bhh ,ingniet or ,ingiet1 a secret society of ,new ,britain1 ii4 #aef ,initiation1 rites in ,german ,new ,guinea1 ii4 #aic2 at puberty1 pretence of killing the novice and bringing him to life again during1 #bbe sqq42 in ,australia1 #bbg1 #bcc sqq42 in ,new ,guinea1 #bci sqq42 in ,fiji1 #bdc sqq42 in ,rook1 #bdf2 in ,new ,britain1 #bdf sq42 in ,halmahera1 #bdh2 in ,fiji apparently intended to introduce the novices to the worshipful spirits of the dead1 #bdf2 in ,ceram1 #bdi sqq42 in ,africa1 #bea sqq42 in ,north ,america1 #bff sqq4 ---- of young men1 bull-roarers sounded at the1 ii4 #bbg sqq41 #bcc sqq42 of a medicine-man in ,australia1 #bcg sqq4 ,inn1 effigies burnt at ,midsummer in the valley of the river1 i4 #agb sq4 ,innerste1 river1 i4 #abd ,innuits 7,esquimaux71 i4 #ad ,insanity1 burying in an ant-hill as a cure for1 i4 #fd ,inspired men walk through fire unharmed1 ii4 #e sq4 ,insulation of women at menstruation1 i4 #ig ,interpretation of the fire-festivals1 i4 #cbh sqq41 ii4 #ae sqq4 ,inverness-shire1 ,beltane cakes in1 i4 #aec ,invulnerability conferred by a species of mistletoe1 ii4 #gi sq42 conferred by decoction of a parasitic orchid1 #ha2 of ,balder1 #id2 attained through blood-brotherhood with animal1 #bja2 thought to be attained through initiation1 #bge sq41 #bgf n4 #a ,invulnerable warlock or giant1 stories of the1 ii4 #ig sqq4 ,ipswich witches1 i4 #cjd sq4 ,iran1 marriage custom in1 i4 #ge ,ireland1 the ,druid's ,glass in1 i4 #af2 new fire at ,hallowe'en in1 #aci1 #bbe2 ,beltane fires in1 #aeg sq42 ,midsummer fires in1 #bja sqq42 fairies at ,hallowe'en in1 #bbf sq42 ,hallowe'en customs in1 #bda sq42 witches as hares in1 #cae n4 #a2 bathing at ,midsummer in1 ii4 #bi2 cure for whooping-cough in1 #aib n4 #a ,irish story of the external soul1 ii4 #acb ,iron not to be used in digging fern root1 ii4 #fe2 mistletoe gathered without the use of1 #gh2 not to be used in cutting certain plants1 #ha n42 custom observed by the ,toradjas at the working of1 #aed ,iron-wort1 bunches of1 held in the smoke of the ,midsummer fires1 i4 #agi ,iroquois1 ceremony of the new fire among the1 i4 #acc sq42 need-fire among the1 #bii sq4 ,isaiah1 8houses of the soul0 in1 ii4 #aee n4 #c ,isfendiyar and ,rustem1 i4 #ajd sq41 #cad ,island1 need-fire kindled in an1 i4 #bij sq41 #bia sq4 ,isle de ,france1 ,midsummer giant burnt in1 ii4 #ch ---- of ,man1 ,beltane fires in the1 i4 #aeg4 ,see ,man1 ,isle of ,istria1 the ,croats of1 ii4 #ge ,italian stories of the external soul1 ii4 #aje1 sqq42 ancient practice of passing conquered enemies under a yoke1 #aic sq4 ,italians1 the oak the chief sacred tree among the ancient1 ii4 #hi ,italy1 birth-trees in1 ii4 #afe2 mistletoe in1 #caf1 #cag ,itongo1 plural amatongo1 ii4 #bjb n4 ,ivory ,coast1 totemism among the ,siena of the1 ii4 #bbj n4 #b ,ivy to dream on1 i4 #bdb ,ixia1 a kind of mistletoe1 ii4 #cag1 #cah ,jablanica1 need-fire at1 i4 #bhf ,jack-in-the-,green1 ii4 #cg ,jaffa1 new ,easter fire carried to1 i4 #acj n4 ,jakkaneri1 in the ,neilgherry ,hills1 the fire-walk at1 ii4 #i ,james1 ,m4 ,r41 on the ,sibyl's ,wish1 i4 #ajj n4 ,james and ,philip1 the ,apostles1 feast of1 i4 #aeh ,jamieson1 ,j41 on the 8quarter-ill10 i4 #bif n4 #a ,january1 the ,holi festival in1 ii4 #a2 the fire-walk in1 #h ---- the sixth1 the nativity of ,christ on1 i4 #bdf ,janus and ,jupiter1 ii4 #cjb n4 #b ,japan1 the ,ainos of1 i4 #bj1 ii4 #fj2 the fire-walk in1 #i sq4 ,japanese ceremony of new fire1 i4 #acg sq4 ,java1 birth-trees in1 ii4 #afa n4 #a ,jebel ,bela mountain1 in the ,sudan1 i4 #cac ,jerusalem1 ceremony of the new fire1 at ,easter in1 i4 #abh sq4 ,jeugny1 the forest of1 ii4 #caf ,jevons1 ,dr4 ,f4 ,b41 on the ,roman genius1 ii4 #bab n4 ,jewitt1 ,john ,r41 on ritual of mimic death among the ,nootka ,indians1 ii4 #bgj ,johanniswurzel1 the male fern1 ii4 #ff ,johnstone1 ,rev4 ,a41 quoted1 i4 #bcc ,jnee1 joanne1 jouanne1 the ,midsummer fire 7the fire of ,st4 ,john71 i4 #ahi ,joyce1 ,p4 ,w41 on driving cattle through fires1 i4 #aei n4 #b2 on the bisection of the ,celtic year1 #bbc n4 #b ,judas1 effigies of1 burnt in ,easter fires1 i4 #aba1 #abg sq41 #acj sq41 #adc1 #adf1 ii4 #bc2 driven out of church on ,good ,friday1 i4 #adf ---- candle1 i4 #abb n4 ---- fire at ,easter1 i4 #abc1 #add ,julian calendar used by ,mohammedans1 i4 #bah sq4 ,july1 procession of giants at ,douay in1 ii4 #cc ---- the twenty-fifth1 ,st4 ,james's ,day1 flower of chicory cut on1 ii4 #ga ,jumiges1 in ,normandy1 ,brotherhood of the ,green ,wolf at1 i4 #ahe sq41 ii4 #be ,jumping over a wife1 significance of1 i4 #bc ,june1 the fifteenth of1 ,st4 ,vitus's ,day1 i4 #cce ---- the fire-walk in1 ii4 #f ,juniper burnt in need-fire1 i4 #bhh2 used to fumigate byres1 #bif ,juno and ,diana1 ii4 #cjb n4 #b ,jupiter represented by an oak-tree on the ,capitol1 ii4 #hi2 perhaps personified by the ,king of the ,wood1 the priest of ,diana at ,nemi1 #cjb sq42 ,jupiter and ,janus1 #cjb n4 #b ----1 cycle of sixty years based on the sidereal revolution of the planet1 ii4 #gg n4 #a ,jura1 fire-custom at ,lent in the1 i4 #aad ---- ,mountains1 ,midsummer bonfires in the1 i4 #ahh sq42 the ,yule log in the1 #bdi ,jurby1 parish of1 in the ,isle of ,man1 i4 #cje ,jutland1 sick children and cattle passed through holes in turf in1 ii4 #aia2 superstitions about a parasitic rowan in1 #bha ,ka1 external soul or double in ancient ,egypt1 ii4 #aeg n4 #b ,kabadi1 a district of ,british ,new ,guinea1 i4 #ce ,kabenau river1 in ,german ,new ,guinea1 ii4 #aic ,kabyle tale1 milk-tie in a1 ii4 #ach n4 #a2 the external soul in a1 #aci ,kahma1 in ,burma1 annual extinction of fires in1 i4 #acf ,kai of ,new ,guinea1 their seclusion of women at menstruation1 i4 #gi2 their use of a cleft stick as a cure1 ii4 #ahb2 their rites of initiation1 #bci sqq4 ,kail1 divination by stolen1 i4 #bcd sq4 ,kakian association in ,ceram1 rites of initiation in the1 ii4 #bdi sqq4 ,kalmuck story of the external soul1 ii4 #adb ,kamenagora in ,croatia1 ,midsummer fires at1 i4 #agh ,kamtchatkans1 their purification after a death1 ii4 #agh ,kanna district1 ,northern ,nigeria1 ii4 #baj ,kappiliyans of ,madura1 their seclusion of girls at puberty1 i4 #fi ,karens of ,burma1 their custom at childbirth1 ii4 #aeg ,kasai ,river1 ii4 #bfd ,katajalina1 a spirit who eats up boys at initiation and restores them to life1 ii4 #bcd ,katrine1 ,loch1 i4 #bca ,kauffmann1 ,professor ,f41 i4 #ajb n4 #a1 #ajc n42 on the external soul1 ii4 #ig n4 ,kaupole1 a ,midsummer pole in ,eastern ,prussia1 ii4 #di ,kawars1 of ,india1 their cure for fever1 ii4 #aij ,kaya-,kaya or ,tugeri of ,dutch ,new ,guinea1 their use of bull-roarers1 ii4 #bdb ,kayans or ,bahaus of ,central ,borneo1 i4 #d sq42 custom observed by them after a funeral1 ii4 #age sq42 their way of giving the slip to a demon1 #agi ,keating1 ,geoffrey1 ,irish historian1 quoted1 i4 #aci2 on the ,beltane fires1 #aeh ,keating1 ,w4 ,h41 quoted1 i4 #hi ,kei ,islands1 birth-custom in the1 ii4 #aee ,keitele1 ,lake1 in ,finland1 ii4 #afe ,kemble1 ,j4 ,m41 on need-fire1 i4 #bhh ,kerry1 ,midsummer fires in1 i4 #bjc ,kersavondblok1 the ,yule log1 i4 #bdi ,kersmismot1 the ,yule log1 i4 #bdi ,khambu caste in ,sikkhim1 their custom after a funeral1 ii4 #ah ,kharwars of ,mirzapur1 their dread of menstruous women1 i4 #hd ,khasis of ,assam1 story of the external soul told by the1 i4 #adf sq4 ,khnumu1 ,egyptian god1 fashions a wife for ,bata1 ii4 #ace ,khonds1 human sacrifices among the1 ii4 #bhf n4 #b ,kia blacks of ,queensland1 their treatment of girls at puberty1 i4 #ci ,kidd1 ,dudley1 on external souls of chiefs1 ii4 #aef n4 #b ,kildare1 ,midsummer fires in1 i4 #bjc ,kilkenny1 ,midsummer fires in1 i4 #bjc ,killin1 the hill of the fires at1 i4 #adi ,killing a totem animal1 ii4 #bbj ---- the novice and bringing him to life again at initiation1 pretence of1 ii4 #bbe ,king1 nominal1 chosen at ,midsummer1 i4 #aid1 ii4 #be2 presides at summer bonfire1 #ch ---- and ,queen of ,roses1 i4 #aie ---- of the ,bean1 i4 #aec n4 #c ---- of ,summer chosen on ,st4 ,peter's ,day1 i4 #aie ---- of the ,wood at ,nemi put to death1 i4 #b2 in the ,arician grove a personification of an oak-spirit1 ii4 #bhe2 the priest of ,diana at ,aricia1 perhaps personified ,jupiter1 #cjb sq4 ,see also ,kings ,kingaru1 clan of the ,wadoe1 ii4 #cac ,kings1 sacred or divine1 put to death1 i4 #a sq42 subject to taboos1 #b ---- and priests1 their sanctity analogous to the uncleanness of women at menstruation1 i4 #ig sq4 ---- of ,uganda1 their life bound up with barkcloth trees1 ii4 #afj ,kings1 ,the ,epic of1 i4 #ajd ,kingsley1 ,miss ,mary ,h41 on external or bush souls1 ii4 #bjd sq42 on rites of initiation in ,west ,africa1 #bei ,kingussie1 in ,inverness-shire1 ,beltane cakes at1 i4 #aec ,kinship created by the milk-tie1 ii4 #ach n4 #a ,kirchmeyer1 ,thomas1 author of ,regnum ,papisticum1 i4 #abd1 #abe n4 #a2 his account of ,midsummer customs1 #afb sq4 ,kirghiz story of girl who might not see the sun1 i4 #gd ,kirk ,andreas1 in the ,isle of ,man1 i4 #cjf ,kirkmichael1 in ,perthshire1 ,beltane fires and cakes at1 i4 #aec ,kirton ,lindsey1 in ,lincolnshire1 i4 #cah2 medical use of mistletoe at1 ii4 #hd ,kitching1 ,rev4 ,a4 ,l41 on cure for lightning stroke1 ii4 #bih n4 #b ,kiwai1 island off ,new ,guinea1 use of bull-roarers in1 ii4 #bcb ,kiziba1 to the west of ,victoria ,nyanza1 theory of the afterbirth in1 ii4 #afb n4 #b ,kloo1 in the ,queen ,charlotte ,islands1 i4 #de ,knawel1 ,st4 ,john's blood on root of1 ii4 #ef ,knife1 divination by1 i4 #bda2 soul of child bound up with1 ii4 #aeg2 8,darding ,knife10 honorific totem of the ,carrier ,indians1 #bgc1 #bgd sq4 ,kobong1 totem1 in ,western ,australia1 ii4 #bai sq4 ,khler1 ,joh41 lights need-fire and burnt as a witch1 i4 #bgj sq4 ,khler1 ,reinhold1 on the external soul in folk-tales1 ii4 #ig n4 ,kolelo1 in ,east ,africa1 ii4 #cac ,konz on the ,moselle1 custom of rolling a burning wheel down hill at1 i4 #aah1 #afc sq41 #ccg sq4 ,kooboos of ,sumatra1 their theory of the afterbirth and navel-string1 ii4 #afb n4 #b ,koppenwal1 church of ,st4 ,corona at1 ii4 #ahh sq4 ,koran1 passage of1 used as a charm1 i4 #ah ,koryaks1 their festivals of the dead and subsequent purification1 ii4 #agh2 their custom in time of pestilence1 #agi ,koshchei the ,deathless1 ,russian story of1 ii4 #ajh sqq4 ,koskimo ,indians of ,british ,columbia1 use of bull-roarers among the1 ii4 #bbi n4 ,kreemer1 ,j41 on the ,looboos of ,sumatra1 ii4 #ahb sq4 ,kroeber1 ,a4 ,l41 quoted1 i4 #da sq4 ,kruijt1 ,a4 ,c41 on ,toradja custom as to the working of iron1 ii4 #aed n4 #c ,kuga1 an evil spirit1 i4 #bhb ,kuhn1 ,adalbert1 on need-fire1 i4 #bgc2 on ,midsummer fire1 #cce2 on the divining-rod1 ii4 #fg ,khnau1 ,r41 on precautions against witches in ,silesia1 ii4 #bj n4 ,kukunjevac1 in ,slavonia1 need-fire at1 i4 #bhb ,kulin nation of ,south-,eastern ,australia1 sex totems in the1 ii4 #baf ---- tribe of ,victoria1 ii4 #bbf n4 #a ,kumaon1 in ,north-,west ,india1 the ,holi festival in1 ii4 #b ,kupalo1 image of1 burnt or thrown into stream on ,st4 ,john's ,night1 i4 #agf2 effigy of1 carried across fire and thrown into water1 ii4 #e1 #bc ,kupalo's ,night1 ,midsummer ,eve1 i4 #age1 #agf ,kurnai1 a tribe of ,gippsland1 sex totems and fights concerning them among the1 ii4 #bae n4 #a1 #baf ,kstendil1 in ,bulgaria1 need-fire at1 i4 #bha ,kwakiutl1 ,indians of ,british ,columbia1 their story of an ogress whose life was in a hemlock branch1 ii4 #aeb2 pass through a hemlock ring in time of epidemic1 #ahf ,kylenagranagh1 the hill of1 in ,ireland1 i4 #cbd ,la ,manche1 in ,normandy1 ,lenten fire-custom in1 i4 #aae ,la ,paz1 in ,bolivia1 ,midsummer fires at1 i4 #bac2 ,midsummer flowers at1 ii4 #ej sq4 ,lacaune1 belief as to mistletoe at1 ii4 #hc ,lachlan ,river1 in ,australia1 ii4 #bcc ,lachlins of ,rum and deer1 superstition concerning1 ii4 #bhd ,ladyday1 ii4 #bhb ,lahn1 the ,yule log in the valley of the1 i4 #bdh ,lamb burnt alive to save the rest of the flock1 i4 #cja ,lammas1 the first of ,august1 superstitious practice at1 i4 #ih n4 #a ,lamoa1 gods in ,poso1 ii4 #aed ,lancashire1 ,hallowe'en customs in1 i4 #bdd sq4 ,landak1 district of ,dutch ,borneo1 i4 #e1 ii4 #afd ,lanercost1 ,chronicle of1 i4 #bhf ,lang1 ,andrew1 on the fire-walk1 ii4 #b n4 #a2 on the bull-roarer1 #bbh n4 #b ,language of animals learned by means of fern-seed1 ii4 #ff n4 ,l'nra 7,el ,anarah71 ,midsummer ,day in ,north ,africa1 i4 #bac1 #bad n4 ,lanyon1 in ,cornwall1 holed stone near1 ii4 #ahg ,laon1 ,midsummer fires near1 i4 #ahg ,laos1 custom of elephant hunters in1 i4 #e2 the natives of1 their doctrine of the plurality of souls1 ii4 #bbb ,lapps1 their rule as to menstruous women1 i4 #ia2 their story of the external soul1 ii4 #adj sq42 their custom of shooting arrows at skin of dead bear1 #bhj n4 ,larkspur1 looking at ,midsummer bonfires through bunches of1 i4 #afc1 #afe sq4 ,larrakeeyah tribe of ,south ,australia1 their treatment of girls at puberty1 i4 #ch ,laurus and ,florus1 feast of1 on ,august #ahth1 i4 #bbj ,lausitz1 ,midsummer fires in1 i4 #agj2 marriage oaks in1 ii4 #afe ,lawgivers1 ancient1 on the uncleanness of women at menstruation1 i4 #ie sq4 ,lead1 melted1 divination by1 i4 #bdb ,leaf-clad mummer on ,midsummer ,day1 ii4 #be sq4 ,leaping over bonfires to ensure good crops1 i4 #ajg2 as a preventive of colic1 #ajg1 #aie sq41 #cdd2 to make the flax grow tall1 #aai1 #afe1 #aff1 #aff sq41 #afh1 #agc1 #agd1 #ccg2 to ensure a happy marriage1 #ajg1 #ajh2 to ensure a plentiful harvest1 #aee1 #aef2 to be free from backache at reaping1 #afe1 #afh2 as a preventive of fever1 #aff1 #agc1 #aid2 for luck1 #aga1 #ahi2 in order to be free from ague1 #agd2 in order to marry and have many children1 #bjd1 #cch sq42 as cure of sickness1 #bad2 to procure offspring1 #bad1 #cch2 over ashes of fire as remedy for skin diseases1 ii4 #b2 after a burial to escape the ghost1 #ah2 a panacea for almost all ills1 #bj2 as a protection against witchcraft1 #dj ,leaping of women over the ,midsummer bonfires to ensure an easy delivery1 i4 #aid1 #cci ,leaps of lovers over the ,midsummer bonfires1 i4 #afe1 #aff1 #afh1 #agd ,leather1 ,mrs4 ,ella ,mary1 on the ,yule log1 i4 #beg sq4 ,lebanon1 peasants of the1 their dread of menstruous women1 i4 #hc sq4 ,lech1 ,midsummer fires in the valley of the1 i4 #aff ,lechrain1 the divining rod in1 ii4 #fh ,lecky1 ,w4 ,e4 ,h41 on the treatment of magic and witchcraft by the ,christian ,church1 ii4 #db n4 #b ,lee1 the laird of1 his 8cureing stane10 i4 #cbe ,leeting the witches1 i4 #bde ,legends of persons who could not die1 i4 #ii sq4 ,legs and thighs of diseased cattle cut off and hung up as a remedy1 i4 #bif n4 #a1 #cbe ,leine1 river1 i4 #abd ,leinster1 ,midsummer fires in1 i4 #bjc ,leitrim1 ,midsummer fires in ,county1 i4 #bjc2 divination at ,hallowe'en in1 #bdb2 need-fire in1 #big2 witch as hare in1 #cah ,lemnos1 worship of ,hephaestus in1 i4 #ach ,lemon1 external souls of ogres in a1 ii4 #ajb ,lengua ,indians of the ,paraguayan ,chaco1 i4 #ge n4 #b2 seclusion of girls at puberty among the1 #ef2 masquerade of boys among1 #eg n4 #a ,lent1 the first ,sunday in1 fire-festival on1 i4 #ajg sqq42 bonfires on1 #ajg sqq4 ,lenten fires1 i4 #ajf sqq4 ,lenz1 ,h4 ,o41 on ancient names for mistletoe1 ii4 #cah ,leobschtz1 in ,silesia1 ,midsummer fires at1 i4 #agj ,leonard1 ,major ,a4 ,g41 on souls of people in animals1 ii4 #bjf n4 #b ,leopard the commonest familiar of ,fan wizards1 ii4 #bjb ,leopards1 lives of persons bound up with those of1 ii4 #bja1 #bjb1 #bjc1 #bjd1 #bje1 #bjf2 external human souls in1 #bjg ,lerwick1 ,christmas guizing at1 i4 #bfh sq42 procession with lighted tar-barrels on ,christmas ,eve at1 #bfh2 celebration of ,up-helly-a' at1 #bfi n4 #a ,lesachthal 7,carinthia71 new fire at ,easter in the1 i4 #abd ,lesbos1 fires on ,st4 ,john's ,eve in1 i4 #baa sq4 ,leslie1 ,david1 on ,caffre belief as to spirits of the dead incarnate in serpents1 ii4 #baa n4 #b1 #bab n4 ,l'toile1 ,lenten fires at1 i4 #aac ,lettermore ,island1 ,midsummer fires in1 i4 #bjc ,letts of ,russia1 ,midsummer fires among the1 i4 #agg sq42 gather aromatic plants on ,midsummer ,day1 ii4 #ej ,lewis1 ,professor ,w4 ,j41 i4 #abg n4 #a ,lewis1 island of1 custom of fiery circle in the1 i4 #aea n42 need-fire in the1 #bic ,lexicon ,mythologicum1 author of1 on the ,golden ,bough1 ii4 #bhd n4 #c ,lhwyd1 ,edward1 on snake stones1 i4 #af n4 #a ,license1 annual period of1 i4 #ace2 at ,midsummer festival1 #ahj1 #cci ,lige1 ,lenten fires near1 i4 #ajh ,lierre1 in ,belgium1 the witches' ,sabbath at1 ii4 #gc ,life of community bound up with life of divine king1 i4 #a sq42 the water of1 ii4 #aad sq42 of woman bound up with ornament1 #aef2 of a man bound up with the capital of a column1 #aef sq42 of a man bound up with fire in hut1 #aeg2 of child bound up with knife1 #aeg2 of children bound up with trees1 #afj sqq42 the divisibility of1 #bba4 ,see also ,soul ---- -indices1 trees and plants as1 ii4 #afj sqq4 ---- -tokens in fairy tales1 ii4 #aah n4 #a ---- -tree of the ,manchu dynasty at ,peking1 ii4 #afg sq4 ---- -trees of kings of ,uganda1 ii4 #afj ,ligho1 a heathen deity of the ,letts1 i4 #agg1 #agh n4 #a ,light1 girls at puberty not allowed to see the1 i4 #eg2 external soul of witch in a1 ii4 #aaf ,lightning1 charred sticks of ,easter fire used as a talisman against1 i4 #aba1 #abd1 #adj sq41 #ade1 #adf2 the ,easter candle a talisman against1 #abb2 brands of the ,midsummer bonfires a protection against1 #aff n4 #a1 #ahc2 flowers thrown on roofs at ,midsummer as a protection against1 #afi2 charred sticks of bonfires a protection against1 #agd1 #ahg1 #ahh1 #aij2 ashes of ,midsummer fires a protection against1 #ahg1 #ahh1 #aij2 torches interpreted as imitations of1 #cdj n4 #a2 bonfires a protection against1 #cdd2 a magical coal a protection against1 ii4 #fa2 pine-tree struck by1 used to make bull-roarer1 #bca2 superstitions about trees struck by1 #bif sqq42 thought to be caused by a great bird1 #big2 strikes oaks oftener than any other tree of the ,european forests1 #bih sq42 regarded as a god descending out of heaven1 #bih2 mode of treating persons who have been struck by1 #bih n4 #b2 places struck by lightning enclosed and deemed sacred1 #bii4 ,see also ,thunder ,lightning and thunder1 the ,yule log a protection against1 i4 #bdh1 #bdi1 #bej1 #beb1 #bec1 #bed1 #beh1 #bfd2 mountain arnica a protection against1 ii4 #eg sq4 ,lillooet ,indians of ,british ,columbia1 seclusion of girls at puberty among the1 i4 #eb sq4 ,limburg1 processions1 with torches in1 i4 #ajg sq42 ,midsummer fires in1 #aid2 the ,yule log in1 #bdi ,lime-kiln in divination1 i4 #bce1 #bdc ---- -tree1 the bloom of the1 gathered at ,midsummer1 ii4 #di2 mistletoe on limes1 #cae1 #caf ---- -wood used to kindle need-fire1 i4 #bha1 #bhc1 #bhf ,lincolnshire1 the ,yule log in1 i4 #beg2 witches as cats and hares in1 #cah2 calf buried to stop a murrain in1 #cbf2 mistletoe a remedy for epilepsy and ,st4 ,vitus's dance in1 ii4 #hc sq4 ,lindenbrog1 on need-fire1 i4 #cce n4 #a ,lint seed1 divination by1 i4 #bce ,liongo1 an ,african ,samson1 ii4 #cad ,lion1 the sun in the sign of the1 ii4 #ff sq4 ,lismore1 witch as hare in1 i4 #caf sq4 ,lithuania1 ,midsummer fires in1 i4 #agf2 sanctuary at ,romove in1 ii4 #ia ,lithuanians1 their custom before first ploughing in spring1 i4 #ah2 their worship of the oak1 ii4 #hi2 their story of the external soul1 #aac sqq4 ,lives of a family bound up with a fish1 ii4 #bjj2 with a cat1 #aej sq4 ,living fire made by friction of wood1 i4 #bbj2 the need-fire1 #bha1 #bhf ,livonia1 story of a were-wolf in1 i4 #cjh ,livonians cull simples on ,midsummer ,day1 ii4 #di sq4 ,lizard1 external soul in1 ii4 #aii n4 #a2 sex totem in the ,port ,lincoln tribe of ,south ,australia1 #baf2 said to have divided the sexes in the human species1 #baf ,loaf thrown into river ,neckar on ,st4 ,john's ,day1 ii4 #bh ,loango1 rule as to infants in1 i4 #e2 girls secluded at puberty in1 #bb ,loch ,katrine1 i4 #bca ---- ,tay1 i4 #bcb ,lock and key in a charm1 i4 #bhc ,locks opened by springwort1 ii4 #gj2 and by the white flower of chicory1 #ga2 mistletoe a master-key to open all1 #he ,locust1 a ,batta totem1 ii4 #bbc ,log1 the ,yule1 i4 #bdg sqq4 ,logierait1 in ,perthshire1 ,beltane festival in1 i4 #aeb sq42 ,hallowe'en fires in1 #bca sq4 ,loiret1 ,lenten fires in the department of1 i4 #aad ,loki and ,balder1 i4 #aja sq4 ,lokoja on the ,niger1 ii4 #bji ,lombardy1 belief as to the 8oil of ,st4 ,john0 on ,st4 ,john's ,morning in1 ii4 #hb sq4 ,london1 the immortal girl of1 i4 #ii2 ,midsummer fires in1 #aif sq4 ,longridge ,fell1 leeting the witches at1 i4 #bde ,looboos of ,sumatra creep through a cleft rattan to escape a demon1 ii4 #ahb sq4 ,looking at bonfires through mugwort a protection against headache and sore eyes1 ii4 #ei ,loranthus europaeus1 a species of mistletoe1 ii4 #cae1 #cag sqq42 called 8oak mistletoe0 7visco quercino7 in ,italy1 #cag ---- vestitus1 in ,india1 ii4 #cag ,lord of the ,wells at ,midsummer1 ii4 #bh ,lorne1 the ,beltane cake in1 i4 #adi ,lorraine1 ,midsummer fires in1 i4 #afi2 the ,yule log in1 #bec2 ,midsummer customs in1 ii4 #dg ,loudoun1 in ,ayrshire1 i4 #bjg ,louis ,,xiv4 at ,midsummer bonfire in ,paris1 ii4 #ci ,love-charm of arrows1 i4 #ad ,lovers leap over the ,midsummer bonfires1 i4 #afe1 #aff1 #afh1 #agd ,low ,countries1 the ,yule log in the1 i4 #bdi ,lowell1 ,percival1 his fire-walk1 ii4 #aj n4 #a ,lbeck1 church of ,st4 ,mary at1 i4 #ajj ,lucerne1 ,lenten fire-custom in the canton of1 i4 #aah sq42 bathing at ,midsummer in1 ii4 #cj ,luchon1 in the ,pyrenees1 serpents burnt alive at the ,midsummer festival in1 ii4 #ch sq41 #dc ,lucian1 on the ,platonic doctrine of the soul1 ii4 #bba n4 #a ,luck1 leaping over the ,midsummer fires for good1 i4 #aga1 #ahi ,luckiness of the right hand1 i4 #aea ,lunar calendar of ,mohammedans1 i4 #baf sq41 #bah sq4 ,lungs or liver of bewitched animal burnt or boiled to compel the witch to appear1 i4 #cba sq4 ,lushais of ,assam1 sick children passed through a coil among the1 ii4 #ahe sq4 ,lussac1 in ,poitou1 ,midsummer fires at1 i4 #aia ,luther1 ,martin1 burnt in effigy at ,midsummer1 i4 #afg1 #agb sq41 ii4 #bc ,luxemburg1 8,burning the ,witch0 in1 ii4 #aaf ,lythrum salicaria1 purple loosestrife1 gathered at ,midsummer1 ii4 #fe ,mabuiag1 seclusion of girls at puberty in1 i4 #cf sq42 dread and seclusion of women at menstruation in1 #gh sq42 girls at puberty in1 #ib n4 #a2 belief as to a species of mistletoe in1 ii4 #gi ,mac ,crauford1 the great arch witch1 i4 #bic ,macassar in ,celebes1 magical unguent in1 i4 #ad ,macdonald1 ,rev4 ,james1 on the story of ,headless ,hugh1 ii4 #aca n4 #a2 on external soul in ,south ,africa1 #aef ,macdonell1 ,a4 ,a41 on ,agni1 ii4 #bif ,mc,dougall1 ,w41 and ,c4 ,hose1 on creeping through a cleft stick after a funeral1 ii4 #agf n4 #a ,macedonia1 ,midsummer fires among the ,greeks of1 i4 #bab2 bonfires on ,august #ast in1 #bbj2 need-fire among the ,serbs of ,western1 #bha2 ,st4 ,john's flower at ,midsummer in1 ii4 #ej ,macedonian peasantry burn effigies of ,judas at ,easter1 i4 #aca ,mc,gregor1 ,a4 ,w41 on the rite of new birth among the ,akikuyu1 ii4 #bfc ,mackay1 ,alexander1 on need-fire1 i4 #bid sq4 ,mackays1 sept of the 8descendants of the seal10 ii4 #aca sq4 ,mackenzie1 ,e41 on need-fire1 i4 #bhh ,mackenzie1 ,sheriff ,david ,j41 i4 #bfh n4 #a ,macphail1 ,john1 on need-fire1 i4 #bic sq4 ,macusis of ,british ,guiana1 seclusion of girls at puberty among the1 i4 #fj ,madangs of ,borneo1 custom observed by them after a funeral1 ii4 #age sq4 ,madern1 parish of1 ,cornwall1 holed stone in1 ii4 #ahg ,madonie ,mountains1 in ,sicily1 ,midsummer fires on the1 i4 #baj ,madras ,presidency1 the fire-walk in the1 ii4 #f ,madura1 the ,kappiliyans of1 i4 #fi2 the ,parivarams of1 #fi ,maeseyck1 processions with torches at1 i4 #ajg sq4 ,magic1 homoeopathic or imitative1 i4 #di1 #acc1 #cbi1 ii4 #bca1 #bhg2 dwindles into divination1 i4 #ccf2 movement of thought from magic through religion to science1 ii4 #cjd sq4 ,magic and ghosts1 mugwort a protection against1 ii4 #ei ---- and science1 different views of natural order postulated by the two1 ii4 #cje sq4 ---- flowers of ,midsummer ,eve1 ii4 #de sqq4 ,magical bone in sorcery1 i4 #ad ---- implements not allowed to touch the ground1 i4 #ad sq4 ---- influence of medicine-bag1 ii4 #bfh ---- virtues of plants at ,midsummer apparently derived from the sun1 ii4 #ga sq4 ,magician's apprentice1 ,danish story of the1 ii4 #aba sqq4 ---- ,glass1 the1 i4 #af ,magyars1 ,midsummer fires among the1 i4 #agh sq42 stories of the external soul among the1 ii4 #aci sq4 ,mahabharata1 ,draupadi and her five husbands in the1 ii4 #g 8,maiden-flax0 at ,midsummer1 ii4 #dh ,maidu ,indians of ,california1 seclusion of girls at puberty among the1 i4 #db2 their notion as to fire in trees1 ii4 #bie2 their idea of lightning1 #bih ,maimonides1 on the seclusion of menstruous women1 i4 #hc ,makalanga1 a ,bantu tribe1 i4 #ace n4 #b ,makral1 8the witch10 i4 #ajg ,malabar1 the ,iluvans of1 i4 #e2 the ,tiyans of1 #fh ,malassi1 a fetish in ,west ,africa1 ii4 #bef ,malay belief as to sympathetic relation between man and animal1 ii4 #aig ---- story of the external soul1 ii4 #adg sq4 ,malayo-,siamese families of the ,patani ,states1 their custom as to the afterbirth1 ii4 #afc sq4 ,malays of the ,peninsula1 their doctrine of the plurality of souls1 ii4 #bbb ,male and female souls in ,chinese philosophy1 ii4 #bba ,malkin ,tower1 witches at the1 i4 #bde ,malta1 fires on ,st4 ,john's ,eve in1 i4 #baj sq4 ,malurus cyaneus1 superb warbler1 women's 8sister10 among the ,kurnai1 ii4 #baf ,man and animal1 sympathetic relation between1 ii4 #bgb sq4 ,man1 the ,isle of1 ,midsummer fires in1 i4 #bja1 #ccg2 old ,new ,year's ,day in1 #bbd sq42 ,hallowe'en customs in1 #bdc sq42 bonfires on ,st4 ,thomas's ,day in1 #bff2 cattle burnt alive to stop a murrain in1 #cbe sqq42 mugwort gathered on ,midsummer ,eve in1 ii4 #ei4 ,see also ,isle of ,man ,manchu dynasty1 the life-tree of the1 ii4 #afg sq4 ,mandragora1 8the hand of glory10 ii4 #caf ,mang'anje woman1 her external soul1 ii4 #aeg ,mango tree1 festival of wild1 i4 #g sqq42 ceremony for the fertilization of the1 #aj ,manitoo1 personal totem1 ii4 #bgc n4 #a ,mannhardt1 ,w41 on fire-customs1 i4 #ajf n4 #c2 on burning leaf-clad representative of spirit of vegetation1 #be2 his theory that the fires of the fire-festivals are charms to secure sunshine1 #cbi1 #cca sqq42 on torches as imitations of lightning1 #cdj n4 #a2 on the ,hirpi ,sorani1 ii4 #ae n42 on the human victims sacrificed by the ,celts1 #cc2 his theory of the ,druidical sacrifices1 #dc2 his solar theory of the bonfires at the ,european fire-festivals1 #gb2 on killing a cock on the harvest-field1 #bhj n4 ,mantis religiosus1 a totem1 ii4 #bdh n4 ,manu1 ,hindoo lawgiver1 on the uncleanness of women at menstruation1 i4 #ie2 the ,laws of1 on the three births of the ,aryan1 ii4 #bgf sq4 ,manx mummers at ,hallowe'en1 i4 #bbd ,maoris1 birth-trees among the1 ii4 #afc ,mara tribe of ,northern ,australia1 initiation of medicine-men in the1 ii4 #bci ,marake1 an ordeal of being stung by ants and wasps1 i4 #fc sq4 ,marcellus of ,bordeaux1 his medical treatise1 i4 #ag ,march1 the month of1 the fire-walk in1 ii4 #f2 mistletoe cut at the full moon of1 #hd1 #hf ---- moon1 woodbine cut in the increase of the1 ii4 #ahd ,margas1 exogamous totemic clans of the ,battas of ,sumatra1 ii4 #bbb sq4 ,marilaun1 ,a4 ,kerner von1 on mistletoe1 ii4 #cah n4 #f ,marjoram burnt at ,midsummer1 i4 #bad2 gathered at ,midsummer1 ii4 #ea2 a talisman against witchcraft1 #gd ,mark of ,brandenburg1 need-fire in the1 i4 #bgc2 simples culled at ,midsummer in the1 ii4 #dh2 ,st4 ,john's blood in the1 #ef2 the divining-rod in the1 #fg ,marotse4 ,see ,barotse ,marquesas ,islands1 the fire-walk in the1 ii4 #aa ,marriage1 leaping over bonfires to ensure a happy1 i4 #ajg1 #ajh1 #aaj2 omens of1 drawn from ,midsummer bonfires1 #afh1 #agd1 #agh1 #ahe1 #ahi2 omens of1 drawn from bonfires1 #cch sq42 omens of1 from flowers1 ii4 #eb sq41 #fa2 oak-trees planted at1 #afe ,married1 the person last1 lights the bonfire1 i4 #ajg1 #aji1 #aaa1 #aai1 #cci2 young man last married provides wheel to be burnt1 #aaf2 the person last married officiates at ,midsummer fire1 #aib2 men married within the year collect fuel for ,midsummer fire1 #aib sq42 married men kindle need-fire1 #bhi2 last married bride made to leap over bonfire1 ii4 #bb ,mars and ,silvia1 ii4 #aje ,marsaba1 a devil who swallows lads at initiation1 ii4 #bdf ,marseilles1 drenching people with water at ,midsummer in1 i4 #aic2 ,midsummer king of the double-axe at1 #aid2 the ,yule log at1 #bej2 ,midsummer flowers at1 ii4 #df ,marshall ,islands1 belief in the external soul in the1 ii4 #bjj ,marsi1 the ancient1 i4 #bji ,martin of ,urzedow1 i4 #agg ,martin1 ,m41 on dessil 7deiseal71 i4 #aea n42 on need-fire1 #bhi ,marwaris1 of ,india1 ,holi festival among the1 ii4 #b sq4 ,marxberg1 the1 on the ,moselle1 i4 #aah ,masai1 peace-making ceremony among the1 ii4 #aci n4 ,mask1 not to wear a1 i4 #d ,masked dances1 bull-roarers used at1 ii4 #bcj n4 ,masks worn by girls at puberty1 i4 #ca1 #eb2 worn at ,duk-duk ceremonies in ,new ,britain1 ii4 #bdg2 worn by members of a secret society1 #bgj1 #bga ,masquerade of boys among the ,lengua ,indians1 i4 #eg n4 #a ,masuren1 a district of ,eastern ,prussia1 ,midsummer fire kindled by the revolution of a wheel at1 i4 #agg1 #cce sq42 divination by flowers on ,midsummer ,eve in1 ii4 #eb1 #ec2 divination by orpine at ,midsummer in1 #fa2 camomile gathered at ,midsummer in1 #fc2 fire kindled by friction of oak at ,midsummer in1 #ia ,matabeles fumigate their gardens1 i4 #ccg ,matacos1 ,indian tribe of the ,gran ,chaco1 their custom of secluding girls at puberty1 i4 #eh ,mataguayos1 ,indian tribe of the ,gran ,chaco1 their custom of secluding girls at puberty1 i4 #eh ,matthes1 ,b4 ,f41 on sympathetic relation between man and animal1 ii4 #aig n4 #d ,mauhes1 ,indians of ,brazil1 seclusion of girls at puberty among the1 i4 #ei2 ordeal of young men among the1 #fb ,maundy ,thursday1 i4 #abe n4 #a ,maurer1 ,konrad1 on ,icelandic story of the external soul1 ii4 #abe n4 #a ,may ,day in the ,isle of ,man1 i4 #aeg2 sheep burnt as a sacrifice on1 #cjf2 witches active on1 ii4 #ai1 #ahd n4 #d1 #ahe ----1 ,eve of1 ,snake ,stones thought to be formed on1 i4 #ae2 a witching time1 #bie2 witches active on1 ii4 #gc ,may-tree carried about1 i4 #abj1 ii4 #bb ,mayo1 ,county1 story of ,guleesh in1 i4 #bbh ,m',bengas of the ,gaboon1 birth-trees among the1 ii4 #afj ,mbengga1 in ,fiji1 the fire-walk in1 ii4 #aj sq4 ,meakin1 ,budgett1 on ,midsummer fires in ,morocco1 i4 #bad n4 ,meath1 ,county1 ,hill of ,ward in1 i4 #aci2 ,uisnech in1 #aeh ,meaux1 ,midsummer bonfires in the diocese of1 i4 #ahb ,mecklenburg1 need-fire in1 i4 #bgd sq42 simples gathered at ,midsummer in1 ii4 #dh2 mugwort at ,midsummer in1 #fj2 the divining-rod in1 #fg2 treatment of the afterbirth in1 #afe2 children passed through a cleft oak as a cure in1 #aga sq42 custom of striking blindfold at a half-buried cock in1 #bgi n4 #d ,medicine-bag1 instrument of pretended death and resurrection at initiation1 ii4 #bfh sq4 ---- -man in ,australia1 initiation of1 ii4 #bcg sqq4 ,megara besieged by ,minos1 ii4 #ajc ,meinersen1 in ,hanover1 i4 #bge ,meissen or ,thuringia1 horse's head thrown into ,midsummer fire in1 ii4 #dj ,melanesian conception of the external soul1 ii4 #aig sqq4 ---- and ,papuan stocks in ,new ,guinea1 ii4 #bci ,meleager and the firebrand1 story of1 ii4 #ajc2 and the olive-leaf1 #ajc n4 #b ,melur1 in the ,neilgherry ,hills1 the fire-walk at1 ii4 #h sq4 ,men disguised as women1 i4 #ajg ---- and women eat apart1 i4 #ha ,mn-an-tol1 8holed stone0 in ,cornwall1 ii4 #ahg ,menomini ,indians1 ritual of death and resurrection among the1 ii4 #bfh n4 #a ,menstruation1 seclusion of girls at the first1 i4 #bb sqq42 the first1 attributed to defloration by a spirit1 #bd2 reasons for secluding women at1 #ig ,menstruous blood1 the dread of1 i4 #gf4 ,see also ,blood ---- energy1 beneficent applications of1 i4 #ih n4 #a ---- fluid1 medicinal applications of the1 i4 #ih n4 #a ,menstruous women keep their heads or faces covered1 i4 #bb1 #bd1 #be1 #bi1 #ca1 #dd sq41 #dh sq41 #ee1 #ij1 #ib2 not allowed to cross or bathe in rivers1 #gg2 not allowed to go near water1 #gg2 supposed to spoil fisheries1 #gg1 #gh1 #ij sq41 #ic2 painted red1 or red and white1 #gh2 not allowed to use the ordinary paths1 #gh1 #hj1 #hd1 #hi1 #ij2 not allowed to approach the sea1 #gi2 not allowed to enter cultivated fields1 #gi2 obliged to occupy special huts1 #gi1 #hb1 #he sqq42 supposed to spoil crops1 #gi1 #if2 not allowed to cook1 #hj1 #hb1 #hd1 #ij2 not allowed to drink milk1 #hj1 #hd2 not allowed to handle salt1 #ha sq41 #hd2 kept from wells1 #ha1 #hb1 #ig2 obliged to use separate doors1 #hd2 not allowed to lie on high beds1 #hd2 not allowed to touch or see fire1 #hd1 #he2 not allowed to cross the tracks of animals1 #hd1 #ia1 #ic2 excluded from religious ceremonies1 #he2 not allowed to eat with men1 #he1 #ij2 thought to spoil the luck of hunters1 #hg1 #hi1 #ij1 #ia1 #id2 not allowed to ride horses1 #hh sq41 #if2 not allowed to walk on ice of rivers and lakes1 #ij2 dangers to which they are thought to be exposed1 #id2 not allowed to touch beer1 wine or vinegar1 #if2 not allowed to salt or pickle meat1 #if n4 #b2 not allowed to cross running streams1 #ig2 not allowed to draw water at wells1 #ig2 used to protect fields against insects1 #ih n4 #a dreaded and secluded in ,australia1 i4 #gf sqq41 in the ,torres ,straits ,islands1 #gh sq41 in ,new ,guinea1 #gi1 in ,galela1 #gi1 in ,sumatra1 #gi1 in ,africa1 #gi sqq41 among the ,jews and in ,syria1 #hc sq41 in ,india1 #hd sq41 in ,annam1 #he1 in ,america1 #he sqq4 ,mequinez1 ,midsummer custom at1 i4 #baf ,merolla1 ,j41 on seclusion of girls at puberty1 i4 #ca n4 #c ,merrakech1 in ,morocco1 ,midsummer custom at1 i4 #baf2 ,new ,year fires at1 #bag ,mesopotamia1 ,atrae in1 i4 #hb ,mespelaer1 ,st4 ,peter's fires at1 i4 #aie ,messaria1 in ,cythnos1 ii4 #ahi ,metz1 ,f41 on the fire-walk1 ii4 #i ,metz1 cats burnt alive in ,midsummer fire at1 ii4 #ci ,mexican ceremony of new fire1 i4 #acb ---- representation of the sun as a wheel1 i4 #ccd n4 #a ,mexico1 effigies of ,judas burnt at ,easter in1 i4 #abg sq42 the ,zapotecs of1 ii4 #bab ,michael1 in the ,isle of ,man1 i4 #cjg ,michaelmas1 cakes baked at1 i4 #adi4 ,see also ,st4 ,michael ,michemis1 a ,tibetan tribe1 a funeral ceremony among the1 i4 #e ,middle ,ages1 the ,yule log in the1 i4 #beb2 the need-fire in the1 #bgj ,midsummer1 wells crowned with flowers at1 ii4 #bh2 bathing at1 #bi sq42 sacred to ,balder1 #hg4 ,see also ,st4 ,john's ,day ---- bonfire called 8fire of heaven10 i4 #ccd2 intended to drive away dragons1 #afa 8---- ,brooms0 in ,sweden1 ii4 #ed ---- ,day1 charm for fig-trees on1 i4 #ah2 water claims human victims on1 #bf sqq42 in ancient ,rome1 #agh2 regarded as unlucky1 ii4 #bi ---- ,eve1 ,snake ,stones thought to be formed on1 i4 #ae2 ,trolls and evil spirits abroad on1 #agb2 witches active on1 ii4 #ai2 the season for gathering wonderful herbs and flowers1 #de sqq42 the magic flowers of1 #de sqq42 divination on1 #df n4 #c1 #ej1 #eb sqq41 #fa1 #fd1 #fg sqq42 dreams of love on1 #eb1 #ed2 fernseed blooms at1 #fe1 #bhg2 the divining-rod cut at1 #fg sqq42 activity of witches and warlocks on1 #gc sqq42 treasures bloom in the earth on1 #bhh n4 #e2 the oak thought to bloom on1 #bib1 #bic ---- festival common to peoples on both sides of the ,mediterranean1 i4 #bai1 ii4 #ca2 the most important of the year among the primitive ,aryans of ,europe1 #dj2 its relation to ,druidism1 #de ---- fires1 i4 #afj sqq42 in ,wales1 #aef ---- flowers and plants used as talismans against witchcraft1 ii4 #gb ---- ,men1 orpine1 ii4 #fa ---- mummers clad in green fir branches1 ii4 #be sq4 ,midwinter fires1 i4 #bdf sqq4 ,mijatovich1 ,chedo1 on the ,zadrooga or ,servian house-community1 i4 #bei n4 #a ,mikado not allowed to set foot on ground1 i4 #b sq42 the sun not allowed to shine on him1 #ah sq4 ,milk1 girls at puberty forbidden to drink1 i4 #bb1 #cj2 libations of1 #cj2 not to be drunk by menstruous women1 #hj1 #hd2 stolen by witches from cows1 #agf1 #cdc1 ii4 #gd2 omens drawn from boiling1 #h2 libations of1 poured on fire1 #h1 #i2 libations of1 poured into a stream1 #i2 poured on sick cattle1 #ac ---- and butter thought to be improved by the ,midsummer fires1 i4 #ahj2 stolen by witches at ,midsummer1 #ahe2 witchcraft fatal to1 ii4 #hf ---- -tie as a bond of kinship1 ii4 #ach n4 #a ---- -vessels not to be touched by menstruous women1 i4 #hj ,milking cows through a hole in a branch or a 8witch's nest10 ii4 #ahe ,millaeus on judicial torture1 ii4 #aeh ,miller's wife a witch1 story of the1 i4 #cai sq4 ,miming1 a satyr of the woods1 i4 #ajc ,minahassa1 in ,celebes1 ceremony at a house-warming in1 ii4 #aec ,minangkabauers of ,sumatra1 their belief as to menstruous women1 i4 #gi2 use of bull-roarers among the1 ii4 #bbi n4 ,minos1 king of ,crete1 besieges ,megara1 ii4 #ajc ,mint1 flowers of1 gathered on ,st4 ,john's ,day1 ii4 #ea ,mirzapur1 the ,bhuiyars of1 i4 #hd ,misfortune burnt in ,midsummer fires1 i4 #bae2 got rid of by leaping over ,midsummer fires1 #bae ,missel-thrush and mistletoe1 ii4 #caf 8,mist-healing10 ,swiss expression for kindling a need-fire1 i4 #bgi ,mistletoe1 the divining-rod made of1 ii4 #fi1 #bia2 worshipped by the ,druids1 #gf sq41 #cja2 cut on the sixth day of the moon1 #gg2 makes barren animals and women to bring forth1 #gg1 #gh1 #gi2 cut with a golden sickle1 #gg1 #hj2 thought to have fallen from the sky1 #gg1 #hj2 called the 8all-healer10 #gg1 #gi1 #hb2 an antidote to all poison1 #gg1 #hc2 gathered on the first day of the moon1 #gh2 not to touch the earth1 #gh1 #hj2 a cure for epilepsy1 #gh1 #hc1 #hd2 extinguishes fire1 #gh1 #hd sq41 #bic2 venerated by the ,ainos of ,japan1 #gi2 growing on willow specially efficacious1 #gi2 confers invulnerability1 #gi sq42 its position as a parasite on a tree the source of superstitions about it1 #hj1 #ha1 #hd2 not to be cut but shot or knocked down with stones1 #ha sq42 in the folk-lore of modern ,european peasants1 #ha sqq42 medical virtues ascribed to1 #hb sqq42 these virtues a pure superstition1 #hd2 cut when the sun is in ,sagittarius1 #hb1 #hf2 growing on oak a panacea for green wounds1 #hc2 mystic qualities ascribed to mistletoe at ,midsummer 7,st4 ,john's ,day or ,eve71 #hc1 #hf2 cut at the full moon of ,march1 #hd1 #hf2 called 8thunder-besom0 in ,aargau1 #he1 #cja2 a masterkey to open all locks1 #he2 a protection against witchcraft1 #he sq42 given to first cow that calves after ,new ,year1 #hf2 gathered especially at ,midsummer1 #hf sq42 grows on oaks in ,sweden1 #hg2 ancient ,italian belief that mistletoe could be destroyed neither by fire nor water1 #id2 ,balder's life or death in the1 #bgi1 #bhc2 life of oak in1 #bhj2 not allowed to touch the ground1 #bhj2 a protection against witchcraft and ,trolls1 #bhb1 #bhc1 #bid2 a protection against fairy changelings1 #bhc2 hung over doors of stables and byres in ,brittany1 #bhg2 thought to disclose treasures in the earth1 #bhg1 #bia sq42 gathered at the solstices1 ,midsummer and ,christmas1 #bia sqq42 traditional privilege of1 #bia n4 #b2 growing on a hazel1 #bia n4 #c2 growing on a thorn1 #bia n4 #c2 life of the oak conceived to be in the1 #bib2 perhaps conceived as a germ or seed of fire1 #bib2 sanctity of mistletoe perhaps explained by the belief that the plant has fallen on the tree in a flash of lightning1 #cja2 two species of1 ,viscum album and ,loranthus europaeus1 #cae sqq42 found most commonly on apple-trees1 #cae1 compare #caf n4 #e2 growing on oaks in ,england1 #caf2 seeds of1 deposited by missel-thrush1 #caf2 ancient names of1 #cag sq42 ,virgil on1 #cah sqq42 ,dutch names for1 #cai n4 #a ,mistletoe and ,balder1 i4 #aja sq41 ii4 #gf sqq41 #cjb ---- and the ,golden ,bough1 ii4 #cae sqq4 ,mitchell1 ,sir ,arthur1 on a barbarous cure for murrain1 i4 #cbf ,mithr1 ,armenian fire-god1 i4 #aca n4 #c ,mithraic mysteries1 initiation into the1 ii4 #bgg ,mizimu1 spirits of the dead1 ii4 #cab ,mlanje1 in ,british ,central ,africa1 ii4 #cad ,mnasara tribe of ,morocco1 i4 #bad ,mogk1 ,professor ,eugen1 i4 #ccj ,mohammedan calendar lunar1 i4 #baf sq41 #bah sq4 ---- ,new ,year festival in ,north ,africa1 i4 #bag sq4 ---- peoples of ,north ,africa1 ,midsummer fires among the1 i4 #bac sqq4 ,moharram1 first ,mohammedan month1 i4 #bag ,moles and field-mice driven away by torches1 i4 #aae1 ii4 #cdj ,molsheim in ,baden1 i4 #aag ,mondays1 witches dreaded on1 ii4 #gc ,mongolian story1 milk-tie in a1 i4 #ach n4 #a2 the external soul in a1 ii4 #adc sq4 ,monster supposed to swallow and disgorge novices at initiation1 ii4 #bdj sq41 #bdb ,mont des ,fourches1 in the ,vosges1 i4 #cah ,montaigne on ceremonial extinction of fires1 i4 #ace n4 #b ,montanus1 on the ,yule log1 i4 #bdh ,montenegro1 the ,yule log in1 i4 #bfc ,montezuma not allowed to set foot on ground1 i4 #b ,montols of ,northern ,nigeria1 their belief in their sympathetic relation to snakes1 ii4 #bji sq4 ,moon1 impregnation of women by the1 i4 #ge sq42 the sixth day of the1 mistletoe cut on1 #gg2 the first day of the1 mistletoe gathered on1 #gh2 the full1 transformation of were-wolves at1 #cad n4 #a ,mooney1 ,james1 on ,cherokee ideas as to trees struck by lightning1 ii4 #bif ,moore1 ,manx ,surnames1 quoted by ,sir ,john ,rhys1 i4 #cjf ,moors1 their superstition as to the 8sultan of the oleander10 i4 #ah ,moosheim1 in ,wurtemberg1 leaf-clad mummer at1 ii4 #bf ,moravia1 fires to burn the witches in1 i4 #afj2 ,midsummer fires in1 #age2 the divining-rod in1 ii4 #fg ,moravians cull simples at ,midsummer1 ii4 #di1 #ed ,moray1 remedy for a murrain in the county of1 i4 #cbf ,morayshire1 medical use of mistletoe in1 ii4 #hd ,morbihan in ,brittany1 ii4 #bhg ,moresin1 ,thomas1 on ,st4 ,peter's fires in ,scotland1 i4 #bjg ,morice1 ,father ,a4 ,g41 on customs and beliefs of the ,carrier ,indians as to menstruous women1 i4 #ia sqq42 on the honorific totems of the ,carrier ,indians1 ii4 #bgc sqq4 ,morlaks1 the ,yule log among the1 i4 #bfd ,morlanwelz1 bonfires at1 i4 #ajg ,morning star1 the rising of the1 i4 #dj1 #acc ,morocco1 magical virtue ascribed to rain-water in1 i4 #ag sq42 ,midsummer fires in1 #bac sqq42 water thought to acquire marvellous virtue at ,midsummer in1 ii4 #cj sq42 magical plants gathered at ,midsummer in1 #ea ,morven1 i4 #bij2 consumptive people passed through rifted rocks in1 ii4 #ahf sq4 ,moscow1 annual new fire in villages near1 i4 #aci ,moselle1 bonfires on the1 i4 #aji2 ,konz on the1 #aah1 #afc sq4 ,moses on the uncleanness of women at menstruation1 i4 #ie sq4 ,mosquito territory1 ,central ,america1 seclusion of menstruous women in the1 i4 #hf ,mota1 in the ,new ,hebrides1 conception of the external soul in1 ii4 #aig sq4 ,motherwort1 garlands of1 at ,midsummer1 i4 #afb ,moulin1 parish of1 in ,perthshire1 ,hallowe'en fires in1 i4 #bcj ,moulton1 ,professor ,j4 ,h41 on the etymology of ,soranus1 ii4 #ae n4 #a ,mountain arnica gathered at ,midsummer1 ii4 #eg sq42 a protection against thunder1 lightning1 hail1 and conflagration1 #eh ,mountain-ash1 parasitic1 used to make the divining rod1 ii4 #fi2 mistletoe on1 #cae4 ,see also ,rowan ---- scaur1 external soul in1 ii4 #aef ,mourne ,mountains1 i4 #aei ,mourners tabooed1 i4 #bj2 step over fire after funeral in ,china1 ii4 #ag2 purified by fire1 #ag1 #ah sq42 customs observed by1 among the ,bella ,coola ,indians1 #agd ,mourning1 the great1 for ,isfendiyar1 i4 #aje ,mouse-ear hawkweed 7,hieracium pilosella7 gathered at ,midsummer1 ii4 #eg ,movement of thought from magic through religion to science1 ii4 #cjd sq4 ,mugwort 7,artemisia vulgaris71 wreaths of1 at ,midsummer1 i4 #afc1 #afe1 #agd2 a preventive of sore eyes1 #agd2 a preservative against witchcraft1 #agg2 a protection against thunder1 ghosts1 magic1 and witchcraft1 ii4 #ei sq42 gathered on ,midsummer ,day or ,eve1 ii4 #eh sqq42 thrown into the ,midsummer fires1 #ei2 used in exorcism1 #fj ,mull1 the need-fire in1 i4 #adh1 #bhi sq42 the ,beltane cake in1 #adi2 remedy for cattle-disease in1 #cbe2 consumptive people passed through rifted rocks in1 ii4 #ahf sq4 ,mullein1 sprigs of1 passed across ,midsummer fires protect cattle against sickness and sorcery1 i4 #aij2 bunches of1 passed across ,midsummer fires and fastened on cattle-shed1 #aia2 yellow 7,verbascum71 gathered at ,midsummer1 ii4 #fc sq42 yellow hoary 7,verbascum pulverulentum71 its golden pyramid of blooms1 #fd2 great 7,verbascum thapsus71 called ,king's ,candle or ,high ,taper1 #fd ,mummers at ,hallowe'en in the ,isle of ,man1 i4 #bbd ,munster1 the ,king of1 i4 #aci2 ,midsummer fires in1 #bjc ,mnsterberg1 precautions against witches in1 ii4 #bj n4 ,mnsterland1 ,easter fires in1 i4 #ada2 the ,yule log in1 #bdg ,muralug1 dread of women at menstruation in1 i4 #gh ,murderer1 fire of oak-wood used to detect a1 ii4 #ib n4 #d ,murrain1 need-fire kindled as a remedy for1 i4 #bgh1 #bhb1 #bij sqq42 burnt sacrifices to stay a1 in ,england1 ,wales1 and ,scotland1 #cjj sqq42 calf burnt alive to stop a1 #cjj sq42 cattle buried to stop a1 #cbf4 ,see also ,cattle disease ,murray1 the country of1 i4 #aed n4 #a ,murray ,river1 in ,australia1 ii4 #bcc2 natives of1 their dread of menstruous women1 i4 #gg ,muskau1 in ,lausitz1 marriage oaks at1 ii4 #afe ,myrtle-trees of the ,patricians and ,plebeians at ,rome1 ii4 #afh ,myths dramatized in ritual1 i4 #aje ,na ,ivilankata1 a ,fijian clan1 ii4 #aj ,nagas of ,north-,eastern ,india1 their ceremony of the new fire1 i4 #acf ,nagual1 external soul1 among the ,indians of ,guatemala and ,honduras1 ii4 #bab sqq41 #bbj1 #bbf n4 #a ,nahuqua ,indians of ,brazil1 their use of bull-roarers1 ii4 #bcj ,names on chimney-piece1 divination by1 i4 #bcg2 of savages kept secret1 ii4 #bbd n4 #b2 new1 taken by novices after initiation1 #bei ,namoluk1 one of the ,caroline ,islands1 traditionary origin of fire in1 ii4 #bie ,namuci and ,indra1 legend of1 ii4 #bhj ,namur1 ,lenten fires in1 i4 #ajh ,nandi1 the1 of ,british ,east ,africa1 their custom of driving sick cattle round a fire1 ii4 #ac2 use of bull-roarers among the1 #bbi n4 ,nanga1 sacred enclosure in ,fiji1 ii4 #bdc1 #bdd ,nanna1 the wife of ,balder1 i4 #ajb1 #ajc ,nanny1 a ,yorkshire witch1 i4 #cag ,naples1 feast of the ,nativity of the ,virgin at1 i4 #bbj sq4 ,narrow openings1 creeping through1 in order to escape ghostly pursuers1 ii4 #agg sqq4 ,nathuram1 image supposed to make women fruitful1 ii4 #c ,nativity of the ,virgin1 feast of the1 i4 #bbj sq4 ,naudowessies1 ,indian tribe of ,north ,america1 ritual of death and resurrection among the1 ii4 #bfg ,naueld1 need-fire1 i4 #bhj ,nauru1 in the ,marshall ,islands1 lives of people bound up with a fish in1 ii4 #bjj ,navajoes1 their story of the external soul1 ii4 #aea sq42 use of bull-roarers among the1 #bcj n41 #bca ,navel-string buried under a plant or tree1 ii4 #afj sq41 #afa1 #afc2 regarded as brother or sister of child1 #afb n4 #b ,ndembo1 secret society on the ,lower ,congo1 ii4 #bea sqq4 ,ndolo1 on the ,moeko ,river1 ,west ,africa1 ii4 #bjj ,neckar1 the river1 requires three human victims at ,midsummer1 ii4 #bf2 loaf thrown into the river1 #bh ,necklace1 girl's soul in a1 ii4 #ii sq4 ,need-fire1 i4 #bfi sqq42 kindled as a remedy for cattle-plague1 #bgj sqq41 #cdc2 cattle driven through the1 #bgj sqq42 derivation of the name1 #bgj n42 kindled by the friction of a wheel1 #bgj1 #bgc1 #bhi sq41 #bib2 kindled with oak-wood1 #bga1 #bgb1 #bge1 #bgf1 #bgh1 #bha1 #bhi sq41 #bid2 called 8wild-fire10 #bgb1 #bgc1 #bgg2 kindled by fir-wood1 #bgh1 #bhb2 kindled as a remedy for witchcraft1 #bhj1 #bib sq41 #bic1 #bie2 called 8living fire10 #bha1 #bhf2 healing virtue ascribed to1 #bha1 #bhf2 kindled by lime-wood1 #bha1 #bhc1 #bhf2 kindled by poplar-wood1 #bhb2 regarded as a barrier interposed between cattle and an evil spirit1 #bhb1 #bhe sq42 kindled by cornel-tree wood1 #bhf2 revealed by an angel from heaven1 #bhg2 used to heat water1 #bhi2 kindled on an island1 #bij sq41 #bia sq42 kindled by birch-wood1 #bia2 kindled between two running streams1 #bib2 kindled to prevent fever1 #big2 probable antiquity of the1 #big sq42 kindled by elm-wood1 #bii2 the parent of the periodic fire-festivals1 #bii1 #cdc2 used by ,slavonic peoples to combat vampyres1 #cdd2 sometimes kindled by the friction of fir1 plane1 birch1 lime1 poplar1 cornel-wood1 ii4 #ia n4 #a ,need-fire1 ,john ,ramsay's account of1 i4 #adg sq42 ,lindenbrog on1 #cce n4 #a ,negro children pale at birth1 ii4 #bea n4 #a1 #bei n4 #b ,neil1 ,r4 ,a41 on ,gaelic name for mistletoe1 ii4 #hb n4 #e ,neilgherry ,hills1 the ,badagas of the1 ii4 #h sq42 the ,todas of the1 i4 #acf ,neisse1 precautions against witches in1 ii4 #bj n4 ,nellingen in ,lorraine1 simples gathered on ,midsummer ,day at1 ii4 #dg ,nemi1 the ,king of the ,wood at1 i4 #b2 the ,lake of1 annual tragedy enacted at1 ii4 #bhf2 sacramental bread at1 #bhf n4 #b2 ,virbius at1 #bie2 at evening1 #cjh sq42 sacred grove of1 #cae2 priests of ,diana at1 #cae ,nerthus1 old ,german goddess1 ii4 #bh n4 #a ,nestelknpfen1 i4 #cdf n4 #b ,nets fumigated with smoke of need-fire1 i4 #bhj ,nettles1 ,indians beaten with1 as an ordeal1 i4 #fd ,neuchatel1 ,midsummer fires in the canton of1 i4 #agb ,neumann1 ,j4 ,b41 on the ,batta doctrine of souls1 ii4 #bbc n4 #b ,neustadt1 in ,silesia1 ,midsummer fires at1 i4 #agj2 near ,marburg1 the need-fire at1 #bgj ,new birth of novices at initiation1 ii4 #bdg1 #bea1 #bef1 #beg1 #bfa1 #bfb sq4 ---- body obtained at initiation1 ii4 #beb ---- ,britain1 the ,duk-duk society of i4 #aa1 ii4 #bdf sq4 ---- fire kindled on ,easter ,saturday1 i4 #aba sqq42 made at the ,new ,year1 #acd sq41 #ach1 #adj2 made by the friction of wood at ,christmas1 #bfd ---- ,guinea1 ,british1 festival of wild mango in1 i4 #g2 custom observed after childbirth in1 #bj2 seclusion of girls at puberty in1 #ce2 dread and seclusion of women at menstruation in1 #gi2 the ,toaripi of1 #hd2 use of bull-roarers in1 ii4 #bbh n4 #b ---- ,guinea1 ,german1 the ,kai of1 ii4 #ahb2 ceremony of initiation in1 #aic2 the ,yabim of1 #bcb2 rites of initiation in1 #bci sqq4 ---- ,hebrides1 conception of the external soul in the1 ii4 #aig sqq4 ---- ,ireland1 seclusion of girls at puberty in1 i4 #cb sqq42 ,duk-duk society in1 ii4 #bdg ---- ,mexico1 the ,zuni ,indians of1 i4 #acb2 and ,arizona1 use of bull-roarers in1 ii4 #bcj n41 #bca ---- ,south ,wales1 dread of women at menstruation in1 i4 #gh2 the ,wongh tribe of1 ii4 #bbg2 the drama of resurrection at initiation in1 #bce sqq4 ---- water at ,easter1 i4 #abc ---- ,world1 ,easter ceremonies in the1 i4 #abg sq42 magical virtue of plants at ,midsummer in the1 ii4 #ej sq4 ---- ,year1 new fire made at the1 i4 #acd sq41 #ach1 #adj2 festival of ,mohammedans in ,north ,africa1 #bag sq42 the ,celtic1 on ,november first1 #bbd sq42 the ,fijian1 ,tahitian1 and ,hawaiian1 ii4 #bdd ,newstead1 ,byron's oak at1 ii4 #aff ,nganga1 8the ,knowing ,ones10 initiates1 ii4 #bea ,ngarong1 secret helper1 of the ,ibans of ,borneo1 ii4 #bbd n4 #a ,nguu1 district of ,german ,east ,africa1 ii4 #cab ,nias1 story of the external soul told in the island of1 ii4 #adh2 ceremonies performed by candidates for the priesthood in1 #agc sq4 ,niceros and the were-wolf1 story of1 i4 #cac sq4 ,nidugala1 in the ,neilgherry ,hills1 the fire-walk at1 ii4 #h ,nieder-,lausitz1 the ,midsummer log in1 ii4 #ib n4 #a ,niederehe1 in the ,eifel ,mountains1 ,midsummer flowers at1 ii4 #dh ,niger1 belief as to external human souls lodged in animals on the1 ii4 #bji ,nigeria1 the ,ibo of ,southern1 i4 #d2 theory of the external soul in1 ii4 #bjj1 #bjc1 sqq4 ,nigerian1 ,south1 story of the external soul1 ii4 #aej ,night-jars1 the lives of women in1 ii4 #bae2 called women's 8sisters10 #baf ,nikclerith1 ,neane1 buries cow alive1 i4 #cbd sq4 ,nile1 the ,alur of the ,upper1 i4 #fd ,nine1 ruptured child passed nine times on nine successive mornings through a cleft ash-tree and attended by nine persons1 ii4 #agj ---- bonfires on ,midsummer ,eve an omen of marriage1 i4 #agd1 #ahe1 #ahi1 #cci ---- different kinds of wood burnt in the ,beltane fires1 i4 #aee2 used for the ,midsummer bonfires1 #agb1 #bja2 burnt in the need-fire1 #bga1 #bgh2 used to kindle need-fire1 #bgh1 #bhj ---- grains of oats in divination1 i4 #bdc ---- leaps over ,midsummer fire1 i4 #aic ---- men employed to make fire by the friction of wood1 i4 #adh1 #aee ---- ridges of ploughed land in divination1 i4 #bce ---- sorts of flowers on ,midsummer ,eve1 to dream on1 i4 #age2 gathered1 ii4 #eb sq4 ---- times to crawl under a bramble as a cure1 ii4 #ahj ---- times nine men make need-fire1 i4 #bhi1 #bid1 #bie ---- 7thrice three7 times passed through a girth of woodbine1 ii4 #ahd2 passed through a holed stone1 #ahg ---- turns round a rick1 i4 #bdc ,niska ,indians of ,british ,columbia1 rites of initiation among the1 ii4 #bga sq4 ,nisus and his purple or golden hair1 story of1 ii4 #ajc ,nkimba1 secret society on the ,lower ,congo1 ii4 #bee n4 #a ,nocturnal creatures the sex totems of men and women1 ii4 #bag n4 #d ,nograd-,ludany1 in ,hungary1 ,midsummer fires at1 i4 #agi ,nogus1 ,j4 ,l4 ,m41 on the wonderful herbs of ,st4 ,john's ,eve1 ii4 #de ,nootka ,indians of ,vancouver ,island1 seclusion of girls at puberty among the1 i4 #dc sq42 ritual of death and resurrection among the1 ii4 #bgj sq4 ,nord1 the department of1 giants at ,shrove ,tuesday in1 ii4 #ce ,norden1 ,e41 on the ,golden ,bough1 ii4 #bhd n4 #c ,nore1 ,a4 de1 on the ,yule log1 i4 #bej sq41 #bec ,norfolk1 use of orpine for divination in1 ii4 #fa n4 #d ,norman peasants gather seven kinds of plants on ,st4 ,john's ,day1 ii4 #ea sq4 ,normandy1 ,midsummer fires in1 i4 #ahe sq42 the ,yule log in1 #beb2 torch-light processions on ,christmas ,eve in1 #bff2 processions with torches on the ,eve of ,twelfth ,day1 in1 #cdj2 wonderful herbs and flowers gathered at ,midsummer in1 ii1 #df2 wreaths of mugwort in1 #ei2 vervain gathered at ,midsummer in1 #fb ,norrland1 ,midsummer bonfires in1 i4 #agb ,norse stories of the external soul1 ii4 #aai sq4 ,north ,american ,indians1 their personal totems1 ii4 #bbb n4 #e1 #bbf n4 #a ---- ,berwick1 ,satan preaches at1 ii4 #aeh ,northamptonshire1 sacrifice of a calf in1 i4 #cjj ,northumberland1 ,midsummer fires in1 i4 #aig sq42 divination at ,hallowe'en in1 #bde2 the ,yule log in1 #bef2 need-fire in1 #bhh sq42 ox burnt alive in1 to stop a murrain1 #cja ,norway1 bonfires on ,midsummer ,eve in1 i4 #aga2 the need-fire in1 #bhj2 superstitions about a parasitic rowan in1 ii4 #bha ,norwich1 ,easter candle in the cathedral of1 i4 #abb n4 ,nottinghamshire1 the ,hemlock ,stone in1 i4 #aeg ,nouer l'aiguilette1 i4 #cdf n4 #b ,nouzon1 in the ,ardennes1 the ,yule log at1 i4 #bec ,november the first1 old ,new ,year's ,day in the ,isle of ,man1 i4 #bbd sq42 the first of1 ,all ,saints' ,day1 #bbe ,novice at initiation killed as a man and brought to life as an animal1 ii4 #bgb ,novices 7lads7 at initiation supposed to be swallowed and disgorged by a spirit or monster1 ii4 #bce1 #bdj sq41 #bdb1 #bdf2 supposed to be newly born1 #bdg1 #bea1 #bef1 #beg1 #bfa1 #bfb sq42 begotten anew1 #bdh ,nurtunjas1 sacred poles among the ,arunta1 ii4 #bai ,nut-water brewed at ,midsummer1 ii4 #dg ,nuts passed across ,midsummer fires1 i4 #aij2 in fire1 divination by1 #bcg1 #bci1 #bda1 #bdb1 #bde ,nyanja chief1 ii4 #cad ,nyanja-speaking tribes of ,angoniland1 their customs as to girls at puberty1 i4 #be sq4 ,nyassa1 ,lake1 i4 #bh1 #ha2 people to the east of1 crawl through an arch as a precaution against sickness1 evil spirits1 etc41 ii4 #aha ,oak associated with thunder1 i4 #ade2 worshipped by the ,druids1 ii4 #gf sq41 #cja2 the principal sacred tree of the ,aryans1 #hi sq42 human representatives of the oak perhaps originally burnt at the fire-festivals1 #ij1 #ib sq42 children passed through a cleft oak as a cure for rupture or rickets1 #agj sqq42 life of1 in mistletoe1 #bhj1 #bib2 struck by lightning oftener than any other tree of the ,european forest1 #bih sqq42 supposed to bloom on ,midsummer ,eve1 #bib1 #bic ---- and thunder1 ,aryan god of the1 i4 #bfe ---- -leaves1 8oil of ,st4 ,john0 found on ,st4 ,john's ,morning upon1 ii4 #hb sq4 ---- log a protection against witchcraft1 ii4 #ib ---- -mistletoe an 8all-healer0 or panacea1 ii4 #gg1 #gi1 #hb2 a remedy for epilepsy1 #gh1 #hc2 to be shot down with an arrow1 #hb2 a panacea for green wounds1 #hc2 a protection against conflagration1 #he1 #bic ---- of ,errol1 fate of the ,hays bound up with the1 ii4 #bhc sq4 ---- of the ,guelphs1 ii4 #aff sq4 ---- of ,romove1 ii4 #bhf ---- of the ,vespasian family at ,rome1 ii4 #afh ---- planted by ,byron1 ii4 #aff ---- -spirit1 the priest of the ,arician grove a personification of an1 ii4 #bhe ---- tree worshipped by the ,cheremiss1 i4 #aha ---- -trees planted at marriage1 ii4 #afe ---- twigs and leaves used to keep off witches1 ii4 #bj ---- -wood used to kindle the need-fire1 i4 #adh1 #bga1 #bgb1 #bge1 #bgf1 #bgh1 #bha1 #bhi sq41 ii4 #ij sq42 used to kindle the ,beltane fires1 i4 #adh1 #aee2 used to kindle ,midsummer fire1 #afi1 #agg1 ii4 #ia sq42 used for the ,yule log1 i4 #bdh1 #bej1 #bea1 #beg1 #beh1 #bei1 #bfj1 #bfc1 #bfd sq41 ii4 #ib2 fire of1 used to detect a murderer1 #ib n4 #d2 perpetual fires of1 #bhe sq4 ,oaks planted by ,sir ,walter ,scott1 ii4 #aff2 mistletoe growing on1 in ,sweden1 #hg2 mistletoe growing on1 in ,england and ,france1 #caf ,oath not to hurt ,balder1 i4 #aja ,oats1 nine grains of1 in divination1 i4 #bdc ,oban district1 ,southern ,nigeria1 belief as to external human souls lodged in animals in the1 ii4 #bjf sqq4 ,oberland1 in ,central ,germany1 the ,yule log in the1 i4 #bdh sq4 ,obermedlingen1 in ,swabia1 fire kindled on ,st4 ,vitus's ,day at1 i4 #cce sq4 ,obubura district of ,s4 ,nigeria1 ii4 #bjd ,october1 ceremony of the new fire in1 i4 #acf2 the last day of 7,hallowe'en71 #aci ,odessa1 ,new ,easter fire carried to1 i4 #acj n4 ,odin1 ,othin1 or ,woden1 the father of ,balder1 i4 #aja1 #ajb1 #ajc n4 ,ododop tribe of ,southern ,nigeria1 ii4 #bjh ,oels1 in ,silesia1 ,midsummer fires at1 i4 #agj ,oeniadae1 the ancient1 i4 #ba ,oesel1 ,midsummer fires in the island of1 i4 #ahj2 ,st4 ,john's herbs in the island of1 ii4 #di ,offenburg1 in the ,black ,forest1 ,midsummer fires at1 i4 #afh ,ogboni1 a secret society on the ,slave ,coast1 ii4 #bbi n4 ,ogre whose soul was in a bird1 story of the1 ii4 #ih sq4 8,oil of ,st4 ,john0 found on ,st4 ,john's morning1 ii4 #hb sq42 on oaks at ,midsummer1 #bic ,oise1 ,french department of1 dolmen in1 ii4 #ahh ,ojebways1 ritual of death and resurrection among the1 ii4 #bfh ,olala1 secret society of the ,niska ,indians1 ii4 #bga sq4 ,olaus ,magnus1 on were-wolves1 i4 #cjh 8,old ,wife0 78,old ,woman071 burning the1 i4 #aaf1 #abj ,oldenburg1 the immortal dame of1 i4 #ajj2 ,shrove ,tuesday customs in1 #abj2 ,easter bonfires in1 #adj2 burning or boiling portions of animals or things to force witch to appear in1 #cba sq42 witch as toad in1 #cbc2 children passed through a cleft oak as a cure in1 ii4 #aga sq42 custom as to milking cows in1 #ahe2 sick children passed through a ring of yarn in1 #ahe ,olea chrysophilla1 used as fuel for bonfire1 ii4 #aa 8,oleander1 the ,sultan of the10 i4 #ah1 ii4 #ea2 gathered at ,midsummer1 #ea ,olive1 the sacred1 at ,olympia1 ii4 #hj n4 #c ,olofaet1 a fire-god1 ii4 #bie ,olympia1 the sacred olive at1 ii4 #hj n4 #c2 white poplar used for sacrifices to ,zeus at1 #ij n4 #a1 #ia n4 #g ,omaha tribe1 ,elk clan of the1 i4 #aa ---- women secluded at menstruation1 i4 #hh sq4 ,omens from birds and beasts1 i4 #ef2 from the smoke of bonfires1 #aaf1 #aca1 #ccg2 from flames of bonfires1 #adj1 #adb1 #aei1 #afe1 #ccf1 #ccg2 from cakes rolled down hill1 #aec2 from boiling milk1 ii4 #h2 from intestines of sheep1 #ac ---- of death1 ii4 #ed1 #fd ---- of marriage drawn from ,midsummer bonfires1 i4 #afh1 #agd1 #agh1 #ahe1 #ahi1 #cci2 drawn from bonfires1 #cch sq42 from flowers1 ii4 #eb sq41 #fa ,onktehi1 the great spirit of the waters among the ,dacotas1 ii4 #bfh1 #bfi ,oran1 bathing at ,midsummer in1 i4 #baf ,orange ,river1 the ,corannas of the1 ii4 #aib ,oraons or ,uraons of ,bengal1 their belief as to the transformation of witches into cats1 ii4 #caa sq4 ,ordeal of stinging ants undergone by girls at puberty1 i4 #fa1 and by young men1 #fb sqq42 of boiling resin1 #caa ,ordeals as an exorcism1 i4 #ff2 undergone by novices at initiation among the ,bushongo1 ii4 #bfd sqq4 ,order of nature1 different views of the1 postulated by magic and science1 ii4 #cje sq4 ,organs1 internal1 of medicine-man replaced by a new set at initiation1 ii4 #bcg1 #bch sq4 ,origin of fire1 primitive ideas as to the1 ii4 #bie sq4 ,orinoco1 the ,banivas of the1 i4 #ff2 the ,guaraunos of the1 #he2 the ,guayquiries of the1 #he2 the ,tamanaks of the1 #fa n4 #c ,ornament1 external soul of woman in an ivory1 ii4 #aef ,ornaments1 amulets degenerate into1 ii4 #aef n4 #b ,orne1 ,midsummer fires in the valley of the1 i4 #ahe ,oro1 ,west ,african bogey1 ii4 #bbi ,orpheus and the willow1 ii4 #bid ,orpine 7,sedum telephium7 at ,midsummer1 i4 #aif2 used in divination at ,midsummer1 ii4 #fa ,orvieto1 ,midsummer fires at1 i4 #baj ,oster-,kappeln1 in ,hanover1 the oak of the ,guelphs at1 ii4 #aff sq4 ,osterode1 ,easter bonfires at1 i4 #adb ,ot ,danoms of ,borneo1 seclusion of girls at puberty among the1 i4 #ce sq4 ,otati tribe of ,queensland1 their treatment of girls at puberty1 i4 #ch ,ovambo1 of ,german ,south-,west ,africa1 custom observed by young women at puberty among the1 ii4 #ahc ,owls1 lives of persons bound up with those of1 ii4 #bjb2 sex totem of women1 #bag2 called women's 8sisters10 #bah ,ox burnt alive to stop a murrain1 i4 #cja ---- -horns1 external soul of chief in pair of1 ii4 #aef ,ozieri1 in ,sardinia1 bonfires on ,st4 ,john's ,eve at1 i4 #bji ,padua1 story of a were-wolf in1 i4 #cji ,paha1 on the ,gold ,coast1 ii4 #baj ,pale colour of negro children at birth1 ii4 #bea n4 #a1 #bei n4 #b ,palettes or plaques of schist in ,egyptian tombs1 ii4 #aee n4 #c ,palm-branches1 consecrated1 at ,easter1 i4 #aba ---- ,sunday1 palm-branches consecrated on1 i4 #add1 ii4 #cj1 #he n4 #d2 boxwood blessed on1 i4 #ahd1 ii4 #dg2 fern-seed used on1 #bhh ---- -trees as life-indices1 ii4 #afa1 #afc1 #afd ,papuan and ,melanesian stocks in ,new ,guinea1 ii4 #bci ,papuans1 life-trees among the1 ii4 #afc ,paraguay1 the ,chiquites ,indians of1 ii4 #bbf n4 #a ,parallelism between witches and were-wolves1 i4 #cae1 #cba ,parasitic mountain-ash 7rowan7 used to make the divining-rod1 ii4 #fi ---- orchid growing on a tamarind1 ritual at cutting1 ii4 #ha ---- rowan1 superstitions about a1 ii4 #bha sq4 ,paris1 effigy of giant burnt in summer fire at1 ii4 #ch2 cats burnt alive at ,midsummer in1 #ci ,parivarams of ,madura1 their seclusion of girls at puberty1 i4 #fi ,parrot1 external soul of warlock in a1 ii4 #ig sq4 ---- and ,punchkin1 story of the1 ii4 #ig sq4 ,parsees1 their customs as to menstruous women1 i4 #he ,partridge1 ,c41 ii4 #bjd ,paschal candle1 i4 #aba1 #abb n41 #abe ---- ,mountains1 i4 #ada ,passage over or through fire a stringent form of purification1 ii4 #bd2 through a cleft stick in connexion with puberty and circumcision1 #ahc sq4 ,passes1 ,indians of ,brazil1 seclusion of girls at puberty among the1 i4 #ei ,passing over fire to get rid of ghosts1 ii4 #ag sq42 through cleft trees and other harrow openings to get rid of ghosts1 etc41 #agc sqq42 under a yoke as a purification1 #aic sqq4 ,passing children through cleft trees1 ii4 #afh sqq42 children1 sheep1 and cattle through holes in the ground1 ii4 #aij sq4 ,pastern-bone of a hare in a popular remedy1 i4 #ag ,pastures fumigated at ,midsummer to drive away witches and demons1 i4 #agj ,patani ,states1 custom as to the after-birth in the1 ii4 #afd ,paths1 separate1 for men and women1 i4 #gh1 #hj1 #hi ,patiko1 in the ,uganda ,protectorate1 dread of lightning at1 ii4 #bih n4 #b ,paton1 ,w4 ,r41 on the ,golden ,bough1 ii4 #cai ,patriarch of ,jerusalem kindles the new fire at ,easter1 i4 #abi ,patrician myrtle-tree at ,rome1 ii4 #afh ,patschkau1 precautions against witches near1 ii4 #bj n4 ,pturages1 processions with torches at1 i4 #ajh ,pawnee story of the external soul1 ii4 #aea ,pawnees1 human sacrifices among the1 ii4 #bhf n4 #b ,pazzi family at ,florence1 i4 #abf ,peace-making ceremony among the ,masai1 ii4 #aci n4 ,pear-tree as life-index of girl1 ii4 #afe ---- -trees1 torches thrown at1 i4 #ajh2 rarely attacked by mistletoe1 ii4 #cae ,peas1 boiled1 distributed by young married couples1 i4 #aaa n4 #a ,pebbles thrown into ,midsummer fires1 i4 #ahc ,peguenches1 seclusion of girls at puberty among the1 i4 #ei ,peking1 life-tree of the ,manchu dynasty at1 ii4 #afg sq4 ,pelops at ,olympia1 ii4 #ij n4 #a ,pemba1 island of1 ii4 #bfc ,pendle1 the forest of1 i4 #bde ,pennant1 ,thomas1 on ,beltane fires and cakes in ,perthshire1 i4 #aeb2 on ,hallowe'en fires in ,perthshire1 #bcj ,pennefather ,river in ,queensland1 ii4 #aei2 treatment of girls at puberty on the1 i4 #ch ,penny-royal burnt in ,midsummer fire1 i4 #bac1 #bad2 gathered at ,midsummer1 ii4 #ea ,pentamerone1 the1 ii4 #aje ,penzance1 ,midsummer fires at1 i4 #aii sq4 ,perche1 ,midsummer fires in1 i4 #ahh2 ,st4 ,john's herb gathered on ,midsummer ,eve in1 ii4 #df2 the ,chne-,dor in1 #bhg n4 #a ,perforating arms and legs of young men1 girls1 and dogs as a ceremony1 i4 #eh ,pergine1 in the ,tyrol1 fern-seed at1 ii4 #bhh sq4 ,perigord1 the ,yule log in1 i4 #bej sq41 #bec2 magic herbs gathered at ,midsummer in1 ii4 #df2 crawling under a bramble as a cure for boils in1 #ahj ,perkunas1 ,lithuanian god1 his perpetual fire1 ii4 #ia n4 #e ,pronne1 mugwort at ,midsummer near1 ii4 #eh ,persians celebrate a festival of fire at the winter solstice1 i4 #bfi ,perthshire1 ,beltane fires and cakes in1 i4 #aeb sq42 traces of ,midsummer fires in1 #bjf2 ,hallowe'en bonfires in1 #bcj sqq42 need-fire in1 #bif sq4 ,peru1 ceremony of the new fire in1 i4 #acb ,perun1 the oak sacred to the god1 ii4 #hi ,petronius1 his story of the were-wolf1 i4 #cac sq4 ,pett1 ,grace1 a witch1 i4 #cjd ,petworth1 in ,sussex1 cleft ash-trees used for the cure of rupture at1 ii4 #agj ,phalgun1 a ,hindoo month1 ii4 #b ,philip and ,james1 the ,apostles1 feast of1 i4 #aeh ,piazza del ,limbo at ,florence1 i4 #abf ,picardy1 ,lenten fire-customs in1 i4 #aac2 ,midsummer fires in1 #ahg ,piedmont1 belief as to the 8oil of ,st4 ,john0 on ,st4 ,john's morning in1 ii4 #hb sq4 ,pietro in ,guarano 7,calabria71 ,easter custom at1 i4 #abc ,pig1 roast1 at ,christmas1 i4 #bei2 burnt sacrifice of a1 #cjb ,pigeon1 external soul of ogre in a1 ii4 #ajj2 external soul of dragon in a1 #aab sq4 ,pigeon's egg1 external soul of fairy being in1 ii4 #acb sq41 #aci ,pigeons deposit seed of mistletoe1 ii4 #caf n4 #a ,pigs sacrificed1 i4 #i2 driven through ,midsummer fire1 #agi2 driven through the need-fire1 #bgb1 #bgc1 #bgd sq41 #bge sq41 #bgf sq41 #bgg1 #bgh1 #bgi1 #big2 offered to monster who swallows novices at initiation1 ii4 #bdj1 #bdf ,pilgrimages on ,yule ,night in ,sweden1 i4 #bj sq4 ,pillar1 external soul of ogre in a1 ii4 #ajj sq4 ,pima ,indians1 their purification for manslaughter1 i4 #ba ,pines1 ,scotch1 struck by lightning1 proportion of1 ii4 #bih ,pinewood1 fire of1 at ,soracte1 ii4 #ad1 #ia n4 #a ,pinoeh1 district of ,south-,eastern ,borneo1 ii4 #aed sq4 ,pippin1 king of the ,franks1 i4 #bgj ,pitlochrie1 in ,perthshire1 i4 #bcj ,pitr1 ,giuseppe1 on ,st4 ,john's ,day in ,sicily1 ii4 #bi ,placci1 ,carlo1 i4 #abg n4 #a ,place de ,noailles at ,marseilles1 ,midsummer flowers in the1 ii4 #df ,plane and birch1 fire made by the friction of1 i4 #bbj ,plantain-tree1 creeping through a cleft1 as a cure1 ii4 #aha ,plants1 spirits of1 in the form of snakes1 ii4 #dd n42 external soul in1 #aei sqq42 and trees as life-indices1 #afj sqq4 ,plaques or palettes of schist in ,egyptian tombs1 ii4 #aee n4 #c ,plates or basins1 divination by three1 i4 #bcg sq41 #bdj1 #bdd ,plato1 on the distribution of the soul in the body1 ii4 #bba n4 #a ,plebeian myrtle-tree at ,rome1 ii4 #afh ,pleiades1 beginning of year determined by observation of the1 ii4 #bdd1 #bde n4 ,pliny on 8serpents' eggs10 i4 #ae2 on medicinal plants1 #ag2 on the touch of menstruous women1 #if2 on the fire-walk of the ,hirpi ,sorani1 ii4 #ad2 on the mythical springwort1 #ga2 on the ,druidical worship of mistletoe1 #gf sq42 on the virtues of mistletoe1 #gh2 on the birds which deposit seeds of mistletoe1 #caf n4 #a2 on the different kinds of mistletoe1 #cag ,plough1 piece of ,yule log inserted in the1 i4 #bea1 #ccg ,ploughing in spring1 custom at the first1 i4 #ah ,ploughshare1 crawling under a1 as a cure1 ii4 #ahj ,plum-tree wood used for ,yule log1 i4 #bej ,plurality of souls1 doctrine of the1 ii4 #bba sq4 ,plutarch1 on oak-mistletoe1 ii4 #cah n4 #a ,pogdanzig1 witches' ,sabbath at1 ii4 #gd ,pointing sticks or bones in magic1 i4 #ad ,poitou1 ,midsummer fires in1 i4 #ahb1 #aij sq41 #cdj sq42 fires on ,all ,saints' ,day in1 #bdf2 the ,yule log in1 #bea n4 #a2 mugwort at ,midsummer in1 ii4 #ei ,poix1 ,lenten fires at1 i4 #aac ,poland1 need-fire in1 i4 #bha sq4 ,polaznik1 polazenik1 polaaynik1 ,christmas visiter1 i4 #bfa1 #bfc1 #bfd ,pole1 sacred1 of the ,arunta1 i4 #g ,poles1 passing between two poles after a death1 ii4 #agh sq42 passing between two poles in order to escape sickness or evil spirit1 ii4 #agi sqq4 ,pollution1 menstrual1 widespread fear of1 i4 #gf sqq4 ,polygnotus1 his picture of ,orpheus under the willow1 ii4 #bid ,pomerania1 hills called the ,blocksberg in1 i4 #aga n4 #c ,pommerol1 ,dr41 i4 #aab ,pond1 ,g4 ,h41 on ritual of death and resurrection among the ,dacotas1 ii4 #bfi ,pongol or ,feast of ,ingathering in ,southern ,india1 ii4 #a1 #af ,pontesbury1 in ,shropshire1 the ,yule log at1 i4 #beg ,popinjay1 shooting at a1 i4 #aid ,popish ,kingdome1 ,the1 of ,thomas ,kirchmeyer1 i4 #abe sq41 #afb ,poplar1 the white1 used in sacrificing to ,zeus at ,olympia1 ii4 #ij n4 #a1 #ia n4 #g2 black1 mistletoe on1 #cah n4 #f ---- -wood used to kindle need-fire1 i4 #bhb ,porcupine as charm to ensure women an easy delivery1 i4 #di ,port ,lincoln tribe of ,south ,australia1 their superstition as to lizards1 ii4 #baf sq4 ,porta ,triumphalis at ,rome1 ii4 #aie ,portrait statues1 external souls of ,egyptian kings deposited in1 ii4 #aeg ,portreach1 sacrifice of a calf near1 i4 #cja ,poseidon makes ,pterelaus immortal1 ii4 #ajc2 priest of1 uses a white umbrella1 i4 #bj n4 #a ,posidonius1 ,greek traveller in ,gaul1 ii4 #cb ,poso in ,central ,celebes1 custom at the working of iron in1 ii4 #aed2 the ,alfoors of1 #bbb ,possession by an evil spirit cured by passing through a red-hot chain1 ii4 #ahf ,potawatomi women secluded at menstruation1 i4 #hi ,potlatch1 distribution of property1 ii4 #bgd ,pots used by girls at puberty broken1 i4 #fa1 #fi ,powers1 extraordinary1 ascribed to first-born children1 i4 #bie ,poega district of ,slavonia1 need-fire in1 i4 #bhb ,prttigau in ,switzerland1 ,lenten fire-custom at1 i4 #aai ,prayers of adolescent girls to the ,dawn of ,day1 i4 #ej sq41 #ec1 #ih n4 #a2 for rain1 #acc ,pretence of throwing a man into fire1 i4 #adh1 #ahf1 ii4 #be ,priapus1 image of1 at need-fire1 i4 #bhf ,priest of ,aricia and the ,golden ,bough1 i4 #a2 of ,earth1 taboos observed by the1 #d2 of ,diana at ,aricia1 the ,king of the ,wood1 perhaps personified ,jupiter1 ii4 #cjb sq42 at ,nemi1 #cae ,priestesses not allowed to step on ground1 i4 #e ,priests expected to pass through fire1 ii4 #b1 #e1 #h1 #i1 #ad ,primitive thought1 its vagueness and inconsistency1 ii4 #cja sq4 ,prince ,sunless1 i4 #ba ---- of ,wales ,island1 ,torres ,strait1 treatment of girls at puberty in1 i4 #dj ,princess royal1 ceremonies at the puberty of a1 i4 #bi1 #cj sq4 ,procession with lighted tar-barrels on ,christmas ,eve1 i4 #bfh ,processions with lighted torches through fields1 gardens1 orchards1 etc41 i4 #ajg sq41 #aaj sqq41 #aac sqq41 #ada1 #agi1 #bcc sq41 #bff1 #cci sq42 on ,corpus ,christi ,day1 #afe2 to the ,midsummer bonfires1 #ahd1 #ahe1 #ahg1 #ahh1 #aia1 #aib1 #aic2 across fiery furnaces1 ii4 #d sqq42 of giants 7effigies7 at popular festivals in ,europe1 #cc sqq4 ,profligacy at ,holi festival in ,india1 ii4 #b ,prophecy1 the ,norse ,sibyl's1 i4 #ajb sq4 ,proserpine ,river in ,queensland1 i4 #ci ,provence1 ,midsummer fires in1 i4 #aic sq42 the ,yule log in1 #bdi sqq4 ,prussia1 ,midsummer fires in1 i4 #agf sq42 mullein gathered at ,midsummer in1 ii4 #fc sq42 witches' ,sabbath in1 #gd ----1 ,eastern1 herbs gathered at ,midsummer in1 ii4 #dh sq42 divination by flowers on ,midsummer ,eve in1 #ec1 #fa2 belief as to mistletoe growing on a thorn in1 #bia n4 #c ,prussian custom before first ploughing in spring1 i4 #ah ,prussians1 the old1 worshipped serpents1 ii4 #dc n4 #c ,pterelaus and his golden hair1 ii4 #ajc ,puberty1 girls secluded at1 i4 #bb sqq42 fast and dream at1 ii4 #bbb n4 #e2 pretence of killing the novice and bringing him to life again during initiatory rites at1 #bbe sqq4 ,pueblo ,indians of ,arizona and ,new ,mexico1 use of bull-roarers among the1 ii4 #bcj n41 #bca ,pulayars of ,travancore1 their seclusion of girls at puberty1 i4 #fi ,pulverbatch1 in ,shropshire1 the ,yule log at1 i4 #beg2 belief as the bloom of the oak on ,midsummer ,eve at1 ii4 #bib ,pumpkin1 external soul in a1 ii4 #aje ,punchkin and the parrot1 story of1 ii4 #ig sq41 #bae1 #bbj ,punjaub1 supernatural power ascribed to the first-born in the1 i4 #bie2 passing unlucky children through narrow openings in the1 ii4 #aij ,purification by stinging with ants1 i4 #fa sqq42 by beating1 #fa1 #fd sqq42 of mourners by fire1 ii4 #ag1 #ah sq42 after a death1 #agh2 by passing under a yoke1 #aic sqq4 ,purificatory theory of the fires of the fire-festivals1 i4 #cbi sq41 #cda1 ii4 #af sqq42 more probable than the solar theory1 i4 #cdf ,purple loosestrife 7,lythrum salicaria7 gathered at ,midsummer1 ii4 #fe ,purra or poro1 secret society in ,sierra ,leone1 ii4 #bfj sq4 ,puttenham1 ,george1 on the ,midsummer giants1 ii4 #cf sq4 ,pyrenees1 ,midsummer fires in the ,french1 i4 #aic ,quarter-ill1 a disease of cattle1 i4 #bif ,quedlinburg1 in the ,harz ,mountains1 need-fire at1 i4 #bgf ,queen ,charlotte ,islands1 the ,haida ,indians of1 i4 #dd ---- of ,heaven1 ii4 #cjc ---- of ,summer1 i4 #aie ,queen's ,county1 ,midsummer fires in1 i4 #bjc2 divination at ,hallowe'en in1 #bdb ,queensland1 sorcery in1 i4 #ad2 seclusion of girls at puberty in1 #cg sqq42 dread of women at menstruation in1 #gh2 natives of1 their mode of ascertaining the fate of an absent friend1 ii4 #aei sq42 use of bull-roarers in1 #bcc ,quimba1 a secret society on the ,lower ,congo1 ii4 #bef n4 ,quimper1 ,midsummer fires at1 i4 #ahd ,quirinus1 sanctuary of1 at ,rome1 ii4 #afh ,races at fire-festivals1 i4 #aaa2 to ,easter bonfire1 #abb2 at ,easter fires1 #add2 with torches at ,midsummer1 #age4 ,see also ,torch-races ,radium1 bearing of its discovery on the probable duration of the sun1 ii4 #cjg n4 #b ,rahu1 a tribal god in ,india1 ii4 #e ,rain1 ,midsummer bonfires supposed to stop1 i4 #ahh1 #ccf2 bull-roarers used as magical instruments to make1 ii4 #bcj sqq4 ---- -clouds1 smoke made in imitation of1 i4 #acc ---- -makers 7mythical71 i4 #acc ---- -water in ,morocco1 magical virtues ascribed to1 i4 #ag sq4 ,raking a rick in the devil's name1 i4 #bdc2 the ashes1 a mode of divination1 #bdc ,ralston1 ,w4 ,r4 ,s41 on sacred fire of ,perkunas1 ii4 #ia n4 #c ,rama1 his battle with the ,king of ,ceylon1 ii4 #ajb ,rampart1 old1 of ,burghead1 i4 #bfg sq4 ,ramsay1 ,john1 of ,ochtertyre1 on ,beltane fires1 i4 #adf sqq42 on ,midsummer fires1 #bjf2 on ,hallowe'en fires1 #bcj sq42 on burying cattle alive1 #cbe sq4 ,rarhi1 ,brahmans of ,bengal1 their seclusion of girls at puberty1 i4 #fh ,rat1 external soul of medicine-man in1 ii4 #aii ,rattan1 creeping through a split1 to escape a malignant spirit1 ii4 #ahc ,rattle used at a festival1 i4 #bh ,rattles to frighten ghosts1 i4 #eb ,raven clan1 ii4 #bga ,ray-fish1 cure for wound inflicted by a1 i4 #ih n4 #a ,raymi1 a festival of the summer solstice1 i4 #acb ,reapers throw sickles blindfold at last sheaf1 ii4 #bgi n4 #d ,reaping1 girdle of rye a preventive of weariness in1 i4 #aij ,reay1 in ,sutherland1 the need-fire at1 i4 #bid sq4 ,red earth or paint smeared on girls at puberty1 i4 #cj1 #ca2 girl's face painted red at puberty1 #di sq41 #ed2 women at menstruation painted1 #gh ---- and white1 girls at puberty painted1 i4 #ce1 #ch1 #ci1 #dj2 women at menstruation painted1 #gh ---- -hot iron chain1 passing persons possessed by evil spirits through a1 ii4 #ahf ---- ,island1 i4 #ci ---- ochre round a woman's mouth1 mark of menstruation1 i4 #gg ,redemption from the fire1 i4 #aaj ,reed1 ,w4 ,a41 on a superstition as to a parasitic plant1 ii4 #bhb ,reed1 split1 used in cure for dislocation1 ii4 #agg ,reef1 plain of1 in ,tiree1 i4 #caf ,regaby1 in the ,isle of ,man1 i4 #bbd ,reindeer sacrificed to the dead1 ii4 #agh ,reinsberg-,dringsfeld1 ,o4 ,frh4 von1 on the ,yule log1 i4 #bdi ,reiskius1 ,joh41 on the need-fire1 i4 #bga sq4 ,religion1 movement of thought from magic through religion to science1 ii4 #cjd sq4 ,religious associations among the ,indians of ,north ,america1 ii4 #bff sqq4 ,remedies1 magical1 not allowed to touch the ground1 i4 #ad ,renewal of fire1 annual1 in ,china1 i4 #acg4 ,see also ,fire ,rengen1 in the ,eifel ,mountains1 ,midsummer flowers at1 ii4 #dh ,resoliss1 parish of1 in ,ross-shire1 burnt sacrifice of a pig in1 i4 #cja sq4 ,resurrection1 ritual of death and1 ii4 #bbe sqq4 ,reuzes1 wicker giants in ,brabant and ,flanders1 ii4 #ce ,revin1 ,midsummer fires at1 i4 #ahh ,rhenish ,prussia1 ,lenten fires in1 i4 #aae ,rheumatism1 crawling under a bramble as a cure for1 ii4 #ahj ,rhine1 the ,lower1 need-fire on1 i4 #bgh2 ,st4 ,john's wort on1 ii4 #ed ,rhodesia1 the ,winamwanga of1 ii4 #big ,rhodomyrtus tomentosus1 used to kindle fire by friction1 ii4 #h ,rhn ,mountains1 ,lenten custom in the1 i4 #aag ,rhys1 ,sir ,john1 on ,beltane fires1 i4 #aeg2 on driving cattle through fires1 #aei2 on old ,new ,year's ,day in the ,isle of ,man1 #bbd2 on ,hallowe'en bonfires in ,wales1 #bci sq42 on burnt sacrifices in the ,isle of ,man1 #cje sqq42 on alleged ,welsh name for mistletoe1 ii4 #bhf n4 #c ,ribble1 the1 i4 #bde ,ribwort gathered at ,midsummer1 ii4 #di ,rickard1 ,r4 ,h41 quoted1 i4 #cd ,rickets1 children passed through cleft ash-trees as a cure for1 ii4 #afh2 children passed through cleft oaks as a cure for1 #agj2 children passed through a holed stone as a cure for1 #ahg ,rickety children passed through a natural wooden ring1 ii4 #ahd ,riedel1 ,j4 ,g4 ,f41 on the ,kakian association in ,ceram1 ii4 #bdi ,rif1 province of ,morocco1 ,midsummer fires in1 i4 #bad n41 #bae2 bathing at ,midsummer in1 #baf ,riga1 ,midsummer festival at1 i4 #agg ,right hand1 luckiness of the1 i4 #aea n4 ---- turn 7deiseal1 dessil7 in the ,highlands of ,scotland1 i4 #aej n4 #a1 #aed ,rigveda1 how ,indra cured ,apala in the1 ii4 #aic ,ring1 crawling through a1 as a cure or preventive of disease1 ii4 #ahd sqq42 divination by a1 i4 #bcg2 worn by initiates as token of the new birth1 ii4 #beg4 ,see also ,rings ,ringhorn1 ,balder's ship1 i4 #ajb ,ringing church bells on ,midsummer ,eve1 custom as to1 ii4 #dg sq4 ,rings as amulets1 i4 #ib2 mourners creep through1 ii4 #agh1 #agi4 ,see also ,ring ,rio de ,janeiro1 i4 #ei ---- ,negro1 ordeals of young men among the ,indians of the1 i4 #fc ,risley1 ,sir ,herbert ,h41 on ,indian fire-walk1 ii4 #e n4 #c ,ritual1 myths dramatized in1 i4 #aje2 of death and resurrection1 ii4 #bbe sqq4 ,rivers1 ,dr4 ,w4 ,h4 ,r41 on tamaniu1 ii4 #aii n4 #a ,rivers1 menstruous women not allowed to cross or bathe in1 i4 #gg1 #ig2 claim human victims at ,midsummer1 ii4 #bf sqq42 bathing in1 at ,midsummer1 #cj ,rizano1 in ,dalmatia1 the ,yule log at1 i4 #bfc ,robertson1 ,rev4 ,james1 quoted1 i4 #aej sqq4 ,robinson1 ,c4 ,h41 on human life bound up with that of an animal1 ii4 #bji ,rochholz1 ,c4 ,l41 on need-fire1 i4 #bgj n4 ,rocks1 sick people passed through holes in1 ii4 #ahf sq41 #ahi sq4 ,roman belief as to menstruous women1 i4 #ih n4 #a ---- cure for dislocation1 ii4 #agg ,romans deemed sacred the places which were struck by lightning1 ii4 #bii ,romanus ,lecapenus1 emperor1 ii4 #aef ,rome1 the sacred fire of ,vesta at1 i4 #ach1 ii4 #ia2 ,midsummer ,day in ancient1 i4 #agh2 myrtle-trees of the ,patricians and ,plebeians at1 ii4 #afh2 oak of the ,vespasian family at1 #afh ,romove1 sacred oak and perpetual fire at1 ii4 #ia1 #bhf ,roof of house1 the external soul in1 ii4 #aef ,rook1 the island of1 initiation of young men in1 ii4 #bdf ,roscher1 ,dr4 ,w4 ,h41 on the ,roman ceremony of passing under a yoke1 ii4 #aid n4 #b ,roscoe1 ,rev4 ,j41 on life-trees of kings of ,uganda1 ii4 #afj2 on passing through a cleft stick or a narrow opening as a cure1 #aha ,roscommon1 ,county1 divination at ,hallowe'en in1 i4 #bdc ,rose-tree1 death in a blue1 ii4 #aaj ,roses1 festival of the ,crown of1 i4 #aie2 the ,king and ,queen of1 #aie ,ross-shire1 ,beltane cakes in1 i4 #aec2 burnt sacrifice of a pig in1 #cja sq4 ,rotenburg on the ,neckar1 offering to the river on ,st4 ,john's ,day1 ii4 #bh2 the wicked weaver of1 #bhi sq4 ,rottenburg1 in ,swabia1 burning the ,angel-man at1 i4 #afg2 precautions against witches on ,midsummer ,eve at1 ii4 #gc ,roumanians of ,transylvania1 their belief as to the sacredness of bread1 i4 #ac ,rowan1 parasitic1 esteemed effective against witchcraft1 ii4 #bha2 superstitions about a1 #bha sq42 how it is to be gathered1 #bhb2 not to be touched with iron and not to fall on the ground1 #bhb ---- -tree a protection against witches1 i4 #aed1 #cbg n4 #a1 ii4 #ahd n4 #d1 #ahe2 hoop of1 sheep passed through a1 #ahd4 ,see also ,mountain-ash ,rubens1 painter1 ii4 #cc ,rucuyennes of ,brazil1 ordeal of young men among the1 i4 #fc ,rue aux ,ours at ,paris1 effigy of giant burnt in the1 ii4 #ch ,rue burnt in ,midsummer fire1 i4 #bac ,rgen1 sick persons passed through a cleft oak in1 ii4 #agb ,rum1 island of1 and the ,lachlin family1 ii4 #bhd ,rupert's ,day1 effigy burnt on1 i4 #aai ,rupt in the ,vosges1 ,lenten fires at1 i4 #aji2 the ,yule log at1 #bed ,rupture1 children passed through cleft ash-trees or oaks as a cure for1 ii4 #afh sqq41 #agj sqq4 ,russia1 ,midsummer fires in1 i4 #agf1 ii4 #dj2 need-fire in1 i4 #bha1 ii4 #ia2 treatment of the effigy of ,kupalo in1 #bc2 the ,letts of1 #ej2 purple loose-strife gathered at ,midsummer in1 #fe2 fern-seed at ,midsummer in1 #fe1 #ff1 #bhg sq42 birth-trees in1 #afe ,russian feast of ,florus and ,laurus1 i4 #bbj ---- story of ,koshchei the deathless1 ii4 #ajh sqq4 ,rustem and ,isfendiyar1 i4 #ajd sq4 ,ruthenia1 ,midsummer bonfires in1 i4 #agf ,rye1 girdles of1 a preventive of weariness in reaping1 i4 #aij ,saale1 the river1 claims a human victim on ,midsummer ,day1 ii4 #bf ,saaralben in ,lorraine1 ii4 #dg ,sabbaths of witches on the ,eve of ,may ,day and ,midsummer ,eve1 i4 #aga n4 #c1 #aha1 ii4 #gc1 #gd ,sacramental bread at ,nemi1 ii4 #bhf n4 #b ---- meal at initiation in ,fiji1 ii4 #bde sq4 ,sacred flutes played at initiation1 ii4 #bda ---- kings put to death1 i4 #a sq4 ---- persons not allowed to set foot on the ground1 i4 #b sqq42 not to see the sun1 i4 #ah sqq4 ---- stick 7churinga71 ii4 #bcd ,sacrifice of cattle at holy oak1 i4 #aha2 of heifer at kindling need-fire1 #bij2 of an animal to stay a cattle-plague1 #cjj sqq42 of reindeer to the dead1 ii4 #agh ,sacrifices1 human1 at fire-festivals1 i4 #ajf2 traces of1 #adf1 #adh1 #aej sqq41 #ahf1 ii4 #ca2 offered by the ancient ,germans1 #bh n4 #a2 among the ,celts of ,gaul1 #cb sq42 the victims perhaps witches and wizards1 #da sqq42 ,w4 ,mannhardt's theory1 #dc 8,sacrificial fonts0 in ,sweden1 i4 #agb n4 #b ,sada1 ,saza1 ,persian festival of fire at the winter solstice1 i4 #bfi ,sage1 divination by sprigs of red1 on ,midsummer ,eve1 ii4 #fa n4 #d ,sagittarius1 mistletoe cut when the sun is in the sign of1 ii4 #hb ,sahagun1 ,b4 de1 on the treatment of witches and wizards among the ,aztecs1 ii4 #aei ,saibai1 island of ,torres ,strait1 treatment of girls at puberty in1 i4 #dj sq4 ,sail ,dharaich1 ,sollas1 in ,north ,uist1 need-fire at1 i4 #bid ,st4 ,antony1 wood of1 i4 #aaj ,st4 ,brandon1 church of1 in ,ireland1 sick women pass through a window of the1 ii4 #aij ,st4 ,christopher1 name given to ,midsummer giant at ,salisbury1 ii4 #ch ,st4 ,columb ,kill1 festival of1 i4 #bda ,st4 ,corona1 church of1 at ,koppenwal1 holed stone in the1 ii4 #ahh sq4 ,saint-,denis-des-,puits1 the oak of1 ii4 #bhg n4 #a ,st4 ,eloi1 ,bishop of ,noyon1 his denunciation of heathen practices1 ii4 #aij ,st4 ,estapin1 festival of1 on ,august the sixth1 ii4 #ahh ,st4 ,george's ,day1 i4 #bbc n4 #b ,st4 ,hubert blesses bullets with which to shoot witches1 i4 #cae sq4 ,st4 ,james's ,day 7,july the twenty-fifth71 the flower of chicory cut on1 ii4 #ga ,st4 ,jean1 in the ,jura1 ,midsummer fire-custom at1 i4 #ahi ,st4 ,john blesses the flowers on ,midsummer ,eve1 i4 #aga2 his hair looked for in ashes of ,midsummer fire1 #ahb sq41 #aij2 fires of1 in ,france1 #ahc1 #ahh1 #ahi1 #aij1 #aib1 #aic2 prayers to1 at ,midsummer1 #baj2 claims human victims on ,st4 ,john's ,day 7,midsummer ,day71 ii4 #bg1 #bi2 print of his head on ,st4 ,john's ,eve1 #eg2 oil of1 found on oak leaves1 #hc ----1 the ,knights of1 i4 #aid ----1 ,grand ,master of the ,order of1 i4 #baa ---- the ,baptist associated by the ,catholic ,church with ,midsummer ,day1 i4 #afj1 #aha ,st4 ,john's blood found on ,st4 ,john's wort and other plants at ,midsummer1 ii4 #ef1 #eg ,st4 ,john's ,college1 ,oxford1 the ,christmas candle at1 i4 #bee ---- ,day1 ,midsummer fires on1 i4 #afg sqq41 #aga sqq41 #agh1 #agi2 fire kindled by friction of wood on1 #bha2 fern-seed blooms on1 ii4 #bhg4 ,see also ,midsummer4 ---- ,eve 7,midsummer ,eve7 in ,malta1 i4 #baj sq42 wonderful herbs gathered on1 ii4 #de sqq42 sick children passed through cleft trees on1 #aga ,st4 ,john's fires among the ,south ,slavs1 i4 #agh2 among the ,esthonians1 #ahj4 ,see also ,midsummer fires ---- flower at ,midsummer1 ii4 #ej2 gathered on ,st4 ,john's ,eve 7,midsummer ,eve71 #eg sq4 ---- girdle1 mugwort1 ii4 #ei ---- herbs gathered at ,midsummer1 ii4 #df sq41 #di2 a protection against evil spirits1 #di ---- ,night 7,midsummer ,eve71 precautions against witches on1 ii4 #bj n4 ---- oil on oaks at ,midsummer1 ii4 #bic ---- root 7,johanniswurzel71 the male fern1 ii4 #ff ---- wort 7,hypericum perforatum71 garlands of1 at ,midsummer1 i4 #afi n4 #c1 #aif2 gathered on ,st4 ,john's ,day or ,eve 7,midsummer ,day or ,eve71 ii4 #di1 #ed sqq42 a protection against thunder1 witches1 and evil spirits1 #ed1 #ee1 #gd2 thrown into the ,midsummer bonfires1 #ee ,st4 ,juan ,capistrano1 in ,california1 ordeal of nettles and ants among the ,indians of1 i4 #fd ,st4 ,julien1 church of1 at ,ath1 ii4 #cf ,st4 ,just1 in ,cornwall1 ,midsummer fire-custom at1 i4 #bjj ,st4 ,lawrence family1 their lives bound up with an old tree at ,howth castle1 ii4 #aff ,st4 ,martin invoked to disperse a mist1 i4 #bhj ,st4 ,mary at ,lbeck1 church of1 i4 #ajj ,st4 ,michael's cake1 i4 #adi1 #aed n4 #c ,st4 ,nonnosius1 relics of1 in the cathedral of ,freising1 ,bavaria1 ii4 #ahh sq4 ,st4 ,patrick and the ,beltane fires1 i4 #aeg sq4 ,st4 ,patrick's ,chair1 i4 #bje ---- ,mount1 i4 #bje ,st4 ,peter1 the ,eve of1 ,midsummer fires in ,ireland on1 i4 #bjb ---- and ,st4 ,paul1 celebration of their day in ,london1 i4 #aif ,st4 ,peter's at ,rome1 new fire at ,easter in1 i4 #abe ---- ,day1 bonfires in ,belgium on1 i4 #aid sq42 bonfires at ,eton on1 #aig2 fires in ,scotland on1 #bjg ---- ,eve1 bonfires on1 i4 #aie1 #aih1 #aii sq42 gathering herbs on1 ii4 #de n4 #a ,st4 ,rochus's day1 need-fire kindled on1 i4 #bhb ,st4 ,thomas's day 7#bast ,december71 bonfires on1 i4 #bff2 witches dreaded on1 ii4 #gc ---- ,mount1 near ,madras1 the fire-walk at1 ii4 #h n4 #a ,saint-,valery in ,picardy1 i4 #aac ,st4 ,vitus's dance1 mistletoe a cure for1 ii4 #hd ---- ,day1 8fire of heaven0 kindled on1 i4 #cce ,st4 ,wolfgang1 ,falkenstein chapel of1 ii4 #ahi ,saintes-,maries1 ,midsummer custom at1 i4 #aid ,saintonge1 the ,yule log in1 i4 #bea n4 #a2 wonderful herbs gathered on ,st4 ,john's ,eve in1 ii4 #de2 ,st4 ,john's wort in1 #ee2 vervain gathered at ,midsummer in1 #fb n4 #d2 four-leaved clover at ,midsummer in1 #fc ---- and ,aunis1 ,midsummer fires in1 i4 #aib ,salee1 in ,morocco1 ,midsummer fires at1 i4 #bad1 #baf ,salisbury1 ,midsummer giants at1 ii4 #cg sq4 ,salop 7,shropshire71 fear of witchcraft in1 i4 #cdb n4 #d ,salt1 prohibition to eat1 i4 #ai1 #bj2 used in a ceremony after marriage1 #be sq42 abstinence from1 associated with a rule of chastity1 #bf sqq42 prohibition to taste1 #fj1 #fh1 #fi2 not to be handled by menstruous women1 #ha sq41 #hd2 divination by1 #bdd ---- cake1 divination by1 i4 #bch sq4 ,samhain1 ,eve of1 in ,ireland1 i4 #aci1 #bbe1 #bbf2 ,all ,saints' ,day in ,ireland1 #bbe ,samhanach1 ,hallowe'en bogies1 i4 #bbg ,samhnagan1 ,hallowe'en fires1 i4 #bcj ,samland fishermen will not go to sea on ,midsummer ,day1 ii4 #bf ,samoan story of woman who was impregnated by the sun1 i4 #gd sq4 ,samoyed shamans1 their familiar spirits in boars1 ii4 #aif sq4 ---- story of the external soul1 ii4 #ada sq4 ,samson1 effigy of1 ii4 #cf2 an ,african1 #cad ,san ,salvador in ,west ,africa1 ii4 #bjj ,sanctity and uncleanness not clearly differentiated in the primitive mind1 i4 #ig sq4 ,sanctuary of ,balder1 i4 #ajd ,sand1 souls of ogres in a grain of1 ii4 #abj ,sandhill1 in ,northumberland1 ,midsummer fires at1 i4 #aih ,sangerhausen1 i4 #afi ,sangro1 river1 i4 #baj ,sankuru ,river1 ii4 #bfd ,santa ,catalina ,istlavacan1 birth-names of the ,indians of1 ii4 #bad n4 #a ---- ,maria ,piedigrotta at ,naples1 i4 #bba ,sapor1 king of ,persia1 i4 #hb sq4 ,sarajevo1 need-fire near1 i4 #bhf ,sardinia1 ,midsummer fires in1 i4 #bji ,satan preaches a sermon in the church of ,north ,berwick1 ii4 #aeh2 brings fern-seed on ,christmas night1 #bhi ,satapatha ,brahmana1 on the sun as ,death1 ii4 #agd n4 #a ,saturday1 ,easter1 new fire on1 i4 #aba1 #abb1 #abd1 #abg1 #abh1 #acj2 second-sight of persons born on a1 #bhe ,saturnalia at puberty of a princess royal1 i4 #cj sq42 license of the1 ii4 #bia n4 #b ,saucers1 divination by seven1 i4 #bji ,savage1 secretiveness of the1 ii4 #bbd sq42 dread of sorcery1 #bbd sq4 ,saxo ,grammaticus1 ,danish historian1 i4 #ajb n4 #a2 his account of ,balder1 #ajc ,saxons of ,transylvania1 story of the external soul among the1 ii4 #aaf ,saxony1 fires to burn the witches in1 i4 #afj2 the ,wends of1 ii4 #big ----1 ,lower1 the need-fire in1 i4 #bgb ,scania1 ,midsummer fires in1 i4 #agb ,schaffhausen1 ,st4 ,john's three ,midsummer victims at1 ii4 #bg ,schar mountains of ,servia1 need-fire in the1 i4 #bha ,scharholz1 ,midsummer log in ,germany1 ii4 #ib n4 #a ,schaumburg1 ,easter bonfires in1 i4 #adb ,schlegel1 ,g41 on ,chinese festival of fire1 ii4 #e n4 #a ,schlich1 ,w41 on mistletoe1 ii4 #cae sq42 on ,loranthus europaeus1 #cag ,schlochau1 district of1 witches' ,sabbath in1 ii4 #gd ,schllbronn in ,baden1 8thunder poles0 at1 i4 #ade ,schoolcraft1 ,henry ,r41 on renewal of fire1 i4 #acd n4 #a ,schrmann1 ,c4 ,w41 on the ,port ,lincoln tribe of ,south ,australia1 ii4 #baf sq4 ,schvannes1 bonfires1 i4 #aaa n4 #a ,schweina1 in ,thuringia1 ,christmas bonfire at1 i4 #bfe sq4 ,schwenda1 witches burnt at1 i4 #f ,science1 movement of thought from magic through religion to1 ii4 #cjd sq42 and magic1 different views of natural order postulated by the two1 #cje sq4 ,scira1 an ,athenian festival1 i4 #bj n4 #a 8,scoring above the breath10 cutting a witch on the forehead1 i4 #cae n4 #b2 counter-spell to witchcraft1 #cdc n4 ,scotch ,highlanders1 their belief in bogies at ,hallowe'en1 i4 #bbg2 their belief as to ,snake ,stones1 ii4 #caa ,scotland1 sacred wells in1 i4 #ab2 ,celts called 8thunder-bolts0 in1 #ad sq42 ,snake ,stones in1 #ae sq41 ii4 #caa2 worship of ,grannus in1 i4 #aab2 ,beltane fires in1 #adf sqq42 ,midsummer fires in1 #bjf sq42 divination at ,hallowe'en in1 #bbi1 #bcd sqq42 need-fire in1 #bhi sqq42 animals burnt alive as a sacrifice in1 #cjb2 8scoring above the breath10 a counter-charm for witchcraft in1 #cae n4 #b2 witches as hares in1 #cae n4 #a2 ,st4 ,john's wort in1 ii4 #ed2 the divining-rod in1 #fg4 ,see also ,highlands and ,highlanders ,scots pine1 mistletoe on1 ii4 #cae ,scott1 ,sir ,walter1 on the fear of witchcraft1 i4 #cdc2 oaks planted by1 ii4 #aff ,scourging girls at puberty1 i4 #ff sq4 ,scouvion1 i4 #ajh4 ,see ,escouvion ,scratching the person with the fingers forbidden to girls at puberty1 i4 #ch1 #ci1 #da1 #db1 #dd1 #dg1 #ej1 #ec1 #ib ,scrofula1 vervain a cure for1 ii4 #fb n4 #a2 creeping through an arch of vines as a cure for1 #ahj2 passage through a holed stone a cure for1 #ahg ,scylla1 daughter of ,nisus1 the story of her treachery1 ii4 #ajc ,scythes and bill-hooks set out to cut witches as they fall from the clouds1 i4 #cde sq4 ,sea1 menstruous women not allowed to approach the1 i4 #gi2 bathing in the1 at ,easter1 #abc2 bathing in the1 at ,midsummer1 #bjh1 #baj1 ii4 #cj2 demands a human victim on ,midsummer ,day1 #bf ,seal1 descendants of the1 in ,sutherlandshire1 ii4 #aca sq4 ,seats placed for souls of dead at the ,midsummer fires1 i4 #ahc1 #ahd ,seclusion of girls at puberty1 i4 #bb sqq412 in folk-tales1 #gj sqq42 reasons for the1 #gf sqq4 ---- of novices at initiation1 ii4 #bcc1 #bda1 #bej1 #bec1 #beg n4 #a1 #beh1 #bei1 #bfa1 #bfd1 #bff ---- of women at menstruation1 i4 #gf sqq4 ,secret language learnt at initiation1 ii4 #bec1 #bee n4 #a1 #bei1 #bfa n4 ---- societies and totem clans1 related to each other1 ii4 #bgb sq4 ,secretiveness of the savage1 ii4 #bbd sq4 ,sedbury ,park oak1 in ,gloucestershire1 ii4 #caf ,sedum telephium1 orpine1 used in divination at ,midsummer1 ii4 #fa ,seed-corn1 charred remains of ,midsummer log mixed with the1 ii4 #ib ,seeman1 ,berthold1 on ,st4 ,john's blood1 ii4 #ef ,seler1 ,professor ,e41 on nagual1 ii4 #bac n4 ,semo1 a secret society of ,senegambia1 ii4 #bfa ,senal ,indians of ,california1 their notion as to fire stored in trees1 ii4 #bie ,senegambia1 the ,walos of1 ii4 #gi2 secret society in1 #bfa sq4 ,sennar1 a province of the ,sudan1 human hyaenas in1 i4 #cac ,separation of children from their parents among the ,baganda1 i4 #bc n4 #b ,september1 eve of the first of1 new fire on the1 i4 #aci2 the eighth1 feast of the ,nativity of the ,virgin1 #bbj2 the fire-walk in1 ii4 #i ,serpent1 girls at puberty thought to be visited by a1 i4 #ca2 supposed to swallow girl at puberty1 #eg2 ten-headed1 external soul in a1 ii4 #ajd sq42 twelve-headed1 external soul of demon in a1 #adc2 external soul of chief in a1 #bja4 ,see also ,snake ,serpents burnt alive at the ,midsummer festival in ,luchon1 ii4 #ch sq41 #dc2 witches turn into1 #da2 worshipped by the old ,prussians1 #dc n4 #c2 in the worship of ,demeter1 #dd n42 the familiars of witches1 #bjb2 spirits of the dead incarnate in1 #baa sq4 ,serpents' eggs 7glass beads7 in ancient ,gaul1 i4 #ae ,servia1 ,midsummer fire custom in1 i4 #agh2 the ,yule log in1 #beh sqq42 need-fire in1 #bha1 #bhb sqq4 ,servian stories of the external soul1 ii4 #aaj sqq4 ,servians1 house-communities of the1 i4 #bei n4 #a ,setonje1 in ,servia1 need-fire at1 i4 #bhb sqq4 ,seven bonfires1 lucky to see1 i4 #ajg1 #ajh ---- leaps over ,midsummer fire1 i4 #bac ---- sorts of plants gathered at ,midsummer1 ii4 #ea sq4 ---- years1 a were-wolf for1 i4 #caj n4 #a1 #caf n4 #b ,sex totems among the natives of ,south-,eastern ,australia1 ii4 #bad sqq42 called 8brother0 and 8sister0 by men and women respectively1 #bae ,sexes1 danger apprehended from the relation of the1 ii4 #bgg sq4 ,seyf el-,mulook and the jinnee1 the story of1 ii4 #acg ,sgealoir1 the burying-ground of1 i4 #bid ,sgreball1 three pence1 i4 #aci ,sham-fights at ,new ,year1 i4 #ace ,shamans of the ,yakuts and ,samoyeds keep their external souls in animals1 ii4 #aif ,shamash1 the ,assyrian sun-god1 ii4 #hj n4 #c ,shanga1 city in ,east ,africa1 ii4 #cad ,shawnee prophet1 ii4 #aeg ,sheaf1 the last cut at harvest1 the ,yule log wrapt up in1 i4 #bdh2 reapers blindfold throw sickles at the1 ii4 #bgi n4 #d ,sheaves of wheat or barley burnt in ,midsummer fires1 i4 #bae ,sheep made to tread embers of extinct ,midsummer fires1 i4 #ahb2 driven over ashes of ,midsummer fires1 #aib2 burnt to stop disease in the flock1 #cja2 burnt alive as a sacrifice in the ,isle of ,man1 #cjf2 witch in shape of a black1 #caf2 driven through fire1 ii4 #aa sqq42 omens drawn from the intestines of1 #ac2 passed through a hole in a rock to rid them of disease1 #ahi sq4 ,shells used in ritual of death and resurrection1 ii4 #bfg n4 #b1 #bfi ,sherbro1 ,sierra ,leone1 secret society in the1 ii4 #bei sqq4 ,shirley ,heath1 cleft ash-tree at1 ii4 #afh ,shirt1 wet1 divination by1 i4 #bcf1 #bda ,shoe1 divination by thrown1 i4 #bcf ,shoes of boar's skin worn by king at inauguration1 i4 #d2 magical plants at ,midsummer put in1 ii4 #ed1 #fj1 #fe ,shooting at the sun on ,midsummer ,day1 ii4 #bia ---- at witches in the clouds1 i4 #cde 8,shot-a-dead0 by fairies1 i4 #cjc ,shropshire1 the ,yule log in1 i4 #beg2 fear of witchcraft in1 #cdb n4 #d2 the oak thought to bloom on ,midsummer ,eve in1 ii4 #bib1 #bic ,shrove ,tuesday1 effigies burnt on1 i4 #abj2 straw-man burnt on1 ii4 #bb2 wicker giants on1 #ce2 cats burnt alive on1 #dj2 the divining-rod cut on1 #fh2 custom of striking a hen dead on1 #bgi n4 ,shuswap ,indians of ,british ,columbia1 seclusion of girls at puberty among the1 i4 #ec sq42 girls at puberty forbidden to eat anything that bleeds1 #id2 fence themselves with thorn bushes against ghosts1 ii4 #agd n4 #b2 personal totems among the1 #bgf n4 #a2 their belief as to trees struck by lightning1 #big n4 #c ,siam1 king of1 not allowed to set foot on ground1 i4 #c2 tree-spirit in serpent form in1 ii4 #dd n4 #a ,siamese1 their explanation of a first menstruation1 i4 #bd2 their story of the external soul1 ii4 #ajb ,siberia1 marriage custom in1 i4 #ge2 external souls of shamans in1 ii4 #aif sq4 ,sibyl1 the ,norse1 her prophecy1 i4 #ajb sq4 ,sibyl's wish1 the1 i4 #ii ,sicily1 ,midsummer fires in1 i4 #baj2 ,st4 ,john's ,day 7,midsummer ,day7 regarded as dangerous and unlucky in1 ii4 #bi2 bathing at ,midsummer in1 #bi2 ,st4 ,john's wort in1 #ee ,sickness1 bonfires a protection against1 i4 #ajh1 #aji2 transferred to animal1 ii4 #aha ,sieg1 the ,yule log in the valley of the1 i4 #bdh ,siena1 the1 of the ,ivory ,coast1 their totemism1 ii4 #bbj n4 #b ,sierck1 town on the ,moselle1 i4 #afd ,sierra ,leone1 birth-trees in1 ii4 #afj2 secret society in1 #bfj sq4 ,sieve1 divination by1 i4 #bcf ,sikkhim1 custom after a funeral in1 ii4 #ah ,silence compulsory on girls at puberty1 i4 #bi1 #eg2 in ritual1 #abc1 #abd1 ii4 #fc1 #fg1 #aga1 #ahd ,silesia1 ,spachendorf in1 i4 #aai2 fires to burn the witches in1 #afj2 ,midsummer fires in1 #agj sq41 #age2 need-fire in1 #bgh2 witches as cats in1 #cai sq42 divination by flowers on ,midsummer ,eve in1 ii4 #ec ,silius ,italicus1 on the fire-walk of the ,hirpi ,sorani1 ii4 #ad n4 #c ,sill of door1 unlucky children passed under the1 ii4 #aij ,silver sixpence or button used to shoot witches with1 i4 #caf ,silvia and ,mars1 story of1 ii4 #ajb ,simeon1 prince of ,bulgaria1 his life bound up with the capital of a column1 ii4 #aef sq4 ,simla1 i4 #ab ,simurgh and ,rustem1 i4 #ajd ,sin-offering1 i4 #hb ,singhalese1 seclusion of girls at puberty among the1 i4 #fi ,singleton1 ,miss ,a4 ,h41 ii4 #aib n4 #a ,siouan tribes of ,north ,america1 names of clans not used in ordinary conversation among the1 ii4 #bbd n4 #b ,sioux or ,dacotas1 ritual of death and resurrection among the1 ii4 #bfh sq4 ,sipi in ,northern ,india1 i4 #ab ,sirius1 how the ,bushmen warm up the star1 i4 #ccb sq4 ,sister's ,beam 7,sororium tigillum7 at ,rome1 ii4 #aid1 #aie n4 #d ,sisyphus1 the stone of1 i4 #bih ,sixpence1 silver1 witches shot with a1 i4 #caf ,sixth day of the moon1 mistletoe cut on the1 ii4 #gg ,sixty years1 cycles of1 ii4 #gg n4 #a ,skin disease1 traditional cure of1 in ,india1 ii4 #aib2 leaping over ashes of fire as remedy for1 #b ,sky1 girls at puberty not allowed to look at the1 i4 #dc1 #de1 #df1 #fi ,skye1 island of1 i4 #bhi2 the need-fire in1 #adh ,slane1 the hill of1 i4 #aeh ,slave ,coast1 custom of widows on the1 ii4 #ah sq42 use of bull-roarers on the1 #bbi n4 ,slavonia1 the ,yule log in1 i4 #bfb sq42 need-fire in1 #bhb ,slavonian 7,south7 peasants1 the measures they take to bring down witches from the clouds1 i4 #cde ,slavonic peoples1 need-fire among1 i4 #bhj sqq41 #cdd ---- stories of the external soul1 ii4 #ajh sqq4 ,slavs1 the oak a sacred tree among the1 ii4 #hi2 oak wood used to kindle sacred fires among the1 #ia ----1 the ,south1 ,midsummer fires among the1 i4 #agh2 the ,yule log among the1 #bdg1 #beh sqq42 divination from flowers at ,midsummer among the1 ii4 #ej2 their belief in the activity of witches at ,midsummer1 #gd sq42 need-fire sometimes kindled by the friction of oak-wood among the1 #ia ,sleep1 magic1 at initiation1 ii4 #bef sq4 ,sligo1 the ,druids' ,hill in ,county1 i4 #bbi ,slope of ,big ,stones in ,harris1 i4 #bbg ,slovenians1 their belief in the activity of witches on ,midsummer ,eve1 ii4 #ge ,smith1 a spectral1 i4 #acf ,smoke made in imitation of rain-clouds1 i4 #acc2 used to stupefy witches in the clouds1 #cde2 used to fumigate sheep and cattle1 ii4 #ab1 #ac ---- of bonfires1 omens drawn from the1 i4 #aaf1 #aca1 #ccg2 intended to drive away dragons1 #afa2 allowed to pass over corn1 #bja1 #ccg ---- of ,midsummer bonfires a preservative against ills1 i4 #ahh2 a protection against disease1 #aib2 beneficial effects of1 #bad sq4 ---- of ,midsummer herbs a protection against thunder and lightning1 ii4 #dh2 used to fumigate cattle1 #ec ---- of need-fire used to fumigate fruit-trees1 nets1 and cattle1 i4 #bhj ,smyth1 ,r4 ,brough1 on menstruous women in ,australia1 i4 #ac ,snake said to wound a girl at puberty1 i4 #ef2 seven-headed1 external soul of witch in a1 ii4 #add2 external soul of medicine-man in1 #aii4 ,see also ,serpent ---- ,stones1 superstitions as to1 i4 #ae sq42 belief of the ,scottish ,highlanders concerning1 ii4 #caa ,snakes1 fat of1 i4 #ad2 thought to congregate on ,midsummer ,eve or the ,eve of ,may ,day1 #ae sq42 charm against1 #ag2 spirits of plants and trees in the form of1 ii4 #dd n42 sympathetically related to human beings1 #bji sq4 ,snow1 external soul of a king in1 ii4 #ajb ,societies1 secret1 and clans1 totemic1 related to each other1 ii4 #bgb sq4 ,sodewa ,bai and the golden necklace1 story of1 ii4 #ii sq4 ,soemara1 in ,celebes1 were-wolf at1 i4 #cab ,sofala in ,east ,africa1 i4 #ace n4 #b ,sogamoso1 heir to the throne of1 not allowed to see the sun1 i4 #ai ,sogne ,fiord in ,norway1 ,balder's ,grove on the1 i4 #ajd1 ii4 #cae ,solar festival in spring1 ii4 #c ---- theory of the fires of the fire-festivals1 i4 #cbi1 #cca sqq41 ii4 #ae sq41 #gb ,solstice1 the summer1 new fire kindled at the1 i4 #acb1 #acc2 its importance for primitive man1 #afj sq4 ----1 the winter1 celebrated as the ,birthday of the ,sun1 i4 #bdf2 ,persian festival of fire at the1 #bfi ,solstices1 the old pagan festivals of the two1 consecrated as the birthdays of ,christ and ,st4 ,john the ,baptist1 i4 #aha sq42 festivals of fire at the1 #bdf1 #bdg1 #cca sq42 fern-seed gathered at the1 ii4 #bij sq42 mistletoe gathered at the1 #bia sq4 ,solstitial fires perhaps sun-charms1 ii4 #bib ,soma1 ,hindoo deity1 i4 #ii n4 #b ,somme1 the river1 i4 #aac2 the department of1 mugwort at ,midsummer in1 ii4 #eh ,somersetshire1 ,midsummer fires in1 i4 #aii ,sonnerat1 ,french traveller1 on the fire-walk in ,india1 ii4 #f sqq4 ,soosoos of ,senegambia1 their secret society1 ii4 #bfa sq4 ,soracte1 fire-walk of the ,hirpi ,sorani on ,mount1 ii4 #ad sq42 the ,soranian ,wolves at1 #ia n4 #g 8,soranian ,wolves0 7,hirpi ,sorani71 ii4 #ad2 at ,soracte1 #ia n4 #a ,soranus1 ,italian god1 ii4 #ad1 #ae n4 #a1 #af ,sorcerers1 ,midsummer herbs a protection against1 ii4 #de2 detected by ,st4 ,john's wort1 #ee2 detected by fern root1 #fg ,sorcery1 pointing sticks or bones in1 i4 #ad2 bonfires a protection against1 #aef2 sprigs of mullein protect cattle against1 #aij2 mistletoe a protection against1 ii4 #he2 savage dread of1 #bbd sq4 ,see also ,witchcraft ---- and witchcraft1 ,midsummer plants and flowers a protection against1 ii4 #de1 #df1 #di1 #ed1 #ee1 #ei1 #fj1 #fb1 #fd1 #fe1 #ff1 #fg1 #gb ,sorcha1 the ,king of1 in a ,celtic tale1 ii4 #abg sq4 ,soul1 the notion of1 a quasi-scientific hypothesis1 ii4 #bba2 the unity and indivisibility of the1 a theological dogma1 #bba ---- of chief in sacred grove1 ii4 #afa ,soul of child deposited in a coco-nut1 ii4 #aed sq42 deposited in a bag1 #aee2 bound up with knife1 #aeg ---- of iron1 ii4 #aed ---- of ruptured person passes into cleft oak-tree1 ii4 #agb ---- of woman at childbirth deposited in a chopping-knife1 ii4 #aec sq4 ---- the external1 in folk-tales1 ii4 #ie sqq42 in parrot1 #ig sq42 in bird1 #ih sq42 in necklace1 #ii sq42 in a fish1 #ii sq41 #abb sq42 in cock1 pigeon1 starling1 spinning-wheel1 pillar1 #ajj sq42 in a bee1 #aja2 in a lemon1 #ajb2 in a tree1 #ajb2 in a barley plant1 #ajb2 in a box1 #ajb1 #aag1 #adc n4 #d1 #adi2 in a firebrand1 #ajc2 in hair1 #ajc sq42 in snow1 #ajc sq42 in two or three doves1 #ajd2 in a ten-headed serpent1 #ajd sq42 in a pumpkin1 #aje2 in a spear1 #aje2 in a dragon1 #aje2 in a gem1 #aje sq42 in an egg1 #ajg1 #abe1 #abg1 #adj sq42 in a duck's egg1 #aji sq41 #aae sq41 #aaf1 #aai sq41 #abj1 #abf1 #acj1 #acb2 in a blue rose-tree1 #aaj2 in a bird1 #aaa1 #aai1 #adb1 #aej2 in a pigeon1 #aab sq42 in a light1 #aaf2 in a flower1 #aag sq42 in grain of sand1 #abj2 in a stone1 #abe n4 #a1 #aef2 in a thorn1 #abi2 in a gem1 #acj2 in a pigeon's egg1 #acb1 #aci2 in a dove's egg1 #acc2 in a box-tree1 #acc2 in the flower of the acacia1 #ace sq42 in a sparrow1 #acg2 in a beetle1 #ach1 #adj2 in a bottle1 #ach2 in a golden cock-chafer1 #adj2 in a dish1 #ada sq42 in a precious stone1 #adb2 in a bag1 #adb2 in a white herb1 #adc2 in a wasp1 #adc sq42 in a twelve-headed serpent1 #adc2 in a golden ring1 #adc2 in seven little birds1 #add2 in a seven-headed snake1 #add2 in a quail1 #add sq42 in a vase1 #ade sq42 in a golden sword and a golden arrow1 #ade2 in entrails1 #adg sq42 in a golden fish1 #adg sq41 #bbj2 in a hair as hard as copper1 #adh2 in a cat1 #aej sq42 in a bear1 #aea2 in a buffalo1 #aea2 in inanimate things1 #aec sqq42 in a hemlock branch1 #aeb2 in folk-custom1 #aec sqq42 in a mountain scaur1 #aef2 in ox-horns1 #aef2 in roof of house1 #aef2 in a tree1 #aef2 in a spring of water1 #aef2 in capital of column1 #aef sq42 in a portrait statue1 #aeg2 in plants1 #aei sqq42 in animals1 #aif sqq42 of shaman or medicine-man in animal1 #aif1 #aii2 kept in totem1 #bbj sqq4 ---- -boxes1 amulets as1 ii4 #aee ---- -stones1 ii4 #aef ---- -stuff of ghosts1 ii4 #ahb ,soulless ,king1 whose soul was in a duck's egg1 ,lithuanian story of the1 ii4 #aac sqq4 ,souls of dead sit round the ,midsummer fire1 i4 #ahc1 #ahd2 of people at a house-warming collected in a bag1 ii4 #aec2 male and female1 in ,chinese philosophy1 #bba2 the plurality of1 #bba sq42 human1 transmigrate into their totemic animals1 #bbc ,sow1 the cropped black1 at ,hallowe'en1 i4 #bci1 #bdj ,sower1 the ,wicked1 driving away1 i4 #ajg1 #aah ,sowerby1 ,james1 on mouse-ear hawk-weed1 ii4 #eg2 on orpine1 #fa n4 #d2 on yellow hoary mullein1 #fd2 on the ,golden ,bough1 #bhd n4 #c2 on mistletoe1 #caf n4 #e ,sowing hemp seed1 divination by1 i4 #bce ,spachendorf1 in ,silesia1 effigy burnt at1 i4 #aai ,spae-wives and ,gestr1 ,icelandic story of the1 ii4 #abe sq4 ,spain1 ,midsummer fires and customs in1 i4 #bjh2 bathing at ,midsummer in1 ii4 #bi2 vervain gathered at ,midsummer in1 #fb ,spark ,sunday in ,switzerland1 i4 #aah ,sparks of ,yule log prognosticate chickens1 lambs1 foals1 calves1 etc41 i4 #bea1 #bfb1 #bfc1 #bfd ,sparrow1 external soul of a jinnee in a1 ii4 #acg ,spear used to help women in hard labour1 i4 #ad2 external soul in a1 ii4 #aje ,speicher1 in the ,eifel1 ,st4 ,john's fires at1 i4 #afi ,spell recited at kindling need-fire1 i4 #bij2 of witchcraft broken by suffering1 #cjd ,spells cast on cattle1 i4 #cja1 #cjb2 cast by witches on union of man and wife1 #cdf ,spencer 7,b47 and ,gillen 7,f4 ,j47 on initiation of medicine-man1 ii4 #bch ,spinning-wheel1 external soul of ogress in a1 ii4 #ajj ,spirit or god of vegetation1 effigies of1 burnt in spring1 ii4 #ba sq42 reasons for burning1 #bc2 leaf-clad representative of1 burnt1 #be ,spirits of the hills1 their treasures1 ii4 #fi ---- of plants and trees in the form of snakes1 ii4 #dd n4 #a ---- of water propitiated at ,midsummer1 ii4 #ca ,spree1 the river1 requires its human victim on ,midsummer ,day1 ii4 #bf ,spreewald1 the ,wends of the1 ii4 #dh ,sprenger1 the inquisitor1 ii4 #aeh ,spring of water1 external soul in a1 ii4 #aef ,springs1 underground1 detected by divining-rod1 ii4 #fg sq4 ,springwort1 mythical plant1 procured at ,midsummer1 ii4 #fi sqq42 reveals treasures1 opens all locks1 and makes the bearer invisible and invulnerable1 #fi sq4 ,sproat1 ,g4 ,m41 on seclusion of girls at puberty1 i4 #dc sq4 ,spruce trees free from mistletoe1 ii4 #cae ,squeals of pigs necessary for fruitfulness of mangoes1 i4 #i ,squirrels burnt in the ,easter bonfires1 i4 #adb1 ii4 #dj ,stabbing a transformed witch or werewolf in order to compel him or her to reveal himself or herself1 i4 #cae ,staffordshire1 the ,yule log in1 i4 #bef ,stamfordham1 in ,northumberland1 need-fire at1 i4 #bhh sq4 ,starling1 external soul of ogress in a1 ii4 #ajj ,stebbing1 ,e4 ,b41 on ,loranthus vestitus in ,india1 ii4 #cag n4 #b ,steinen1 ,professor ,k4 von den1 on the bull-roarer1 ii4 #bcc n4 #b ,stelis1 a kind of mistletoe1 ii4 #cag1 #cah ,sterile beasts passed through ,midsummer fires1 i4 #bjc1 #cch ,sternberg1 in ,mecklenburg1 need-fire at1 i4 #bgd ,stewart1 ,jonet1 a wise woman1 ii4 #ahd ,stewart1 ,w4 ,grant1 on witchcraft1 i4 #cdb n4 #d ,stheni1 near ,delphi1 ii4 #cag ,sticks1 charred1 of bonfires1 protect fields against hail1 i4 #add ----1 charred1 of ,candlemas bonfires1 superstitious uses of1 i4 #aca ----1 charred1 of ,easter fire1 superstitious uses of1 i4 #aba2 preserve wheat from blight and mildew1 #adc ----1 charred1 of ,midsummer bonfires1 planted in the fields1 i4 #afe1 #aff1 #agc1 #agd2 a charm against lightning and foul weather1 #agd2 kept to make the cattle thrive1 #ahj2 thrown into wells to improve the water1 #ahd2 a protection against thunder1 #ahd1 #aib2 a protection against lightning1 #ahg1 #ahh1 #aij ----1 sacred1 whittled1 i4 #ach n4 #a ,stiffness of back set down to witchcraft1 i4 #cdc n41 #cde ,stinging girls and young men with ants1 i4 #fa1 #fb sq4 ---- with ants as a form of purification1 i4 #fa sqq4 ,stipiturus malachurus1 emu-wren1 men's 8brother0 among the ,kurnai1 ii4 #baf ,stolen kail1 divination by1 i4 #bcd sq4 ,stone1 look of a girl at puberty thought to turn things to1 i4 #df2 the ,hairy1 at ,midsummer1 #bab2 external soul in a1 ii4 #abe n4 #a1 #aef2 precious1 external soul of khan in a1 #adb2 magical1 put into body of novice at initiation1 #bga ,stones thrown into ,midsummer fire1 i4 #ahc1 #aia1 #bab2 placed round ,midsummer fires1 #aij2 carried by persons on their heads at ,midsummer1 #bje1 #bab2 at ,hallowe'en fires1 divination by1 #bcj sq41 #bci1 #bdj2 used for curing cattle1 #cbd1 #cbe2 sick people passed through holes in1 ii4 #ahf sqq42 magical1 inserted by spirits in the body of a new medicine-man1 #bce ,stoole1 near ,downpatrick1 ,midsummer ceremony at1 i4 #bje ,stow1 ,john1 on ,midsummer fires in ,london1 i4 #aif sq4 ,strabo1 on the ,hirpi ,sorani1 ii4 #ad2 on the human sacrifices of the ,celts1 #cb ,strackerjan1 ,l41 on fear of witchcraft in ,oldenburg1 i4 #cdc n4 ,strap of wolf's hide used by were-wolves1 i4 #caj n4 #a ,strathpeffer1 in ,ross-shire1 i4 #aec ,strathspey1 sheep passed through a hoop of rowan in1 ii4 #ahd ,straw tied round trees to make them fruitful1 i4 #aae ,streams1 menstruous women not allowed to cross running1 i4 #ig2 need-fire kindled between two running1 #bib ,strength of people bound up with their hair1 ii4 #aeh sq4 ,striking or throwing blindfold1 ii4 #bgi n4 #d ,striped ,petticoat ,philosophy1 ,the1 i4 #f4 ,stromberg ,hill1 burning wheel rolled down the1 i4 #afc ,strutt1 ,joseph1 on ,midsummer fires in ,england1 i4 #aif ,stseelis ,indians of ,british ,columbia1 dread and seclusion of menstruous women among the1 i4 #hi ,stuart1 ,mrs4 ,a41 on withered mistletoe1 ii4 #bhg n4 #a ---- ,lake in ,british ,columbia1 i4 #dg ,stukeley1 ,w41 on a ,christmas custom at ,york1 ii4 #bia n4 #b ,styria1 fern-seed on ,christmas night in1 ii4 #bhi ,styx1 the passage of ,aeneas across the1 ii4 #bid ,subincision at initiation of lads in ,australia1 ii4 #bbg sq41 #bcd1 #bce ,sub-totems in ,australia1 ii4 #bge n4 #a ,sudan1 ceremony of new fire in the1 i4 #acd2 human hyaenas in1 #cac ,sudeten mountains in ,silesia1 i4 #agj ,suffering1 intensity of1 a means to break the spell of witchcraft1 i4 #cjd ,suffolk1 belief as to menstruous women in1 i4 #if n4 #b2 duck baked alive as a sacrifice in1 #cjc sq4 ,suk of ,british ,east ,africa1 their dread of menstruous women1 i4 #ha 8,sultan of the ,oleander10 i4 #ah ,sumatra1 the ,minangkabauers of1 i4 #gi2 the ,kooboos of1 ii4 #afb n4 #b2 the ,looboos of1 #ahb sq42 totemism among the ,battas of1 #bbb sqq42 use of bull-roarers in1 #bbi n4 ,summer1 ,king of1 chosen on ,st4 ,peter's ,day1 i4 #aie ,sun1 rule not to see the1 i4 #ah sqq42 priest of the1 uses a white umbrella1 #bj n4 #a2 not to shine on girls at puberty1 #bb1 #ce1 #cf1 #cg1 #da1 #dd1 #df1 #dg1 #fh2 not to be seen by ,brahman boys for three days1 #fh n4 #b2 impregnation of women by the1 #gd sq42 made to shine on women at marriage1 #ge2 sheep and lambs sacrificed to the1 #acb2 temple of the1 at ,cuzco1 #acb2 the ,birthday of the1 at the winter solstice1 #bdf2 ,christmas an old heathen festival of the birth of the1 #cca sq42 symbolized by a wheel1 #ccd n4 #a1 #cce2 in the sign of the lion1 ii4 #ff sq42 magical virtues of plants at ,midsummer derived from the1 #ga sq42 in the sign of ,sagittarius1 #hb2 calls men to himself through death1 #agc1 #agd n4 #a2 fern-seed procured by shooting at the sun on ,midsummer ,day1 #bia2 the ultimate cooling of the1 #cjg ,sun-charms1 i4 #cca2 the solstitial and other ceremonial fires perhaps sun-charms1 ii4 #bib ---- -god1 ii4 #a1 #af ,sundal1 in ,norway1 need-fire in1 i4 #bhj ,sunday1 children born on a ,sunday can see treasures in the earth1 ii4 #bhh n4 #e ---- of the ,firebrands1 i4 #aaj ---- in ,lent1 the first1 fire-festival on the1 i4 #ajg sqq4 ,sung-yang1 were-tiger in1 i4 #caj ,sunless1 ,prince1 i4 #ba ,sunshine1 use of fire as a charm to produce1 i4 #cda sq4 ,superb warbler1 called women's 8sister0 among the ,kurnai1 ii4 #bae n4 #a1 #baf1 #bah ,superstitions1 ,index of1 i4 #bgj2 about trees struck by lightning1 ii4 #bif sqq4 ,surenthal in ,switzerland1 new fire made by friction at ,midsummer in the1 i4 #afi sq4 ,srya1 the sun-god1 ii4 #a ,sussex1 cleft ash-trees used for the cure of rupture in1 ii4 #afi sq4 ,sutherland1 the need-fire in1 i4 #bid sq4 ,sutherlandshire1 sept of the ,mackays1 8the descendants of the seal10 in1 ii4 #aca sq4 ,swabia1 8burning the witch0 in1 i4 #aaf2 custom of throwing lighted discs in1 #aaf sq42 ,easter fires in1 #add sq42 custom at eclipses in1 #afb n42 the ,midsummer fires in1 #aff sq42 witches as hares and horses in1 #cah sq42 the divining-rod in1 ii4 #fh n4 #d2 fern-seed brought by ,satan on ,christmas night in1 #bhi ,swahili of ,east ,africa1 their ceremony of the new fire1 i4 #acc1 #adj2 birth-trees among the1 ii4 #afj sq42 their story of an ,african ,samson1 ii4 #cad ,swallows1 stones found in stomachs of1 i4 #ag ,swan-woman1 ,tartar story of the1 ii4 #add ,swan's bone1 used by menstruous women to drink out of1 i4 #dh1 #di1 #ej1 #ij1 #ib ,swans' song in a fairy tale1 ii4 #abd ,swanton1 ,j4 ,r41 quoted1 i4 #de n4 #a ,sweden1 customs observed on ,yule ,night in1 i4 #bj sq42 ,easter bonfires in1 #adf2 bonfires on the ,eve of ,may ,day in1 #aei1 #ccf2 ,midsummer fires in1 #agb2 the need-fire in1 #bhj2 bathing at ,midsummer in1 ii4 #bi2 8,midsummer ,brooms0 in1 #ed2 the divining-rod in1 #fi1 #bia2 mistletoe to be shot or knocked down with stones in1 #hb2 mistletoe a remedy for epilepsy in1 #hc2 medical use of mistletoe in1 #hd2 mistletoe used as a protection against conflagration in1 #he1 #bic2 mistletoe cut at ,midsummer in1 #hf2 mystic properties ascribed to mistletoe on ,st4 ,john's ,eve in1 #hf2 ,balder's balefires in1 #hg2 children passed through a cleft oak as a cure for rupture or rickets in1 #agj2 crawling through a hoop as a cure in1 #ahd2 superstitions about a parasitic rowan in1 #bha ,switzerland1 ,lenten fires in1 i4 #aah sq42 new fire kindled by friction of wood in1 #afi sq42 ,midsummer fires in1 #agb2 the ,yule log in1 #bdi2 need-fire in1 #bgi sq41 #ccf2 people warned against bathing at ,midsummer in1 ii4 #bg2 the belief in witchcraft in1 #db n4 #b2 divination by orpine at ,midsummer in1 #fa ,sympathetic relation between cleft tree and person who has been passed through it1 ii4 #agj1 #aga n4 #a1 #agb2 between man and animal1 #bgb sq4 ,syria1 restrictions on menstruous women in1 i4 #hd ,syrmia1 the ,yule log in1 i4 #bfb sq4 ,tabari1 ,arab chronicler1 i4 #hb ,taboo conceived as a dangerous physical substance which needs to be insulated1 i4 #f sq4 ,tabooed men1 i4 #g sq4 ---- persons kept from contact with the ground1 i4 #b sqq4 ---- things kept from contact with the ground1 i4 #g sqq4 ---- women1 i4 #h ,taboos regulating the lives of divine kings1 i4 #b2 observed by priest of ,earth in ,southern ,nigeria1 #d ,tacitus1 on human sacrifices offered by the ancient ,germans1 ii4 #bh n4 #a2 on the goddess ,nerthus1 #bh n4 #a ,tahiti1 king and queen of1 not allowed to set foot on the ground1 i4 #c2 the fire-walk in1 ii4 #aa ,tahitians1 the ,new ,year of the1 ii4 #bdd ,tajan and ,landak1 districts of ,dutch ,borneo1 i4 #e1 ii4 #afd ,talbot1 ,p4 ,amaury1 on external human souls in animals1 ii4 #bjh n4 #a1 #bji n4 #a ,talegi1 ,motlav word for external soul1 ii4 #aih ,tales of maidens forbidden to see the sun1 i4 #gj sqq4 ,talismans of cities1 i4 #hc n4 #a ,talmud1 the1 on menstruous women1 i4 #hc ,tamanaks of the ,orinoco1 their treatment of girls at puberty1 i4 #fa n4 #c ,tamaniu1 external soul in the ,mota language1 ii4 #aih sq41 #bbj ,tamarisk1 ,isfendiyar slain with a branch of a1 i4 #aje ,tami1 the1 of ,german ,new ,guinea1 their rites of initiation1 ii4 #bci sqq4 ,tanganyika1 ,lake1 tribes of1 i4 #bd ,tanner1 ,john1 and the ,shawnee sage1 ii4 #aeg ,tantad1 ,midsummer bonfire1 i4 #ahc ,taoist treatise on the soul1 ii4 #bba ,tapajos1 tributary of the ,amazon1 i4 #fb ,taphos besieged by ,amphitryo1 ii4 #ajc ,tara1 new fire in the ,king's house at1 i4 #aeh ,tar-barrels1 burning1 swung round pole at ,midsummer1 i4 #afi2 burnt at ,midsummer1 #ahj2 procession with lighted1 on ,christmas ,eve1 #bfh ,tarbolton1 in ,ayrshire1 annual bonfire at1 i4 #bjg ,tartar stories of the external soul1 ii4 #adb sq41 #add sq4 ,tartars after a funeral leap over fire1 ii4 #ah ,tattooing1 medicinal use of1 i4 #ih n4 #a2 at initiation1 ii4 #beh1 #bei1 #bfa n4 ,tay1 ,loch1 i4 #bcb ,tcheou1 dynasty of ,china1 i4 #acg ,teak1 ,loranthus on1 ii4 #cag ,teanlas1 ,hallowe'en fires in ,lancashire1 i4 #bde ,teeth filed as preliminary to marriage1 i4 #fh n4 #b ,tegner1 ,swedish poet1 on the burning of ,balder1 ii4 #hg ,tein ,econuch1 8forlorn fire10 need-fire1 i4 #bib ,tein-eigin 7teine-eigin1 tin-egin71 need-fire1 i4 #adg1 #adh1 #bhi1 #bia1 #bic ,teine ,bheuil1 fire of ,beul1 need-fire1 i4 #bic ,tent burnt at ,midsummer1 i4 #bae ,termonde in ,belgium1 ,midsummer fires at1 i4 #aid ,tessier1 on the burning wheel at ,konz1 i4 #afd n4 #a ,tests undergone by girls at puberty1 i4 #be ,teutates1 ,celtic god1 ii4 #hj n4 #c ,teutonic stories of the external soul1 ii4 #aaf sqq4 ,texas1 the ,toukaway ,indians of1 ii4 #bgf ,thahu1 curse or pollution1 i4 #ha ,thays of ,tonquin1 their customs after a burial1 ii4 #agg sq4 ,thebes1 in ,greece1 effigies of ,judas burnt at ,easter in1 i4 #acj sq4 ,theodore1 ,archbishop of ,canterbury1 his denunciation of a heathen practice1 ii4 #aij sq4 ,theophrastus on the different kinds of mistletoe1 ii4 #cag ,therapia1 effigies of ,judas burnt at ,easter in1 i4 #aca ,thief wears a toad's heart to escape detection1 i4 #cjb n4 #b ,thiers1 ,j4 ,b41 on the ,yule log1 i4 #bej2 on gathering herbs at ,midsummer1 ii4 #de n4 #a2 on belief concerning wormwood1 #fa n4 #a ,thieves detected by divining-rod1 ii4 #fh ,thighs of diseased cattle cut off and hung up as a remedy1 i4 #bif n4 #a ,thirty years' cycle of the ,druids1 ii4 #gg ,thlinkeet ,indians4 ,see ,tlingit ,thomas1 ,n4 ,w41 ii4 #baj n4 #b ,thomas the ,rhymer1 verses ascribed to1 ii4 #bhc sq4 ,thompson ,indians of ,british ,columbia1 seclusion of girls at puberty among the1 i4 #di sqq42 their dread of menstruous women1 #hi sq42 prayer of adolescent girl among the1 #ih n4 #a2 supposed invulnerability of initiated men among the1 ii4 #bge sq42 their ideas as to wood of trees struck by lightning1 #big ,thomsdorf1 in ,germany1 i4 #ii ,thomson1 ,basil1 ii4 #bdd n4 #a1 #b ,thonga1 the1 of ,delagoa ,bay1 seclusion of girls at puberty among the1 i4 #bi sq42 will not use the wood of trees struck by lightning1 ii4 #big2 think lightning caused by a bird1 #big n4 #e ,thor1 a ,norse god1 i4 #ajc ,thorn1 external soul in a1 ii4 #abi2 mistletoe on a1 #bia n4 #c ---- bushes used to keep off ghosts1 ii4 #agd sq4 ,thought1 the web of1 ii4 #cjg sq4 ,threatening fruit-trees1 i4 #aad ,three ,holy ,kings1 the divining-rod baptized in the name of the1 ii4 #fh ---- leaps over bonfire1 i4 #bad1 #bae ,threshold1 shavings from the1 burnt1 ii4 #ec ,thrice to crawl under a bramble as a cure1 ii4 #ahj2 to pass through a wreath of woodbine1 #ahd ,throwing or striking blindfold1 ii4 #bgi n4 #d ,thrumalun1 a mythical being who kills and resuscitates novices at initiation1 ii4 #bcc4 ,see also ,daramulun and ,thuremlin ,thrushes deposit seeds of mistletoe1 ii4 #caf n4 #a ,thunder associated with the oak1 i4 #ade2 ,midsummer fires a protection against1 #agf2 charred sticks of ,midsummer bonfire a protection against1 #ahd1 #aib2 ashes of ,midsummer fires a protection against1 #aij2 brands from the ,midsummer fires a protection against1 #aia2 certain flowers at ,midsummer a protection against1 ii4 #ed1 #eh1 #ei2 the sound of bull-roarers thought to imitate1 #bbh sqq4 ,see also ,lightning ,thunder and lightning1 the ,yule log a protection against1 i4 #bdh1 #bdi1 #bej1 #beb1 #bec1 #bed1 #beh1 #bfd2 bonfires a protection against1 #cdd2 smoke of ,midsummer herbs a protection against1 ii4 #dh2 vervain a protection against1 #fb2 name given to bull-roarers1 #bca sq4 ---- and the oak1 the ,aryan god of the1 i4 #bfe 8---- -besom10 name applied to mistletoe and other bushy excrescences on trees1 ii4 #he1 #cja2 a protection against thunderbolts1 #he ---- -bird1 the mythical1 i4 #dd 8---- -bolts10 name given to celts1 i4 #ad sq4 8---- -poles10 oak sticks charred in ,easter bonfires1 i4 #ade ,thunderstorms and hail caused by witches1 i4 #cdd2 ,midsummer flowers a protection against1 ii4 #dh ,thuremlin1 a mythical being who kills lads at initiation and restores them to life1 ii4 #bbg4 ,see also ,daramulun ,thuringia1 custom at eclipses in1 i4 #afb n42 ,midsummer fires in1 #afi1 ii4 #dj2 ,schweina in1 i4 #bfe2 belief as to magical properties of the fern in1 ii4 #ff sq4 ,thursday1 ,maundy1 i4 #abe n4 #a ,thurso1 witches as cats at1 i4 #cag ,thurston1 ,e41 on the fire-walk1 ii4 #i ,thyme burnt in ,midsummer fire1 i4 #bac2 wild1 gathered on ,midsummer ,day1 ii4 #fd ,tibet1 sixty years' cycle in1 ii4 #gh n4 ,ticunas of the ,amazon1 ordeal of young men among the1 i4 #fb sq4 ,tiger1 a ,batta totem1 ii4 #bbc ,tiger's skin at inauguration of a king1 i4 #d ,timmes of ,sierra ,leone1 their secret society1 ii4 #bfj n4 #a ,tinneh ,indians1 seclusion of girls at puberty among the1 i4 #dg sqq42 their dread and seclusion of menstruous women1 #ia sqq4 ,tinnevelly1 the ,kappiliyans of1 i4 #fi ,tipperary1 county of1 were-wolves in1 i4 #caj n4 #a2 woman burnt as a witch in1 #cbc sq4 ,tiree1 the need-fire in1 i4 #adh2 the ,beltane cake in1 #adi2 witch as sheep in1 #caf ,tivor1 god or victim1 i4 #ajc n4 ,tiyans of ,malabar1 their seclusion of girls at puberty1 i4 #fh sq4 ,tlactga or ,tlachtga in ,ireland1 i4 #aci ,tlingit 7,thlinkeet7 ,indians of ,alaska1 seclusion of girls at puberty among the1 i4 #de sq4 ,tlokoala1 a secret society of the ,nootka ,indians1 ii4 #bga ,toad1 witch in form of a1 i4 #cbc ---- clan1 ii4 #bgc ---- -stools thrown into ,midsummer bonfires as a charm1 i4 #agb ,toad's heart worn by a thief to prevent detection1 i4 #cjb n4 #b ,toads burnt alive in ,devonshire1 i4 #cjb ,toaripi of ,new ,guinea1 their rule as to menstruous women1 i4 #hd ,tobas1 ,indian tribe of the ,gran ,chaco1 their custom of secluding girls at puberty1 i4 #ei ,tobelorese of ,halmahera1 their rites of initiation1 ii4 #bdh ,toboengkoe1 the1 of ,central ,celebes1 custom observed by widower among the1 ii4 #agh sq4 ,tocandeira1 native name for the ,cryptocerus atratus1 ,f41 ant1 i4 #fb ,todas of the ,neilgherry ,hills1 their ceremony of the new fire1 i4 #acf ,tokio1 the fire-walk at1 ii4 #i sq4 ,tokoelawi of ,central ,celebes1 custom observed by mourners among the1 ii4 #agh ,tomori1 the ,gulf of1 in ,celebes1 i4 #cab ,tongue of medicine-man1 hole in1 ii4 #bch1 #bci ,tonquin1 the ,thays of1 their burial customs1 ii4 #agg sq4 ,tonwan1 magical influence of medicine-bag1 ii4 #bfh1 #bfi ,tooth of novice knocked out at initiation1 ii4 #bbg1 #bce ,toradjas of ,central ,celebes1 were-wolves among the1 i4 #caa sq42 their custom at the smelting of iron1 ii4 #aed ,torch-races at ,easter1 i4 #adb2 at ,midsummer1 #age ,torches interpreted as imitations of lightning1 i4 #cdj n4 #a ----1 burning1 carried round folds and lands at ,midsummer1 i4 #bjf2 applied to fruit-trees to fertilize them1 #cdj ---- of ,demeter1 i4 #cdj ----1 processions with lighted1 i4 #ada1 #ada sq41 #bcc sq42 through fields1 gardens1 orchards1 and streets1 #ajg sq41 #aaj sqq41 #aac sqq41 #agi1 #cci sq42 at ,midsummer1 #agi2 on ,christmas ,eve1 #bff ,torres ,straits ,islands1 seclusion of girls at puberty in the1 i4 #cf sq41 #ci sqq42 dread and seclusion of women at menstruation in the1 #gh sq42 use of bull-roarers in the1 ii4 #bbh n4 #b1 #bcb ,tortoises1 external human souls lodged in1 ii4 #bjd ,torture1 judicial1 of criminals1 witches1 and wizards1 ii4 #aeh sq4 ,totem1 transference of man's soul to his1 ii4 #bai n41 #bbe sq42 supposed effect of killing a1 #bbj2 the receptacle in which a man keeps his external soul1 #bbj sqq42 the individual or personal1 #bbb n4 #e1 #bbd n4 #a1 #bbf n4 #a ,see also ,sex totem ---- animal1 artificial1 novice at initiation brought back by1 ii4 #bga sq42 transformation of man into his1 #bge ---- clans and secret societies1 related to each other1 ii4 #bgb sq4 ---- names kept secret1 ii4 #bbe n4 ---- plants among the ,fans1 ii4 #afa ,totemism1 suggested theory of1 ii4 #bah sqq4 ,totems1 honorific1 of the ,carrier ,indians1 ii4 #bgc sqq42 personal1 among the ,north ,american ,indians1 #bgc1 #bgf n4 #a2 multiplex1 of the ,australians1 #bge n4 #a ,touch of menstruous women thought to convey pollution1 i4 #hg1 #ij ,toukaway ,indians of ,texas1 ceremony of mimic wolves among the1 ii4 #bgf ,toulouse1 torture of sorcerers at1 ii4 #aeh ,touraine1 ,midsummer fires in1 i4 #ahb ,train1 ,joseph1 on ,beltane fires in ,isle of ,man1 i4 #aeg ,transference of a man's soul to his totem1 ii4 #bai n41 #bbe sq4 ,transformation of men into wolves at the full moon1 i4 #cad n4 #a2 of witches into animals1 #cae sqq41 ii4 #caa sq42 of men into animals1 #bjg2 of man into his totem animal1 #bge ,transmigration of soul of ruptured person into cleft oak-tree1 ii4 #agb2 of human souls into totem animals1 #bbc ,transylvania1 the ,roumanians of1 i4 #ac2 story of the external soul among the ,saxons of1 ii4 #aaf2 belief as to children born on a ,sunday in1 #bhh n4 #e ,travancore1 women deemed liable to be attacked by demons in1 i4 #bd n4 #b2 the ,pulayars of1 #fi ,travexin1 in the ,vosges1 witch as hare at1 i4 #cah ,treasures guarded by demons1 ii4 #fe2 found by means of fern-seed1 #fe1 #bhg2 discovered by divining-rod1 #fh2 revealed by springwort1 #gj2 revealed by mistletoe1 #bhg1 #bia2 bloom in the earth on ,midsummer ,eve1 #bhh n4 #e ,trebius1 on the springwort1 ii4 #ga ,tree burnt in the ,midsummer bonfire1 i4 #agc sq41 #ahj1 #ahc2 external soul in a1 ii4 #ajb1 #aef ---- -creeper 7,climacteris scandens71 women's 8sister0 among the ,yuin1 ii4 #baf ---- -spirit1 effigies of1 burnt in bonfires1 ii4 #ba sqq42 human representatives of1 put to death1 #be2 human representative of the1 perhaps originally burnt at the fire-festivals1 #ij ---- spirits bless women with offspring1 ii4 #bb2 in the form of serpents1 #dd n4 #a ,trees1 men changed into1 by look of menstruous women1 i4 #gi2 burnt in spring fires1 #aae sq41 #aaf1 #adb2 burnt in ,midsummer fires1 #agc sq41 #ahe1 #aib1 #aic1 #bji2 burnt at ,holi festival in ,india1 ii4 #b2 burnt in bonfires1 #bb2 lives of people bound up with1 #aei sqq42 hair of children tied to1 #afe2 the fate of families or individuals bound up with1 #afe sqq42 creeping through cleft trees as cure for various maladies1 #agj sqq42 fire thought by savages to be stored like sap in1 #bie2 struck by lightning1 superstitions about1 #bif sqq4 ---- and plants as life-indices1 ii4 #afj sqq4 ,trfoir1 the ,yule log1 i4 #bdi ,trfouet1 the ,yule log1 i4 #beb n4 #b1 #bec ,tregonan1 in ,cornwall1 ,midsummer fires on1 i4 #aii ,trench cut in ground at ,beltane1 i4 #aej1 #aeb ,trevelyan1 ,marie1 on ,midsummer fires1 i4 #bja2 on ,hallowe'en1 #bbf n4 #a2 on ,st4 ,john's wort in ,wales1 ii4 #ee n4 #b2 on burnt sacrifices in ,wales1 #cja ,treves1 the archbishop of1 i4 #aah ,triangle of reeds1 passage of mourners through a1 ii4 #agg sq4 ,trie-,chateau1 dolmen near ,gisors1 ii4 #ahh ,trilles1 ,father ,h41 on the theory of the external soul among the ,fans1 ii4 #bja ,trinidad1 the fire-walk in1 ii4 #aa ,triumphal arch1 suggested origin of the1 ii4 #aie ,trolls1 efforts to keep off the1 i4 #adf2 and evil spirits abroad on ,midsummer ,eve1 #agb2 ,midsummer flowers a protection against1 ii4 #ed2 rendered powerless by mistletoe1 #hf1 #bhc1 #bid ,true ,steel1 whose heart was in a bird1 ii4 #aaj sq4 ,trumpets sounded at initiation of young men1 ii4 #bdi ---- penny1 at the feast of the ,nativity of the ,virgin1 i4 #bba1 #bbb ,tsetsaut tribe of ,british ,columbia1 seclusion of girls at puberty among the1 i4 #df ,tsimshian girls at puberty1 rules observed by1 i4 #dd n4 #b ,tubuan or ,tubuvan1 man disguised as cassowary in ,duk-duk ceremonies1 ii4 #bdg ,tugeri or ,kaya-,kaya of ,dutch ,new ,guinea1 ii4 #bdb2 their use of bull-roarers1 #bdb sq4 ,tui ,nkualita1 a ,fijian chief1 founder of the fire-walk1 ii4 #aa ,tulsi plant1 its miraculous virtue1 ii4 #e ,tummel1 the valley of the1 i4 #bca ,tunis1 ,new ,year fires at1 i4 #bag2 gold sickle and fillet said to be found in1 ii4 #hj n4 #c ,tunnel1 creeping through a1 as a remedy for an epidemic1 i4 #bhc sq4 ,turf1 sick children and cattle passed through holes in1 ii4 #aia ,turks of ,siberia1 marriage custom of the1 i4 #ge ,turukhinsk region1 ,samoyeds of the1 ii4 #aif ,tutu1 island of ,torres ,strait1 treatment of girls at puberty in1 i4 #da ,twanyirika1 a spirit whose voice is heard in the sound of the bull-roarer1 ii4 #bcc sq42 kills and resuscitates lads at initiation1 #bcd ,twelfth ,day1 ,eve of1 the bonfires of1 i4 #ajg2 processions with torches on1 #cdj ---- ,night1 the ,king of the ,bean on1 i4 #aec n4 #c2 cake1 #ahd2 the ,yule log on1 #bdh1 #bej1 #bea2 the divining-rod cut on1 ii4 #fh ,twelve ,nights1 remains of ,yule log scattered on fields during the1 i4 #bdh2 between ,christmas and ,epiphany1 were-wolves abroad during the1 #caj n4 #a 8,twice born0 ,brahman1 ii4 #bgf ,twin brothers in ritual1 i4 #bgh ---- -producing virtue ascribed to a kind of mistletoe1 ii4 #gi ,twins and their afterbirths counted as four children1 ii4 #afb n4 #b ,twins1 father of1 i4 #bd ,two ,brothers1 ancient ,egyptian story of the1 ii4 #acd sqq4 ,tyrol1 8burning the witch0 in the1 i4 #aaf2 fires to burn the witches in the1 #afj2 ,midsummer fires in the1 #agb sq42 magical plants culled on ,midsummer ,eve in the1 ii4 #dg2 ,st4 ,john's wort in the1 #ed2 mountain arnica gathered at ,midsummer in the1 #eh2 use of four-leaved clover in the1 #fb sq42 dwarf-elder gathered at ,midsummer in the1 #fd2 the divining-rod in the1 #fh2 mistletoe used to open all locks in the1 #he2 belief as to mistletoe growing on a hazel in the1 #bia n4 #c ,tyrolese peasants use fern-seed to discover buried gold and to prevent money from decreasing1 ii4 #bhh ---- story of a girl who was forbidden to see the sun1 i4 #gb ,ualaroi1 the1 of the ,darling ,river1 their belief as to initiation1 ii4 #bcc ,uaupes of ,brazil1 seclusion of girls at puberty among the1 i4 #fa ,uganda1 kings of1 not allowed to set foot on ground1 i4 #c sq42 life of the king of1 bound up with barkcloth trees1 ii4 #afj2 passage of sick man through a cleft stick or a narrow opening in1 #aha sq42 cure for lightning-stroke in1 #bih n4 #b ,see also ,baganda ,uisnech1 in ,county ,meath1 great fair at1 i4 #aeh ,uist1 ,beltane cakes in1 i4 #aed ----1 ,north1 need-fire in1 i4 #bic sq4 ----1 ,south1 fairies at ,hallowe'en in1 i4 #bbf2 salt cake at ,hallowe'en in1 #bch sq4 ,uiyumkwi tribe1 their treatment of girls at puberty1 i4 #ci sq4 ,ukami1 in ,german ,east ,africa1 ii4 #cac ,ukpong1 external soul in ,calabar1 ii4 #bjf ,ulad ,bu ,aziz1 ,arab tribe in ,morocco1 their ,midsummer fires1 i4 #bad ,umbrellas in ritual1 i4 #bj n4 #a1 #ca ,uncleanness1 ceremonial1 among the ,indians of ,costa ,rica1 i4 #fe n4 #a2 and sanctity not clearly differentiated in the primitive mind1 #ig sq4 ,uncleanness of women at menstruation1 i4 #gf sqq4 ,see also ,menstruous ,unguent made from fat of crocodiles and snakes1 i4 #ad ,universal healer1 name given to mistletoe1 ii4 #gg ,unlucky1 ,midsummer ,day regarded as1 ii4 #bi ---- children passed through narrow openings1 ii4 #aij ,unmasking a were-wolf or witch by wounding him or her1 i4 #cae1 #cba ,unmatjera tribe of ,central ,australia1 their rites of initiation1 ii4 #bcd2 initiation of a medicine-man in the1 #bch ,up-helly-a'1 at ,lerwick1 i4 #bfi n4 ,uraons4 ,see ,oraons ,urabunna tribe of ,central ,australia1 their rites of initiation1 ii4 #bcd ,ustrels1 a species of vampyre in ,bulgaria1 i4 #bhd ,vagney1 in the ,vosges1 ,christmas custom at1 i4 #bed ,vagueness and inconsistency of primitive thought1 ii4 #cja sq4 ,val di ,ledro1 effigy burnt in the1 at ,carnival1 i4 #abj ,valais1 the canton of1 ,midsummer fires in1 i4 #agb2 cursing a mist in1 #bhj ,valenciennes1 ,lenten fire-custom at1 i4 #aad n4 #d ,valentines at bonfires1 i4 #aji sq4 ,vallancey1 ,general ,charles1 on ,hallowe'en customs in ,ireland1 i4 #bda sq4 ,valle des ,bagnes1 cursing a mist in the1 i4 #bhj ,vampyres1 need-fire kindled as a safeguard against1 i4 #bhd sqq41 #cdd ,vapour bath1 i4 #dj ,var1 ,midsummer fires in the ,french department of1 i4 #aic ,varro1 on the fire-walk of the ,hirpi ,sorani1 ii4 #ad n4 #c ,vase1 external soul of habitual criminal in a1 ii4 #ade sq4 ,vecoux1 in the ,vosges1 i4 #bed ,vedic hymns1 the fire-god ,agni in the1 ii4 #bie sq4 ,vegetables at ,midsummer1 their fertilizing influence on women1 ii4 #ea ,vegetation1 spirit of1 burnt in effigy1 ii4 #ba sq42 reasons for burning1 #bc2 leaf-clad representative of1 burnt1 #be ---- -spirits1 ,w4 ,mannhardt's view that the victims burnt by the ,druids represented1 ii4 #dc ,velten1 ,c41 on an ,african ,balder1 ii4 #cab sq4 ,verbascum1 mullein1 gathered at ,midsummer1 ii4 #fc sq42 its relation to the sun1 #fd ,verbena officinalis1 vervain1 gathered at ,midsummer1 ii4 #fb ,verges1 in the ,jura1 ,lenten fire-custom at1 i4 #aad sq4 ,vermin exorcized with torches1 i4 #cdj ,versipellis1 a were-wolf1 i4 #cad n4 #a ,vervain1 garlands or chaplets of1 at ,midsummer1 i4 #afb1 #afc1 #afe2 burnt in the ,midsummer fires1 #aie2 used in exorcism1 ii4 #fb n4 #d2 a protection against thunder and lightning1 sorcerers1 demons1 and thieves1 #fb2 gathered at ,midsummer1 #fb ,vespasian family1 the oak of the1 ii4 #afh ,vesper-bell on ,midsummer ,eve1 ii4 #fb ,vessels1 special1 used by menstruous women1 i4 #hf1 #ij2 used by girls at puberty1 #ic ,vesta1 sacred fire in the temple of1 annually kindled1 i4 #ach2 the fire of1 at ,rome1 fed with oak-wood1 ii4 #ia1 #bhf ,vestal ,virgins relit the sacred fire of ,vesta1 i4 #ach2 their rule of celibacy1 #ach n4 #e ,vestini1 the ancient1 i4 #bji ,veth1 ,p4 ,j41 on the ,golden ,bough1 ii4 #cai ,victims1 human1 claimed by ,st4 ,john on ,st4 ,john's ,day 7,midsummer ,day71 i4 #bg1 #bi2 claimed by water at ,midsummer1 ii4 #bf sqq4 ,victoria1 aborigines of1 their custom as to emu fat1 i4 #ac2 their dread of women at menstruation1 #gg sq4 ---- sex totems in1 ii4 #bag ,vidovec in ,croatia1 ,midsummer fires at1 i4 #agh ,vienne1 department of1 ,midsummer fires in the1 i4 #aia2 the ,yule log in1 #bea ,vilavou1 ,new ,year's ,men1 name given to newly initiated lads in ,fiji1 ii4 #bdd ,village surrounded with a ring of fire as a protection against an evil spirit1 i4 #bhb ,vimeux1 ,lenten fires at1 i4 #aac ,vintage1 omens of1 i4 #afd ,vipers sacred to balsam trees in ,arabia1 ii4 #dd n4 #a ,virbius at ,nemi interpreted as an oak-spirit1 ii4 #bie ,virgil1 on the fire-walk of the ,hirpi ,sorani1 ii4 #ad2 his account of the ,golden ,bough1 #bhd sq41 #bhf1 #bic sq41 #cae sqq4 ,virgin1 the1 blesses the fruits of the earth1 i4 #aah2 the hair of the ,holy1 found in ashes of ,midsummer fire1 #ahb sq41 #aia2 feast of the ,nativity of the1 #bbj sq42 and child supposed to sit on the ,yule log1 #bec sq4 ,virgins of the ,sun at ,cuzco1 i4 #acb2 the ,vestal1 and the sacred fire1 #acf ,virginia1 rites of initiation among the ,indians of1 ii4 #bff sq4 ,virginity1 test of1 by blowing up a flame1 i4 #acg n4 ,virility supposed to be lost by contact with menstruous women1 i4 #ha ,viscum album1 common mistletoe1 ii4 #cae sqq42 ,viscum quernum1 #cag ,visiter1 the ,christmas1 i4 #bfa sq41 #bfc1 #bfd ,viti ,levu1 the largest of the ,fijian ,islands1 ii4 #bdc ,vitrolles1 bathing at ,midsummer in1 i4 #aid ,vogel ,mountains1 i4 #aah ,voigtland1 bonfires on ,walpurgis ,night in1 i4 #afj2 tree and person thrown into water on ,st4 ,john's ,day in1 ii4 #bg sq42 divination by flowers on ,midsummer ,eve in1 #ec2 mountain arnica gathered at ,midsummer in1 #eg sq42 wild thyme gathered at ,midsummer in1 #fd2 precautions against witches in1 #gc sq4 ,volga1 the ,cheremiss of the1 i4 #aha ,volksmarsen in ,hesse1 ,easter fires at1 i4 #adj ,voluspa1 the ,sibyl's prophecy in the1 i4 #ajb sq4 ,voralberg1 in the ,tyrol1 8burning the witch0 at1 i4 #aaf ,vorges1 near ,laon1 ,midsummer fires at1 i4 #ahg ,vosges1 ,midsummer fires in the1 i4 #ahh1 #ccf2 the ,yule log in the1 #bed2 cats burnt alive on ,shrove ,tuesday in the1 ii4 #dj ---- ,mountains1 ,lenten fires in the1 i4 #aji2 witches as hares in the1 #cah2 magic herbs culled on ,eve of ,st4 ,john in the1 ii4 #dg ,vrid-eld1 need-fire1 i4 #bhj ,vultures1 lives of persons bound up with those of1 ii4 #bja1 #bjb ,wadai1 ceremony of the new fire in1 i4 #acd1 #adj ,wadoe1 the1 of ,german ,east ,africa1 ii4 #cab ,wafiomi1 seclusion of girls at puberty among the1 i4 #bh ,wagstadt in ,silesia1 ,judas ceremony at1 i4 #adf n4 #c ,wajagga1 the1 of ,german ,east ,africa1 birth-plants among the1 ii4 #afj ,wakelbura tribe 7,australia71 dread and seclusion of women at menstruation in the1 i4 #gh ,wakondyo1 their custom as to the afterbirth1 ii4 #afb sq4 ,wales1 ,snake ,stones in1 i4 #ae sq42 ,beltane fires and cakes in1 #aee sq42 ,midsummer fires in1 #bjj sq42 divination at ,hallowe'en in1 #bbi1 #bdj sq42 ,hallowe'en fires in1 #bci sq42 the ,yule log in1 #beh2 burnt sacrifices to stop cattle-disease in1 #cja2 witches as hares in1 #cae n4 #a2 belief as to witches in1 #cba n4 #b2 bewitched things burnt in1 #cbb2 divination by flowers on ,midsummer ,eve in1 ii4 #ec2 ,st4 ,john's wort in1 #ee2 mistletoe to be shot or knocked down with stones in1 #hb2 mistletoe cut at ,midsummer in1 #hf2 mistletoe used to make the dairy thrive in1 #hf2 ,beltane fire kindled by the friction of oak-wood in1 #ia2 mistletoe gathered at ,midsummer in1 #bic ,walhalla1 i4 #aja ,walking over fire as a rite1 ii4 #c sqq4 ,walls1 fortified1 of the ancient ,gauls1 i4 #bfg sq4 ,walnut1 branches of1 passed across ,midsummer fires and fastened on cattle-sheds1 i4 #aia ,walos of ,senegambia1 their belief as to a sort of mistletoe1 ii4 #gi sq4 ,walpi1 ,pueblo ,indian village1 use of bull-roarers at1 ii4 #bca ,walpurgis ,day1 i4 #adc ---- ,night1 witches abroad on1 i4 #aei sq42 a witching time1 #bie2 precautions against witches on1 ii4 #bj n42 witches active on1 #gc1 #gd ,wangen in ,baden1 ,lenten fire-custom at1 i4 #aag ,wanyamwezi1 their belief as to wounded crocodiles1 ii4 #baj n4 #a ,warlock1 the invulnerable1 stories of1 ii4 #ig sqq4 ,warriors tabooed1 i4 #e ,warwickshire1 the ,yule log in1 i4 #beg ,washamba1 the1 of ,german ,east ,africa1 their custom at circumcision1 ii4 #ahc ,washington ,state1 seclusion of girls at puberty among the ,indians of1 i4 #dc ,wasmes1 processions with torches at1 i4 #ajh ,wasp1 external soul of enchanter in a1 ii4 #adc ,wasps1 young men stung with1 as an ordeal1 i4 #fc ,wassgow mountains1 the need-fire in the1 i4 #bga ,water from sacred wells1 i4 #ab2 menstruous women not to go near1 #gg2 consecrated at ,easter1 #abb sqq41 #abe2 turned to wine at ,easter1 #abd2 improved by charred sticks of ,midsummer fires1 #ahd2 at ,midsummer1 people drenched with1 #aic sq42 heated in need-fire and sprinkled on cattle1 #bhi2 claims human victims at ,midsummer1 ii4 #bf sqq42 supposed to acquire certain marvellous properties at ,midsummer1 #bi sqq42 haunted and dangerous at ,midsummer1 #ca ,water of life1 ii4 #aad sq4 ---- of springs thought to acquire medicinal qualities on ,midsummer ,eve1 i4 #agb ----1 rites of1 at ,midsummer festival in ,morocco1 i4 #baf2 at ,new ,year in ,morocco1 #bah ---- spirits1 offerings to1 at ,midsummer1 ii4 #bh ,wayanas of ,french ,guiana1 ordeals among the1 i4 #fc sq4 ,weariness1 magical plants placed in shoes a charm against1 ii4 #ed1 #fj ,weaver1 the wicked1 of ,rotenburg1 ii4 #bhi sq4 ,weeks1 ,rev4 ,john ,h41 on rites of initiation on the ,lower ,congo1 ii4 #bee n4 #a ,weeping of girl at puberty1 i4 #bd1 #bi ,weidenhausen1 in ,westphalia1 the ,yule log at1 i4 #bdh ,wells1 sacred1 in ,scotland1 i4 #ab2 menstruous women kept from1 #ha1 #if sq42 charred sticks of ,midsummer fires thrown into1 #ahd2 crowned with flowers at ,midsummer1 ii4 #bh ----1 holy1 resorted to on ,midsummer ,eve in ,ireland1 i4 #bje sq4 ----1 the ,lord of the1 ii4 #bh ,welsh cure for whooping-cough1 ii4 #ahj1 #aib n4 #a ---- name1 alleged1 for mistletoe1 ii4 #bhf n4 #c ,see also ,wales ,wends1 their faith in ,midsummer herbs1 ii4 #ed ---- of ,saxony1 their idea as to wood of trees struck by lightning1 ii4 #big ---- of the ,spreewald gather herbs and flowers at ,midsummer1 ii4 #dh2 their belief as to the divining-rod1 #fh n4 #d ,wensley-dale1 the ,yule log in1 i4 #bef ,were-tigers in ,china and the ,east ,indies1 i4 #caj sq41 #cac n4 #a ---- -wolf1 how a man becomes a1 i4 #caj n4 #a2 story in ,petronius1 #cac sq4 ---- -wolves compelled to resume their human shape by wounds inflicted on them1 i4 #cjh sqq42 put to death1 #caa2 and the full moon1 #cad n4 #a2 and witches1 parallelism between1 #cae1 #cba ,werner1 ,miss ,alice1 on a soul-box1 ii4 #aef n4 #a2 on ,african ,balders1 #cad ,westenberg1 ,j4 ,c41 on the ,batta theory of souls1 ii4 #bbc n4 #b ,westermarck1 ,dr4 ,edward1 on ,new ,year rites in ,morocco1 i4 #bah2 on ,midsummer festival in ,north ,africa1 #bai2 his theory that the fires of the fire-festivals are purificatory1 #cbi sq42 on water at ,midsummer1 ii4 #ca ,westphalia1 ,easter fires in1 i4 #adj2 the ,yule log in1 #bdh2 divination by orpine at ,midsummer in1 ii4 #fa2 camomile gathered at ,midsummer in1 #fc2 the ,midsummer log of oak in1 #ib n4 #a ,wetteren1 wicker giants at1 ii4 #ce ,wetterpfhle1 oak sticks charred in ,easter bonfires1 i4 #ade ,wexford1 ,midsummer fires in1 i4 #bjc ,whalton1 in ,northumberland1 ,midsummer fires at1 i4 #aih ,wheat thrown on the man who brings in the ,christmas log1 i4 #bfj1 #bfb1 #bfd2 protected against mice by mugwort1 ii4 #eh sq4 ,wheel1 fire kindled by the rotation of a1 i4 #agg1 #agi1 #bgj1 #bgc1 #bhi sq41 #bib1 #cce sq41 ii4 #ia2 as a symbol of the sun1 i4 #ccd n4 #a1 #cce2 as a charm against witchcraft1 #cde n4 #c ----1 burning1 rolled down hill1 i4 #aaf1 #aag sq41 #aai1 #ada1 #adc1 #afa1 #afb sq41 #afc sq41 #aff1 #agc1 #agd1 #bja1 #cbh1 #ccd1 #ccg sq41 #cch2 thrown into the air at ,midsummer1 #agi2 rolled over fields at ,midsummer to fertilize them1 #aia1 #cdj sq42 perhaps intended to burn witches1 #cde ,wherry1 ,mrs41 i4 #ajh n4 #b1 ii4 #cf n4 #a ,whips cracked to drive away witches1 ii4 #gd ,whitby1 the ,yule log at1 i4 #bef ,white1 ,rev4 ,g4 ,e41 on passing through a ring of red-hot iron1 ii4 #ahf2 on passing sheep through a rifted rock1 #ahi sq4 ,white birds1 ten1 external soul in1 ii4 #adb ---- bulls sacrificed by ,druids at cutting the mistletoe1 ii4 #gg ---- chalk1 bodies of newly initiated lads coated with1 ii4 #bda ---- clay1 bodies of novices at initiation smeared with1 ii4 #bee n4 #a1 #beg ---- cloth1 fern-seed caught in a1 i4 #fe1 ii4 #bia2 springwort caught in a1 i4 #gj2 mistletoe caught in a1 ii4 #gg1 #bic2 used to catch the ,midsummer bloom of the oak1 #bib1 #bic ---- cock burnt in ,midsummer bonfire1 ii4 #dj ---- herb1 external souls of two brothers in a1 ii4 #adc ---- horse1 effigy of1 carried through ,midsummer fire1 i4 #bjc ---- ,sunday1 i4 #aag n4 #a ,whiteborough1 in ,cornwall1 ,midsummer fires on1 i4 #aii ,whooping-cough cured by crawling under a bramble1 ii4 #ahj2 ,bulgarian cure for1 #aha2 child passed under an ass as a cure for1 #aib ,wicked ,sower1 driving away the1 i4 #ajg1 #aah ,wicken 7rowan7 tree1 a protection against witchcraft1 i4 #cbf1 #cbg n4 #a ,wicker giants at popular festivals in ,europe1 ii4 #cc sqq42 burnt in summer bonfires1 #ch ,wiesensteig1 in ,swabia1 witch as horse at1 i4 #cai 8,wild fire10 the need-fire1 i4 #bgb1 #bgc1 #bgg ,wilde1 ,lady1 her description of ,midsummer fires in ,ireland1 i4 #bjd sq4 ,wilken1 ,g4 ,a41 on the external soul1 ii4 #if n4 #a ,wilkes1 ,charles1 on seclusion of girls at puberty1 i4 #dc ,will-fire1 or need-fire1 i4 #bhh1 #big ,willow1 mistletoe growing on1 ii4 #gi1 #cae1 #caf2 children passed through a cleft willow-tree as a cure1 #agj2 crawling through a hoop of willow branches as a cure1 #ahd2 crawling under the root of a willow as a cure1 #aha2 ,orpheus and the1 #bid ,wimmer1 ,f41 on the various sorts of mistletoe known to the ancients1 ii4 #cah ,winamwanga1 seclusion of girls at puberty among the1 i4 #bd sq42 their custom as to lightning-kindled fire1 ii4 #big sq4 ,wind1 bull-roarers sounded to raise a1 ii4 #bcb ,window1 magic flowers to be passed through the1 ii4 #eb ,wine thought to be spoiled by menstruous women1 i4 #if ,winenthal in ,switzerland1 new fire made by friction at ,midsummer in the1 i4 #afi sq4 ,winnebagoes1 ritual of death and resurrection among the1 ii4 #bfh ,winnowing-basket1 divination by1 i4 #bcf ,winter solstice1 ,persian festival of fire at the1 i4 #bfi 8,winter's ,grandmother10 burning the1 i4 #aaf ,winterbottom1 ,thomas1 on a secret society of ,sierra ,leone1 ii4 #bfj ,wintun ,indians of ,california1 seclusion of girls among the1 i4 #db sq4 ,witch1 burning the1 i4 #aaf1 #aah sq42 effigy of1 burnt in bonfire1 #aei2 compelled to appear by burning an animal or part of an animal which she has bewitched1 #cjc1 #cje1 #cjg sq41 #cba sq42 in form of a toad1 #cbc4 ,see also ,witches ,witch1 ,mac,crauford1 the great arch1 i4 #bic 8---- -shot10 a sudden stiffness in the back1 i4 #cdc n41 #cde ,witch's herb1 ,st4 ,john's wort1 ii4 #ef n4 #a 8---- nest10 a tangle of birch-branches1 ii4 #ahe ,witchcraft1 bonfires a protection against1 i4 #ajh1 #aji2 holy water a protection against1 #abc2 cattle driven through ,midsummer fire as a protection against1 #age2 burs and mugwort a preservative against1 #agg1 ii4 #ei sq42 ,midsummer fires a protection against1 i4 #ahe1 #ahh2 a broom a protection against1 #baj2 need-fire kindled to counteract1 #bhj1 #bib sq41 #bic1 #bie2 in ,devonshire1 #cjb2 great dread of1 in ,europe1 #cdj2 the fire-festivals regarded as a protection against1 #cdb2 stiffness in the back attributed to1 #cdc n41 #cde2 colic and sore eyes attributed to1 #cdd2 a wheel a charm against1 #cde n42 thought to be the source of almost all calamities1 ii4 #ai sq42 leaping over bonfires as a protection against1 #dj2 its treatment by the ,christian ,church1 #db2 and sorcery1 ,midsummer herbs and flowers a protection against1 #de1 #df1 #di1 #ed1 #ee1 #ei1 #fj1 #fb1 #fd1 #fe1 #ff1 #fg1 #gb2 ,st4 ,john's wort a protection against1 #ed2 dwarf-elder used to detect1 #fd2 fern root a protection against1 #fg2 mistletoe a protection against1 #he sq41 #bhb1 #bhc1 #bid2 fatal to milk and butter1 #hf2 oak log a protection against1 #ib2 the rowan a protection against1 i4 #cbg n4 #a1 ii4 #ahd n4 #d1 #ahe1 #bha2 children passed through a ring of yarn as a protection against1 #ahe2 a 8witch's nest0 7tangle of birch-branches7 a protection against1 #ahe4 ,see also ,sorcery ,witches not allowed to touch the bare ground1 i4 #e sq42 burnt and beheaded1 #f2 effigies of1 burnt in bonfires1 #ajg1 #aaf sq41 #aah sq41 #cdb1 ii4 #dc2 charm to protect fields against1 i4 #aba2 ,beltane fires a protection against1 #aed2 cast spells on cattle1 #aed2 steal milk from cows1 #aed1 #agf1 #cdc1 ii4 #gd2 in the form of hares and cats1 i4 #aeg1 #cae n4 #a1 #caf sqq41 #cag1 #cah1 #cai sq41 ii4 #da1 #caa2 burnt on ,may ,day1 i4 #aeg1 #aei1 #afj2 fires to burn the witches on the ,eve of ,may ,day 7,walpurgis ,night71 #aei sq41 ii4 #bj n42 abroad on ,walpurgis ,night1 i4 #aei sq42 kept out by crosses1 #afj n4 #a2 driving away the1 #afj1 #agj1 #aga2 resort to the ,blocksberg1 #aga2 ,midsummer fires a protection against1 #agf1 #ahj2 steal milk and butter at ,midsummer1 #ahe2 on ,midsummer ,eve1 #baj1 ii4 #ai2 active on ,hallowe'en and ,may ,day1 #ai1 #gc sqq41 #ahd n4 #d1 #ahe2 burnt in ,hallowe'en fires1 i4 #bcb sq42 abroad at ,hallowe'en1 #bbf1 #bde2 the ,yule log a protection against1 #beh2 thought to cause cattle disease1 #cjb sq42 transformed into animals1 #cae sqq42 as cockchafers1 #cbb2 come to borrow1 #cbb1 #cbc1 ii4 #gc2 cause hail and thunder-storms1 i4 #cdd2 brought down from the clouds by shots and smoke1 #cde sq42 burning missiles hurled at1 #cde2 burnt or banned by fire1 ii4 #ai sq42 gather noxious plants on ,midsummer ,eve1 #dg2 gather ,st4 ,john's wort on ,st4 ,john's ,eve1 #ef2 purple loosestrife a protection against1 #fe2 tortured in ,india1 #aei2 animal familiars of1 #bjb4 ,see also 8,burning the ,witches0 ,witches at ,ipswich1 i4 #cjd sq4 ---- and hares in ,yorkshire1 ii4 #aig ---- and were-wolves1 parallelism between1 i4 #cae4 #cba ---- and wizards thought to keep their strength in their hair1 ii4 #aeh sq42 put to death by the ,aztecs1 #aei ---- and wolves the two great foes dreaded by herdsmen in ,europe1 i4 #cdc 8----1 ,burning the10 a popular name for the fires of the festivals1 ii4 #dc ,witches' ,sabbath on the ,eve of ,may ,day and ,midsummer ,eve1 i4 #aga n4 #c1 #aha1 ii4 #gc1 #gd 8,withershins10 against the sun1 in curses and excommunication1 i4 #bcd ,witurna1 a spirit whose voice is heard in the sound of the bull-roarer1 ii4 #bcd ,wizards gather baleful herbs on the ,eve of ,st4 ,john1 ii4 #dg2 gather purple loosestrife at ,midsummer1 #fe2 animal familiars of1 #aif sq41 #bja sq4 ,woden1 ,odin1 or ,othin1 the father of ,balder1 i4 #aja1 #ajb1 #ajc n4 #a ,wolf1 ,brotherhood of the ,green1 at ,jumiges in ,normandy1 i4 #ahe sq41 ii4 #ae n41 #be ---- clan in ,north-,western ,america1 ii4 #bgj1 #bga1 #bgb n4 #a ---- masks worn by members of a ,wolf secret society1 ii4 #bgj sq4 ---- society among the ,nootka ,indians1 rite of initiation into the1 ii4 #bgj sq4 ,wolf's hide1 strap of1 used by were-wolves1 i4 #caj n4 #a ,wolfeck1 in ,austria1 leaf-clad mummer on ,midsummer ,day at1 ii4 #be sq4 ,wolfenbttel1 need-fire near1 i4 #bgg ,wolves and witches1 the two great foes dreaded by herdsmen in ,europe1 i4 #cdc ,woman burnt alive as a witch in ,ireland in #ahie1 i4 #cbc sq4 ,women in hard labour1 charm to help1 i4 #ad2 after childbirth tabooed1 #bj2 who do not menstruate supposed to make gardens barren1 #bd2 impregnated by the sun1 #gd sq42 impregnated by the moon1 #ge sq42 at menstruation painted red1 #gh2 leap over ,midsummer bonfires to ensure an easy delivery1 #aid1 #cci2 fertilized by tree-spirits1 ii4 #bb2 barren1 hope to conceive through fertilizing influence of vegetables1 #ea2 creep through a rifted rock to obtain an easy delivery1 #ahi2 not allowed to see bull-roarers1 #bcd1 #bce1 #bdb4 ,see also ,menstruous women ,wonghi or ,wonghibon tribe of ,new ,south ,wales1 ritual of death and resurrection at initiation among the1 ii4 #bbg ,wood1 the ,king of the1 at ,nemi1 i4 #b1 #bhe1 #bhf1 #bie1 #cjb1 #cji ,woodbine1 sick children passed through a wreath of1 ii4 #ahd ,woodpecker brings the mythical springwort1 ii4 #gj sq4 ,wootton-,wawen1 in ,warwickshire1 the ,yule log at1 i4 #beg 8,working for need-fire10 a proverb1 i4 #bhg sq4 ,worms1 popular cure for1 i4 #ag ,wormwood 7,artemisia absinthium71 ii4 #eh n4 #c2 burnt to stupefy witches1 i4 #cde2 superstitions concerning1 ii4 #fa n4 #a ,worship of ancestors in ,fiji1 ii4 #bdc sq42 of the oak explained by the frequency with which oaks are struck by lightning1 #bih sqq4 ,worth1 ,r4 ,n41 on burnt sacrifices in ,devonshire1 i4 #cjb ,worthen1 in ,shropshire1 the ,yule log at1 i4 #beg ,wotjobaluk1 of ,south-,eastern ,australia1 sex totems among the1 ii4 #bae sq4 ,wounding were-wolves in order to compel them to resume their human shape1 i4 #cjh sqq4 ,wounds1 ,st4 ,john's wort a balm for1 ii4 #ee ,wreath of woodbine1 sick children passed through a1 ii4 #ahd ,wreaths of flowers thrown across the ,midsummer fires1 i4 #agd2 superstitious uses made of the singed wreaths1 #agd2 hung over doors and windows at ,midsummer1 #bja ,wurtemberg1 ,midsummer fires in1 i4 #aff2 leaf-clad mummer at ,midsummer in1 ii4 #bf ,wrzburg1 ,midsummer fires at1 i4 #afe ,yabim1 the1 of ,new ,guinea1 girls at puberty secluded among the1 i4 #ce2 use of bull-roarers among the1 ii4 #bcb2 rites of initiation among the1 #bci sqq4 ,yaguas1 ,indians of the ,amazon1 girls at puberty secluded among the1 i4 #ei ,yakut shamans keep their external souls in animals1 ii4 #aif ,yakuts leap over fire after a burial1 ii4 #ah ,yam1 island of ,torres ,strait1 treatment of girls at puberty in1 i4 #da ,yap1 seclusion of girls at puberty in the island of1 i4 #cf ,yaraikanna1 the1 of ,northern ,queensland1 seclusion of girls at puberty among the1 i4 #cg sq4 ,yarn1 divination by1 i4 #bce1 #bdj1 #bda1 #bdc2 sick children passed through a ring of1 ii4 #ahe ,yarra river in ,victoria1 i4 #ib n4 #a ,year called a fire1 i4 #acg ,yellow ,day of ,beltane1 i4 #bic ---- snow1 the year of the1 i4 #bid ,yibai1 tribal subdivision of the ,coast ,murring tribe1 ii4 #bcf ,yoke1 purification by passing under a1 ii4 #aic sqq42 ancient ,italian practice of passing conquered enemies under a1 #ic sq4 ,york1 custom formerly observed at ,christmas in the cathedral at1 ii4 #bia n4 #b ,yorkshire1 belief as to menstruous women in1 i4 #if n4 #b2 ,beal-fires on ,midsummer ,eve in1 #aih2 the ,yule log in1 #bef sq42 need-fire in1 #bhf sqq42 witch as hare in1 #cag1 ii4 #aig ,yoruba-speaking negroes of the ,slave ,coast1 use of bull-roarers among the1 ii4 #bbi n4 ,young1 ,hugh ,w41 on the rampart of ,burghead1 i4 #bfh n4 #a ,young1 ,issobell1 buries ox and cat alive1 i4 #cbe ,ypres1 wicker giants at1 ii4 #ce ,yucatan1 fire-walk among the ,indians of1 ii4 #ac sq41 #af ,yuin1 the1 of ,south-,eastern ,australia1 their sex totems1 ii4 #baf2 totem names kept secret among1 #bbe n4 ,yukon1 the ,lower1 i4 #ee ,yule cake1 i4 #beg1 #bei1 #bfa ---- candle1 i4 #bee1 #bef1 #bfj ---- log1 i4 #bdg sqq42 in ,germany1 #bdg sqq42 made of oak-wood1 #bdh1 #bej1 #bea1 #beg1 #beh1 #bei1 #bfj1 #bfc1 #bfd sq41 ii4 #ib2 a protection against conflagration1 i4 #bdh sq41 #bej1 #bee1 #bef1 #beh2 a protection against thunder and lightning1 #bdh1 #bdi1 #bej1 #beb1 #bec1 #bed1 #beh1 #bfd2 in ,switzerland1 #bdi2 in ,belgium1 #bdi2 in ,france1 #bdi sqq42 helps cows to calve1 #bej1 #cch2 in ,england1 #bee sq42 in ,wales1 #beh2 among the ,servians1 #beh sqq42 a protection against witches1 #beh2 in ,albania1 #bfd2 privacy of the ceremonial of the1 #cbh2 explained as a sun-charm1 #ccb2 made of fir1 beech1 holly1 yew1 crab-tree1 or olive1 ii4 #ib n4 #b ,yule ,night in ,sweden1 customs observed on1 i4 #bj sq4 ,yuracares of ,bolivia1 seclusion of girls at puberty among the1 i4 #eg sq4 ,zadrooga1 ,servian house-community1 i4 #bei ,zambesi1 the ,barotse of the1 i4 #bh ,zapotecs1 supreme pontiff of the1 not allowed to set foot on ground1 i4 #b2 the sun not allowed to shine on him1 i4 #ai2 their belief that their lives were bound up with those of animals1 ii4 #bab ,zemmur1 the1 of ,morocco1 their ,midsummer custom1 i4 #bae ,zerdusht and ,isfendiyar1 i4 #ajd ,zeus and his sacred oak at ,dodona1 ii4 #di sq42 wood of white poplar used at ,olympia in sacrificing to1 #ij n4 #a1 #ia n4 #g ---- and ,danae1 i4 #gd ---- and ,hephaestus1 i4 #acf ,zimbales1 a province of the ,philippines1 superstition as to a parasitic plant in1 ii4 #bhb n4 #a ,zoroaster1 on the uncleanness of women at menstruation1 i4 #ie ,zoznegg1 in ,baden1 ,easter fires at1 i4 #ade ,zulus1 seclusion of girls at puberty among the1 i4 #bb1 #cj2 fumigate their gardens with medicated smoke1 #ccg2 their custom of fumigating sick cattle1 ii4 #ac2 their belief as to ancestral spirits incarnate in serpents1 #baa ,zlz1 in ,silesia1 ,midsummer fires at1 i4 #agj ,zui ,indians of ,new ,mexico1 their new fires at the solstices1 i4 #acb sq42 use of bull-roarers among the1 ii4 #bcj n41 #bca ,zurich1 effigies burnt at1 i4 #abj ,,footnotes ,m#a ,bonfires at the ,pongol festival in ,southern ,india4 #a ,ch4 ,e4 ,gover1 8,the ,pongol ,festival in ,southern ,india10 ,journal of the ,royal ,asiatic ,society1 ,n4,s41 v4 7#ahgj7 pp4 #if sq4 ,m#b ,bonfires at the ,holi festival in ,northern ,india4 ,the village priest expected to pass through the fire4 ,leaping over the ashes of the fire to get rid of disease4 #b ,w4 ,crooke1 ,popular ,religion and ,folk-lore of ,northern ,india 7,westminster1 #ahif71 ii4 #cad sqq42 ,captain ,g4 ,r4 ,hearn1 8,passing through the ,fire at ,phalon10 ,man1 v4 7#aije7 pp4 #aed sq4 ,on the custom of walking through fire1 or rather over a furnace1 see ,andrew ,lang1 ,modern ,mythology 7,london1 #ahig71 pp4 #adh-age2 id41 in ,athenaeum1 #bfth ,august and #adth ,october1 #ahii2 id41 in ,folk-lore1 xii4 7#aija7 pp4 #deb-dee2 id41 in ,folk-lore1 xiv4 7#aijc7 pp4 #hg-hi4 ,mr4 ,lang was the first to call attention to the wide prevalence of the rite in many parts of the world4 #c ,pandit ,janardan ,joshi1 in ,north ,indian ,notes and ,queries1 iii4 pp4 #ib sq41 #aii 7,september1 #ahic72 ,w4 ,crooke1 ,popular ,religion and ,folk-lore of ,northern ,india 7,westminster1 #ahif71 ii4 #cah sq4 #d ,e4 ,t4 ,atkinson1 8,notes on the ,history of ,religion in the ,himalayas of the ,n4,w4 ,provinces10 ,journal of the ,asiatic ,society of ,bengal1 liii4 ,part i4 7,calcutta1 #ahhd7 p4 #fj4 ,compare ,w4 ,crooke1 ,popular ,religion and ,folk-lore of ,northern ,india 7,westminster1 #ahif71 ii4 #cac sq4 ,m#c ,vernal festival of fire in ,china4 ,ceremony to ensure an abundant year4 ,walking through the fire4 ,ashes of the fire mixed with the fodder of the cattle4 #e ,see above1 vol4 i4 pp4 #acf sq4 #f ,g4 ,schlegel1 ,uranographie ,chinoise 7,the ,hague and ,leyden1 #ahge71 pp4 #adc sq42 id41 8,la fte de fouler le feu clbre en ,chine et par les ,chinois ,java10 ,internationales ,archiv fr ,ethnographie1 ix4 7#ahif7 pp4 #aic-aie4 ,compare ,j4 ,j4 ,m4 de ,groot1 ,the ,religious ,system of ,china1 vi4 7,leyden1 #aiaj7 pp4 #abib sq4 ,according to ,professor ,schlegel1 the connexion between this festival and the old custom of solemnly extinguishing and relighting the fire in spring is unquestionable4 ,m#d ,passage of the image of the deity through the fire4 ,passage of inspired men through the fire in ,india4 #g ,the ,dying ,god1 p4 #bfb4 #h 7,sir7 ,h4 ,h4 ,risley1 ,tribes and ,castes of ,bengal1 ,ethnographic ,glossary 7,calcutta1 #ahia-ahib71 i4 #bee sq4 ,compare ,w4 ,crooke1 ,popular ,religion and ,folk-lore of ,northern ,india 7,westminster1 #ahif71 i4 #ai2 id41 ,tribes and ,castes of the ,north-,western ,provinces and ,oudh 7,calcutta1 #ahif71 ii4 #cee4 ,according to ,sir ,herbert ,risley1 the trench filled with smouldering ashes is so narrow 7only a span and a quarter wide7 8that very little dexterity would enable a man to walk with his feet on either edge1 so as not to touch the smouldering ashes at the bottom40 #i ,w4 ,crooke1 ,tribes and ,castes of the ,north-,western ,provinces and ,oudh1 ii4 #hb4 #aj ,m4 ,j4 ,walhouse1 8,passing through the ,fire10 ,indian ,antiquary1 vii4 7#ahgh7 pp4 #abf sq4 ,compare ,j4 ,a4 ,dubois1 ,murs1 ,institutions et ,crmonies des ,peuples de l',inde 7,paris1 #ahbe71 ii4 #cgc2 ,e4 ,thurston1 ,ethnographic ,notes in ,southern ,india 7,madras1 #aijf71 pp4 #dga-dhf2 ,g4 ,f4 ,d',penha1 in ,indian ,antiquary1 xxxi4 7#aijb7 p4 #cib2 8,fire-walking in ,ganjam10 ,madras ,government ,museum ,bulletin1 vol4 iv4 ,no4 #c 7,madras1 #aijc71 pp4 #bad-baf4 ,at ,akka timanhully1 one of the many villages which help to make up the town of ,bangalore in ,southern ,india1 one woman at least from every house is expected to walk through the fire at the village festival4 ,captain ,j4 ,s4 ,f4 ,mackenzie witnessed the ceremony in #ahgc4 ,a trench1 four feet long by two feet wide1 was filled with live embers4 ,the priest walked through it thrice1 and the women afterwards passed through it in batches4 ,capt4 ,mackenzie remarks3 8,from the description one reads of walking through fire1 ,i expected something sensational4 ,nothing could be more tame than the ceremony we saw performed2 in which there never was nor ever could be the slightest danger to life4 ,some young girl1 whose soles were tender1 might next morning find that she had a blister1 but this would be the extent of harm she could receive40 ,see ,captain ,j4 ,s4 ,f4 ,mackenzie1 8,the ,village ,feast10 ,indian ,antiquary1 iii4 7#ahgd7 pp4 #f-i4 ,but to fall on the hot embers might result in injuries which would prove fatal1 and such an accident is known to have occurred at a village in ,bengal4 ,see ,h4 ,j4 ,stokes1 8,walking through ,fire10 ,indian ,antiquary1 ii4 7#ahgc7 pp4 #aij sq4 ,at ,afkanbour1 five days' march from ,delhi1 the ,arab traveller ,ibn ,batutah saw a troop of fakirs dancing and even rolling on the glowing embers of a wood fire4 ,see ,voyages d',ibn ,batoutah 7,paris1 #ahec-aheh71 ii4 #f sq41 iii4 #dci4 ,m#e ,hindoo fire-festival in honour of ,darma ,rajah and ,draupadi4 ,worshippers walking through the fire4 #aa ,sonnerat1 ,voyage aux ,indes orientales et la ,chine 7,paris1 #aghb71 i4 #bdg sq4 #ab ,madras ,government ,museum1 ,bulletin1 vol4 iv4 ,no4 #a 7,madras1 #aija71 pp4 #ee-ei2 ,e4 ,thurston1 ,ethnographic ,notes in ,southern ,india 7,madras1 #aijf71 pp4 #dga-dgd4 ,one of the places where the fire-festival in honour of ,draupadi takes place annually is the ,allandur ,temple1 at ,st4 ,thomas's ,mount1 near ,madras4 ,compare 8,fire-walking ,ceremony at the ,dharmaraja ,festival10 ,the ,quarterly ,journal of the ,mythic ,society1 vol4 ii4 ,no4 #a 7,october1 #aiaj71 pp4 #bi-cb4 ,m#f ,fire-festival of the ,badagas in ,southern ,india4 ,sacred fire made by friction4 ,walking through the fire4 ,cattle driven over the hot embers4 ,the fire-walk preceded by a libation of milk and followed by ploughing and sowing4 #ac ,e4 ,thurston1 ,castes and ,tribes of ,southern ,india 7,madras1 #aiji71 i4 #ih sq42 id41 ,ethnographic ,notes in ,southern ,india 7,madras1 #aijf71 pp4 #dgf sq4 #ad ,e4 ,thurston1 ,castes and ,tribes of ,southern ,india 7,madras1 #aiji71 i4 #ajj sq4 #ae ,f4 ,metz1 ,the ,tribes inhabiting the ,neilgherry ,hills1 ,second ,edition 7,mangalore1 #ahfd71 p4 #ee4 ,m#g ,the fire-walk in ,japan4 #af 8,a ,japanese ,fire-walk10 ,american ,anthropologist1 ,new ,series1 v4 7#aijc7 pp4 #cgg-chj4 ,the ceremony has been described to me by two eye-witnesses1 ,mr4 ,ernest ,foxwell of ,st4 ,john's ,college1 ,cambridge1 and ,miss ,e4 ,p4 ,hughes1 formerly ,principal of the ,teachers' ,training ,college1 ,cambridge4 ,mr4 ,foxwell examined the feet of the performers both before and after their passage through the fire and found no hurt4 ,the heat was so great that the sweat ran down him as he stood near the bed of glowing charcoal4 ,he cannot explain the immunity of the performers4 ,he informs me that the ,american writer ,percival ,lowell walked in the fire and was burned so severely that he was laid up in bed for three weeks2 while on the other hand a ,scotch engineer named ,hillhouse passed over the hot charcoal unscathed4 ,several of ,miss ,hughes's ,japanese pupils also went through the ordeal with impunity1 but one of them burned a toe4 ,both before and after walking through the fire the people dipped their feet in a white stuff which ,miss ,hughes was told was salt4 ,compare ,w4 ,g4 ,aston1 ,shinto 7,london1 #aije71 p4 #cdh3 8,at the present day plunging the hand into boiling water1 walking barefoot over a bed of live coals1 and climbing a ladder formed of sword-blades set edge upwards are practised1 not by way of ordeal1 but to excite the awe and stimulate the piety of the ignorant spectators40 ,m#h ,the fire-walk in ,fiji1 ,tahiti1 the ,marquesas ,islands1 and ,trinidad4 #ag ,basil ,thomson1 ,south ,sea ,yarns 7,edinburgh and ,london1 #ahid71 pp4 #aie-bjg4 ,compare ,f4 ,arthur ,jackson1 8,a ,fijian ,legend of the ,origin of the ,vilavilairevo or ,fire ,ceremony10 ,journal of the ,polynesian ,society1 vol4 iii4 ,no4 #b 7,june1 #ahid71 pp4 #gb-ge2 ,r4 ,fulton1 8,an ,account of the ,fiji ,fire-walking ,ceremony1 or ,vilavilairevo1 with a probable explanation of the mystery10 ,transactions and ,proceedings of the ,new ,zealand ,institute1 xxxv4 7#aijb7 pp4 #ahg-bja2 ,lieutenant ,vernon ,h4 ,haggard1 in ,folk-lore1 xiv4 7#aijc7 pp4 #hh sq4 #ah ,s4 ,p4 ,langley1 8,the ,fire-walk ,ceremony in ,tahiti10 ,report of the ,smithsonian ,institution for #aija 7,washington1 #aijb71 pp4 #eci-edd2 id41 in ,folk-lore1 xiv4 7#aija7 pp4 #ddf-deb2 8,more about ,fire-walking10 ,journal of the ,polynesian ,society1 vol4 x4 ,no4 #a 7,march1 #aija71 pp4 #ec sq4 ,in his ,modern ,mythology 7pp4 #afb-afe7 ,andrew ,lang quotes from ,the ,polynesian ,society's ,journal1 vol4 ii4 ,no4 #b1 pp4 #aje-ajh1 an account of the fire-walk by ,miss ,tenira ,henry1 which seems to refer to ,raiatea1 one of the ,tahitian group of islands4 #ai ,annales de l',association de la ,propagation de la ,foi1 lxix4 7#ahig7 pp4 #acj-acc4 ,but in the ceremony here described the chief performer was a native of ,huahine1 one of the ,tahitian group of islands4 ,the wood burned in the furnace was hibiscus and native chestnut 7,inocarpus edulis74 ,before stepping on the hot stones the principal performer beat the edge of the furnace twice or thrice with ti leaves 7dracaena74 #bj ,les ,missions ,catholiques1 x4 7#ahgh7 pp4 #ada sq42 ,a4 ,lang1 ,modern ,mythology1 p4 #afg1 quoting ,mr4 ,henry ,r4 ,st4 ,clair4 ,m#i ,hottentot custom of driving their sheep through fire and smoke4 #ba ,peter ,kolben1 ,the ,present ,state of the ,cape of ,good ,hope1 ,second ,edition 7,london1 #agch71 i4 #abi-acc4 ,m#aj ,fire applied to sick cattle by the ,nandi and ,zulus4 #bb ,a4 ,c4 ,hollis1 ,the ,nandi 7,oxford1 #aiji71 pp4 #de sq4 #bc ,rev4 ,joseph ,shooter1 ,the ,kafirs of ,natal 7,london1 #aheg71 p4 #ce4 ,m#aa ,indians of ,yucatan walk over hot embers in order to avert calamities4 #bd ,diego de ,landa1 ,relation des choses de ,yucatan 7,paris1 #ahfd71 pp4 #bca1 #bcc4 ,m#ab ,the fire-walk in antiquity1 at ,castabala in ,cappadocia and at ,mount ,soracte near ,rome4 #be ,strabo1 xii4 #b4 #g1 p4 #ecg4 ,compare ,adonis1 ,attis1 ,osiris1 ,second ,edition1 pp4 #hi1 #acd sqq4 #bf ,pliny1 ,nat4 ,hist4 vii4 #ai2 ,virgil1 ,aen4 xi4 #ghd sqq4 with the comment of ,servius2 ,strabo1 v4 #b4 #i1 p4 #bbf2 ,dionysius ,halicarnasensis1 ,antiquit4 ,rom4 iii4 #cb4 ,from a reference to the custom in ,silius ,italicus 7v4 #age sqq47 it seems that the men passed thrice through the furnace holding the entrails of the sacrificial victims in their hands4 ,the learned but sceptical ,varro attributed their immunity in the fire to a drug with which they took care to anoint the soles of their feet before they planted them in the furnace4 ,see ,varro1 cited by ,servius1 on ,virgil1 ,aen4 xi4 #ghg4 ,the whole subject has been treated by ,w4 ,mannhardt 7,antike ,wald- und ,feldkulte1 ,berlin1 #ahgg1 pp4 #cbg sqq471 who compares the rites of these 8,soranian ,wolves0 with the ceremonies performed by the brotherhood of the ,green ,wolf at ,jumiges in ,normandy4 ,see above1 vol4 i4 pp4 #ahe sq4 #bg ,l4 ,preller 7,rmische ,mythologie1#c i4 #bfh71 following ,g4 ,curtius1 would connect the first syllable of ,soranus and ,soracte with the ,latin sol1 8sun40 ,however1 this etymology appears to be at the best very doubtful4 ,my friend ,prof4 ,j4 ,h4 ,moulton doubts whether ,soranus can be connected with sol2 he tells me that the interchange of l and r is rare4 ,he would rather connect ,soracte with the ,greek 1 8a shrew-mouse40 ,in that case ,apollo ,soranus might be the equivalent of the ,greek ,apollo ,smintheus1 8the ,mouse ,apollo40 ,professor ,r4 ,s4 ,conway also writes to me 7#aath ,november #aijb7 that ,soranus and ,soracte 8have nothing to do with sol2 r and l are not confused in ,italic40 #bh ,livy1 xxvi4 #aa4 ,about this time the ,carthaginian army encamped only three miles from ,rome1 and ,hannibal in person1 at the head of two thousand cavalry1 rode close up to the walls and leisurely reconnoitered them4 ,see ,livy1 xxvi4 #aj2 ,polybius1 ix4 #e-g4 ,m#ac ,little evidence to shew that the fire-walk is a sun-charm4 #bi ,above1 p4 #a4 #cj ,above1 p4 #ae4 #ca ,above1 pp4 #ac sq4 ,m#ad ,on the other hand there is much to be said for the view that the fire-walk is a form of purification1 the flames being thought either to burn up or repel the powers of evil4 ,custom of stepping over fire for the purpose of getting rid of a ghost4 ,widows fumigated to free them from their husbands' ghosts4 #cb ,above1 p4 #h1 compare p4 #c4 #cc ,j4 ,j4 ,m4 de ,groot1 ,the ,religious ,system of ,china1 i4 7,leyden1 #ahib71 p4 #cee2 id4 vi4 7,leyden1 #aiaj7 p4 #idb4 #cd ,rev4 ,j4 ,h4 ,gray1 ,china 7,london1 #ahgh71 i4 #bhg1 #cje2 ,j4 ,j4 ,m4 de ,groot1 op4 cit4 i4 #cb1 vi4 #idb4 #ce ,j4 ,j4 ,m4 de ,groot1 op4 cit4 i4 #acg1 vi4 #idb4 #cf ,j4 ,g4 ,gmelin1 ,reise durch ,sibirien 7,gttingen1 #agea-ageb71 i4 #ccc4 #cg ,w4 ,l4 ,priklonski1 8,ueber das ,schamenthum bei den ,jakuten10 in ,a4 ,bastian's ,allerlei aus ,volks- und ,menschenkunde 7,berlin1 #ahhh71 i4 #bai4 ,compare ,vasilij ,priklonski1 8,todtengebruche der ,jakuten10 ,globus1 lix4 7#ahia7 p4 #he4 #ch ,j4 ,a4 ,h4 ,louis1 ,the ,gates of ,thibet 7,calcutta1 #ahid71 p4 #aaf4 #ci ,e4 ,allegret1 8,les ,ides religieuses des ,fa 7,afrique ,occidentale710 ,revue de l',histoire des ,religions1 l4 7#aijd7 p4 #bbj4 #dj ,a4 ,b4 ,ellis1 ,the ,ewe-speaking ,peoples of the ,slave ,coast of ,west ,africa 7,london1 #ahij71 p4 #afj4 ,m#ae ,hence it seems probable that the chief use of the fire in the fire-festivals of ,europe was to destroy or repel the witches1 to whose maleficent arts the people ascribed most of their troubles4 #da ,above1 pp4 #afb1 #afc1 #baa1 #bab1 #bad1 #bae1 #bag4 #db ,see the references above1 vol4 i4 p4 #cdb note #b4 #dc ,see the references above1 vol4 i4 p4 #cdb note #c4 #dd ,see ,the ,magic ,art and the ,evolution of ,kings1 ii4 #eb sqq41 #abg2 ,the ,scapegoat1 pp4 #aeg sqq4 ,compare ,r4 ,khnau1 ,schlesische ,sagen 7,berlin1 #aiaj-aiac71 iii4 p4 #fi1 ,no4 #adbh3 8,in the county of ,glatz the people believe that on ,walpurgis ,night 7the ,eve of ,may ,day7 the witches under cover of the darkness seek to harm men in all sorts of ways4 ,to guard themselves against them the people set small birch trees in front of the house-door on the previous day1 and are of opinion that the witches must count all the leaves on these little trees before they can get into the house4 ,while they are still at this laborious task1 the day dawns and the dreaded guests must retire to their own realm02 id41 iii4 p4 #ci1 ,no4 #acid3 8,on ,st4 ,john's ,night 7between the #bcrd and #bdth of ,june7 the witches again busily bestir themselves to force their way into the houses of men and the stalls of cattle4 ,people stick small twigs of oak in the windows and doors of the houses and cattle-stalls to keep out the witches4 ,this is done in the neighbourhood of ,patschkau and generally in the districts of ,frankenstein1 ,mnsterberg1 ,grottkau1 and ,neisse4 ,in the same regions they hang garlands1 composed of oak leaves intertwined with flowers1 at the windows4 ,the garland must be woven in the house itself and may not be carried over any threshold2 it must be hung out of the window on a nail1 which is inserted there40 ,similar evidence might be multiplied almost indefinitely4 ,m#af ,the effigies burnt in the fires probably represent witches4 ,m#ag ,possibly some of the effigies burnt in the fires represent tree-spirits or spirits of vegetation4 #de ,the ,golden ,bough1 ,second ,edition 7,london1 #aijj71 ii4 #cad-caf4 #df ,the ,dying ,god1 pp4 #bdi sqq4 #dg ,above1 vol4 i4 p4 #aag1 compare pp4 #adc1 #add4 #dh ,see above1 vol4 i4 p4 #abj4 #di ,the ,magic ,art and the ,evolution of ,kings1 ii4 #ef sqq4 #ej ,above1 vol4 i4 pp4 #abj1 #afg4 #ea ,above1 vol4 i4 pp4 #aae sq41 #aaf1 #adb1 #agc sq41 #ahe1 #aia1 #aib1 #aic1 #bji4 #eb ,above1 vol4 i4 p4 #abj4 #ec ,above1 vol4 i4 p4 #aaf4 ,but the effigy is called the ,witch4 ,m#ah ,reasons for burning effigies of the spirit of vegetation or for passing them through the fire4 #ed ,the chapter has since been expanded into the four volumes of ,the ,dying ,god1 ,spirits of the ,corn and of the ,wild1 and ,the ,scapegoat4 #ee ,the ,dying ,god1 p4 #bfb4 ,m#ai ,the custom of passing images of gods or their living representatives through the fires may be simply a form of purification4 #ef ,above1 pp4 #i1 #aj1 #ad4 #eg ,among the ,klings of ,southern ,india the ceremony of walking over a bed of red-hot ashes is performed by a few chosen individuals1 who are prepared for the rite by a devil-doctor or medicine-man4 ,the eye-witness who describes the ceremony adds3 8,as ,i understood it1 they took on themselves and expiated the sins of the ,kling community for the past year40 ,see the letter of ,stephen ,ponder1 quoted by ,andrew ,lang1 ,modern ,mythology 7,london1 #ahig71 p4 #afj4 ,m#bj ,yet at some of the fire-festivals the pretence of burning live persons in the fires points to a former custom of human sacrifice4 #eh ,the ,dying ,god1 pp4 #bje sqq42 ,spirits of the ,corn and of the ,wild1 i4 #baf sqq4 #ei ,above1 vol4 i4 p4 #abj4 #fj ,above1 vol4 i4 p4 #ahf4 #fa ,above1 vol4 i4 p4 #adh4 #fb ,above1 vol4 i4 p4 #bcc4 #fc ,above1 vol4 i4 p4 #aid4 #fd ,w4 ,mannhardt1 ,baumkultus1 p4 #ebd4 #fe ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern 7,munich1 #ahfj-ahfg71 iii4 #ief2 ,w4 ,mannhardt1 ,baumkultus1 p4 #ebd4 ,in the neighbourhood of ,breitenbrunn the lad who collects fuel at this season has his face blackened and is called 8the ,charcoal ,man0 7,bavaria1 etc41 ii4 #bfa74 #ff ,a4 ,birlinger1 ,volksthmliches aus ,schwaben 7,freiburg im ,breisgau1 #ahfa-ahfb71 ii4 #aba sq41 #adf2 ,w4 ,mannhardt1 ,baumkultus1 pp4 #ebd sq4 ,m#ba ,in pagan ,europe the water as well as the fire seems to have claimed its human victim on ,midsummer ,day4 ,custom of throwing a man and a tree into the water on ,st4 ,john's ,day4 #fg ,e4 ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben 7,stuttgart1 #aheb71 pp4 #dbh sq41 #abj1 #abb2 ,o4 ,freiherr von ,reinsberg-,dringsfeld1 ,das festliche ,jahr 7,leipsic1 #ahfc71 p4 #aid2 ,j4 ,a4 ,e4 ,khler1 ,volksbrauch1 ,aberglauben1 ,sagen und andre alte ,ueberlieferungen im ,voigtlande 7,leipsic1 #ahfg71 p4 #agf2 ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren 7,prague and ,leipsic1 #ahfd71 p4 #di1 #caa2 ,w4 ,j4 ,a4 ,tettau und ,j4 ,d4 ,h4 ,temme1 ,die ,volkssagen ,ost-preussens1 ,litthauens und ,west-preussens 7,berlin1 #ahcg71 pp4 #bgg sq42 ,k4 ,haupt1 ,sagenbuch der ,lausitz 7,leipsic1 #ahfb-ahfc71 i4 #dh2 ,r4 ,eisel1 ,sagenbuch des ,voigtlandes 7,gera1 #ahga71 p4 #ca1 ,nr4 #fb4 #fh ,montanus1 ,die deutschen ,volksfeste1 ,volksbruche und deutscher ,volksglaube 7,iserlohn1 ,n4,d471 p4 #cd4 #fi ,e4 ,hoffmann-,krayer1 ,feste und ,bruche des ,schweizervolkes 7,zurich1 #aiac71 p4 #afc4 #gj ,e4 ,h4 ,meyer1 ,badisches ,volksleben 7,strasburg1 #aijj71 p4 #ejg4 #ga ,j4 ,a4 ,e4 ,khler1 loc4 cit4 ,tacitus tells us that the image of the goddess ,nerthus1 her vestments1 and chariot were washed in a certain lake1 and that immediately afterwards the slaves who ministered to the goddess were swallowed by the lake 7,germania1 #dj74 ,the statement may perhaps be understood to mean that the slaves were drowned as a sacrifice to the deity4 ,certainly we know from ,tacitus 7,germania1 #i and #ci7 that the ancient ,germans offered human sacrifices4 ,m#bb ,loaves and flowers thrown into the water on ,st4 ,john's ,day1 perhaps as substitutes for human beings4 #gb ,e4 ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben 7,stuttgart1 #aheb71 p4 #dbi1 #aba4 #gc ,o4 ,frh4 von ,reinsberg-,dringsfeld1 ,fest-,kalender aus ,bhmen 7,prague1 ,n4,d471 p4 #caa4 #gd ,karl ,lynker1 ,deutsche ,sagen und ,sitten in hessischen ,gauen#b 7,cassel and ,gttingen1 #ahfj71 pp4 #bec1 #bed1 #cce1 #ccf4 ,m#bc ,midsummer ,day deemed unlucky and dangerous4 #ge ,e4 ,h4 ,meyer1 ,badisches ,volksleben 7,strasburg1 #aijj71 p4 #ejf4 #gf ,giuseppe ,pitr1 ,spettacoli e ,feste ,popolari ,siciliane 7,palermo1 #ahha71 p4 #cac4 ,m#bd ,in ,europe people used to bathe on ,midsummer ,eve or ,midsummer ,day1 because water was thought to acquire wonderful medicinal virtues at that time4 #gg ,j4 ,grimm1 ,deutsche ,mythologie1#d i4 #dhi sq41 iii4 #dhg2 ,a4 ,wuttke1 ,der deutsche ,volksaberglaube#b 7,berlin1 #ahfi71 p4 #gg #ib2 ,o4 ,freiherr von ,reinsberg-,dringsfeld1 ,das festliche ,jahr 7,leipsic1 #ahfc71 p4 #aic2 ,f4 ,j4 ,vonbun1 ,beitrge zur deutschen ,mythologie 7,chur1 #ahfb71 p4 #acc2 ,p4 ,drechsler1 ,sitte1 ,brauch und ,volksglaube in ,schlesien 7,leipsic1 #aijc-aijf71 i4 #adc #afa2 ,karl ,haupt1 ,sagenbuch der ,lausitz 7,leipsic1 #ahfb-ahfc71 i4 #bdh1 ,no4 #cjc2 ,f4 ,j4 ,wiedemann1 ,aus dem inneren und usseren ,leben der ,ehsten 7,st4 ,petersburg1 #ahgf71 p4 #dae2 ,l4 ,lloyd1 ,peasant ,life in ,sweden 7,london1 #ahgj71 pp4 #bfa sq42 ,paul ,sbillot1 ,le ,folk-lore de ,france 7,paris1 #aijd-aijg71 ii4 #afj sq42 ,t4 ,f4 ,thiselton ,dyer1 ,british ,popular ,customs 7,london1 #ahgf71 pp4 #cbb sq41 #cbi sq4 ,for more evidence1 see above1 vol4 i4 pp4 #aic1 #aid1 #bje sq41 #bjh1 #baj1 #baf2 ,adonis1 ,attis1 ,osiris1 ,second ,edition1 pp4 #bjd sqq4 #gh ,le ,baron de ,reinsberg-,dringsfeld1 ,calendrier ,belge 7,brussels1 #ahfa-ahfb71 i4 #dbj sq42 ,e4 ,monseur1 ,le ,folklore ,wallon 7,brussels1 ,n4,d471 p4 #acj2 ,p4 ,sbillot1 ,le ,folk-lore de ,france1 ii4 #cgd sq4 #gi ,e4 ,hoffmann-,krayer1 ,feste und ,bruche des ,schweizervolkes 7,zurich1 #aiac71 p4 #afc4 ,see above1 p4 #bg4 ,m#be ,similar customs and beliefs as to water at ,midsummer in ,morocco4 #hj ,e4 ,westermarck1 8,midsummer ,customs in ,morocco10 ,folk-lore1 xvi4 7#aije7 pp4 #ca sq42 id41 ,ceremonies and ,beliefs connected with ,agriculture1 certain ,dates of the ,solar ,year1 and the ,weather in ,morocco 7,helsingfors1 #aiac71 pp4 #hd-hf2 ,e4 ,doutt1 ,magie et ,religion dans l',afrique du ,nord 7,algiers1 #aijh71 pp4 #efg sq4 ,see also above1 vol4 i4 p4 #baf4 #ha ,see above1 vol4 i4 pp4 #bac-bai4 #hb ,e4 ,westermarck1 ,ceremonies and ,beliefs connected with ,agriculture1 certain ,dates of the ,solar ,year1 and the ,weather in ,morocco 7,helsingfors1 #aiac71 pp4 #id sq4 #hc ,this has been rightly pointed out by ,dr4 ,edward ,westermarck 78,midsummer ,customs in ,morocco10 ,folk-lore1 xvi4 7#aije7 p4 #df74 ,m#bf ,human sacrifices by fire among the ancient ,gauls4 ,men and animals enclosed in great wicker-work images and burnt alive4 #hd ,caesar1 ,bell4 ,gall4 vi4 #ae2 ,strabo1 iv4 #d4 #e1 p4 #aih2 ,diodorus ,siculus1 v4 #cb4 ,see ,w4 ,mannhardt1 ,baumkultus1 pp4 #ebe sqq4 #he ,strabo1 iv4 #d4 #d1 p4 #aig3 i4e4 the ,druids 1 1 4 ,on this passage see ,w4 ,mannhardt1 ,baumkultus1 pp4 #ebi sqq42 and below1 pp4 #db sq4 ,m#bg ,as the fertility of the land was supposed to depend on these sacrifices1 ,mannhardt interpreted the victims as representatives of tree-spirits or spirits of vegetation4 #hf ,the ,magic ,art and the ,evolution of ,kings1 ii4 #hj sqq4 ,m#bh ,wicker-work giants at popular festivals in modern ,europe4 ,the giant at ,douay on ,july the seventh4 ,the giants at ,dunkirk on ,midsummer ,day4 #hg ,madame ,clment1 ,histoire des ftes civiles et religieuses du dpartement du ,nord#b 7,cambrai1 #ahcf71 pp4 #aic-bjj2 ,a4 de ,nore1 ,coutumes1 ,mythes et ,traditions des ,provinces de ,france1 7,paris and ,lyons1 #ahdf71 pp4 #cbc sq42 ,f4 ,w4 ,fairholt1 ,gog and ,magog1 the ,giants in ,guildhall1 their real and legendary ,history 7,london1 #ahei71 pp4 #gh-hg2 ,w4 ,mannhardt1 ,baumkultus1 p4 #ebc1 note4 ,it is said that the giantess made her first appearance in #affe1 and that the children were not added to the show till the end of the seventeenth century4 ,in the eighteenth century the procession took place on the third ,sunday in ,june1 which must always have been within about a week of ,midsummer ,day 7,h4 ,gaidoz1 8,le dieu gaulois du soleil et le symbolisme de la roue10 ,revue ,archologique1 iii4 srie iv4 #cb sq474 #hh ,the ,gentleman's ,magazine1 xxix4 7#agei71 pp4 #bfc-bfe2 ,madame ,clment1 ,histoire des ftes civiles et religieuses du dpartement du ,nord1#b pp4 #afi-age2 ,a4 de ,nore1 ,coutumes1 ,mythes et ,traditions des ,provinces de ,france1 pp4 #cbh-ccb4 ,compare ,john ,milner1 ,the ,history1 ,civil and ,ecclesiastical1 and ,survey of the ,antiquities of ,winchester 7,winchester1 ,n4,d471 i4 #h sq4 note #f2 ,john ,brand1 ,popular ,antiquities of ,great ,britain 7,london1 #ahhb-ahhc71 i4 #cbe sq42 ,james ,logan1 ,the ,scottish ,gael or ,celtic ,manners1 edited by ,rev4 ,alex4 ,stewart 7,inverness1 ,n4,d471 ii4 #ceh4 ,according to the writer in ,the ,gentleman's ,magazine the name of the procession was the ,cor-mass4 ,m#bi ,wicker-work giants in ,brabant and ,flanders4 #hi ,madame ,clment1 ,histoire des ftes civiles et religieuses1 etc41 de la ,belgique mridionale1 etc4 7,avesnes1 #ahdf71 p4 #beb2 ,le ,baron de ,reinsberg-,dringsfeld1 ,calendrier ,belge 7,brussels1 #ahfa-ahfb71 i4 #abc-abf4 ,we may conjecture that the ,flemish ,reuze1 like the ,reuss of ,dunkirk1 is only another form of the ,german ,riese1 8giant40 #ij ,f4 ,w4 ,fairholt1 ,gog and ,magog1 the ,giants in ,guildhall1 their real and legendary ,history 7,london1 #ahei71 pp4 #fd-gh4 ,for the loan of this work and of the one cited in the next note ,i have to thank ,mrs4 ,wherry1 of ,st4 ,peter's ,terrace1 ,cambridge4 #ia ,e4 ,fourdin1 8,la foire d',ath10 ,annales du ,cercle ,archologique de ,mons1 ix4 7,mons1 #ahfi7 pp4 #g1 #h1 #ab1 #cf sq4 ,the history of the festival has been carefully investigated1 with the help of documents by ,m4 ,fourdin4 ,according to him1 the procession was religious in its origin and took its rise from a pestilence which desolated ,hainaut in #abae 7op4 cit4 pp4 #a sqq474 ,he thinks that the effigies of giants were not introduced into the procession till between #adej and #adfj 7op4 cit4 p4 #h74 ,m#cj ,midsummer giants in ,england4 #ib ,george ,puttenham1 ,the ,arte of ,english ,poesie 7,london1 #ahaa1 reprint of the original edition of ,london1 #aehi71 book iii4 chapter vi4 p4 #abh4 ,on the history of the ,english giants and their relation to those of the continent1 see ,f4 ,w4 ,fairholt1 ,gog and ,magog1 the ,giants in ,guildhall1 their real and legendary ,history 7,london1 #ahei74 #ic ,joseph ,strutt1 ,the ,sports and ,pastimes of the ,people of ,england1 ,new ,edition1 by ,w4 ,hone 7,london1 #ahcd71 pp4 xliii4-xlv42 ,f4 ,w4 ,fairholt1 ,gog and ,magog1 the ,giants in ,guildhall 7,london1 #ahei71 pp4 #eb-ei4 #id ,f4 ,w4 ,fairholt1 op4 cit4 pp4 #ei-fa4 #ie ,f4 ,w4 ,fairholt1 op4 cit4 pp4 #fa-fc4 ,m#ca ,wicker-work giants burnt at or near ,midsummer4 #if ,felix ,liebrecht1 ,des ,gervasius von ,tilbury ,otia ,imperialia 7,hanover1 #ahef71 pp4 #bab sq42 ,a4 de ,nore1 ,coutumes1 ,mythes1 et ,traditions des ,provinces de ,france1 pp4 #ced sq42 ,w4 ,mannhardt1 ,baumkultus1 p4 #ead4 #ig ,w4 ,mannhardt1 ,baumkultus1 pp4 #ead1 #ebc4 ,m#cb ,animals burnt in the ,midsummer bonfires4 ,serpents formerly burnt in the ,midsummer fire at ,luchon4 ,cats formerly burnt in the ,midsummer1 ,easter1 and ,lenten bonfires4 #ih ,athenaeum1 #bdth ,july #ahfi1 p4 #aae2 ,w4 ,mannhardt1 ,baumkultus1 pp4 #eae sq4 ,from a later account we learn that about the year #ahij the custom of lighting a bonfire and dancing round it was still observed at ,bagnres de ,luchon on ,midsummer ,eve1 but the practice of burning live serpents in it had been discontinued4 ,the fire was kindled by a priest4 ,see ,folk-lore1 xii4 7#aija7 pp4 #cae-cag4 #ii ,a4 ,breuil1 8,du culte de ,st4-,jean ,baptiste10 ,mmoires de la ,socit des ,antiquaires de ,picardie1 viii4 7#ahde7 pp4 #ahg sq42 ,collin de ,plancy1 ,dictionnaire ,infernal 7,paris1 #ahbe-ahbf71 iii4 #dj2 ,a4 de ,nore1 ,coutumes1 ,mythes et ,traditions des ,provinces de ,france1 pp4 #cee sq42 ,j4 ,w4 ,wolf1 ,beitrge zur deutschen ,mythologie 7,gttingen and ,leipsic1 #aheb-aheg71 ii4 #chh2 ,e4 ,cortet1 ,essai sur les ,ftes ,religieuses 7,paris1 #ahfg71 pp4 #bac sq42 ,laisnel de la ,salle1 ,croyances et ,lgendes du ,centre de la ,france 7,paris1 #ahge71 i4 #hb2 ,w4 ,mannhardt1 ,baumkultus1 p4 #eae4 #ajj ,tessier1 in ,mmoires et ,dissertations publis par la ,socit ,royale des ,antiquaires de ,france1 v4 7#ahbc7 p4 #chh2 ,w4 ,mannhardt1 ,baumkultus1 p4 #eae4 #aja ,alexandre ,bertrand1 ,la ,religion des ,gaulois 7,paris1 #ahig71 p4 #djg4 #ajb ,j4 ,grimm1 ,deutsche ,mythologie1#d i4 #eai2 ,w4 ,mannhardt1 ,baumkultus1 p4 #eae4 #ajc ,w4 ,mannhardt1 ,baumkultus1 p4 #eae2 ,montanus1 ,die deutschen ,volksfesten1 ,volksbruche und deutscher ,volksglaube 7,iserlohn1 ,n4,d471 p4 #cd4 #ajd ,w4 ,mannhardt1 ,baumkultus1 p4 #eae4 #aje ,a4 ,meyrac1 ,traditions1 ,coutumes1 ,lgendes1 et ,contes des ,ardenness 7,charleville1 #ahij71 p4 #fh4 #ajf ,above1 vol4 i4 p4 #adb4 ,m#cc ,thus the sacrificial rites of the ancient ,gauls have their counterparts in the popular festivals of modern ,europe4 ,m#cd ,the men1 women1 and animals burnt at these festivals were perhaps thought to be witches or wizards in disguise4 #ajg ,strabo1 iv4 #d4 #e1 p4 #aih1 2 1 4 #ajh ,above1 p4 #ci4 #aji ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 pp4 #bad1 #cja sq42 ,ulrich ,jahn1 ,hexenwesen und ,zauberei in ,pommern 7,breslau1 #ahhf71 p4 #g2 id41 ,volkssagen aus ,pommern und ,rgen 7,stettin1 #ahhf71 p4 #cec1 ,no4 #ddf4 #aaj ,see above1 vol4 i4 p4 #cae n4 #a4 #aaa ,the treatment of magic and witchcraft by the ,christian ,church is described by ,w4 ,e4 ,h4 ,lecky1 ,history of the ,rise and ,influence of the ,spirit of ,rationalism in ,europe1 ,new ,edition 7,london1 #ahhb71 i4 #a sqq4 ,four hundred witches were burned at one time in the great square of ,toulouse 7,w4 ,e4 ,h4 ,lecky1 op4 cit4 ii4 #ch74 ,writing at the beginning of the eighteenth century ,addison observes3 8,before ,i leave ,switzerland ,i cannot but observe1 that the notion of witchcraft reigns very much in this country4 ,i have often been tired with accounts of this nature from very sensible men1 who are most of them furnished with matters of fact which have happened1 as they pretend1 within the compass of their own knowledge4 ,it is certain there have been many executions on this account1 as in the canton of ,berne there were some put to death during my stay at ,geneva4 ,the people are so universally infatuated with the notion1 that if a cow falls sick1 it is ten to one but an old woman is clapt up in prison for it1 and if the poor creature chance to think herself a witch1 the whole country is for hanging her up without mercy40 ,see ,the ,works of ,joseph ,addison1 with notes by ,r4 ,hurd1 ,d4,d4 7,london1 #ahaa71 vol4 ii41 8,remarks on several ,parts of ,italy10 p4 #aif4 #aab ,strabo1 iv4 #d4 #d1 p4 #aig4 ,see the passage quoted above1 p4 #cb1 note #b4 ,m#ce ,mannhardt thought that the men and animals whom the ,druids burned in wickerwork images represented spirits of vegetation1 and that the burning of them was a charm to secure a supply of sunshine for the crops4 #aac ,w4 ,mannhardt1 ,baumkultus1 pp4 #ecb-ecd4 #aad ,spirits of the ,corn and of the ,wild1 i4 #bgj-cje4 #aae ,some of the serpents worshipped by the old ,prussians lived in hollow oaks1 and as oaks were sacred among the ,prussians1 the serpents may possibly have been regarded as genii of the trees4 ,see ,simon ,grunau1 ,preussischer ,chronik1 herausgegeben von ,dr4 ,m4 ,perlbach1 i4 7,leipsic1 #ahgf7 p4 #hi2 ,christophor ,hartknoch1 ,alt und ,neues ,preussen 7,frankfort and ,leipsic1 #afhd71 pp4 #adc1 #afc4 ,serpents played an important part in the worship of ,demeter1 but we can hardly assume that they were regarded as embodiments of the goddess4 ,see ,spirits of the ,corn and of the ,wild1 ii4 #ag sq4 #aaf ,for example1 in ,china the spirits of plants are thought to assume the form of snakes oftener than that of any other animal4 ,chinese literature abounds with stories illustrative of such transformations4 ,see ,j4 ,j4 ,m4 de ,groot1 ,the ,religious ,system of ,china1 iv4 7,leyden1 #aija7 pp4 #bhc-bhf4 ,in ,siam the spirit of the takhien tree is said to appear sometimes in the shape of a serpent and sometimes in that of a woman4 ,see ,adolph ,bastian1 ,die ,voelker des ,oestlichen ,asien1 iii4 7,jena1 #ahfg7 p4 #bea4 ,the vipers that haunted the balsam trees in ,arabia were regarded by the ,arabs as sacred to the trees 7,pausanias1 ix4 #bh4 #d72 and once in ,arabia1 when a wood hitherto untouched by man was burned down to make room for the plough1 certain white snakes flew out of it with loud lamentations4 ,no doubt they were supposed to be the dispossessed spirits of the trees4 ,see ,j4 ,wellhausen1 ,reste ,arabischen ,heidentums#b 7,berlin1 #ahig71 pp4 #ajh sq4 ,m#cf ,it is a common belief in ,europe that plants acquire certain magical1 but transient1 virtues on ,midsummer ,eve4 ,magical plants culled on ,midsummer ,eve 7,st4 ,john's ,eve7 or ,midsummer ,day 7,st4 ,john's ,day7 in ,france4 ,st4 ,john's herb4 #aag ,j4 ,l4 ,m4 ,nogus1 ,les murs d'autrefois en ,saintonge et en ,aunis 7,saintes1 #ahia71 p4 #ga4 ,amongst the superstitious practices denounced by the ,french writer ,j4 ,b4 ,thiers in the seventeenth century was 8the gathering of certain herbs between the ,eve of ,st4 ,john and the ,eve of ,st4 ,peter and keeping them in a bottle to heal certain maladies40 ,see ,j4 ,b4 ,thiers1 ,trait des ,superstitions 7,paris1 #afgi71 p4 #cba4 #aah ,a4 de ,nore1 ,coutumes1 ,mythes et ,traditions des ,provinces de ,france 7,paris and ,lyons1 #ahdf71 pp4 #aej sq4 #aai ,jules ,lecur1 ,esquisses du ,bocage ,normand 7,cond-sur-,noireau1 #ahhc-ahhg71 ii4 #h1 #bdd2 ,amlie ,bosquet1 ,la ,normandie romanesque et merveilleuse 7,paris and ,rouen1 #ahde71 p4 #bid4 #abj ,de la ,loubere1 ,du ,royaume de ,siam 7,amsterdam1 #afia71 i4 #bjb4 ,the writer here mentions an ,italian mode of divination practised on ,midsummer ,eve4 ,people washed their feet in wine and threw the wine out of the window4 ,after that1 the first words they heard spoken by passers-by were deemed oracular4 #aba ,aubin-,louis ,millin1 ,voyage dans les ,dpartements du ,midi de la ,france 7,paris1 #ahjg-ahaa71 iii4 #cdd sq4 #abb ,alexandre ,bertrand1 ,la ,religion des ,gaulois 7,paris1 #ahig71 p4 #abd4 ,in ,french the name of ,st4 ,john's herb 7herbe de la ,saint-,jean7 is usually given to millepertius1 that is1 ,st4 ,john's wort1 which is quite a different flower4 ,see below1 pp4 #ed sqq4 ,but 8,st4 ,john's herb0 may well be a general term which in different places is applied to different plants4 #abc ,bruno ,stehle1 8,aberglauben1 ,sitten und ,gebruche in ,lothringen10 ,globus1 lix4 7#ahia7 p4 #cgi4 #abd ,l4 ,f4 ,sauv1 ,le ,folk-lore des ,hautes-,vosges 7,paris1 #ahhi71 pp4 #afh sq4 ,m#cg ,magical plants culled on ,midsummer ,eve or ,midsummer ,day in the ,tyrol and ,germany4 #abe ,i4 ,v4 ,zingerle1 8,wald1 ,bume1 ,kruter10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 i4 7#ahec7 pp4 #ccb sq42 id41 ,sitten1 ,bruche und ,meinungen des ,tiroler ,volkes#b 7,innsbruck1 #ahga71 p4 #aeh1 #acde1 #acdh4 #abf ,christian ,schneller1 ,mrchen und ,sagen aus ,wlschtirol 7,innsbruck1 #ahfg71 p4 #bcg1 #bd4 #abg ,j4 ,h4 ,schmitz1 ,sitten und ,bruche1 ,lieder1 ,sprchwrter und ,rthsel des ,eifler ,volkes 7,treves1 #ahef-aheh71 i4 #dj4 #abh ,j4 ,h4 ,schmitz1 op4 cit4 i4 #db4 #abi ,a4 ,kuhn1 ,mrkische ,sagen und ,mrchen 7,berlin1 #ahdc71 p4 #ccj4 #acj ,k4 ,bartsch1 ,sagen1 ,mrchen und ,gebruche aus ,mecklenburg 7,vienna1 #ahgi-ahhj71 ii4 p4 #bhg1 #adcf4 #aca ,w4 von ,schulenburg1 ,wendische ,volkssagen und ,gebruche aus dem ,spreewald 7,leipsic1 #ahhj71 p4 #bed4 #acb ,m4 ,prtorius1 ,deliciae ,prussicae 7,berlin1 #ahga71 pp4 #bd sq4 ,kaupole is probably identical in name with ,kupole or ,kupalo1 as to whom see ,the ,dying ,god1 pp4 #bfa sq4 ,m#ch ,magical plants culled on ,midsummer ,eve 7,st4 ,john's ,eve7 or ,midsummer ,day in ,austria and ,russia4 #acc ,alois ,john1 ,sitte1 ,brauch und ,volksglaube im deutschen ,westbhmen 7,prague1 #aije71 p4 #hf4 #acd ,r4 ,f4 ,kaindl1 ,die ,huzulen 7,vienna1 #ahid71 pp4 #gh1 #ij1 #ic1 #aje2 id41 8,zauberglaube bei den ,huzulen10 ,globus1 lxxvi4 7#ahii7 p4 #bef4 #ace ,dr4 ,f4 ,tetzner1 8,die ,tschechen und ,mhrer in ,schlesien10 ,globus1 lxxviii4 7#aijj7 p4 #cdj4 #acf ,j4 ,b4 ,holzmayer1 8,osiliana10 ,verhandlungen der gelehrten ,estnischen ,gesellschaft1 vii4 ,heft #b 7,dorpat1 #ahgb71 p4 #fb4 #acg ,p4 ,einhorn1 8,wiederlegunge der ,abgtterey3 der ander 7sic7 ,theil10 printed at ,riga in #afbg1 and reprinted in ,scriptores rerum ,livonicarum1 ii4 7,riga and ,leipsic1 #ahdh7 pp4 #fea sq4 #ach ,j4 ,g4 ,kohl1 ,die deutsch-russischen ,ostseeprovinzen 7,dresden and ,leipsic1 #ahda71 ii4 #bf4 ,m#ci ,magical plants culled on ,st4 ,john's ,eve or ,st4 ,john's ,day among the ,south ,slavs1 in ,macedonia1 and ,bolivia4 #aci ,a4 ,strausz1 ,die ,bulgaren 7,leipsic1 #ahih71 pp4 #cdh1 #chf4 #adj ,f4 ,s4 ,krauss1 ,volksglaube und religiser ,brauch der ,sdslaven 7,mnster i4 ,w41 #ahij71 p4 #cd4 #ada ,g4 ,f4 ,abbott1 ,macedonian ,folk-lore 7,cambridge1 #aijc71 pp4 #ed1 #eh4 #adb ,h4 ,a4 ,weddell1 ,voyage dans le ,nord de la ,bolivie et dans les parties voisines du ,prou 7,paris and ,london1 #ahec71 p4 #aha4 ,m#dj ,magical plants culled at ,midsummer among the ,mohammedans of ,morocco4 #adc ,w4 ,westermarck1 8,midsummer ,customs in ,morocco10 ,folk-lore1 xvi4 7#aije7 p4 #ce2 id41 ,ceremonies and ,beliefs connected with ,agriculture1 certain ,dates of the ,solar ,year1 and the ,weather in ,morocco 7,helsingfors1 #aiac71 pp4 #hh sq4 ,m#da ,seven different sorts of magical plants gathered at ,midsummer4 ,nine different sorts of plants gathered at ,midsummer4 ,dreams of love on flowers at ,midsummer ,eve4 ,love's watery mirror at ,midsummer ,eve4 #add ,j4 ,lecur1 ,esquisses du ,bocage ,normand 7,cond-sur-,noireau1 #ahhc-ahhg71 ii4 #i4 #ade ,k4 ,bartsch1 ,sagen1 ,mrchen und ,gebruche aus ,mecklenburg 7,vienna1 #ahgi-ahij71 ii4 #bhe4 #adf ,j4 ,a4 ,e4 ,khler1 ,volksbrauch1 ,aberglauben1 ,sagen und andre alte ,ueberlieferungen im ,voigtlande 7,leipsic1 #ahfg71 p4 #cgf4 #adg ,o4 ,freiherr von ,reinsberg-,dringsfeld1 ,fest-,kalender aus ,bhmen 7,prague1 ,n4,d471 p4 #cab4 #adh ,reinsberg-,dringsfeld1 loc4 cit4 #adi ,m4 ,tppen1 ,aberglauben aus ,masuren#b 7,danzig1 #ahfg71 p4 #gb4 ,m#db ,garlands of flowers of nine sorts gathered at ,midsummer and used in divination and medicine4 #aej ,reinsberg-,dringsfeld1 loc4 cit4 #aea ,j4 ,a4 ,e4 ,khler1 ,volksbrauch1 etc41 im ,voigtlande1 p4 #cgf4 #aeb ,c4 ,lemke1 ,volksthmliches in ,ostpreussen 7,mohrungen1 #ahhd-ahhg71 i4 #bj4 #aec ,p4 ,drechsler1 ,sitte1 ,brauch und ,volksglaube in ,schlesien 7,leipsic1 #aijc-aijf71 i4 #add sq4 #aed ,le ,baron de ,reinsberg-,dringsfeld1 ,calendrier ,belge 7,brussels1 #ahfa-ahfb71 i4 #dbc4 #aee ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 p4 #beb4 #aef ,m4 ,tppen1 ,aberglauben aus ,masuren1#b p4 #gb4 #aeg ,m4 ,tppen1 op4 cit4 p4 #ga4 #aeh ,a4 ,wiedemann1 ,aus dem inneren und ussern ,leben der ,ehsten 7,st4 ,petersburg1 #ahgf71 pp4 #cfb sq4 #aei ,l4 ,lloyd1 ,peasant ,life in ,sweden 7,london1 #ahgj71 pp4 #bfg sq4 #afj ,willibald ,mller1 ,beitrge zur ,volkskunde der ,deutschen in ,mhren 7,vienna and ,olmtz1 #ahic71 p4 #bfd4 #afa ,w4 von ,schulenburg1 ,wendisches ,volksthum 7,berlin1 #ahhb71 p4 #ade4 ,m#dc ,st4 ,john's wort 7,hypericum perforatum7 gathered for magical purposes at ,midsummer4 ,st4 ,john's blood on ,st4 ,john's ,day4 #afb ,montanus1 ,die deutschen ,volksfeste1 ,volksbruche und deutscher ,volksglaube 7,iserlohn1 ,n4,d471 p4 #ade2 ,a4 ,wuttke1 ,der deutsche ,volksaberglaube#b 7,berlin1 #ahfi71 p4 #ajj1 #acd2 ,i4 ,v4 ,zingerle1 8,wald1 ,bume1 ,kruter10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 i4 7#ahec7 p4 #cbi2 ,a4 ,schlossar1 8,volksmeinung und ,volksaberglaube aus der deutschen ,steiermark10 ,germania1 ,n4,r41 xxiv4 7#ahia7 p4 #chg2 ,e4 ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben 7,stuttgart1 #aheb71 p4 #dbh2 ,j4 ,brand1 ,popular ,antiquities of ,great ,britain 7,london1 #ahhb-ahhc71 i4 #cjg1 #cab2 ,t4 ,f4 ,thiselton ,dyer1 ,folk-lore of ,plants 7,london1 #ahhi71 pp4 #fb1 #bhf2 ,rev4 ,hilderic ,friend1 ,flowers and ,flower ,lore1 ,third ,edition 7,london1 #ahhf71 pp4 #adg1 #adi1 #aej1 #edj2 ,g4 ,finamore1 ,credenze1 ,usi e ,costumi ,abruzzesi 7,palermo1 #ahij71 pp4 #afa sq42 ,g4 ,pitr1 ,spettacoli e ,feste ,popolari ,siciliane 7,palermo1 #ahha71 p4 #cji4 ,one authority lays down the rule that you should gather the plant fasting and in silence 7,j4 ,brand1 op4 cit4 p4 #cab74 ,according to ,sowerby1 the ,hypericum perforatum flowers in ,england about ,july and ,august 7,english ,botany1 vol4 v4 ,london1 #agif1 p4 #bie74 ,we should remember1 however1 that in the old calendar ,midsummer ,day fell twelve days later than at present4 ,the reform of the calendar probably put many old floral superstitions out of joint4 #afc ,bingley1 ,tour round ,north ,wales 7#ahjj71 ii4 #bcg1 quoted by ,t4 ,f4 ,thiselton ,dyer1 ,british ,popular ,customs 7,london1 #ahgf71 p4 #cbj4 ,compare ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 p4 #bea3 8,st4 ,john's1 or ,midsummer ,day1 was an important festival4 ,st4 ,john's wort1 gathered at noon on that day1 was considered good for several complaints4 ,the old saying went that if anybody dug the devil's bit at midnight on the eve of ,st4 ,john1 the roots were then good for driving the devil and witches away40 ,apparently by 8the devil's bit0 we are to understand ,st4 ,john's wort4 #afd ,j4 ,l4 ,m4 ,nogus1 ,les murs d'autrefois en ,saintonge et en ,aunis 7,saintes1 #ahia71 pp4 #ga sq4 #afe ,alois ,john1 ,sitte1 ,brauch und ,volksglaube im deutschen ,westbhmen 7,prague1 #aije71 p4 #hd4 ,they call the plant 8witch's herb0 7,hexenkraut74 #aff ,james ,sowerby1 ,english ,botany1 vol4 v4 7,london1 #agif71 p4 #bie4 #afg ,montanus1 ,die deutschen ,volksfeste1 ,volksbruche und deutscher ,volksglaube 7,iserlohn1 ,n4,d471 p4 #ce4 #afh ,t4 ,f4 ,thiselton ,dyer1 ,folk-lore of ,plants 7,london1 #ahhi71 p4 #bhf2 ,k4 ,bartsch1 ,sagen1 ,mrchen und ,gebruche aus ,mecklenburg1 ii4 p4 #bia1 #adej;a4 ,the ,germans of ,bohemia ascribe wonderful virtues to the red juice extracted from the yellow flowers of ,st4 ,john's wort 7,w4 ,mller1 ,beitrge zur ,volkskunde der ,deutschen in ,mhren1 ,vienna and ,olmtz1 #ahic1 p4 #bfd74 #afi ,k4 ,bartsch1 op4 cit4 ii4 p4 #bhf1 #adcc4 ,the blood is also a preservative against many diseases 7op4 cit4 ii4 p4 #bij1 #addd74 #agj ,a4 ,kuhn1 ,mrkische ,sagen und ,mrchen 7,berlin1 #ahdc71 p4 #chg1 #aje4 #aga ,die gestriegelte ,rockenphilosophie#e 7,chemnitz1 #agei71 pp4 #bdf sq42 ,montanus1 ,die deutschen ,volksfesten1 ,volksbruche und deutscher ,volksglaube1 p4 #adg4 #agb ,berthold ,seeman1 ,viti1 ,an ,account of a ,government ,mission to the ,vitian or ,fijian ,islands in the years #ahfj-fa 7,cambridge1 #ahfb71 p4 #fc4 ,m#dd ,mouse-ear hawkweed 7,hieracium pilosella7 gathered for magical purposes at ,midsummer4 #agc ,james ,sowerby1 ,english ,botany1 vol4 xvi4 7,london1 #ahjc7 p4 #ajic4 #agd ,k4 ,seifart1 ,sagen1 ,mrchen1 ,schwnke und ,gebruche aus ,stadt und ,stift ,hildesheim#b 7,hildesheim1 #ahhi71 p4 #agg1 #ab4 #age ,c4 ,l4 ,rochholz1 ,deutscher ,glaube und ,brauch 7,berlin1 #ahfg71 i4 #i4 #agf ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren 7,prague and ,leipsic1 #ahfd71 p4 #ih1 #fha4 #agg ,a4 ,wuttke1 ,der deutsche ,volksaberglaube#b 7,berlin1 #ahfi71 p4 #ajj1 #acd4 ,m#de ,mountain arnica gathered for magical purposes at ,midsummer4 #agh ,j4 ,a4 ,e4 ,khler1 ,volksbrauch1 ,aberglauben1 ,sagen und andre alte ,ueberlieferungen im ,voigtlande 7,leipsic1 #ahfg71 p4 #cgf4 ,the belief and practice are similar at ,grn1 near ,asch1 in ,western ,bohemia4 ,see ,alois ,john1 ,sitte1 ,brauch und ,volksglaube im deutschen ,westbhmen 7,prague1 #aije71 p4 #hd4 #agi ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie 7,munich1 #ahdh-ahee71 ii4 #bii2 ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 iii4 7,munich1 #ahfe71 p4 #cdb2 ,i4 ,v4 ,zingerle1 ,sitten1 ,bruche und ,meinungen des ,tiroler ,volkes#b 7,innsbruck1 #ahga71 p4 #afj1 #acfc4 ,m#df ,mugwort 7,artemisia vulgaris7 gathered for magical purposes at ,midsummer4 ,mugwort in ,china and ,japan4 #ahj ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #ajac2 ,a4 de ,gubernatis1 ,mythologie des ,plantes 7,paris1 #ahgh-ahhb71 i4 #ahi sq42 ,rev4 ,hilderic ,friend1 ,flowers and ,flower ,lore1 ,third ,edition 7,london1 #ahhf71 p4 #ge4 ,in ,england mugwort is very common in waste ground1 hedges1 and the borders of fields4 ,it flowers throughout ,august and later4 ,the root is woody and perennial4 ,the smooth stems1 three or four feet high1 are erect1 branched1 and leafy1 and marked by many longitudinal purplish ribs4 ,the pinnatified leaves alternate on the stalk2 they are smooth and dark green above1 cottony and very white below4 ,the flowers are in simple leafy spikes or clusters2 the florets are purplish1 furnished with five stamens and five awl-shaped female flowers1 which constitute the radius4 ,the whole plant has a weak aromatic scent and a slightly bitter flavour4 ,its medical virtues are of no importance4 ,see ,james ,sowerby1 ,english ,botany1 xiv4 7,london1 #ahjb7 p4 #igh4 ,altogether it is not easy to see why such an inconspicuous and insignificant flower should play so large a part in popular superstition4 ,mugwort 7,artemisia vulgaris7 is not to be confounded with wormwood 7,artemisia absinthium71 which is quite a different flower in appearance1 though it belongs to the same genus4 ,wormwood is common in ,england1 flowering about ,august4 ,the flowers are in clusters1 each of them broad1 hemispherical1 and drooping1 with a buff-coloured disc4 ,the whole plant is of a pale whitish green and clothed with a short silky down4 ,it is remarkable for its intense bitterness united to a peculiar strong aromatic odour4 ,it is often used to keep insects from clothes and furniture1 and as a medicine is one of the most active bitters4 ,see ,james ,sowerby1 ,english ,botany1 vol4 xviii4 7,london1 #ahjd7 p4 #abcj4 #aha ,breuil1 8,du culte de ,st4-,jean-,baptiste10 ,mmoires de la ,socit des ,antiquaires de ,picardie1 viii4 7#ahde7 p4 #bbd1 note #a1 quoting the cur of ,manancourt1 near ,pronne4 #ahb ,l4 ,pineau1 ,le folk-lore du ,poitou 7,paris1 #ahib71 p4 #dii4 #ahc ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren 7,prague and ,leipsic1 #ahfd71 pp4 #ij sq41 #fce-fcg4 #ahd ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie1 i4 p4 #bdi1 #bhc2 ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #ajac2 ,i4 ,v4 ,zingerle1 in ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 i4 7#ahec7 p4 #cca4 and ib4 iv4 7#ahei7 p4 #db 7quoting a work of the seventeenth century72 ,f4 ,j4 ,vonbun1 ,beitrge zur deutschen ,mythologie 7,chur1 #ahfb71 p4 #acc1 note #a4 ,see also above1 vol4 i4 pp4 #afb1 #afc1 #afe1 #agd1 #agg4 #ahe ,a4 de ,gubernatis1 ,mythologie der ,plantes 7,paris1 #ahgh-ahhb71 i4 #aij1 quoting ,du ,cange4 #ahf ,a4 de ,nore1 ,coutumes1 ,mythes et ,traditions des ,provinces de ,france 7,paris and ,lyons1 #ahdf71 p4 #bfb4 #ahg ,jules ,lecur1 ,esquisses du ,bocage ,normand 7,cond-sur-,noireau1 #ahhc-ahhf71 ii4 #h4 #ahh ,joseph ,train1 ,historical and ,statistical ,account of the ,isle of ,man 7,douglas1 ,isle of ,man1 #ahde71 ii4 #abj4 #ahi ,le ,baron de ,reinsberg-,dringsfeld1 ,calendrier ,belge 7,brussels1 #ahfa-ahfb71 i4 #dbb4 #aij ,j4 ,j4 ,m4 de ,groot1 ,the ,religious ,system of ,china1 vi4 7,leyden1 #aiaj7 p4 #ajgi1 compare p4 #idg4 #aia ,j4 ,j4 ,m4 de ,groot1 op4 cit4 vi4 #idg4 #aib ,j4 ,j4 ,m4 de ,groot1 op4 cit4 vi4 #idf sq4 #aic ,rev4 ,john ,batchelor1 ,the ,ainu and their ,folk-lore 7,london1 #aija71 p4 #cah1 compare pp4 #cae sq41 #cbi1 #cgj1 #cgb4 #aid ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 iv4 7#ahei7 p4 #db2 ,montanus1 ,die deutschen ,volksfeste1 p4 #ada4 ,the ,german name of mugwort 7,beifuss7 is said to be derived from this superstition4 #aie ,k4 ,bartsch1 ,sagen1 ,mrchen1 und ,gebruche aus ,mecklenburg 7,vienna1 #ahgi-ahhj71 ii4 #bij1 #adde4 #aif ,montanus1 ,die deutschen ,volksfeste1 p4 #ada4 #aig ,j4 ,brand1 ,popular ,antiquities of ,great ,britain 7,london1 #ahhb-ahhc71 i4 #ccd sq41 quoting ,lupton1 ,thomas ,hill1 and ,paul ,barbette4 ,a precisely similar belief is recorded with regard to wormwood 7armoise7 by the ,french writer ,j4 ,b4 ,thiers1 who adds that only small children and virgins could find the wonderful coal4 ,see ,j4 ,b4 ,thiers1 ,trait des ,superstitions#e 7,paris1 #agda71 i4 #cjj4 ,in ,annam people think that wormwood puts demons to flight2 hence they hang up bunches of its leaves in their houses at the ,new ,year4 ,see ,paul ,giran1 ,magie et ,religion ,annamites 7,paris1 #aiab71 p4 #aah1 compare pp4 #ahe1 #bef4 #aih ,c4 ,lemke1 ,volksthmliches in ,ostpreussen 7,mohrungen1 #ahhd-ahhg71 i4 #ba4 ,as to mugwort 7,german ,beifuss1 ,french armoise71 see further ,a4 de ,gubernatis1 ,mythologie des ,plantes1 ii4 #af sqq42 ,j4 ,grimm1 ,deutsche ,mythologie1#d iii4 #cef sq4 ,m#dg ,orpine 7,sedum telephium7 used in divination at ,midsummer4 #aii ,james ,sowerby1 ,english ,botany1 vol4 xix4 7,london1 #ahjd7 p4 #acai4 #bjj ,john ,aubrey1 ,remains of ,gentilisme and ,judaisme 7,london1 #ahha71 pp4 #be sq42 ,j4 ,brand1 ,popular ,antiquities of ,great ,britain 7,london1 #ahhb-ahhc71 i4 #cbi sqq42 ,rev4 ,hilderic ,friend1 ,flowers and ,flower ,lore1 ,third ,edition 7,london1 #ahhf71 p4 #acf2 ,d4 ,h4 ,moutray ,read1 8,hampshire ,folk-lore10 ,folk-lore1 xxii4 7#aiaa7 p4 #cbe4 ,compare ,j4 ,sowerby1 ,english ,botany1 vol4 xix4 7,london1 #ahjd71 p4 #acai3 8,like all succulent plants this is very tenacious of life1 and will keep growing long after it has been torn from its native spot4 ,the country people in ,norfolk sometimes hang it up in their cottages1 judging by its vigour of the health of some absent friend40 ,it seems that in ,england the course of love has sometimes been divined by means of sprigs of red sage placed in a basin of rose-water on ,midsummer ,eve 7,j4 ,brand1 op4 cit4 i4 #ccc74 #bja ,m4 ,tppen1 ,aberglauben aus ,masuren#b 7,danzig1 #ahfg71 pp4 #ga sq42 ,a4 ,kuhn1 ,sagen1 ,gebruche und ,mrchen aus ,westfalen 7,leipsic1 #ahei71 ii4 #agf1 #dhg2 ,e4 ,hoffmann-,krayer1 ,feste und ,bruche des ,schweizervolkes 7,zurich1 #aiac71 p4 #afc4 ,in ,switzerland the species employed for this purpose on ,midsummer day is ,sedum reflexum4 ,the custom is reported from the ,emmenthal4 ,in ,germany a root of orpine1 dug up on ,st4 ,john's morning and hung between the shoulders1 is sometimes thought to be a cure for hemorrhoids 7,montanus1 ,die deutschen ,volksfeste1 p4 #ade74 ,perhaps the 8oblong1 tapering1 fleshy1 white lumps0 of the roots 7,j4 ,sowerby1 ,english ,botany1 vol4 xix4 ,london1 #ahjd1 p4 #acai7 are thought to bear some likeness to the hemorrhoids1 and to heal them on the principle that the remedy should resemble the disease4 ,m#dh ,vervain gathered for magical purposes at ,midsummer4 ,magical virtue of four-leaved clover on ,midsummer ,eve4 #bjb ,see above1 vol4 i4 pp4 #afb1 #afc1 #afe4 ,in ,england vervain 7,verbena officinalis7 grows not uncommonly by road sides1 in dry sunny pastures1 and in waste places about villages4 ,it flowers in ,july4 ,the flowers are small and sessile1 the corolla of a very pale lilac hue1 its tube enclosing the four short curved stamens4 ,the root of the plant1 worn by a string round the neck1 is an old superstitious medicine for scrofulous disorders4 ,see ,james ,sowerby1 ,english ,botany1 vol4 xi4 7,london1 #ahjj7 p4 #gfg4 #bjc ,dr4 ,otero ,acevado1 in ,le ,temps1 ,september #ahih4 ,see above1 vol4 i4 p4 #bjh1 note #a4 #bjd ,le ,baron de ,reinsberg-,dringsfeld1 ,calendrier ,belge 7,brussels1 #ahfa-ahfb71 i4 #dbb4 #bje ,a4 de ,nore1 ,coutumes1 ,mythes et ,traditions des ,provinces de ,france1 p4 #bfb2 ,amlie ,bosquet1 ,la ,normandie romanesque et merveilleuse1 p4 #bid2 ,j4 ,lecur1 ,esquisses du ,bocage ,normand1 i4 #bhg1 ii4 #h4 ,in ,saintonge and ,aunis the plant was gathered on ,midsummer ,eve for the purpose of evoking or exorcising spirits 7,j4 ,l4 ,m4 ,nogus1 ,les murs d'autrefois en ,saintonge et en ,aunis1 p4 #gb74 #bjf ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren1 p4 #bjg1 #adcg4 #bjg ,a4 ,kuhn1 ,sagen1 ,gebruche und ,mrchen aus ,westfalen 7,leipsic1 #ahei71 ii4 #agg1 citing ,chambers1 ,edinburgh ,journal1 #bnd ,july #ahdb4 #bjh ,i4 ,v4 ,zingerle1 ,sitten1 ,bruche und ,meinungen des ,tiroler ,volkes#b 7,innsbruck1 #ahga71 p4 #ajg1 #iai4 #bji ,laisnel de la ,salle1 ,croyances et ,lgendes du ,centre de la ,france 7,paris1 #ahge71 i4 #bhh4 #baj ,j4 ,l4 ,m4 ,nogus1 ,les murs d'autrefois en ,saintonge et en ,aunis1 pp4 #ga sq4 #baa ,le ,baron de ,reinsberg-,dringsfeld1 ,calendrier ,belge1 i4 #dbc4 ,m#di ,camomile gathered for magical purposes at ,midsummer4 #bab ,w4 ,kolbe1 ,hessische ,volks-,sitten und ,gebruche#b 7,marburg1 #ahhh71 p4 #gb2 ,sophus ,bugge1 ,studien ber die ,entstehung der nordischen ,gtter- und ,heldensagen 7,munich1 #ahhi71 pp4 #ce1 #bie sq42 ,fr4 ,kauffmann1 ,balder 7,strasburg1 #aijb71 pp4 #de1 #fa4 ,the flowers of common camomile 7,anthemis nobilis7 are white with a yellow disk1 which in time becomes conical4 ,the whole plant is intensely bitter1 with a peculiar but agreeable smell4 ,as a medicine it is useful for stomachic troubles4 ,in ,england it does not generally grow wild4 ,see ,james ,sowerby1 ,english ,botany1 vol4 xiv4 7,london1 #ahjb7 p4 #ihj4 #bac ,a4 ,kuhn1 ,sagen1 ,gebruche und ,mrchen aus ,westfalen 7,leipsic1 #ahei71 ii4 #agg1 #dhh4 #bad ,m4 ,tppen1 ,aberglauben aus ,masuren#b 7,danzig1 #ahfg71 p4 #ga4 ,m#ej ,mullein 7,verbascum7 gathered for magical purposes at ,midsummer4 #bae ,a4 ,witzschel1 ,sagen1 ,sitten und ,gebruche aus ,thringen 7,vienna1 #ahgh71 p4 #bhi1 #aci4 #baf ,w4 ,j4 ,a4 von ,tettau und ,j4 ,d4 ,h4 ,temme1 ,volkssagen ,ostpreussens1 ,litthauens und ,westpreussens 7,berlin1 #ahcg71 p4 #bhc4 #bag ,james ,sowerby1 ,english ,botany1 vol4 vii4 7,london1 #agih71 p4 #dhg4 ,as to great mullein or high taper1 see id41 vol4 viii4 7,london1 #agii71 p4 #edi4 #bah ,tettau und ,temme1 loc4 cit4 ,as to mullein at ,midsummer1 see also above1 vol4 i4 pp4 #aij1 #aia4 ,m#ea ,seeds of fir-cones1 wild thyme1 elder-flowers1 and purple loosestrife gathered for magical purposes at ,midsummer4 #bai ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren1 p4 #bje1 #adbf4 #bbj ,j4 ,v4 ,grohmann1 op4 cit4 p4 #ic1 #fdh4 #bba ,j4 ,a4 ,e4 ,khler1 ,volksbrauch1 ,aberglauben1 ,sagen und andre alte ,ueberlieferungen im ,voigtlande 7,leipsic1 #ahfg71 p4 #cgg4 #bbb ,alois ,john1 ,sitte1 ,brauch und ,volksglaube im deutschen ,westbhmen 7,prague1 #aije71 p4 #hd4 #bbc ,j4 ,n4 ,ritter von ,alpenburg1 ,mythen und ,sagen ,tirols 7,zurich1 #aheg71 p4 #cig4 #bbd ,c4 ,russwurm1 8,aberglaube aus ,russland10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 iv4 7#ahei7 pp4 #aec sq4 ,the purple loosestrife is one of our most showy ,english wild plants4 ,in ,july and ,august it may be seen flowering on the banks of rivers1 ponds1 and ditches4 ,the separate flowers are in axillary whorls1 which together form a loose spike of a reddish variable purple4 ,see ,james ,sowerby1 ,english ,botany1 vol4 xv4 7,london1 #ahjb7 p4 #ajfa4 ,m#eb ,magical properties attributed to fern seed at ,midsummer4 #bbe ,j4 ,brand1 ,popular ,antiquities1 i4 #cad sqq42 ,hilderic ,friend1 ,flowers and ,flower ,lore1 ,third ,edition 7,london1 #ahhf71 pp4 #fj1 #gh1 #aej1 #bgi-bhc2 ,miss ,c4 ,s4 ,burne and ,miss ,g4 ,f4 ,jackson1 ,shropshire ,folk-lore 7,london1 #ahhc71 p4 #bdb2 ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 pp4 #hi sq42 ,j4 ,b4 ,thiers1 ,trait des ,superstitions 7,paris1 #afgi71 p4 #cad2 ,j4 ,lecur1 ,esquisses du ,bocage ,normand1 i4 #bij2 ,p4 ,sbillot1 ,coutumes populaires de la ,haute-,bretagne 7,paris1 #ahhf71 p4 #bag2 id41 ,traditions et ,superstitions de la ,haute-,bretagne 7,paris1 #ahhb71 ii4 #ccf2 ,a4 ,wuttke1 ,der deutsche ,volksaberglaube#b 7,berlin1 #ahfi71 pp4 #id sq41 #abc2 ,f4 ,j4 ,vonbun1 ,beitrge zur deutschen ,mythologie 7,chur1 #ahfb71 pp4 #acc sqq42 ,montanus1 ,die deutschen ,volksfesten1 p4 #add2 ,k4 ,bartsch1 ,sagen1 ,mrchen und ,gebruche aus ,mecklenburg1 ii4 #bhh1 #adcg2 ,m4 ,tppen1 ,aberglauben aus ,masuren1#b p4 #gb2 ,a4 ,schlossar1 8,volksmeinung und ,volksaberglaube aus der deutschen ,steiermark10 ,germania1 ,n4,r41 xxiv4 7#ahia7 p4 #chg2 ,theodor ,vernaleken1 ,mythen und ,bruche des ,volkes in ,oesterreich 7,vienna1 #ahei71 p4 #cji2 ,j4 ,n4 ,ritter von ,alpenburg1 ,mythen und ,sagen ,tirols 7,zurich1 #aheg71 pp4 #djg sq42 ,i4 ,v4 ,zingerle1 ,sitten1 ,bruche und ,meinungen des ,tiroler ,volkes#b 7,innsbruck1 #ahga71 p4 #ajc1 #hhb1 p4 #aeh1 #acej2 ,christian ,schneller1 ,mrchen und ,sagen aus ,wlschtirol 7,innsbruck1 #ahfg71 p4 #bcg2 ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren1 p4 #ig1 #fgc-fgg2 ,reinsberg-,dringsfeld1 ,fest-,kalendar aus ,bhmen 7,prague1 ,n4,d471 pp4 #caa sq42 ,w4 ,mller1 ,beitrge zur ,volkskunde der ,deutschen in ,mhren 7,vienna and ,olmutz1 #ahic71 p4 #bfe2 ,r4 ,f4 ,kaindl1 ,die ,huzulen 7,vienna1 #ahid71 p4 #ajf2 id41 8,zauberglaube bei den ,huzulen10 ,globus1 lxxvi4 7#ahii7 p4 #bge2 ,p4 ,drechsler1 ,sitte1 ,brauch und ,volksglaube in ,schlesien 7,leipsic1 #aijc-aijf71 i4 #adb1 #aei2 ,g4 ,finamore1 ,credenze1 ,usi e ,costumi ,abruzzesi 7,palermo1 #ahij71 p4 #afa2 ,c4 ,russwurm1 8,aberglaube in ,russland10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 iv4 7#ahei7 pp4 #aeb sq42 ,a4 de ,gubernatis1 ,mythologie des ,plantes 7,paris1 #ahgh-ahhb71 ii4 #add sqq4 ,the practice of gathering ferns or fern seed on the ,eve of ,st4 ,john was forbidden by the synod of ,ferrara in #afab4 ,see ,j4 ,b4 ,thiers1 ,trait des ,superstitions#e 7,paris1 #agda71 i4 #bii sq4 ,in a ,south ,slavonian story we read how a cowherd understood the language of animals1 because fern-seed accidentally fell into his shoe on ,midsummer ,day 7,f4 ,s4 ,krauss1 ,sagen und ,mrchen der ,sdslaven1 ,leipsic1 #ahhc-ahhd1 ii4 #dbd sqq41 ,no4 #aei74 ,on this subject ,i may refer to my article1 8,the ,language of ,animals10 ,the ,archaeological ,review1 i4 7#ahhh7 pp4 #afd sqq4 #bbf ,j4 ,v4 ,grohmann1 op4 cit4 p4 #ig1 #fgc1 #fge4 #bbg ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 iv4 7#ahei7 pp4 #aeb sq42 ,a4 de ,gubernatis1 ,mythologie des ,plantes1 ii4 #adf4 #bbh ,m4 ,longworth ,dames and ,e4 ,seemann1 8,folk-lore of the ,azores10 ,folk-lore1 xiv4 7#aijc7 pp4 #adb sq4 #bbi ,august ,witzschel1 ,sagen1 ,sitten und ,gebruche aus ,thringen 7,vienna1 #ahgh71 p4 #bge1 #hb4 ,m#ec ,branches of hazel cut at ,midsummer to serve as divining-rods4 #bcj ,w4 ,mller1 ,beitrge zur ,volkskunde der ,deutschen in ,mhren 7,vienna and ,olmutz1 #ahic71 p4 #bfe2 ,k4 ,bartsch1 ,sagen1 ,mrchen und ,gebruche aus ,mecklenburg1 ii4 p4 #bhe1 #adca1 p4 #bhh1 #adci2 ,j4 ,napier1 ,folk-lore1 or ,superstitious ,beliefs in the ,west of ,scotland 7,paisley1 #ahgi71 p4 #abe4 #bca ,a4 ,kuhn1 ,mrkische ,sagen und ,mrchen 7,berlin1 #ahdc71 p4 #ccj4 ,as to the divining-rod in general1 see ,a4 ,kuhn1 ,die ,herabkunft des ,feuers und des ,gttertranks#b 7,gtersloh1 #ahhf71 pp4 #aha sqq42 ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #hac sqq42 ,s4 ,baring-,gould1 ,curious ,myths of the ,middle ,ages 7,london1 #ahhd71 pp4 #ee sqq4 ,kuhn plausibly suggests that the forked shape of the divining-rod is a rude representation of the human form4 ,he compares the shape and magic properties of mandragora4 #bcb ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie 7,munich1 #ahdh-ahee71 i4 #bif sq4 #bcc ,e4 ,krause1 8,aberglubische ,kuren und sonstiger ,aberglaube in ,berlin und nchster ,umgebung10 ,zeitschrift fr ,ethnologie1 xv4 7#ahhc7 p4 #hi4 #bcd ,j4 ,n4 ,ritter von ,alpenburg1 ,mythen und ,sagen ,tirols 7,zurich1 #aheg71 p4 #cic4 #bce ,karl ,freiherr von ,leoprechting1 ,aus dem ,lechrain 7,munich1 #ahee71 p4 #ih4 ,some people in ,swabia say that the hazel branch which is to serve as a divining-rod should be cut at midnight on ,good ,friday1 and that it should be laid on the altar and mass said over it4 ,if that is done1 we are told that a ,protestant can use it to quite as good effect as a ,catholic4 ,see ,e4 ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben 7,stuttgart1 #aheb71 pp4 #bdd sq41 ,no4 #bfh4 ,some of the ,wends of the ,spreewald agree that the divining-rod should be made of hazel-wood1 and they say that it ought to be wrapt in swaddling-bands1 laid on a white plate1 and baptized on ,easter ,saturday4 ,many of them1 however1 think that it should be made of 8yellow willow40 ,see ,wilibald von ,schulenburg1 ,wendische ,volkssagen und ,gebruche aus dem ,spreewald 7,leipsic1 #ahhj71 pp4 #bjd sq4 ,a remarkable property of the hazel in the opinion of ,bavarian peasants is that it is never struck by lightning2 this immunity it has enjoyed ever since the day when it protected the ,mother of ,god against a thunderstorm on her flight into ,egypt4 ,see ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 i4 7,munich1 #ahfj7 p4 #cga4 ,m#ed ,the divining-rod in ,sweden obtained on ,midsummer ,eve4 #bcf ,j4 ,grimm1 ,deutsche ,mythologie1#d iii4 #bhi1 referring to ,dybeck's ,runa1 #ahdd1 p4 #bb1 and #ahde1 p4 #hj4 #bcg ,l4 ,lloyd1 ,peasant ,life in ,sweden 7,london1 #ahgj71 pp4 #bff sq4 ,m#ee ,the mythical springwort supposed to bloom on ,midsummer ,eve4 #bch ,heinrich ,prhle1 ,harzsagen 7,leipsic1 #ahei71 i4 #ii1 ,no4 #bc4 ,m#ef ,another way of catching the springwort4 ,the white bloom of chicory4 #bci ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #hab sq41 iii4 #bhi2 ,a4 ,kuhn1 ,die ,herabkunft des ,feuers und des ,gttertranks#b 7,gtersloh1 #ahhf71 pp4 #ahh-aic2 ,walter ,k4 ,kelly1 ,curiosities of ,indo-,european ,tradition and ,folk-lore 7,london1 #ahfc71 pp4 #agd-agh2 ,j4 ,f4 ,l4 ,woeste1 ,volksberlieferungen in der ,grafschaft ,mark 7,iserlohn1 #ahdh71 p4 #dd2 ,a4 ,kuhn und ,w4 ,schwartz1 ,norddeutsche ,sagen1 ,mrchen und ,gebruche 7,leipsic1 #ahdh71 p4 #dei1 ,no4 #ddd2 ,ernst ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben 7,stuttgart1 #aheb71 pp4 #bdj sq41 ,no4 #bfe2 ,c4 ,russwurm1 8,aberglaube in ,russland10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 iv4 7,gttingen1 #ahei7 p4 #aec2 ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren 7,prague and ,leipsic1 #ahfd71 p4 #hh1 ,no4 #fbc2 ,paul ,drechsler1 ,sitte1 ,brauch und ,volksglaube in ,schlesien 7,leipsic1 #aijc-aijf71 ii4 #bjg sq4 ,in ,swabia some people say that the bird which brings the springwort is not the woodpecker but the hoopoe 7,e4 ,meier1 op4 cit4 p4 #bdj74 ,others associate the springwort with other birds4 ,see ,h4 ,prhle1 ,harzsagen 7,leipsic1 #ahei71 ii4 #aaf1 ,no4 #cjh2 ,a4 ,kuhn1 ,die ,herabkunft des ,feuers1#b p4 #aij4 ,it is from its power of springing or bursting open all doors and locks that the springwort derives its name 7,german ,springwurzel74 #bdj ,pliny1 ,nat4 ,hist4 x4 #dj4 #bda ,ernst ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben 7,stuttgart1 #aheb71 pp4 #bch sq41 ,no4 #bfd4 ,m#eg ,the magical virtues ascribed to plants at ,midsummer may be thought to be derived from the sun1 then at the height of his power and glory4 ,hence it is possible that the ,midsummer bonfires stand in direct relation to the sun4 ,m#eh ,this consideration tends to bring us back to an intermediate position between the rival theories of ,mannhardt and ,westermarck4 #bdb ,see above1 pp4 #de1 #df1 #di1 #ed1 #ee1 #ei1 #fj1 #fb1 #fd1 #fe1 #ff1 #fg4 ,m#ei ,miscellaneous examples of the baleful activity of witches at ,midsummer and of the precautions which it is necessary to take against them at that time4 ,witches in ,voigtland4 ,the witches' ,sabbath in ,prussia on ,walpurgis ,night and ,midsummer ,eve4 ,midsummer ,eve a witching time among the ,south ,slavs4 #bdc ,le ,baron de ,reinsberg-,dringsfeld1 ,calendrier ,belge 7,brussels1 #ahfa-ahfb71 i4 #dbc sq4 #bdd ,anton ,birlinger1 ,vlksthumliches aus ,schwaben1 ,freiburg im ,breisgau1 7#ahfa-ahfb71 i4 #bgh1 #dcg4 #bde ,robert ,eisel1 ,sagenbuch des ,voigtlandes 7,gera1 #ahga71 p4 #baj1 ,nr4 #eea4 #bdf ,w4 ,j4 ,a4 von ,tettau und ,j4 ,d4 ,h4 ,temme1 ,die ,volkssagen ,ostpreussens1 ,litthauens und ,westpreussens 7,berlin1 #ahcg71 pp4 #bfc sq4 #bdg ,f4 ,s4 ,krauss1 ,volksglaube und religiser ,brauch der ,sdslaven 7,mnster i4 ,w41 #ahij71 p4 #abh4 ,m#fj ,relation of the fire-festivals to the myth of ,balder4 ,m#fa ,veneration of the ,druids for the mistletoe4 #bdh ,pliny derives the name ,druid from the ,greek drus1 8oak40 ,he did not know that the ,celtic word for oak was the same 7daur71 and that therefore ,druid1 in the sense of priest of the oak1 might be genuine ,celtic1 not borrowed from the ,greek4 ,this etymology is accepted by some modern scholars4 ,see ,g4 ,curtius1 ,grundzge der ,griechischen ,etymologie#e 7,leipsic1 #ahgi71 pp4 #bch sq42 ,a4 ,vaniek1 ,griechisch-,lateinisch ,etymologisches ,wrterbuch 7,leipsic1 #ahgg71 pp4 #cfh sqq42 7,sir7 ,john ,rhys1 ,celtic ,heathendom 7,london and ,edinburgh1 #ahhh71 pp4 #bba sqq4 ,however1 this derivation is disputed by other scholars1 who prefer to derive the name from a word meaning knowledge or wisdom1 so that ,druid would mean 8wizard0 or 8magician40 ,see ,j4 ,grimm1 ,deutsche ,mythologie1#d iii4 #cje2 ,otto ,schrader1 ,reallexikon der ,indogermanischen ,altertumskunde 7,strasburg1 #aija71 pp4 #fch sq42 ,h4 ,d',arbois de ,jubainville1 ,les ,druides et les ,dieux ,celtiques forme d'animaux 7,paris1 #aijf71 pp4 #a1 #aa1 #hc sqq4 ,the last-mentioned scholar formerly held that the etymology of ,druid was unknown4 ,see his ,cours de ,littrature ,celtique1 i4 7,paris1 #ahhc7 pp4 #aag-abg4 #bdi ,pliny1 ,nat4 ,hist4 xvi4 #bdi-bea4 ,in the first edition of this book ,i understood ,pliny to say that the ,druidical ceremony of cutting the mistletoe fell in the sixth month1 that is1 in ,june2 and hence ,i argued that it probably formed part of the midsummer festival4 ,but in accordance with ,latin usage the words of ,pliny 7sexta luna1 literally 8sixth moon07 can only mean 8the sixth day of the month40 ,i have to thank my friend ,mr4 ,w4 ,warde ,fowler for courteously pointing out my mistake to me4 ,compare my note in the ,athenaeum1 ,november #bast1 #ahia1 p4 #fhg4 ,i also misunderstood ,pliny's words1 8et saeculi post tricesimum annum1 quia jam virium abunde habeat nec sit sui dimidia10 applying them to the tree instead of to the moon1 to which they really refer4 ,after saeculi we must understand principium from the preceding principia4 ,with the thirty years' cycle of the ,druids we may compare the sixty years' cycle of the ,boeotian festival of the ,great ,daedala 7,pausanias1 ix4 #c4 #e2 see ,the ,magic ,art and the ,evolution of ,kings1 ii4 #adj sq471 which1 like the ,druidical rite in question1 was essentially a worship1 or perhaps rather a conjuration1 of the sacred oak4 ,whether any deeper affinity1 based on common ,aryan descent1 may be traced between the ,boeotian and the ,druidical ceremony1 ,i do not pretend to determine4 ,in ,india a cycle of sixty years1 based on the sidereal revolution of ,jupiter1 has long been in use4 ,the sidereal revolution of ,jupiter is accomplished in approximately twelve solar years 7more exactly #aa years and #cae days71 so that five of its revolutions make a period of approximately sixty years4 ,it seems1 further1 that in ,india a much older cycle of sixty lunar years was recognized4 ,see ,christian ,lassen1 ,indische ,alter-thumskunde1 i4#b 7,leipsic1 #ahfg71 pp4 #ihh sqq42 ,prof4 ,f4 ,kielhorn 7,gttingen71 8,the ,sixty-year ,cycle of ,jupiter10 ,the ,indian ,antiquary1 xviii4 7#ahhi7 pp4 #aic-bji2 ,j4 ,f4 ,fleet1 8,a ,new ,system of the ,sixty-year ,cycle of ,jupiter10 ibid4 pp4 #bba-bbd4 ,in ,tibet the use of a sixty-years' cycle has been borrowed from ,india4 ,see ,w4 ,woodville ,rockhill1 8,tibet10 ,journal of the ,royal ,asiatic ,society for #ahia 7,london1 #ahia71 p4 #bjg note #a4 ,m#fb ,medical and magical virtues ascribed to mistletoe in ancient ,italy4 #bej ,pliny1 ,nat4 ,hist4 xxiv4 #aa sq4 #bea ,pliny1 ,nat4 ,hist4 xxxiii4 #id4 ,m#fc ,agreement between the ,druids and the ancient ,italians as to the valuable properties of mistletoe4 ,m#fd ,similar beliefs as to mistletoe among the ,ainos of ,japan4 #beb ,rev4 ,john ,batchelor1 ,the ,ainu and their ,folk-lore 7,london1 #aija71 p4 #bbb4 ,m#fe ,similar beliefs as to mistletoe among the ,torres ,straits ,islanders and the ,walos of ,senegambia4 ,these beliefs perhaps originate in a notion that the mistletoe has fallen from heaven4 #bec ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 7,cambridge1 #aijd7 pp4 #aih sq4 #bed ,m4 le baron ,roger 7ancien ,gouverneur de la ,colonie franaise du ,sngal71 8,notice sur le ,gouvernement1 les ,murs1 et les ,superstitions des ,ngres du pays de ,walo10 ,bulletin de la ,socit de ,gographie1 viii4 7,paris1 #ahbg7 pp4 #ceg sq4 ,m#ff ,such a notion would explain the ritual used in cutting mistletoe and other parasites4 #bee ,above1 p4 #gg4 #bef ,compare ,the ,times1 #bnd ,april1 #aija1 p4 #i3 8,the ,tunis correspondent of the ,temps reports that in the course of certain operations in the ,belvedere ,park in ,tunis the workmen discovered a huge circle of enormous stumps of trees ranged round an immense square stone showing signs of artistic chisel work4 ,in the neighbourhood were found a sort of bronze trough containing a gold sickle in perfect preservation1 and a sarcophagus containing a skeleton4 ,about the forehead of the skeleton was a gold band1 having in the centre the image of the sun1 accompanied by hieratic signs1 which are provisionally interpreted as the monogram of ,teutates4 ,the discovery of such remains in ,north ,africa has created a sensation40 ,as to the ,celtic god ,teutates and the human sacrifices offered to him1 see ,lucan1 ,pharsalia1 i4 #ddd sq43 8,et quibus immitis placatur sanguine diro ,teutates horrensque feris altaribus ,hesus40 ,compare 7,sir7 ,john ,rhys1 ,celtic ,heathendom 7,london and ,edinburgh1 #ahhh71 pp4 #dd sqq41 #bcb4 ,branches of the sacred olive at ,olympia1 which were to form the victors' crowns1 had to be cut with a golden sickle by a boy whose parents were both alive4 ,see the ,scholiast on ,pindar1 ,olymp4 iii4 #fj1 p4 #ajb1 ed4 ,aug4 ,boeck 7,leipsic1 #ahai74 ,in ,assyrian ritual it was laid down that1 before felling a sacred tamarisk to make magical images out of the wood1 the magician should pray to the sun-god ,shamash and touch the tree with a golden axe4 ,see ,c4 ,fossey1 ,la ,magie ,assyrienne 7,paris1 #aijb71 pp4 #acb sq4 ,some of the ancients thought that the root of the marsh-mallow1 which was used in medicine1 should be dug up with gold and then preserved from contact with the ground 7,pliny1 ,nat4 ,hist4 xx4 #bi74 ,at the great horse-sacrifice in ancient ,india it was prescribed by ritual that the horse should be slain by a golden knife1 because 8gold is light0 and 8by means of the golden light the sacrificer also goes to the heavenly world40 ,see ,the ,satapatha-,brhmana1 translated by ,julius ,eggeling1 ,part v4 7,oxford1 #aijj7 p4 #cjc 7,sacred ,books of the ,east1 vol4 xliv474 ,it has been a rule of superstition both in ancient and modern times that certain plants1 to which medical or magical virtues were attributed1 should not be cut with iron4 ,see the fragment of ,sophocles's ,root-cutters1 quoted by ,macrobius1 ,saturn4 v4 #ai4 #i sq42 ,virgil1 ,aen4 iv4 #eac sq42 ,ovid1 ,metamorph4 vii4 #bbg2 ,pliny1 ,nat4 ,hist4 xxiv4 #fh1 #ajc1 #agf2 and above1 p4 #fe 7as to purple loosestrife in ,russia74 ,on the objection to the use of iron in such cases compare ,f4 ,liebrecht1 ,des ,gervasius von ,tilbury ,otia ,imperialia 7,hanover1 #ahef71 pp4 #ajb sq42 ,taboo and the ,perils of the ,soul1 pp4 #bbe sqq4 #beg tienne ,aymonier1 8,notes sur les ,coutumes et ,croyances ,superstitieuses des ,cambodgiens10 ,cochinchine ,franaise1 ,excursions et ,reconnaissance ,no4 #af 7,saigon1 #ahhc71 p4 #acf4 #beh ,see above1 vol4 i4 pp4 #b sqq4 ,m#fg ,the ancient beliefs and practices concerning mistletoe have their analogies in modern ,european folk-lore4 #bei ,ernst ,meier1 8ber ,pflanzen und ,kruter10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 i4 7,gttingen1 #ahec71 pp4 #ddc sq4 ,the sun enters the sign of ,sagittarius about ,november #bbnd4 #bfj ,j4 ,grimm1 ,deutsche ,mythologie1#d iii4 #ecc1 referring to ,dybeck1 ,runa1 #ahde1 p4 #hj4 #bfa ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 p4 #hg4 ,m#fh ,medicinal virtues ascribed to mistletoe by ancients and moderns4 ,mistletoe as a cure for epilepsy4 #bfb ,pliny1 ,nat4 ,hist4 xvi4 #bej1 8,omnia sanantem appellantes suo vocabulo40 ,see above1 p4 #gg4 #bfc ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #ajji3 8,sonst aber wird das welsche olhiach1 bretagn4 ollyiach1 ir4 uileiceach1 gal4 uileice1 d4 i4 allheiland1 von ol1 uile universalis1 als benennung des mistels angegeben40 ,my lamented friend1 the late ,r4 ,a4 ,neil of ,pembroke ,college1 ,cambridge1 pointed out to me that in ,n4 ,m',alpine's ,gaelic ,dictionary 7,seventh ,edition1 ,edinburgh and ,london1 #ahgg1 p4 #dcb7 the ,gaelic word for mistletoe is given as an t' uil1 which1 ,mr4 ,neil told me1 means 8all-healer40 #bfd ,a4 de ,gubernatis1 ,la ,mythologie des ,plantes 7,paris1 #ahgh-ahhb71 ii4 #gc4 #bfe ,rev4 ,hilderic ,friend1 ,flowers and ,flower ,lore1 ,third ,edition 7,london1 #ahhf71 p4 #cgh4 ,compare ,a4 ,kuhn1 ,die ,herabkunft des ,feuers und des ,gttertranks#b 7,gtersloh1 #ahhf71 p4 #bjf1 referring to ,keysler1 ,antiq4 ,sept4 p4 #cjh4 #bff ,a4 de ,nore1 ,coutumes1 ,mythes et ,traditions des ,provinces de ,france 7,paris and ,lyons1 #ahdf71 pp4 #ajb sq4 ,the local name for mistletoe here is besq1 which may be derived from the ,latin viscum4 #bfg ,a4 ,kuhn1 ,die ,herabkunft des ,feuers und des ,gttertranks#b 7,gtersloh1 #ahhf71 p4 #bje2 ,walter ,k4 ,kelly1 ,curiosities of ,indo-,european ,tradition and ,folk-lore 7,london1 #ahfc71 p4 #ahf4 #bfh 8,einige ,notizen aus einem alten ,kruterbuche10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 iv4 7,gttingen1 #ahei7 pp4 #da sq4 #bfi ,francis ,prot1 8,prires1 ,invocations1 ,formules ,sacres1 ,incantations en ,bourbonnais10 ,revue des ,traditions ,populaires1 xviii4 7#aijc7 p4 #bii4 #bgj ,county ,folk-lore1 v4 ,lincolnshire1 collected by ,mrs4 ,gutch and ,mabel ,peacock 7,london1 #aijh71 p4 #abj4 #bga ,prof4 ,p4 ,j4 ,veth1 8,de ,leer der ,signatuur1 iii4 ,de ,mistel en de ,riembloem10 ,internationales ,archiv fr ,ethnographie1 vii4 7#ahid7 p4 #aaa4 ,he names ,ray in ,england 7about #agjj71 ,boerhaave in ,holland 7about #agbj71 and ,van ,swieten1 a pupil of ,boerhaave's 7about #agde74 #bgb ,county ,folk-lore1 vol4 v4 ,lincolnshire1 collected by ,mrs4 ,gutch and ,mabel ,peacock 7,london1 #aijh71 p4 #abj4 #bgc ,rev4 ,mr4 ,shaw1 ,minister of ,elgin1 quoted by ,thomas ,pennant in his 8,tour in ,scotland1 #agfi10 printed in ,j4 ,pinkerton's ,voyages and ,travels1 iii4 7,london1 #ahji7 p4 #acf2 ,j4 ,brand1 ,popular ,antiquities of ,great ,britain 7,london1 #ahhb-ahhc71 iii4 #aea4 #bgd ,walter ,k4 ,kelly1 ,curiosities of ,indo-,european ,tradition and ,folk-lore 7,london1 #ahfc71 p4 #ahf4 ,m#fi ,the medicinal virtues ascribed to mistletoe seem to be mythical1 being fanciful inferences from the parasitic nature of the plant4 #bge ,on this point ,prof4 ,p4 ,j4 ,veth 78,de ,leer der ,signatuur10 ,internationales ,archiv fr ,ethnographie1 vii4 7#ahid7 p4 #aab7 quotes ,cauvet1 ,elments d',histoire naturelle medicale1 ii4 #bij3 8,la famille des ,loranthaces ne nous offre aucun intret40 ,m#gj ,the belief that mistletoe extinguishes fire seems based on a fancy that it falls on the tree in a flash of lightning4 #bgf ,a4 ,kuhn1 ,die ,herabkunft des ,feuers und des ,gttertranks#b 7,gtersloh1 #ahhf71 p4 #bje1 referring to ,dybeck1 ,runa1 #ahde1 p4 #hj4 #bgg ,a4 ,kuhn1 op4 cit4 p4 #bjd1 referring to ,rochholz1 ,schweizersagen aus d4 ,aargau1 ii4 #bjb4 #bgh ,j4 ,grimm1 ,deutsche ,mythologie1#d i4 #aec4 #bgi ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren 7,prague and ,leipsic1 #ahfd71 p4 #cg1 #bah4 ,in ,upper ,bavaria the mistletoe is burned for this purpose along with the so-called palm-branches which were consecrated on ,palm ,sunday4 ,see ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 i4 7,munich1 #ahfj71 p4 #cga4 ,m#ga ,other wonderful properties ascribed to mistletoe2 in particular it is thought to be a protection against witchcraft4 #bhj ,a4 ,kuhn1 ,die ,herabkunft des ,feuers und des ,gttertranks1#b p4 #bjf1 referring to ,albertus ,magnus1 p4 #aee2 ,prof4 ,p4 ,j4 ,veth1 8,de ,leer der ,signatuur10 ,internationales ,archiv fr ,ethnographie1 vii4 7#aijd7 p4 #aaa4 #bha ,j4 ,n4 ,ritter von ,alpenburg1 ,mythen und ,sagen ,tirols 7,zurich1 #aheg71 p4 #cih4 #bhb ,a4 ,wuttke1 ,der deutsche ,volksaberglaube#b 7,berlin1 #ahfi71 p4 #ig1 #abh2 ,prof4 ,p4 ,j4 ,veth1 8,de ,leer der ,signatuur10 ,internationales ,archiv fr ,ethnographie1 vii4 7#ahid7 p4 #aaa4 #bhc ,a4 ,wuttke1 op4 cit4 p4 #bfg1 #dai4 #bhd ,w4 ,henderson1 ,notes on the ,folk-lore of the ,northern ,counties of ,england and the ,borders 7,london1 #ahgi71 p4 #aad4 #bhe ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 p4 #hh4 #bhf ,l4 ,lloyd1 ,peasant ,life in ,sweden 7,london1 #ahgj71 p4 #bfi4 ,m#gb ,a favourite time for gathering mistletoe is ,midsummer ,eve4 #bhg ,above1 pp4 #gg1 #gh4 #bhh ,above1 pp4 #hb1 #hd4 #bhi ,above1 pp4 #hc1 #hf4 #bij ,j4 ,grimm1 ,deutsche ,mythologie1#d iii4 #cec1 referring to ,dybeck1 ,runa1 #ahdd1 p4 #bb4 #bia ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 p4 #hh4 ,m#gc ,the two main incidents of ,balder's myth1 namely the pulling of the mistletoe and the lighting of the bonfire1 are reproduced in the great ,midsummer celebration of ,scandinavia4 #bib ,see above1 p4 #hf4 #bic ,g4 ,wahlenberg1 ,flora ,suecica 7,upsala1 #ahbd-ahbf71 ii4 ,no4 #aadc ,viscum album1 pp4 #fdi sq43 8,hab4 in sylvarum densiorum et humidiorum arboribus frondosis1 ut ,pyris1 ,quercu1 ,fago etc4 per ,sueciam temperatiorem passim40 #bid ,above1 vol4 i4 pp4 #aga sq4 #bie ,l4 ,lloyd1 ,peasant ,life in ,sweden 7,london1 #ahgj71 p4 #bei4 #bif ,j4 ,grimm1 ,deutsche ,mythologie1#d iii4 #gh1 who adds1 8,mahnen die ,johannisfeuer an ,baldrs ,leichenbrand80 ,this pregnant hint perhaps contains in germ the solution of the whole myth4 ,m#gd ,hence the myth of ,balder was probably the explanation given of a similar rite4 #big ,above1 vol4 i4 p4 #adh4 #bih ,above1 vol4 i4 p4 #ahf4 #bii ,above1 p4 #bf4 ,m#ge ,if a human representative of a tree-spirit was burned in the bonfires1 what kind of tree did he represent8 ,the oak the principal sacred tree of the ,aryans4 #cjj ,as to the worship of the oak in ,europe1 see ,the ,magic ,art and the ,evolution of ,kings1 ii4 #cdi sqq4 ,compare ,p4 ,wagler1 ,die ,eiche in alter und neuer ,zeit1 in two parts 7,wurzen1 ,n4,d41 and ,berlin1 #ahia74 #cja ,strabo1 xii4 #e4a1 p4 #efg4 ,the name is a compound of dryu1 8oak10 and nemed1 8temple0 7,h4 ,f4 ,tozer1 ,selections from ,strabo1 ,oxford1 #ahic1 p4 #bhd74 ,we know from ,jerome 7,commentar4 in ,epist4 ad ,galat4 book ii4 praef47 that the ,galatians retained their native ,celtic speech as late as the fourth century of our era4 #cjb ,the ,magic ,art and the ,evolution of ,kings1 ii4 #cfe4 #cjc ,j4 ,grimm1 ,deutsche ,mythologie1#d i4 #ee sq41 #eh sq41 ii4 #edb1 iii4 #ahg sq42 ,p4 ,wagler1 ,die ,eiche in alter und neuer ,zeit 7,berlin1 #ahia71 pp4 #dj sqq42 ,the ,magic ,art and the ,evolution of ,kings1 ii4 #cfc sqq41 #cga4 #cjd ,l4 ,preller1 ,rmische ,mythologie#c 7,berlin1 #ahha-ahhc71 i4 #ajh4 #cje ,livy1 i4 #aj4 ,compare ,c4 ,btticher1 ,der ,baumkultus der ,hellenen 7,berlin1 #ahef71 pp4 #acc sq4 #cjf ,c4 ,btticher1 op4 cit4 pp4 #aaa sqq42 ,l4 ,preller1 ,griechische ,mythologie1#d ed4 ,c4 ,robert1 i4 7,berlin1 #ahid7 pp4 #abb sqq42 ,p4 ,wagler1 ,die ,eiche in alter und neuer ,zeit 7,berlin1 #ahia71 pp4 #b sqq4 ,it is noteworthy that at ,olympia the only wood that might be used in sacrificing to ,zeus was the white poplar 7,pausanias1 v4 #ad4 #b74 ,but it is probable that herein ,zeus1 who was an intruder at ,olympia1 merely accepted an old local custom which1 long before his arrival1 had been observed in the worship of ,pelops 7,pausanias1 v4 #ac4 #c74 #cjg ,without hazarding an opinion on the vexed question of the cradle of the ,aryans1 ,i may observe that in various parts of ,europe the oak seems to have been formerly more common than it is now4 ,see the evidence collected in ,the ,magic ,art and the ,evolution of ,kings1 ii4 #cdi sqq4 ,m#gf ,hence the tree represented by the human victim who was burnt at the fire-festivals was probably the oak4 #cjh ,however1 some exceptions to the rule are recorded4 ,see above1 vol4 i4 pp4 #afi1 #bgh 7oak and fir71 #bbj 7plane and birch71 #bha1 #bhc1 #bhf 7limewood71 #bhb 7poplar and fir71 #bhf 7cornel-tree71 #bia 7birch or other hard wood71 #bgh1 #bhj 7nine kinds of wood74 ,according to ,montanus1 the need-fire1 ,easter1 and ,midsummer fires were kindled by the friction of oak and limewood4 ,see ,montanus1 ,die deutschen ,volksfeste1 ,volksbruche und deutscher ,volksglaube 7,iserlohn1 ,n4,d471 p4 #aei4 ,but elsewhere 7pp4 #cc sq41 #abg7 the same writer says that the need-fire and ,midsummer fires were produced by the friction of oak and fir-wood4 #cji ,above1 vol4 i4 p4 #agg4 #caj ,m4 ,prtorius1 ,deliciae ,prussicae1 herausgegeben von ,dr4 ,william ,pierson 7,berlin1 #ahga71 pp4 #ai sq4 ,w4 ,r4 ,s4 ,ralston says 7on what authority ,i do not know7 that if the fire maintained in honour of the ,lithuanian god ,perkunas went out1 it was rekindled by sparks struck from a stone which the image of the god held in his hand 7,songs of the ,russian ,people1 ,london1 #ahgb1 p4 #hh74 #caa ,see above1 vol4 i4 pp4 #adh1 #bga1 #bgb1 #bgd1 #bge1 #bgf1 #bha1 #bhi1 #bid4 #cab ,above1 vol4 i4 pp4 #adh1 #aee4 #cac ,the ,magic ,art and the ,evolution of ,kings1 ii4 #ahf4 #cad ,the ,magic ,art and the ,evolution of ,kings1 ii4 #cff4 ,however1 sacred fires of other wood than oak are not unknown among ,aryan peoples4 ,thus at ,olympia white poplar was the wood burnt in sacrifices to ,zeus 7above1 p4 #ij n4#a72 at ,delphi the perpetual fire was fed with pinewood 7,plutarch1 ,de ,,ei apud ,delphos1 #b71 and it was over the glowing embers of pinewood that the ,soranian ,wolves walked at ,soracte 7above1 p4 #ad74 #cae ,montanus1 ,diedeutschen ,volksfeste1 ,volksbruche und deutscher ,volksglaube 7,iserlohn1 ,n4,d471 pp4 #abg1 #aei4 ,the log is called in ,german ,sckarholz4 ,the custom appears to have prevailed particularly in ,westphalia1 about ,sieg and ,lahn4 ,compare ,montanus1 op4 cit4 p4 #ab1 as to the similar custom at ,christmas4 ,the use of the ,scharholz is reported to be found also in ,niederlausitz and among the neighbouring ,saxons4 ,see ,paul ,wagler1 ,die ,eiche in alter und neuer ,zeit 7,berlin1 #ahia71 pp4 #hf sq4 #caf ,above1 vol4 i4 pp4 #bdh1 #bej1 #bea1 #beg1 #beh1 #bfj1 #bfc4 ,elsewhere the ,yule log has been made of fir1 beech1 holly1 yew1 crab-tree1 or olive4 ,see above1 vol4 i4 pp4 #bdi1 #beg1 #bfc4 #cag ,the ,magic ,art and the ,evolution of ,kings1 ii4 #adj sq4 #cah ,a curious use of an oak-wood fire to detect a criminal is reported from ,germany4 ,if a man has been found murdered and his murderer is unknown1 you are recommended to proceed as follows4 ,you kindle a fire of dry oak-wood1 you pour some of the blood from the wounds on the fire1 and you change the poor man's shoes1 putting the right shoe on the left foot1 and vice versa4 ,as soon as that is done1 the murderer is struck blind and mad1 so that he fancies he is riding up to the throat in water2 labouring under this delusion he returns to the corpse1 when you can apprehend him and deliver him up to the arm of justice with the greatest ease4 ,see ,montanus1 op4 cit4 pp4 #aei sq4 ,m#gg ,if the human victims burnt at the fire-festival represented the oak1 the reason for pulling the mistletoe may have been a belief that the life of the oak was in the mistletoe1 and that the tree could not perish either by fire or water so long as the mistletoe remained intact among its boughs4 ,m#gh ,ancient ,italian belief that mistletoe could not be destroyed by fire or water4 #cai ,pliny1 ,nat4 ,hist4 xiii4 #aai3 8,alexander ,cornelius arborem leonem appellavit ex qua facta esset ,argo1 similem robori viscum ferenti1 quae neque aqua neque igni possit corrumpi1 sicuti nec viscum1 nulli alii cognitam1 quod equidem sciam40 ,here the tree out of which the ship ,argo was made is said to have been destructible neither by fire nor water2 and as the tree is compared to a mistletoe-bearing oak1 and the mistletoe itself is said to be indestructible by fire and water1 it seems to follow that the same indestructibility may have been believed to attach to the oak which bore the mistletoe1 so long at least as the mistletoe remained rooted on the boughs4 ,m#gi ,conception of a being whose life is outside himself4 ,m#hj ,belief that a man's soul may be deposited for safety in a secure place outside his body1 and that so long as it remains there intact he himself is invulnerable and immortal4 #cbj ,taboo and the ,perils of the ,soul1 pp4 #bf sqq4 ,m#ha ,this belief is illustrated by folk-tales told by many peoples4 #cba ,a number of the following examples were collected by ,mr4 ,e4 ,clodd in his paper1 8,the ,philosophy of ,punchkin10 ,folk-lore ,journal1 ii4 7#ahhd7 pp4 #bhh-cjc2 and again in his ,myths and ,dreams 7,london1 #ahhe71 pp4 #ahh-aih4 ,the subject of the external soul1 both in folk-tales and in custom1 has been well handled by ,g4 ,a4 ,wilken in his two papers1 8,de betrekking tusschen menschen- dieren- en plantenleven naar het volksgeloof10 ,de ,indische ,gids1 ,november #ahhd1 pp4 #eie-fab1 and 8,de ,simsonsage10 ,de ,gids1 #ahhh1 ,no4 #e4 ,in 8,de ,simsonsage0 ,wilken has reproduced1 to a great extent in the same words1 most of the evidence cited by him in 8,de betrekking10 yet without referring to that paper4 ,when ,i wrote this book in #ahhi-ahij ,i was unacquainted with 8,de betrekking10 but used with advantage 8,de ,simsonsage10 a copy of it having been kindly sent me by the author4 ,i am the more anxious to express my obligations to 8,de ,simsonsage10 because ,i have had little occasion to refer to it1 most of the original authorities cited by the author being either in my own library or easily accessible to me in ,cambridge4 ,it would be a convenience to anthropologists if ,wilken's valuable papers1 dispersed as they are in various ,dutch periodicals which are seldom to be met with in ,england1 were collected and published together4 ,after the appearance of my first anthropological essay in #ahhe1 ,professor ,wilken entered into correspondence with me1 and thenceforward sent me copies of his papers as they appeared2 but of his papers published before that date ,i have not a complete set4 7,note to the ,second ,edition47 ,the wish expressed in the foregoing note has now been happily fulfilled4 ,wilken's many scattered papers have been collected and published in a form which leaves nothing to be desired 7,de verspreide ,geschriften van ,prof4 ,dr4 ,g4 ,a4 ,wilken1 verzameld door ,mr4 ,f4 ,d4 ,e4 van ,ossenbruggen1 in four volumes1 ,the ,hague1 #aiab74 ,the two papers 8,de betrekking0 and 8,de ,simsonsage0 are reprinted in the third volume1 pp4 #bhi-cji and pp4 #eea-egi4 ,the subject of the external soul in relation to ,balder has been fully illustrated and discussed by ,professor ,f4 ,kauffmann in his ,balder1 ,mythus und ,sage 7,strasburg1 #aijb71 pp4 #acf sqq4 ,amongst the first to collect examples of the external soul in folk-tales was the learned ,dr4 ,reinhold ,khler 7in ,orient und ,occident1 ii41 ,gttingen1 #ahfd1 pp4 #ajj-ajc2 reprinted with additional references in the writer's ,kleinere ,schriften1 i41 ,weimar1 #ahih1 pp4 #aeh-afa74 ,many versions of the tale were also cited by ,w4 ,r4 ,s4 ,ralston 7,russian ,folk-tales1 ,london1 #ahgc1 pp4 #aji sqq474 7,note to the ,third ,edition47 ,m#hb ,stories of an external soul common among ,aryan peoples4 ,the external soul in ,hindoo stories4 ,punchkin and the parrot4 ,the ogre whose soul was in a bird4 #cbb ,mary ,frere1 ,old ,deccan ,days1 ,third ,edition 7,london1 #ahha71 pp4 #ab-af4 #cbc ,maive ,stokes1 ,indian ,fairy ,tales 7,london1 #ahhj71 pp4 #eh-fj4 ,for similar ,hindoo stories1 see id41 pp4 #ahg sq42 ,lai ,behari ,day1 ,folk-tales of ,bengal 7,london1 #ahhc71 pp4 #aba sq42 ,f4 ,a4 ,steel and ,r4 ,c4 ,temple1 ,wide-awake ,stories 7,bombay and ,london1 #ahhd71 pp4 #eh-fj4 ,m#hc ,the princess whose soul was in a golden necklace4 ,the prince whose soul was in a fish4 #cbd ,mary ,frere1 ,old ,deccan ,days1 pp4 #bci sqq4 #cbe ,lal ,behari ,day1 ,folk-tales of ,bengal1 pp4 #a sqq4 ,for similar stories of necklaces1 see ,mary ,frere1 ,old ,deccan ,days1 pp4 #bcc sq42 ,f4 ,a4 ,steel and ,r4 ,c4 ,temple1 ,wide-awake ,stories1 pp4 #hc sqq4 ,m#hd ,cashmeer stories of ogres whose lives were in cocks1 a pigeon1 a starling1 a spinning-wheel1 and a pillar4 ,cashmeer and ,bengalee stories of ogres whose lives were in bees4 #cbf ,j4 ,h4 ,knowles1 ,folk-tales of ,kashmir1 ,second ,edition 7,london1 #ahic71 pp4 #di sq4 #cbg ,j4 ,h4 ,knowles1 op4 cit4 p4 #acd4 #cbh ,j4 ,h4 ,knowles1 op4 cit4 pp4 #chb sqq4 #cbi ,lal ,behari ,day1 ,folk-tales of ,bengal1 pp4 #he sq42 compare id41 pp4 #bec sqq42 ,indian ,antiquary1 i4 7#ahgb7 p4 #aag4 ,for an ,indian story in which a giant's life is in five black bees1 see ,w4 ,a4 ,clouston1 ,popular ,tales and ,fictions 7,edinburgh and ,london1 #ahhg71 i4 #cej4 #ccj ,indian ,antiquary1 i4 7#ahgb71 p4 #aga4 ,m#he ,the external soul in a ,siamese or ,cambodian story4 ,indian stories of a tree and a barley plant that were life-tokens4 #cca ,a4 ,bastian1 ,die ,voelker des oestlichen ,asien1 iv4 7,jena1 #ahfh7 pp4 #cjd sq4 #ccb ,lal ,behari ,day1 ,folk-tales of ,bengal1 p4 #ahi4 #ccc ,f4 ,a4 ,steel and ,r4 ,c4 ,temple1 ,wide-awake ,stories 7,bombay and ,london1 #ahhd71 pp4 #eb1 #fd4 ,in the ,indian ,jataka there is a tale 7book ii4 ,no4 #bjh7 which relates how ,buddha in the form of a monkey deceived a crocodile by pretending that monkeys kept their hearts in figs growing on a tree4 ,see ,the ,jataka or ,stories of the ,buddha's former ,births translated from the ,pali by various hands1 vol4 ii4 translated by ,w4 ,h4 ,d4 ,rouse 7,cambridge1 #ahie71 pp4 #aaa sq4 #ccd ,g4 ,w4 ,leitner1 ,the ,languages and ,races of ,dardistan1 ,third ,edition 7,lahore1 #ahgh71 p4 #i4 ,m#hf ,the external soul in ,greek stories4 ,meleager and the firebrand4 ,nisus and his purple or golden hair4 ,pterelaus and his golden hair4 ,modern ,greek parallels4 ,the external soul in doves4 #cce ,apollodorus1 ,bibliotheca1 i4 #h2 ,diodorus ,siculus1 iv4 #cd2 ,pausanias1 x4 #ca4 #d2 ,aeschylus1 ,choeph4 #fjd sqq42 ,antoninus ,liberalis1 ,transform4 ii42 ,dio ,chrysostom1 ,or4 lxvii4 vol4 ii4 p4 #bca1 ed4 ,l4 ,dindorf 7,leipsic1 #aheg72 ,hyginus1 ,fab4 #aga1 #agd2 ,ovid1 ,metam4 viii4 #dde sqq4 ,in his play on this theme ,euripides made the life of ,meleager to depend on an olive-leaf which his mother had given birth to along with the babe4 ,see ,j4 ,malalas1 ,chronographia1 vi4 pp4 #afe sq4 ed4 ,l4 ,dindorf 7,bonn1 #ahca72 ,j4 ,tzetzes1 ,scholia on ,lycophron1 #dib sq4 7vol4 ii4 pp4 #fdf sq41 ed4 ,chr4 ,g4 ,mller1 ,leipsic1 #ahaa72 ,g4 ,knaack1 8,zur ,meleagersage10 ,rheinisches ,museum1 ,n4 ,f4 xlix4 7#ahid7 pp4 #caj-cac4 #ccf ,apollodorus1 ,bibliotheca1 iii4 #ae4 #h2 ,aeschylus1 ,choeph4 #fab sqq42 ,pausanias1 i4 #ai4 #d2 ,ciris1 #aaf sqq42 ,ovid1 ,metam4 viii4 #h sqq4 ,according to ,j4 ,tzetzes 7,schol4 on ,lycophron1 #fej7 not the life but the strength of ,nisus was in his golden hair2 when it was pulled out1 he became weak and was slain by ,minos4 ,according to ,hyginus 7,fab4 #aih7 ,nisus was destined to reign only so long as he kept the purple lock on his head4 #ccg ,apollodorus1 ,bibliotheca1 ii4 #d4 #e and #g4 #cch ,j4 ,g4 von ,hahn1 ,griechische und albanesische ,mrchen 7,leipsic1 #ahfd71 i4 #bag2 a similar story1 ibid4 ii4 #bhb4 #cci ,b4 ,schmidt1 ,griechische ,mrchen1 ,sagen und ,volkslieder 7,leipsic1 #ahgg71 pp4 #ia sq4 ,the same writer found in the island of ,zacynthus a belief that the whole strength of the ancient ,greeks resided in three hairs on their breasts1 and that it vanished whenever these hairs were cut2 but if the hairs were allowed to grow again1 their strength returned 7,b4 ,schmidt1 ,das ,volksleben der ,neugriechen1 ,leipsic1 #ahga1 p4 #bjf74 ,the ,biblical story of ,samson and ,delilah 7,judges xvi47 implies a belief of the same sort1 as ,g4 ,a4 ,wilken abundantly shewed in his paper1 8,de ,simsonsage10 ,de ,gids1 #ahhh1 ,no4 #e 7reprinted in his ,verspreide ,geschriften1 ,the ,hague1 #aiab1 vol4 iii4 pp4 #eea-egi74 #cdj ,j4 ,g4 von ,hahn1 op4 cit4 ii4 #bae sq4 #cda ,ibid4 ii4 #bge sq4 ,similar stories1 ibid4 ii4 #bjd1 #bid sq4 ,in an ,albanian story a monster's strength is in three pigeons1 which are in a hare1 which is in the silver tusk of a wild boar4 ,when the boar is killed1 the monster feels ill2 when the hare is cut open1 he can hardly stand on his feet2 when the three pigeons are killed1 he expires4 ,see ,aug4 ,dozon1 ,contes albanais 7,paris1 #ahha71 pp4 #acb sq4 #cdb ,j4 ,g4 von ,hahn1 op4 cit4 ii4 #bfj sqq4 #cdc ,ibid4 i4 #ahg4 #cdd ,ibid4 ii4 #bc sq4 #cde mile ,legrand1 ,contes populaires grecs 7,paris1 #ahha71 pp4 #aia sqq4 ,m#hg ,the external soul in ,italian stories4 ,silvia's son4 ,the dragon twin4 ,the soul in a gem4 #cdf ,plutarch1 ,parallela1 #bf4 ,in both the ,greek and ,italian stories the subject of quarrel between nephew and uncles is the skin of a boar1 which the nephew presented to his lady-love and which his uncles took from her4 #cdg ,g4 ,basile1 ,pentamerone1 bertragen von ,felix ,liebrecht 7,breslau1 #ahdf71 ii4 #fj sq4 #cdh ,r4 ,h4 ,busk1 ,folk-lore of ,rome 7,london1 #ahgd71 pp4 #afd sqq4 ,m#hh ,italian story of a wicked fairy whose death was in an egg4 ,a sorcerer ,body-without-,soul whose death was in an egg4 #cdi ,t4 ,f4 ,crane1 ,italian ,popular ,tales 7,london1 #ahhe71 pp4 #ca-cd4 ,the hero had acquired the power of turning himself into an eagle1 a lion1 and an ant from three creatures of these sorts whose quarrel about their shares in a dead ass he had composed4 ,this incident occurs in other tales of the same type4 ,see below1 note #b and pp4 #abj with note #b1 #acb1 #acc with note #a4 #cej ,j4 ,b4 ,andrews1 ,contes ,ligures 7,paris1 #ahib71 ,no4 #df1 pp4 #bac sqq4 ,in a parallel ,sicilian story the hero ,beppino slays a sorcerer in the same manner after he had received from an eagle1 a lion1 and an ant the same gift of transformation in return for the same service4 ,see ,g4 ,pitr1 ,fiabe1 ,novelle e ,racconti popolari ,siciliani1 ii4 7,palermo1 #ahge7 p4 #bae2 and for another ,sicilian parallel1 ,laura ,gonzenbach1 ,sicilianische ,mrchen 7,leipsic1 #ahgj71 ,no4 #f1 pp4 #cd-ch4 ,m#hi ,the external soul in ,slavonic stories4 ,russian story of ,koshchei the ,deathless1 whose death was in an egg4 #cea ,anton ,dietrich1 ,russian ,popular ,tales 7,london1 #aheg71 pp4 #ba-bd4 ,m#ij ,other versions of the story of ,koshchei the ,deathless4 ,death in the blue rose-tree4 #ceb ,jeremiah ,curtin1 ,myths and ,folk-tales of the ,russians1 ,western ,slavs1 and ,magyars 7,london1 #ahia71 pp4 #aai-abb4 ,compare ,w4 ,r4 ,s4 ,ralston1 ,russian ,folk-tales 7,london1 #ahgc71 pp4 #ajj-aje4 #cec ,w4 ,r4 ,s4 ,ralston1 op4 cit4 p4 #aji4 #ced ,w4 ,r4 ,s4 ,ralston1 ,russian ,folk-tales1 pp4 #aac sq4 #cee ,id41 p4 #aad4 ,m#ia ,the external soul in ,bohemian and ,servian stories4 ,true ,steel1 whose strength was in a bird4 #cef ,id41 p4 #aaj4 #ceg ,madam ,csedomille ,mijatovies1 ,serbian ,folk-lore1 edited by the ,rev4 ,w4 ,denton 7,london1 #ahgd71 pp4 #afg-agb2 ,f4 ,s4 ,krauss1 ,sagen und ,mrchen der ,sdslaven 7,leipsic1 #ahhc-ahhd71 i4 #afd-afi4 ,m#ib ,servian story of the dragon of the water-mill whose strength was in a pigeon4 ,the fight with the dragon4 #ceh ,a4 ,h4 ,wratislaw1 ,sixty ,folk-tales from exclusively ,slavonic ,sources 7,london1 #ahhi71 pp4 #bbd-bca4 ,m#ic ,the external soul in a ,lithuanian story4 ,the ,soulless ,king whose soul was in a duck's egg4 ,the ,soulless ,king4 ,the water of life4 ,the soul in the duck's egg4 #cei ,a4 ,leskien und ,k4 ,brugmann1 ,litauische ,volkslieder und ,mrchen 7,strasburg1 #ahhb71 pp4 #dbc-dcj2 compare id41 pp4 #efi-ega4 ,m#id ,the external soul in ,teutonic stories4 ,transylvanian story of a witch whose life was in a light4 ,german story of ,soulless the cannibal1 whose soul was in a box4 ,the helpful animals4 #cfj ,josef ,haltrich1 ,deutsche ,volksmrchen aus dem ,sachsenlande in ,siebenbrgen#d 7,vienna1 #ahhe71 ,no4 #cd 7,no4 #cc of the first edition71 pp4 #adi sq4 #cfa ,j4 ,w4 ,wolf1 ,deutsche ,mrchen und ,sagen 7,leipsic1 #ahde71 ,no4 #bj1 pp4 #hg-ic4 ,m#ie ,german story of flowers that were life-tokens4 #cfb ,l4 ,strackerjan1 ,aberglaube und ,sagen aus dem ,herzogthum ,oldenburg 7,oldenburg1 #ahfg71 ii4 #cjf-cjh1 #fbb4 ,in this story the flowers are rather life-tokens than external souls4 ,the life-token has been carefully studied by ,mr4 ,e4 ,s4 ,hartland in the second volume of his learned work ,the ,legend of ,perseus 7,london1 #ahie74 ,m#if ,the warlock in the wood1 whose heart was in a bird4 #cfc ,k4 ,mllenhoff1 ,sagen1 ,mrchen und ,lieder der ,herzogthmer ,schleswig ,holstein und ,lauenburg 7,kiel1 #ahde71 pp4 #djd sqq4 ,m#ig ,the external soul in ,norse stories4 ,the giant whose heart was in a duck's egg4 #cfd ,p4 ,chr4 ,asbjrnsen og ,j4 ,moe1 ,norske ,folke-,eventyr 7,christiania1 ,n4,d471 ,no4 #cf1 pp4 #agd-ahj2 ,g4 ,w4 ,dasent1 ,popular ,tales from the ,norse 7,edinburgh1 #ahei71 pp4 #ee sqq4 #cfe ,p4 ,chr4 ,asbjrnsen1 ,norske ,folke-,eventyr1 ,ny ,samling 7,christiania1 #ahga71 ,no4 #gj1 pp4 #ce-dj2 ,g4 ,w4 ,dasent1 ,tales from the ,fjeld 7,london1 #ahgd71 pp4 #bbc-bcj 78,boots and the ,beasts074 ,as in other tales of this type1 it is said that the hero found three animals 7a lion1 a falcon1 and an ant7 quarrelling over a dead horse1 and received from them the power of transforming himself into animals of these species as a reward for dividing the carcase fairly among them4 ,m#ih ,the external soul in ,danish stories4 ,the warlock whose heart was in a duck's egg4 ,the helpful animals4 #cff ,svend ,grundtvig1 ,dnische ,volksmrchen1 bersetzt von ,a4 ,strodtmann1 ,zweite ,sammlung 7,leipsic1 #ahgi71 pp4 #aid-bah4 ,m#ii ,danish story of the magician whose heart was in a fish4 ,the magician's heart4 #cfg ,svend ,grundtvig1 ,dnische ,volksmrchen1 bersetzt von ,willibald ,leo 7,leipsic1 #ahgh71 pp4 #bi-de4 ,m#ajj ,the external soul in ,icelandic stories4 ,the king's son in the cave of the giantesses whose life was in an egg4 ,the swans' song4 ,the life-egg4 ,an ,icelandic parallel to ,meleager4 #cfh ,j4 ,c4 ,poestion1 ,islndische ,mrchen 7,vienna1 #ahhd71 ,no4 vii4 pp4 #di-ee4 ,the same story is told with minor variations by ,konrad ,maurer in his ,islndische ,volkssagen der ,gegenwart 7,leipsic1 #ahfj71 pp4 #bgg-bhj4 ,in his version a giant and giantess1 brother and sister1 have their life in one stone1 which they throw backwards and forwards to each other2 when the stone is caught and broken by the heroine1 the giant and giantess at once expire4 ,the tale was told to ,maurer when he was crossing an arm of the sea in a small boat2 and the waves ran so high and broke into the boat so that he could not write the story down at the time but had to trust to his memory in recording it afterwards4 #cfi ,w4 ,mannhardt1 ,germanische ,mythen 7,berlin1 #aheh71 p4 #eib2 ,john ,jamieson1 ,etymological ,dictionary of the ,scottish ,language1 ,new ,edition1 revised by ,j4 ,longmuir and ,d4 ,donaldson 7,paisley1 #ahgi-ahhb71 iv4 #hfi1 s4v4 8,yule40 ,m#aja ,the external soul in ,celtic stories4 ,the giant whose soul was in a duck's egg4 #cgj ,j4 ,f4 ,campbell1 ,popular ,tales of the ,west ,highlands1 ,new ,edition 7,paisley and ,london1 #ahij71 i4 #g-aa4 #cga ,j4 ,f4 ,campbell1 ,popular ,tales of the ,west ,highlands1 ,new ,edition1 i4 #hj sqq4 ,m#ajb ,the herdsman of ,cruachan and the helpful animals4 ,the simple giant and the wily woman4 #cgb ,compare ,taboo and the ,perils of ,soul1 p4 #ab4 #cgc ,rev4 ,d4 ,mac,innes1 ,folk and ,hero ,tales 7,london1 #ahij71 pp4 #ajc-aba4 ,m#ajc ,argyleshire story of the ,bare-,stripping ,hangman whose soul was in a duck's egg4 #cgd ,rev4 ,j4 ,macdougall1 ,folk and ,hero ,tales 7,london1 #ahia71 pp4 #gf sqq4 7,waifs and ,strays of ,celtic ,tradition1 ,no4 iii474 ,m#ajd ,highland story of ,headless ,hugh4 #cge ,rev4 ,james ,macdonald1 ,religion and ,myth 7,london1 #ahic71 pp4 #ahg sq4 ,the writer tells us that in his youth a certain old ,betty ,miles used to terrify him with this tale4 ,for the tradition of ,headless ,hugh1 who seems to have been the only son of ,hector1 first chief of ,lochbuy1 in the fourteenth century1 see ,j4 ,g4 ,campbell1 ,witchcraft and ,second ,sight in the ,highlands and ,islands of ,scotland 7,glasgow1 #aijb71 pp4 ,,iii sqq4 ,india also has its stories of headless horsemen4 ,see ,w4 ,crooke1 ,popular ,religion and ,folk-lore of ,northern ,india 7,london1 #ahif71 i4 #bef sqq4 ,m#aje ,the ,mackays the descendants of the seal4 #cgf ,rev4 ,james ,macdonald1 ,religion and ,myth1 pp4 #aia sq41 from information furnished by the ,rev4 ,a4 ,mackay4 ,in ,north ,uist there is a sept known as 8the ,mac,codrums of the seals40 and a precisely similar legend is told to explain their descent from seals4 ,see ,j4 ,g4 ,campbell1 ,superstitions of the ,highlands and ,islands of ,scotland 7,glasgow1 #aijj71 p4 #bhd4 ,m#ajf ,the external soul in ,irish and ,breton stories4 ,the giant and the egg4 ,the helpful animals4 ,body-without-,soul4 ,the helpful animals4 ,the giant whose life was in a box-tree4 #cgg ,jeremiah ,curtin1 ,myths and ,folk-tales of ,ireland 7,london1 ,n4,d471 pp4 #ga sqq4 #cgh ,p4 ,sbillot1 ,contes populaires de la ,haute-,bretagne 7,paris1 #ahhe71 pp4 #fc sqq4 #cgi ,f4 ,m4 ,luzel1 ,contes populaires de ,basse-,bretagne 7,paris1 #ahhg71 i4 #dce-ddi4 ,compare id41 ,veilles ,bretonnes 7,morlaix1 #ahgi71 pp4 #acc sq4 ,for two other ,french stories of the same type1 taken down in ,lorraine1 see ,e4 ,cosquin1 ,contes populaires de ,lorraine 7,paris1 ,n4,d471 ,nos4 #ae and #ej 7vol4 i4 pp4 #aff sqq41 vol4 ii4 pp4 #abh sqq474 ,in both of them there figures a miraculous beast which can only be slain by breaking a certain egg against its head2 but we are not told that the life of the beast was in the egg4 ,in both of them also the hero receives from three animals1 whose dispute about the carcase of a dead beast he has settled1 the power of changing himself into animals of the same sort4 ,see the remarks and comparisons of the learned editor1 ,monsieur ,e4 ,cosquin1 op4 cit4 i4 #agj sqq4 #chj ,f4 ,m4 ,luzel1 ,veilles ,bretonnes pp4 #abg sqq4 ,m#ajg ,the external soul in stories of non-,aryan peoples4 ,the ancient ,egyptian story of the ,two ,brothers4 ,the heart in the flower of the ,acacia4 ,m#ajh ,bata in the ,valley of the ,acacia4 ,how ,bata died and was brought to life again4 #cha 7,sir7 ,gaston ,maspero1 ,contes populaires de l'gypte ancienne#c 7,paris1 ,n4,d471 pp4 #a sqq42 ,w4 ,m4 ,flinders ,petrie1 ,egyptian ,tales1 ,second ,series 7,london1 #ahie71 pp4 #cf sqq42 ,alfred ,wiedemann1 ,altgyptische ,sagen und ,mrchen 7,leipsic1 #aijf71 pp4 #eh-gg4 ,compare ,w4 ,mannhardt1 8,das lteste ,mrchen10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 iv4 7#ahei7 pp4 #bcb-bei4 ,the manuscript of the story1 which is now in the ,british ,museum1 belonged to an ,egyptian prince1 who was afterwards ,king ,seti ,,ii4 and reigned about the year #acjj ,b4,c4 ,it is beautifully written and in almost perfect condition4 ,m#aji ,the external soul in ,arabian stories4 ,the jinnee and the sparrow4 ,the ogress and the bottle4 #chb ,the ,thousand and ,one ,nights1 commonly called1 in ,england1 ,the ,arabian ,nights' ,entertainments1 translated by ,e4 ,w4 ,lane 7,london1 #ahci-ahda71 iii4 #cci-cde4 #chc ,g4 ,spitta-,bey1 ,contes arabes modernes 7,leyden and ,paris1 #ahhc71 ,no4 #b1 pp4 #ab sqq4 ,the story in its main outlines is identical with the ,cashmeer story of 8,the ,ogress ,queen0 7,j4 ,h4 ,knowles1 ,folk-tales of ,kashmir1 pp4 #db sqq47 and the ,bengalee story of 8,the ,boy whom ,seven ,mothers ,suckled0 7,lal ,behari ,day1 ,folk-tales of ,bengal1 pp4 #aag sqq42 ,indian ,antiquary1 i4 #agj sqq474 ,in another ,arabian story the life of a witch is bound up with a phial2 when it is broken1 she dies 7,w4 ,a4 ,clouston1 ,a ,group of ,eastern ,romances and ,stories1 ,privately printed1 #ahhi1 p4 #cj74 ,a similar incident occurs in a ,cashmeer story 7,j4 ,h4 ,knowles1 op4 cit4 p4 #gc74 ,in the ,arabian story mentioned in the text1 the hero1 by a genuine touch of local colour1 is made to drink the milk of an ogress's breasts and hence is regarded by her as her son4 ,the same incident occurs in ,kabyle and ,berber tales4 ,see ,j4 ,rivire1 ,contes populaires de la ,kabylie du ,djurdjura 7,paris1 #ahhb71 p4 #bci2 ,r4 ,basset1 ,nouveaux ,contes ,berbres 7,paris1 #ahig71 p4 #abh1 with the editor's note1 pp4 #cci sqq4 ,in a ,mongolian story a king refuses to kill a lad because he has unwittingly partaken of a cake kneaded with the milk of the lad's mother 7,b4 ,jlg1 ,mongolische ,mrchen-,sammlung1 die neun ,mrchen des ,siddhi-,kr1 ,innsbruck1 #ahfh1 p4 #ahc74 ,compare ,w4 ,robertson ,smith1 ,kinship and ,marriage in ,early ,arabia1 ,new ,edition 7,london1 #aijc71 p4 #agf2 and for the same mode of creating kinship among other races1 see ,a4 d',abbadie1 ,douze ans dans la ,haute ,ethiopie 7,paris1 #ahfh71 pp4 #bgb sq42 ,tausch1 8,notices of the ,circassians10 ,journal of the ,royal ,asiatic ,society1 i4 7#ahcd7 p4 #ajd2 ,j4 ,biddulph1 ,tribes of the ,hindoo ,koosh 7,london1 #ahhj71 pp4 #gg1 #hc 7compare ,g4 ,w4 ,leitner1 ,languages and ,races of ,dardistan1 ,lahore1 #ahgh1 p4 #cd72 ,denzil ,c4 ,j4 ,ibbetson1 ,settlement ,report of the ,panipat1 ,tahsil1 and ,karnal ,parganah of the ,karnal ,district 7,allahabad1 #ahhc71 p4 #aja2 ,j4 ,moura1 ,le ,royaume du ,cambodge 7,paris1 #ahhc71 i4 #dbg2 ,f4 ,s4 ,krauss1 ,sitte und ,brauch der ,sdslaven 7,vienna1 #ahhe71 p4 #ad2 ,j4 ,h4 ,weeks1 ,among ,congo ,cannibals 7,london1 #aiac71 p4 #acb4 ,when the ,masai of ,east ,africa make peace with an enemy1 each tribe brings a cow with a calf and a woman with a baby4 ,the two cows are exchanged1 and the enemy's child is suckled at the breast of the ,masai woman1 and the ,masai baby is suckled at the breast of the woman belonging to the enemy4 ,see ,a4 ,c4 ,hollis1 ,the ,masai 7,oxford1 #aije71 pp4 #cba sq4 ,m#aaj ,the external soul in ,basque1 ,kabyle1 and ,magyar stories4 #chd ,w4 ,webster1 ,basque ,legends 7,london1 #ahgg71 pp4 #hj sqq42 ,j4 ,vinson1 ,le folk-lore du pays ,basque 7,paris1 #ahhc71 pp4 #hd sqq4 ,as so often in tales of this type1 the hero is said to have received his wonderful powers of metamorphosis from animals whom he found quarrelling about their shares in a dead beast4 #che ,j4 ,rivire1 ,contes populaires de la ,kabylie du ,djurdjura 7,paris1 #ahhb71 p4 #aia4 #chf ,w4 ,h4 ,jones and ,l4 ,l4 ,kropf1 ,the ,folk-tales of the ,magyar 7,london1 #ahhi71 pp4 #bje sq4 #chg ,r4 ,h4 ,busk1 ,the ,folk-lore of ,rome 7,london1 #ahgd71 p4 #afh4 ,m#aaa ,the external soul in a ,lapp story4 ,the giant whose life was in a hen's egg4 ,the helpful animals4 #chh ,f4 ,liebrecht1 8,lapplndische ,mrchen10 ,germania1 ,n4,r41 iii4 7#ahgj7 pp4 #agd sq42 ,f4 ,c4 ,poestion1 ,lapplndische ,mrchen 7,vienna1 #ahhf71 ,no4 #bj1 pp4 #ha sqq4 ,m#aab ,the external soul in ,samoyed and ,kalmuck stories4 #chi ,a4 ,castren1 ,ethnologische ,vorlesungen ber die altaischen ,vlker 7,st4 ,petersburg1 #aheg71 pp4 #agc sqq4 #cij ,b4 ,jlg1 ,kalmckische ,mrchen 7,leipsic1 #ahff71 ,no4 #ab1 pp4 #eh sqq4 ,m#aac ,the external soul in ,tartar poems4 #cia ,anton ,schiefner1 ,heldensagen der ,minussinschen ,tataren 7,st4 ,petersburg1 #ahei71 pp4 #agb-agf4 #cib ,a4 ,schiefner1 op4 cit4 pp4 #ajh-aab4 #cic ,a4 ,schiefner1 op4 cit4 pp4 #cfj-cfd2 ,a4 ,castren1 ,vorlesungen ber die finnische ,mythologie 7,st4 ,petersburg1 #aheg71 pp4 #ahf sq4 #cid ,a4 ,schiefner1 op4 cit4 pp4 #ahi-aic4 ,in another ,tartar poem 7,schiefner1 op4 cit4 pp4 #cij sq47 a boy's soul is shut up by his enemies in a box4 ,while the soul is in the box1 the boy is dead2 when it is taken out1 he is restored to life4 ,in the same poem 7p4 #chd7 the soul of a horse is kept shut up in a box1 because it is feared the owner of the horse will become the greatest hero on earth4 ,but these cases are1 to some extent1 the converse of those in the text4 ,m#aad ,the external soul in a ,mongolian story and ,tartar poems4 #cie ,schott1 8,ueber die ,sage von ,geser-,chan10 ,abhandlungen der kniglichen ,akademie der ,wissenschaften zu ,berlin1 #ahea1 p4 #bfi4 #cif ,w4 ,radloff1 ,proben der ,volkslitteratur der trkischen ,stmme ,sd-,sibiriens1 ii4 7,st4 ,petersburg1 #ahfh71 pp4 #bcg sq4 #cig ,w4 ,radloff1 op4 cit4 ii4 #eca sqq4 #cih ,w4 ,radloff1 op4 cit4 iv4 7,st4 ,petersburg1 #ahgb7 pp4 #hh sq4 #cii ,w4 ,radloff1 op4 cit4 i4 7,st4 ,petersburg1 #ahff7 pp4 #cde sq4 ,m#aae ,the external soul in a ,chinese story4 #djj ,j4 ,j4 ,m4 de ,groot1 ,the ,religious ,system of ,china1 iv4 7,leyden1 #aija7 pp4 #aje sq4 ,m#aaf ,the external soul in a story told by the ,khasis of ,assam4 #dja ,major ,p4 ,r4 ,t4 ,gurdon1 ,the ,khasis 7,london1 #aijg71 pp4 #aha-ahd4 ,m#aag ,the external soul in a ,malay poem4 ,bidasari and the golden fish4 #djb ,g4 ,a4 ,wilken1 8,de betrekking tusschen menschen- dieren- en plantenleven naar het volksgeloof10 ,de ,indische ,gids1 ,november #ahhd1 pp4 #fjj-fjb2 id41 8,de ,simsonsage10 ,de ,gids1 #ahhh1 ,no4 #e1 pp4 #f sqq4 7of the separate reprint72 id41 ,verspreide ,geschriften 7,the ,hague1 #aiab71 iii4 #bif-bih1 #eei-efa4 ,compare ,l4 de ,backer1 ,l',archipel ,indien 7,paris1 #ahgd71 pp4 #add-adi4 ,the ,malay text of the long poem was published with a ,dutch translation and notes by ,w4 ,r4 van ,hovell 78,sjar ,bidasari1 een oorspronkelijk ,maleisch ,gedicht1 uitgegeven en van eene ,vertaling en ,aanteekeningen voorzien10 ,verhandelingen van het ,bataviaasch ,genootschap van ,kunsten en ,wetenschappen1 xix4 7,batavia1 #ahdc7 pp4 #a-dba74 ,m#aah ,the external soul in a story told in ,nias4 #djc ,j4 ,t4 ,nieuwenhuisen en ,h4 ,c4 ,b4 von ,rosenberg1 8,verslag omtrent het eiland ,nias10 ,verhandelingen van het ,bataviaasch ,genootschap van ,kunsten en ,wetenschappen1 xxx4 7,batavia1 #ahfc7 p4 #aaa2 ,h4 ,sundermann1 8,die ,insel ,nias10 ,allgemeine ,missions-,zeitschrift1 xi4 7#ahhd7 p4 #dec2 id41 ,die ,insel ,nias und die ,mission daselbst 7,barmen1 #aije71 p4 #ga4 ,compare ,e4 ,modigliani1 ,un ,viaggio a ,nas 7,milan1 #ahij71 p4 #cci4 ,m#aai ,the external soul in a ,hausa story4 ,the king whose life was in a box4 ,the helpful animals4 #djd ,major ,a4 ,j4 ,n4 ,tremearne1 ,hausa ,superstitions and ,customs 7,london1 #aiac71 pp4 #aca sq4 ,the original ,hausa text of the story appears to be printed in ,major ,edgar's ,litafi na ,tatsuniyoyi na ,hausa 7ii4 #bg71 to which ,major ,tremearne refers 7p4 #i74 ,m#abj ,the external soul in a ,south ,nigerian story4 ,the external soul in a story told by the ,ba-,ronga of ,south ,africa4 ,the ,clan of the ,cat4 #dje ,major ,a4 ,g4 ,leonard1 ,the ,lower ,niger and its ,tribes 7,london1 #aijf71 pp4 #cai-cba4 #djf ,henri ,a4 ,junod1 ,les ,chants et les ,contes des ,ba-ronga 7,lausanne1 ,n4,d471 pp4 #bec-bef2 id41 ,the ,life of a ,south ,african ,tribe 7,neuchatel1 #aiab-aiac71 i4 #cch sq4 ,m#aba ,the external soul in stories told by the ,north ,american ,indians4 ,the ogress whose life was in a hemlock branch4 #djg ,j4 ,curtin1 ,myths and ,folk-tales of the ,russians1 ,western ,slavs1 and ,magyars 7,london1 #ahia71 p4 #eea4 ,the writer does not mention his authorities4 #djh ,g4 ,b4 ,grinnell1 ,pawnee ,hero ,stories and ,folk-tales 7,new ,york1 #ahhi71 pp4 #aba sqq41 8,the ,bear ,man40 #dji ,washington ,matthews1 8,the ,mountain ,chant3 a ,navajo ,ceremony10 ,fifth ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahhg71 pp4 #djf sq4 #daj ,franz ,boas1 8,the ,social ,organization and the ,secret ,societies of the ,kwakiutl ,indians10 ,report of the ,united ,states ,national ,museum for #ahie 7,washington1 #ahig71 p4 #cgc4 ,m#abb ,the external soul in folk-custom4 ,m#abc ,the soul removed from the body as a precaution in seasons of danger4 ,souls of people collected in a bag at a house-warming4 ,soul of a woman put in a chopping-knife at childbirth4 #daa ,taboo and the ,perils of the ,soul1 pp4 #fc sq4 #dab ,b4 ,f4 ,matthes1 ,bijdragen tot de ,ethnologie van ,zuid-,celebes 7,the ,hague1 #ahge71 p4 #ed4 #dac ,a4 ,c4 ,kruijt1 8,een en ander aangaande het geestelijk en maatschappelijk leven van den ,poso-,alfoer10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xxxix4 7#ahie7 pp4 #bc sq42 id41 8,van ,paloppo naar ,posso10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlii4 7#ahih7 p4 #gb4 ,as to the lamoa in general1 see ,a4 ,c4 ,kruijt1 op4 cit4 xl4 7#ahif7 pp4 #aj sq4 #dad ,a4 ,c4 ,kruijt1 8,het koppensnellen der ,toradja's van ,midden-,celebes1 en zijne beteekenis10 ,verslagen en ,mededeelingen der koninklijke ,akademie der ,wetenschappen1 ,afdeeling ,letterkunde1 iv4 ,reeks1 iii4 7,amsterdam1 #ahii7 pp4 #bja sq42 id41 8,het ijzer in ,midden-,celebes10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch- ,indi1 liii4 7#aija7 pp4 #aef sq4 ,both the interpretations in the text appear to be inferences drawn by ,mr4 ,kruijt from the statement of the natives1 that1 if they did not hang up these wooden models in the smithy1 8the iron would flow away and be unworkable0 78zou het ijzer vervloeien en onbewerkbaar worden074 ,m#abd ,soul of a child put for safety in an empty coco-nut or a bag4 ,souls of people in ornaments1 horns1 a column1 and so forth4 ,the souls of ,egyptian kings in portrait statues4 ,a man's life bound up with the fire in his lodge4 #dae ,a4 ,h4 ,b4 ,agerbeek1 8,enkele gebruiken van de ,dajaksche bevolking der ,pinoehlanden10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 li4 7#aiji7 pp4 #ddg sq4 #daf ,j4 ,a4 ,jacobsen1 ,reisen in die ,inselwelt des ,banda-,meeres 7,berlin1 #ahif71 p4 #aii4 #dag ,in a long list of female ornaments the prophet ,isaiah mentions 7iii4 #bj7 8houses of the soul0 7 7 or 7 71 which modern scholars suppose to have been perfume boxes1 as the ,revised ,english ,version translates the phrase4 ,the name1 literally translated 8houses of the soul10 suggests that these trinkets were amulets of the kind mentioned in the text4 ,see my article1 8,folk-lore in the ,old ,testament10 ,anthropological ,essays presented to ,e4 ,b4 ,tylor 7,oxford1 #aijg71 pp4 #adh sqq4 ,in ancient ,egyptian tombs there are often found plaques or palettes of schist bearing traces of paint2 some of them are decorated with engravings of animals or historical scenes1 others are modelled in the shape of animals of various sorts1 such as antelopes1 hippopotamuses1 birds1 tortoises1 and fish4 ,as a rule only one such plaque is found in a tomb1 and it lies near the hands of the mummy4 ,it has been conjectured by ,m4 ,jean ,capart that these plaques are amulets or soul-boxes1 in which the external souls of the dead were supposed to be preserved4 ,see ,jean ,capart1 ,les ,palettes en schiste de ,l'gypte primitive 7,brussels1 #aijh71 pp4 #e sqq41 #ai sqq4 7separate reprint from the ,revue des ,questions ,scientifiques1 avril1 #aijh74 ,for a full description of these plaques or palettes1 see ,jean ,capart1 ,les ,dbuts de l',art en gypte 7,brussels1 #aijd71 pp4 #gf sqq41 #bba sqq4 #dah ,miss ,alice ,werner1 in a letter to the author1 dated #beth ,september #ahii4 ,miss ,werner knew the old woman4 ,compare ,contemporary ,review1 lxx4 7,july-,december #ahif71 p4 #chi1 where ,miss ,werner describes the ornament as a rounded peg1 tapering to a point1 with a neck or notch at the top4 #dai ,rev4 ,james ,macdonald1 ,religion and ,myth 7,london1 #ahic71 p4 #aij4 ,compare ,dudley ,kidd1 ,the ,essential ,kafir 7,london1 #aijd71 p4 #hc3 8,the natives occasionally fix ox-horns in their roofs and say that the spirit of the chief lives in these horns and protects the hut2 these horns also protect the hut from lightning1 though not in virtue of their spiritual connections4 7,they are also used simply as ornaments470 ,no doubt amulets often degenerate into ornaments4 #dbj ,r4 ,thurnwald1 8,im ,bismarckarchipel und auf den ,salomo-inseln10 ,zeitschrift fr ,ethnologie1 xlii4 7#aiaj7 p4 #acf4 ,as to the ,ingniet1 ,ingiet1 or ,iniet ,society see ,p4 ,a4 ,kleintitschen1 ,die ,kstenbewohner der ,gazellehalbinsel 7,hiltrup bei ,mnster1 ,n4,d471 pp4 #ced sqq42 ,r4 ,parkinson1 ,dreissig ,jahre in der ,sdsee 7,stuttgart1 #aijg71 pp4 #eih sqq4 #dba ,g4 ,cedrenus1 ,historiarum ,compendium1 p4 #fbe;,b1 vol4 ii4 p4 #cjh1 ed4 ,im4 ,bekker 7,bonn1 #ahch-ahci74 #dbb ,alexandre ,moret1 ,du caractre religieux de la ,royaut ,pharaonique 7,paris1 #aijb71 pp4 #bbd sqq4 ,as to the ,egyptian doctrine of the spiritual double or soul 7ka71 see ,a4 ,wiedemann1 ,the ,ancient ,egyptian ,doctrine of the ,immortality of the ,soul 7,london1 #ahie71 pp4 #aj sqq42 ,a4 ,erman1 ,die gyptische ,religion 7,berlin1 #aije71 p4 #hh2 ,a4 ,moret1 ,mystres gyptiens 7,paris1 #aiac71 pp4 #aii sqq4 #dbc ,f4 ,mason1 8,physical ,character of the ,karens10 ,journal of the ,asiatic ,society of ,bengal1 #ahff1 ,part ii4 ,no4 #a1 p4 #i4 #dbd ,a ,narrative of the ,captivity and ,adventures of ,john ,tanner1 during ,thirty ,years' ,residence among the ,indians1 prepared for the press by ,edwin ,james1 ,m4,d4 7,london1 #ahcj71 pp4 #aee sq4 ,the passage has been already quoted by ,sir ,john ,lubbock 7,lord ,avebury7 in his ,origin of ,civilisation#d 7,london1 #ahhb71 p4 #bda4 ,m#abe ,strength of people supposed to reside in their hair4 #dbe ,franois ,valentijn1 ,oud en ,nieuw ,oost-,indin 7,dordrecht and ,amsterdam1 #agbd-agbf71 ii4 #adc sq42 ,g4 ,a4 ,wilken1 8,de ,simsonsage10 ,de ,gids1 #ahhh1 ,no4 #e1 pp4 #ae sq4 7of the separate reprint72 id41 ,verspreide ,geschriften 7,the ,hague1 #aiab71 iii4 #efi sq4 #dbf ,j4 ,g4 ,f4 ,riedel1 ,de sluik- en kroesharige rassen tusschen ,selebes en ,papua 7,the ,hague1 #ahhf71 p4 #acg4 ,m#abf ,witches and wizards shaved to deprive them of their power4 #dbg ,j4 ,g4 ,dalyell1 ,the darker ,superstitions of ,scotland 7,edinburgh1 #ahcd71 pp4 #fcg-fci2 ,c4 de ,mensignac1 ,recherches ethnographiques sur la ,salive et le ,crachat 7,bordeaux1 #ahib71 p4 #di note4 #dbh ,w4 ,crooke1 ,popular ,religion and ,folk-lore of ,northern ,india 7,westminster1 #ahif71 ii4 #bha4 #dbi ,w4 ,crooke1 op4 cit4 ii4 #bha sq4 #dcj ,b4 de ,sahagun1 ,histoire des choses de la ,nouvelle ,espagne1 traduite par ,d4 ,journdanet et ,r4 ,simon 7,paris1 #ahhj71 p4 #bgd4 ,m#abg ,life of a person supposed to be bound up with that of a tree or plant4 ,birth-trees in ,africa4 #dca ,above1 pp4 #ajb1 #aaj1 #aag sq41 #ace1 #acf4 #dcb ,walter ,e4 ,roth1 ,north ,queensland ,ethnography1 ,bulletin1 ,no4 #e1 ,superstition1 ,magic1 and ,medicine 7,brisbane1 #aijc71 p4 #bg4 #dcc ,rev4 ,j4 ,roscoe1 ,the ,baganda 7,london1 #aiaa71 p4 #bjb4 #dcd ,g4 ,duloup1 8,huit jours chez les ,m',bengas10 ,revue d',ethnographie1 ii4 7#ahhc71 p4 #bbc2 compare ,p4 ,barret1 ,l',afrique ,occidentale 7,paris1 #ahhh71 ii4 #agc4 #dce ,fr4 ,kunstmann1 8,valentin ,ferdinand's ,beschreibung der ,serra ,leoa10 ,abhandlungen der histor4 ,classe der knig4 ,bayer4 ,akad4 der ,wissenschaften1 ix4 7#ahff7 pp4 #aca sq4 #dcf ,bruno ,gutmann1 8,feldbausitten und ,wachstumsbruche der ,wadschagga10 ,zeitschrift fr ,ethnologie1 xlv4 7#aiac71 p4 #dif4 #dcg ,c4 ,velten1 ,sitten und ,gebruche der ,suaheli 7,gttingen1 #aijc71 pp4 #h sq4 ,in ,java it is customary to plant a tree1 for example1 a coco-nut palm1 at the birth of a child1 and when he grows up he reckons his age by the age of the tree4 ,see ,annales de la ,propagation de la ,foi1 iii4 7,lyons and ,paris1 #ahcj7 pp4 #djj sq4 #dch ,a4 ,bastian1 ,die deutsche ,expedition an der ,loango-,kste 7,jena1 #ahgd-ahge71 i4 #afe4 #dci ,rev4 ,j4 ,macdonald1 ,religion and ,myth 7,london1 #ahic71 p4 #agh4 #ddj ,h4 ,trilles1 ,le ,totmisme chez les ,fn 7,mnster i4 ,w41 #aiab71 p4 #egj4 #dda ,rev4 ,john ,h4 ,weeks1 ,among ,congo ,cannibals 7,london1 #aiac71 p4 #bie4 #ddb ,rev4 ,j4 ,roscoe1 ,the ,baganda 7,london1 #aiaa71 pp4 #eb1 #ed sq4 ,compare ,the ,magic ,art and the ,evolution of ,kings1 i4 #bie sq42 and for other examples of burying the afterbirth or navel-string at the foot of a tree or planting a young tree over these remains1 see id41 pp4 #ahb sqq4 ,in ,kiziba1 a district to the west of ,lake ,victoria ,nyanza1 the afterbirth is similarly regarded as a sort of human being4 ,hence when twins are born the people speak of four children instead of two1 reckoning the two afterbirths as two children4 ,see ,h4 ,rehse1 ,kiziba1 ,land und ,leute 7,stuttgart1 #aiaj71 p4 #aag4 ,the conception of the afterbirth and navel-string as spiritual doubles of the child with whom they are born is held very firmly by the ,kooboos1 a primitive tribe of ,sumatra4 ,we are told that among these people 8a great vital power is ascribed to the navel-string and afterbirth2 because they are looked upon as brother or sister of the infant1 and though their bodies have not come to perfection1 yet their soul and spirit are just as normal as those of the child and indeed have even reached a much higher stage of development4 ,the navel-string 7oeri7 and afterbirth 7tm-boeni7 visit the man who was born with them thrice a day and thrice by night till his death1 or they hover near him 7#8zweven voorbij hem heen'74 ,they are the good spirits1 a sort of guardian angels of the man who came into the world with them and who lives on earth2 they are said to guard him from all evil4 ,hence it is that the ,kooboo always thinks of his navel-string and afterbirth 7oeri-tmboeni7 before he goes to sleep or to work1 or undertakes a journey1 and so on4 ,merely to think of them is enough2 there is no need to invoke them1 or to ask them anything1 or to entreat them4 ,by not thinking of them a man deprives himself of their good care40 ,immediately after the birth the navel-string and afterbirth are buried in the ground close by the spot where the birth took place2 and a ceremony is performed over it1 for were the ceremony omitted1 the navel-string and afterbirth1 8instead of being a good spirit for the newly born child1 might become an evil spirit for him and visit him with all sorts of calamities out of spite for this neglect40 ,the nature of the ceremony performed over the spot is not described by our authority4 ,the navel-string and afterbirth are often regarded by the ,kooboos as one2 their names are always mentioned together4 ,see ,g4 ,j4 van ,dongen1 8,de ,koeboe in de ,onderafdeeling ,koeboe-streken der ,residentie ,palembang10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch-,indi1 lxiii4 7#aiaj7 pp4 #bbi sq4 #ddc ,franz ,stuhlmann1 ,mit ,emin ,pascha ins ,herz von ,afrika 7,berlin1 #ahid71 p4 #fec4 ,m#abh ,birth-trees among the ,papuans1 ,maoris1 ,fijians1 ,dyaks1 and others4 #ddd ,a4 ,bastian1 ,ein ,besuch in ,san ,salvador 7,bremen1 #ahei71 pp4 #ajc sq42 id41 ,der ,mensch in der ,geschichte 7,leipsic1 #ahfj71 iii4 #aic4 #dde ,r4 ,taylor1 ,te ,ika a ,maui1 or ,new ,zealand and its ,inhabitants#b 7,london1 #ahgj71 p4 #ahd2 ,dumont ,d',urville1 ,voyage autour du monde et la recherche de ,la ,prouse sur la corvette ,astrolabe1 ii4 #ddd4 #ddf ,w4 ,t4 ,l4 ,travers1 8,notes of the traditions and manners and customs of the ,mori-oris10 ,transactions and ,proceedings of the ,new ,zealand ,institute1 ix4 7#ahgf7 p4 #bb4 #ddg ,the late ,rev4 ,lorimer ,fison1 in a letter to me dated ,may #bith1 #aija4 ,compare ,the ,magic ,art and the ,evolution of ,kings1 i4 #ahd4 #ddh ,n4 ,annandale1 8,customs of the ,malayo-,siamese10 ,fasciculi ,malayenses1 ,anthropology1 part ii4 7a7 7,may1 #aijd71 p4 #e4 #ddi ,b4 ,f4 ,matthes1 ,bijdragen tot de ,ethnologie van ,zuid-,celebes 7,the ,hague1 #ahge71 p4 #ei4 #dej ,r4 van ,eck1 8,schetsen van het eiland ,bali10 ,tijdschrift voor ,nederlandsch ,indi1 ,n4,s41 ix4 7#ahhj7 pp4 #dag sq4 #dea ,g4 ,a4 ,wilken1 8,de ,simsonsage10 ,de ,gids1 #ahhh1 ,no4 #e1 p4 #bf 7of the separate reprint72 id41 ,verspreide ,geschriften 7,the ,hague1 #aiab71 iii4 #efb4 #deb ,m4 ,c4 ,schadee1 8,het familieleven en familierecht der ,dajaks van ,landak en ,tajan10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch-,indi1 lxiii4 7#aiaj7 p4 #daf4 #dec ,f4 ,grabowsky1 8,die ,theogenie der ,dajaken auf ,borneo10 ,internationales ,archiv fr ,ethnographie1 v4 7#ahib7 p4 #acc4 #ded ,j4 ,perham1 8,manangism in ,borneo10 ,journal of the ,straits ,branch of the ,royal ,asiatic ,society1 ,no4 #ai 7,singapore1 #ahhg71 p4 #ig2 id41 in ,h4 ,ling ,roth1 ,the ,natives of ,sarawak and ,british ,north ,borneo 7,london1 #ahif71 i4 #bgh4 ,m#abi ,birth-trees in ,europe4 ,marriage oaks4 ,trees with which the fate of families or individuals is thought to be bound up4 ,the ,edgewell oak4 ,the old tree at ,howth ,castle4 ,the oak of the ,guelphs4 #dee ,angelo de ,gubernatis1 ,mythologie des ,plantes 7,paris1 #ahgh-ahhb71 i4 pp4 xxviii4 sq4 #def ,w4 ,mannhardt1 ,baumkultus1 p4 #ej2 ,h4 ,ploss1 ,das ,kind#b 7,leipsic1 #ahhd71 i4 #gi4 #deg ,k4 ,bartsch1 ,sagen1 ,mrchen und ,gebruche aus ,mecklenburg 7,vienna1 #ahgi-ahhj71 ii4 p4 #dc1 #fc4 #deh ,f4 ,s4 ,krauss1 8,haarschurgodschaft bei den ,sdslaven10 ,internationales ,archiv fr ,ethnographie1 vii4 7#ahid7 p4 #aic4 #dei ,karl ,haupt1 ,sagenbuch der ,lausitz 7,leipsic1 #ahfb-ahfc71 ii4 #abi1 ,no4 #bjg4 #dfj 8,heilige ,haine und ,bume der ,finnen10 ,globus1 lix4 7#ahia7 p4 #cej4 ,compare ,k4 ,rhamm1 8,der heidenische ,gottesdienst des finnischen ,stammes10 ,globus1 lxvii4 7#ahia7 p4 #cdd4 #dfa ,thomas ,moore1 ,life of ,lord ,byron1 i4 #aja 7i4 #adh1 in the collected edition of ,byron's works1 ,london1 #ahcb-ahcc74 #dfb ,j4 ,g4 ,lockhart1 ,life of ,sir ,walter ,scott 7,first ,edition71 vi4 #bhc 7viii4 #cag1 ,second ,edition1 ,edinburgh1 #ahci74 #dfc ,sir ,walter ,scott's ,journal 7,first ,edition1 ,edinburgh1 #ahij71 ii4 #bhb1 with the editor's note4 #dfd ,letter of ,miss ,a4 ,h4 ,singleton to me1 dated ,rathmagle ,house1 ,abbey ,leix1 ,ireland1 #bdth ,february1 #aijd4 #dfe ,p4 ,wagler1 ,die ,eiche in alter und neuer ,zeit1 ii4 7,berlin1 #ahia7 pp4 #he sq4 ,m#acj ,the ,life-tree of the ,manchu dynasty4 #dff ,die ,woche1 ,berlin1 #ca ,august1 #aija1 p4 #c1 with an illustration shewing the garden and the tree4 ,m#aca ,the myrtle-trees of the patricians and plebeians at ,rome4 ,the oak of the ,vespasian family4 #dfg ,pliny1 ,natur4 ,hist4 xv4 #abj sq4 #dfh ,suetonius1 ,divus ,vespasianus1 #e4 ,m#acb ,life of persons supposed to be bound up with that of the cleft trees through which in their youth they were passed as a cure for rupture4 ,in ,england ruptured children are passed through cleft ash-trees4 #dfi ,the ,gentleman's ,magazine1 #ahjd1 p4 #iji2 ,john ,brand1 ,popular ,antiquities of ,great ,britain 7,london1 #ahhb-ahhc71 iii4 #bhi4 #dgj ,gilbert ,white1 ,the ,natural ,history of ,selborne1 ,part ,,ii4 ,letter #bh 7,edinburgh1 #ahbi71 pp4 #bci sq42 ,francis ,grose1 ,a ,provincial ,glossary 7,london1 #ahaa71 p4 #bij2 ,j4 ,brand1 op4 cit4 iii4 #bhg-bib2 ,r4 ,hunt1 ,popular ,romances of the ,west of ,england#c 7,london1 #ahha71 pp4 #dae1 #dba2 ,w4 ,g4 ,black1 ,folk-medicine 7,london1 #ahhc71 pp4 #fg sq42 ,w4 ,wollaston ,groome1 8,suffolk ,leechcraft10 ,folk-lore1 vi4 7#ahie7 pp4 #abc sq42 ,e4 ,s4 ,hartland1 in ,folk-lore1 vii4 7#ahif7 pp4 #cjc-cjf2 ,county ,folk-lore1 ,suffolk1 edited by ,lady ,e4 ,c4 ,gurdon 7,london1 #ahic7 pp4 #bf-bh2 ,beatrix ,a4 ,wherry1 8,miscellaneous ,notes from ,monmouthshire10 ,folk-lore1 xvi4 7#aije7 p4 #fe2 ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 p4 #cbj4 ,sometimes the tree was an oak instead of an ash 7,m4 ,trevelyan1 l4c474 ,to ensure the success of the cure various additional precautions are sometimes recommended1 as that the ash should be a maiden1 that is a tree that has never been topped or cut2 that the split should be made east and west2 that the child should be passed into the tree by a maiden and taken out on the other side by a boy2 that the child should always be passed through head foremost 7but according to others feet foremost71 and so forth4 ,in ,surrey we hear of a holly-tree being used instead of an ash 7,notes and ,queries1 ,sixth ,series1 xi4 ,jan4-,jun4 #ahhe1 p4 #df74 ,m#acc ,the practice in ,sussex4 #dga 8,some ,west ,sussex superstitions lingering in #ahfh1 collected by ,charlotte ,latham1 at ,fittleworth10 ,folk-lore ,record1 i4 7#ahgh7 pp4 #dj sq4 ,m#acd ,sick children passed through cleft trees1 especially oaks1 as a cure in ,germany1 ,france1 ,denmark1 ,sweden1 and ,greece4 #dgb ,for the custom in ,germany and ,austria1 see ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #ige sq42 ,a4 ,wuttke1 ,der deutsche ,volksaberglaube#b 7,berlin1 #ahfi71 p4 #cag1 #ejc2 ,a4 ,kuhn und ,w4 ,schwartz1 ,nord-deutsche ,sagen1 ,mrchen und ,gebruche 7,leipsic1 #ahdh71 pp4 #ddc sq42 ,j4 ,f4 ,l4 ,woeste1 ,volksberlieferungen in der ,grafschaft ,mark 7,iserlohn1 #ahdh71 p4 #ed2 ,e4 ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben 7,stuttgart1 #aheb71 p4 #cij1 #ef2 ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie 7,munich1 #ahdh-ahee71 ii4 #cja2 ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 ii4 7,munich1 #ahfc7 p4 #bee2 ,j4 ,a4 ,e4 ,khler1 ,volksbrauch1 ,aberglauben1 ,sagen und andre alte ,ueberlieferungen im ,voigtlande 7,leipsic1 #ahfg71 pp4 #dae sq42 ,l4 ,strackerjan1 ,aberglaube und ,sagen aus dem ,herzogthum ,oldenburg 7,oldenburg1 #ahfg71 i4 #gb sq41 #hh2 ,k4 ,bartsch1 ,sagen1 ,mrchen und ,gebruche aus ,mecklenburg 7,vienna1 #ahgi-ahhj71 ii4 #bij sq41 #addg2 ,j4 ,haltrich1 ,zur ,volkskunde der ,siebenbrger ,sachsen 7,vienna1 #ahhe71 p4 #bfd2 ,p4 ,wagler1 ,die ,eiche in alter und neuer ,zeit1 i4 7,wurzen1 #ahia7 pp4 #ba-bc4 ,as to the custom in ,france1 see ,marcellus1 ,de medicamentis1 xxxiii4 #bf 7where the tree is a cherry72 ,j4 ,b4 ,thiers1 ,trait des ,superstitions 7,paris1 #afgi71 pp4 #ccc sq42 ,a4 de ,nore1 ,coutumes1 ,mythes et ,traditions des ,provinces de ,france 7,paris and ,lyons1 #ahdf71 p4 #bca2 ,l4 ,j4 ,b4 ,brenger-,fraud1 in ,bulltins de la ,socit d',anthropologie de ,paris1 iv4 srie1 i4 7#ahij7 pp4 #hie-ijb2 id41 ,superstitions et ,survivances 7,paris1 #ahif71 i4 #ebc sqq4 ,as to the custom in ,denmark and ,sweden1 see ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #igf2 ,h4 ,f4 ,feilberg1 8,zwieselbume nebst verwandtem ,aberglauben in ,skandinavien10 ,zeitschrift des ,vereins fr ,volkskunde1 vii4 7#ahig7 pp4 #db sqq4 ,in ,mecklenburg it is sometimes required that the tree should have been split by lightning 7,k4 ,bartsch1 l4c474 ,the whole subject of passing sick people through narrow apertures as a mode of cure has been well handled in an elegant little monograph 7,un ,vieux ,rite mdical1 ,paris1 #ahib7 by ,monsieur ,h4 ,gaidoz1 who rightly rejects the theory that all such passages are symbols of a new birth4 ,but ,i cannot agree with him in thinking that the essence of the rite consists in the transference of the disease from the person to the tree2 rather1 it seems to me1 the primary idea is that of interposing an impassable barrier between a fugitive and his pursuing foe1 though no doubt the enemy thus left behind is apparently supposed to adhere to the further side of the obstacle 7whether tree1 stone1 or what not7 through which he cannot pass4 ,however1 the sympathetic relation supposed to exist between the sufferer and the tree through which he has been passed certainly favours the view that he has left some portion of himself attached to the tree4 ,but in this as in many similar cases1 the ideas in the minds of the persons who practise the custom are probably vague1 confused1 and inconsistent2 and we need not attempt to define them precisely4 ,compare also ,r4 ,andree1 ,ethnographische ,parallelen und ,vergleiche 7,stuttgart1 #ahgh71 pp4 #ca sq42 ,e4 ,s4 ,hartland1 ,the ,legend of ,perseus 7,london1 #ahid-ahif71 ii4 #adf sq42 ,l4 ,j4 ,b4 ,brenger-,fraud1 ,superstitions et ,survivances 7,paris1 #ahif71 i4 #ebc-edj4 #dgc ,l4 ,strackerjan1 l4c42 ,k4 ,bartsch1 l4c4 #dgd ,e4 ,meier1 l4c42 ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 ii4 #bee2 ,a4 ,wuttke1 l4c4 #dge ,h4 ,f4 ,feilberg1 8,zwieselbume nebst verwandtem ,aberglauben in ,skandinavien10 ,zeitschrift des ,vereins fr ,volkskunde1 vii4 7#ahig7 p4 #dd4 #dgf ,j4 ,theodore ,bent1 ,the ,cyclades 7,london1 #ahhe71 pp4 #deg sq4 ,m#ace ,sympathetic relation thought to exist between the child and the tree through which it has been passed4 ,the disease is apparently thought to be left behind on the farther side of the cleft tree4 #dgg ,h4 ,ploss1 ,das ,kind#b 7,leipsic1 #ahhd71 ii4 #bba4 #dgh ,r4 ,baier1 8,beitrge von der ,insel ,rgen10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 ii4 7#ahee7 p4 #ada4 ,m#acf ,creeping through cleft trees to get rid of spirits in ,armenia and ,nias4 ,among the ,bella ,coola ,indians mourners creep through cleft trees to get rid of the ghost4 #dgi ,manuk ,abeghian1 ,der armenische ,volksglaube 7,leipsic1 #ahii71 p4 #eh4 #dhj ,fr4 ,kramer1 8,der ,gtzendienst der ,niasser10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxxiii4 7#ahij7 pp4 #dgh-dhj2 ,h4 ,sundermann1 ,die ,insel ,nias und die ,mission daselbst 7,barmen1 #aije71 pp4 #ha-hc4 ,according to the latter writer the intention of passing through the cleft stick is 8to strip off from himself 7von zich abzustreifen7 the last spirit that may have followed him40 ,the notion that the sun causes death by drawing away the souls of the living is ,indian4 ,see ,the ,satapatha ,brhmana1 ii4 #c4 #c4 #g-h1 translated by ,julius ,eggeling1 ,part ,i4 7,oxford1 #ahhb7 p4 #cdc 7,sacred ,books of the ,east1 vol4 xii473 8,now yonder burning 7sun7 doubtless is no other than ,death2 and because he is ,death1 therefore the creatures that are on this side of him die4 ,but those that are on the other side of him are the gods1 and they are therefore immortal4444 ,and the breath of whomsoever he 7the sun7 wishes he takes and rises1 and that one dies40 #dha ,fr4 ,boas1 in ,seventh ,report on the ,north-,western ,tribes of ,canada1 p4 #ac 7separate reprint from the ,report of the ,british ,association1 ,cardiff meeting1 #ahia74 ,the ,shuswap ,indians of the same region also fence their beds against ghosts with a hedge of thorn bushes4 ,see ,taboo and the ,perils of the ,soul1 p4 #adb4 ,m#acg ,the ,madangs of ,borneo creep through a cleft stick after a funeral in order to rid themselves of the ghost4 #dhb ,c4 ,hose1 8,in the heart of ,borneo10 ,the ,geographical ,journal1 xvi4 7#aijj7 pp4 #de sq4 ,compare ,c4 ,hose and ,w4 ,mc,dougall1 ,the ,pagan ,tribes of ,borneo 7,london1 #aiab71 ii4 #cf sq41 where1 after describing the ceremony of passing through the cloven stick1 the writers add3 8,in this way the ,kayans symbolically prevent any of the uncanny influences of the graveyard following the party back to the house2 though they do not seem to be clear as to whether it is the ghosts of the dead1 or the ,toh of the neighbourhood1 or those which may have contributed to his death1 against whom these precautions are taken40 ,m#ach ,the cleft stick or tree through which a person passes is a barrier to part him from a dangerous foe2 the closing of the cleft is like shutting the door in the face of a pursuer4 ,but combined with this in the case of ruptured patients seems to be the idea that the rupture heals sympathetically as the cleft in the tree closes4 ,analogous ,roman cure for dislocation4 #dhc ,cato1 ,de agri cultura1 #aei 7pp4 #ajf sq4 ed4 ,h4 ,keil1 ,leipsic1 #ahhd73 8,luxum siquod est1 hac cantione sanum fiet4 ,harundinem prende tibi viridem ,p4 ,,iii4 aut quinque longam1 mediam diffinde1 et duo homines teneant ad coxendices4 ,incipe cantare in alio s4 f4 moetas vaeta daries dardaries asiadarides una petes1 usque dum coeant4 ,motas vaeta daries dardares astataries dissunapiter1 usque dum coeant4 ,ferrum insuper jactato4 ,ubi coierint et altera alteram tetigerint1 id manu prehende et dextera sinistra praecide1 ad luxum aut ad fracturam alliga1 sanum fiet40 ,the passage is obscure and perhaps corrupt4 ,it is not clear whether 8usque dum coeant0 and 8ubi coierint0 refer to the drawing together of the bones or of the split portions of the reed1 but apparently the reference is to the reed4 ,the charm is referred to by ,pliny1 ,nat4 ,hist41 xvii4 #bfg3 8,quippe cum averti grandines carmine credant plerique1 cujus verba inserere non equidem serio ausim1 quamquam a ,catone proditis contra luxata membra jungenda harundinum fissurae40 ,compare ,j4 ,grimm1 ,deutsche ,mythologie1#d i4 #ahf1 ii4 #ajca sq4 ,m#aci ,other examples of creeping through narrow openings after a death4 #dhd ,pinabel1 8,notes sur quelques peuplades dpendant du ,tong-,king10 ,bulletin de la ,socit de ,gographie1 ,septime ,srie1 v4 7,paris1 #ahhd7 p4 #dcj2 ,a4 ,bourlet1 8,funrailles chez les ,thay10 ,anthropos1 viii4 7#aiac7 p4 #de4 #dhe ,s4 ,krascheninnikow1 ,beschreibung des ,landes ,kamtschatka 7,lemgo1 #agff71 pp4 #bfh1 #bhb4 #dhf ,n4 ,adriani en ,alb4 ,c4 ,kruijt1 8,van ,posso naar ,parigi1 ,sigi en ,lindoe10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlii4 7#ahih7 p4 #ejb4 ,the poles are of a certain plant or tree called bomba4 #dhg ,alb4 ,c4 ,kruijt1 8,eenige ethnografische aanteekeningen omtrent de ,toboengkoe en de ,tomori10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xliv4 7#aijj7 p4 #bbc4 ,m#adj ,the intention of the custom probably is to escape from the ghost of the dead4 #dhh ,for examples of these ceremonies ,i may refer to my article1 8,on certain burial customs as illustrative of the primitive theory of the soul10 ,journal of the ,anthropological ,institute1 xv4 7#ahhf7 pp4 #fd sqq4 ,m#ada ,passing through an archway in order to escape from demons4 ,crawling under an arch of bramble as a cure for various maladies4 ,crawling under arches of various sorts as a cure or preventive of sickness4 #dhi ,s4 ,krascheninnikow1 ,beschreibung des ,landes ,kamtschatka 7,lemgo1 #agff71 pp4 #bgg sq4 #dij ,w4 ,h4 ,furness1 ,folk-lore in ,borneo1 a ,sketch1 p4 #bh 7,wallingford1 ,pennsylvania1 #ahii1 privately printed74 ,compare id41 ,the ,home-life of ,borneo ,head-hunters 7,philadelphia1 #aijb71 p4 #bh3 8,here a halt for final purification was made4 ,an arch of boughs about five feet high was erected on the beach1 and beneath it a fire was kindled1 and then ,tama ,bulan1 holding a young chicken1 which he waved and brushed over every portion of the arch1 invoked all evil spirits which had been accompanying us1 and forbade them to follow us further through the fire4 ,the fowl was then killed1 its blood smeared all over the archway and sprinkled in the fire2 then1 led by ,tama ,bulan1 the whole party filed under the arch1 and as they stepped over the fire each one spat in it vociferously and immediately took his place in the boats40 #dia ,t4 ,f4 ,thiselton ,dyer1 ,english ,folk-lore 7,london1 #ahhd71 pp4 #aga sq42 ,w4 ,g4 ,black1 ,folk-medicine 7,london1 #ahhc71 p4 #gj2 ,r4 ,hunt1 ,popular ,romances of the ,west of ,england1 ,third ,edition 7,london1 #ahha71 pp4 #dab1 #dae2 ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 p4 #cbj4 #dib ,a4 de ,nore1 ,coutumes1 ,mythes et ,traditions des ,provinces de ,france 7,paris and ,lyons1 #ahdf71 p4 #aeb2 ,h4 ,gaidoz1 ,un ,vieux ,rite mdical 7,paris1 #ahib71 pp4 #g sq4 #dic ,a4 ,strausz1 ,die ,bulgaren 7,leipsic1 #ahih71 p4 #dad4 #did ,a4 ,strausz1 op4 cit4 p4 #djd4 ,as to the ,bulgarian custom of creeping through a tunnel in a time of epidemic1 see above1 vol4 i4 pp4 #bhb-bhd4 #die ,last ,journals of ,david ,livingstone in ,central ,africa 7,london1 #ahgd71 i4 #fj4 ,m#adb ,custom in ,uganda of causing a sick man to pass through a cleft stick or a narrow opening in the doorway4 #dif ,rev4 ,j4 ,roscoe1 ,the ,baganda 7,london1 #aiaa71 p4 #cdc4 ,compare id41 8,notes on the ,manners and ,customs of the ,baganda10 ,journal of the ,anthropological ,institute1 xxxi4 7#aija7 p4 #abf2 id41 8,further ,notes on the ,manners and ,customs of the ,baganda10 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 pp4 #db sq4 ,m#adc ,similar custom practised by the ,kai of ,new ,guinea and the ,looboos of ,sumatra for the purpose of giving the slip to spiritual pursuers4 #dig ,ch4 ,keysser1 8,aus dem ,leben der ,kaileute10 in ,r4 ,neuhauss's ,deutsch ,neu-,guinea1 iii4 7,berlin1 #aiaa7 pp4 #ada sq4 #dih ,j4 ,kreemer1 8,de ,loeboes in ,mandailing10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch-,indie1 lxvi4 7#aiab7 p4 #cbg4 ,m#add ,passing through cleft sticks in connexion with puberty and circumcision4 #dii ,hermann ,tnjes1 ,ovamboland1 ,land1 ,leute1 ,mission 7,berlin1 #aiaa71 pp4 #aci sq4 ,the writer was unable to ascertain the meaning of the rite2 the natives would only say that it was their custom4 #ejj ,a4 ,karasek1 8,beitrge zur ,kenntnis der ,waschambo10 ,baessler-,archiv1 i4 7,leipsic and ,berlin1 #aiaa7 p4 #aib4 ,m#ade ,crawling through a ring or hoop as a cure or preventive of disease4 ,passing sheep through a hoop of rowan4 ,milking a cow through a natural wooden ring or a 8witch's nest40 ,passing sick persons or animals through a ring of yarn4 ,passing diseased children through a coil4 ,passing through a hemlock ring during an epidemic4 ,passing through a ring of red-hot iron to escape an evil spirit4 #eja ,h4 ,f4 ,feilberg1 8,zwieselbume nebst verwandtem ,aberglauben in ,skandinavien10 ,zeitschrift des ,vereins fr ,volkskunde1 vii4 7#ahig7 pp4 #di sq4 #ejb ,h4 ,f4 ,feilberg1 op4 cit4 p4 #dd4 #ejc ,j4 ,g4 ,dalyell1 ,the ,darker ,superstitions of ,scotland 7,edinburgh1 #ahcd71 p4 #aba2 ,ch4 ,rogers1 ,social ,life in ,scotland 7,edinburgh1 #ahhd-ahhf71 iii4 #bci4 #ejd ,john ,ramsay of ,ochtertyre1 ,scotland and ,scotsmen in the ,eighteenth ,century1 edited by ,a4 ,allardyce1 7,edinburgh and ,london1 #ahhh71 ii4 #ded4 ,immediately after mentioning this custom the writer adds3 8,and in ,breadalbane it is the custom for the dairymaid to drive the cattle to the sheals with a wand of that tree the rowan cut upon the day of removal1 which is laid above the door until the cattle be going back again to the winter-town4 ,this was reckoned a preservative against witchcraft40 ,as to the activity of witches and fairies on ,hallowe'en and the first of ,may1 see above1 vol4 i4 pp4 #bbf sqq41 #bie2 ,the ,magic ,art and the ,evolution of ,kings1 ii4 #eb sqq42 ,j4 ,g4 ,campbell1 ,superstitions of the ,highlands and ,islands of ,scotland 7,glasgow1 #aijj71 p4 #ah2 id41 ,witchcraft and ,second ,sight in the ,highlands and ,islands of ,scotland 7,glasgow1 #aijb71 p4 #bgj4 ,as to the power of the rowan-tree to counteract their spells1 see ,w4 ,gregor1 ,notes on the ,folk-lore of the ,north-,east of ,scotland 7,london1 #ahha71 p4 #ahh2 ,j4 ,c4 ,atkinson1 ,forty ,years in a ,moorland ,parish 7,london1 #ahia71 pp4 #ig sqq42 ,the ,scapegoat1 pp4 #bff sq4 #eje ,l4 ,strackerjan1 ,aberglaube und ,sagen aus dem ,herzogthum ,oldenburg 7,oldenburg1 #ahfg71 i4 p4 #cfd1 #bda4 #ejf ,l4 ,strackerjan1 op4 cit4 i4 p4 #cfd1 #bdj4 #ejg ,lieutenant-,colonel ,h4 ,w4 ,g4 ,cole1 8,the ,lushais10 in ,census of ,india1 #aiaa1 vol4 iii4 ,assam1 ,part i4 ,report 7,shillong1 #aiab71 p4 #adj4 #ejh ,franz ,boas1 in ,eleventh ,report on the ,north-,western ,tribes of ,canada1 pp4 #c sq4 7separate reprint from the ,report of the ,british ,association for the ,advancement of ,science1 ,liverpool meeting1 #ahif74 #eji ,rev4 ,g4 ,e4 ,white1 ,dean of ,anatolia ,college1 ,survivals of ,primitive ,religion among the ,people of ,asia ,minor1 p4 #ab 7paper read before the ,victoria ,institute or ,philosophical ,society of ,great ,britain1 #f ,adelphi ,terrace1 ,strand1 ,london74 ,m#adf ,crawling through holed stones as a cure in ,scotland and ,cornwall4 #eaj ,john ,ramsay1 ,scotland and ,scotsmen in the ,eighteenth ,century1 edited by ,alex4 ,allardyce 7,edinburgh1 #ahhh71 ii4 #dea sq4 #eaa ,j4 ,g4 ,campbell1 ,witchcraft and ,second ,sight in the ,highlands and ,islands of ,scotland 7,glasgow1 #aijb71 p4 #ajj4 #eab ,mr4 ,james ,s4 ,greig1 in a letter to me dated ,lindean1 ,perth ,road1 ,dundee1 #agth ,august1 #aiac4 #eac ,w4 ,borlase1 ,antiquities1 historical and monumental1 of the ,county of ,cornwall 7,london1 #agfi71 pp4 #agg sq4 #ead ,robert ,hunt1 ,popular ,romances of the ,west of ,england1 ,third ,edition 7,london1 #ahha71 pp4 #agf1 #dae4 ,m#adg ,crawling through holed stones as a cure in ,france4 #eae ,thomas-de-,saint-,mars1 8,fte de ,saint ,estapin10 ,mmoires de la ,socit ,royale des ,antiquaires de ,france1 i4 7#ahag7 pp4 #dbh-dcj4 #eaf ,j4 ,deniker1 8,dolmen et superstitions10 ,bulletins et ,mmoires de la ,socit d',anthropologie de ,paris1 v4 srie1 i4 7#aijj7 p4 #aaa4 ,compare ,h4 ,gaidoz1 ,un ,vieux ,rite mdical 7,paris1 #ahib71 pp4 #bf sq42 ,g4 ,fouju1 8,lgendes et ,superstitions prhistoriques10 ,revue des ,traditions ,populaires1 xiv4 7#ahii7 pp4 #dgg sq4 ,m#adh ,crawling through holed stones as a cure in ,bavaria1 ,austria1 and ,greece4 #eag ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie 7,munich1 #ahdh-ahee71 ii4 #dh #fa4 #eah ,f4 ,panzer1 op4 cit4 ii4 #dca sq4 #eai ,marie ,andree-,eysn1 ,volkskundliches aus dem bayrisch-sterreichischen ,alpengebiet 7,brunswick1 #aiaj71 pp4 #a1 #i1 with the illustrations on pp4 #aj1 #aa4 #ebj ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie1 ii4 #dca4 #eba ,j4 ,theodore ,bent1 ,the ,cyclades 7,london1 #ahhe71 p4 #dcg4 ,m#adi ,crawling through holed stones as a cure in ,asia ,minor4 ,passing through various narrow openings as a cure or preventive in ,india and ,ireland4 #ebb ,e4 ,h4 ,carnoy et ,j4 ,nicolaides1 ,traditions populaires de l',asie ,mineure 7,paris1 #ahhi71 p4 #cch4 #ebc ,rev4 ,george ,e4 ,white 7of ,marsovan1 ,turkey71 ,present ,day ,sacrifices in ,asia ,minor1 p4 #c 7reprinted from ,the ,hartford ,seminary ,record1 ,february #aijf74 #ebd ,central ,provinces1 ,ethnographic ,survey1 vii4 ,draft ,articles on ,forest ,tribes 7,allahabad1 #aiaa71 p4 #df4 #ebe ,so my friend ,dr4 ,g4 ,w4 ,prothero informs me in a letter4 #ebf ,census of ,india1 #aiaa1 vol4 xiv4 ,punjab1 ,part i4 ,report1 by ,pandit ,harikishan ,kaul 7,lahore1 #aiab71 p4 #cjb4 ,m#aej ,crawling through holes in the ground as a cure for disease4 ,passing through the yoke of a chariot as a cure for skin disease4 #ebg ,h4 ,gaidoz1 ,un ,vieux ,rite mdical 7,paris1 #ahib71 p4 #aj4 #ebh ,h4 ,gaidoz1 op4 cit4 p4 #ba4 #ebi ,h4 ,gaidoz1 ,un ,vieux ,rite mdical 7,paris1 #ahib71 p4 #ba4 ,compare ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #ige sq4 #ecj ,h4 ,f4 ,feilberg1 8,zwieselbume nebst verwandtem ,aberglaube in ,skandinavien10 ,zeitschrift des ,vereins fr ,volkskunde1 vii4 7#ahig7 p4 #de4 #eca ,h4 ,gaidoz1 ,un ,vieux ,rite mdical 7,paris1 #ahib71 pp4 #bb sq41 referring to ,nyrop1 in ,dania1 i4 ,no4 #a 7,copenhagen1 #ahij71 pp4 #e sqq4 #ecb ,rev4 ,john ,campbell1 ,travels in ,south ,africa1 ,second ,journey 7,london1 #ahbb71 ii4 #cdf4 ,among the same people 8when a person is ill1 they bring an ox to the place where he is laid4 ,two cuts are then made in one of its legs1 extending down the whole length of it4 ,the skin in the middle of the leg being raised up1 the operator thrusts in his hand1 to make way for that of the sick person1 whose whole body is afterwards rubbed over with the blood of the animal4 ,the ox after enduring this torment is killed1 and those who are married and have children1 as in the other case1 are the only partakers of the feast40 7,j4 ,campbell1 op4 cit4 ii4 #cdf sq474 ,here the intention seems to be not so much to transfer the disease to the ox1 as to transfuse the healthy life of the beast into the veins of the sick man4 ,the same is perhaps true of the ,welsh and ,french cure for whooping-cough1 which consists in passing the little sufferer several times under an ass4 ,see ,j4 ,brand1 ,popular ,antiquities of ,great ,britain 7,london1 #ahhb-ahhc71 iii4 #bhh2 ,l4 ,j4 ,b4 ,brenger-,fraud1 in ,bulletins de la ,socit d',anthropologie de ,paris1 ,quatrime ,srie1 i4 7#ahij7 p4 #hig2 id41 ,superstitions et ,survivances 7,paris1 #ahif71 i4 #ebf4 ,the same cure for whooping-cough 8is also practised in ,ireland2 only here the sufferer is passed round1 that is1 over and under1 the body of an ass0 7letter of ,miss ,a4 ,h4 ,singleton to me1 dated ,rathmagle ,house1 ,abbey-,leix1 ,ireland1 #bdth ,february #aijd74 ,but perhaps the intention rather is to give the whooping-cough to the animal2 for it might reasonably be thought that the feeble whoop of the sick child would neither seriously impair the lungs1 nor perceptibly augment the stentorian bray1 of the donkey4 #ecc ,h4 ,oldenberg1 ,die ,religion des ,veda 7,berlin1 #ahid71 p4 #die4 ,according to a fuller account1 ,indra drew her through three holes1 that of a war-chariot1 that of a cart1 and that of a yoke4 ,see ,w4 ,caland1 ,altindisches ,zauberritual 7,amsterdam1 #aijj71 p4 #ca note #e4 ,m#aea ,passing under a yoke or arch as a rite of initiation4 #ecd ,dr4 ,e4 ,werner1 8,im westlichen ,finsterregebirge und an der ,nordkste von ,deutsch-,neuginea10 ,petermanns ,mitteilungen1 lv4 7#aiji7 pp4 #gd sq4 ,among some tribes of ,south-,eastern ,australia it was customary at the ceremonies of initiation to bend growing saplings into arches and compel the novices to pass under them2 sometimes the youths had to crawl on the ground to get through4 ,see ,a4 ,w4 ,howitt1 8,on some ,australian ceremonies of ,initiation10 ,journal of the ,anthropological ,institute1 xiii4 7#ahhd7 p4 #dde2 id41 ,native ,tribes of ,south-,east ,australia 7,london1 #aijd71 p4 #ecf4 ,m#aeb ,the ancient ,roman custom of passing enemies under a yoke was probably in origin a ceremony of purification rather than of degradation4 #ece ,livy iii4 #bh1 ix4 #f1 x4 #cf2 ,dionysius ,halicarnasensis1 ,antiquit4 ,roman4 iii4 #bb4 #g4 ,the so-called yoke in this case consisted of two spears or two beams set upright in the ground1 with a third spear or beam laid transversely across them4 ,see ,livy iii4 #bh2 ,dionysius ,halicarnasensis1 l4c4 #ecf ,livy i4 #bf3 8,itaque1 ut caedes manifesta aliquo tamen piaculo lueretur1 imperatum patri1 ut filium expiaret pecunia publica4 ,is quibusdam piacularibus sacrificiis factis1 quae deinde genti ,horatiae tradita sunt1 transmisso per viam tigillo capite adoperto velut sub jugum misit juvenem4 ,id hodie quoque publice semper refectum manet2 sororium tigillum vocant20 ,festus1 s4v4 8,sororium ,tigillum10 pp4 #big1 #cjg1 ed4 ,c4 ,o4 ,mller 7,leipsic1 #ahci72 ,dionysius ,halicarnasensis1 ,antiquit4 ,roman4 iii4 #bb4 ,the position of the beam is described exactly by the last of these writers1 who had evidently seen it4 ,according to ,festus1 the yoke under which ,horatius passed was composed of three beams1 two uprights1 and a cross-piece4 ,the similarity of the ceremony to that which was exacted from conquered foes is noted by ,dionysius ,halicarnasensis as well as by ,livy4 ,the tradition of the purification has been rightly explained by ,dr4 ,w4 ,h4 ,roscher with reference to the custom of passing through cleft trees1 holed stones1 and so on4 ,see ,w4 ,h4 ,roscher1 ,ausfhrliches ,lexikon der griech4 und rm4 ,mythologie1 ii4 7,leipsic1 #ahij-ahig7 col4 #ba4 ,compare ,g4 ,wissowa1 ,religion und ,kultus der ,rmer#b 7,munich1 #aiab71 p4 #ajd4 ,m#aec ,similarly the passage of a victorious ,roman army under a triumphal arch may have been intended to purify the men from the stain of bloodshed by interposing a barrier between the slayers and the angry ghosts of the slain4 #ecg ,taboo and the ,perils of the ,soul1 pp4 #afe sqq4 #ech ,pliny1 ,natur4 ,histor4 xv4 #ace3 8,quia suffimentum sit caedis hostium et purgatio40 #eci ,cicero1 ,in ,pisonem1 xxiii4 #ee2 ,josephus1 ,bellum ,judaicum1 vii4 #e4 #d4 #edj ,it was not till after ,i had given this conjectural explanation of the 8,sister's ,beam0 and the triumphal arch at ,rome that ,i read the article of ,mr4 ,w4 ,warde ,fowler1 8,passing under the ,yoke0 7,the ,classical ,review1 ,march #aiac1 pp4 #dh-ea71 in which he quite independently suggests practically the same explanation of both these ,roman structures4 ,i have left my exposition1 except for one or two trivial verbal changes1 exactly as it stood before ,i was aware that my friend had anticipated me in both conjectures4 ,the closeness of the coincidence between our views is a welcome confirmation of their truth4 ,as to the ,porta ,triumphalis1 the exact position of which is uncertain1 ,mr4 ,warde ,fowler thinks that it was not a gate in the walls1 but an archway standing by itself in the ,campus ,martius outside the city walls4 ,he points out that in the oldest existing triumphal arch1 that of ,augustus at ,ariminum1 the most striking part of the structure consists of two upright ,corinthian pillars with an architrave laid horizontally across them2 and he ingeniously conjectures that we have here a reminiscence of the two uprights and the cross-piece1 which1 if our theory is correct1 was the original form both of the triumphal arch and of the yoke4 ,m#aed ,belief in a sympathetic relation between a man and an animal such that the fate of the one depends on that of the other4 ,the external souls of ,yakut shamans in animals4 ,sympathetic relation between witches and hares4 #eda ,professor ,v4 ,m4 ,mikhailoviskij1 8,shamanism in ,siberia and ,european ,russia10 ,journal of the ,anthropological ,institute1 xxiv4 7#ahie7 pp4 #acc1 #acd4 #edb ,th4 ,parkinson1 ,yorkshire ,legends and ,traditions1 ,second ,series 7,london1 #ahhi71 pp4 #afj sq4 #edc ,see above1 vol4 i4 pp4 #cae sqq4 #edd ,b4 ,f4 ,matthes1 ,makassaarsch-,hollandsch ,woordenboek 7,amsterdam1 #ahei71 s4v4 soemg1 p4 #efi2 ,g4 ,a4 ,wilken1 8,het animisme bij de volken van den ,indischen ,archipel10 ,de ,indische ,gids1 ,june #ahhd1 p4 #icc2 id41 ,verspreide ,geschriften 7,the ,hague1 #aiab71 iii4 #ab4 ,m#aee ,melanesian conception of the tamaniu1 a person's external soul lodged in an animal or other object4 #ede ,r4 ,h4 ,codrington1 ,d4,d41 ,the ,melanesians 7,oxford1 #ahia71 pp4 #bej sq4 ,compare id41 8,notes on the ,customs of ,mota1 ,banks ,islands10 ,transactions and ,proceedings of the ,royal ,society of ,victoria1 xvi4 7#ahhj7 p4 #acf4 ,m#aef ,sympathetic relation between a man and his tamaniu 7external soul74 #edf ,w4 ,h4 ,r4 ,rivers1 8,totemism in ,polynesia and ,melanesia10 ,journal of the ,royal ,anthropological ,institute1 xxxix4 7#aiji7 p4 #agg4 ,dr4 ,rivers cites a recent case of a man who had a large lizard for his tamaniu4 ,the animal lived in the roots of a big banyan-tree2 when the man was ill1 the lizard also seemed unwell2 and when the man died1 the tree fell1 which was deemed a sign that the lizard also was dead4 ,m#aeg ,soul of a ,melanesian doctor in an eagle-hawk and a rat4 #edg ,george ,brown1 ,d4,d41 ,melanesians and ,polynesians 7,london1 #aiaj71 p4 #agg4 ,the case was known to ,dr4 ,brown1 who made notes of it4 ,the part of ,melanesia where it happened was probably the ,duke of ,york ,island or ,new ,britain4 #edh 8,totemismus auf den ,marshall-,inseln 7,sdsee710 ,anthropos1 viii4 7#aiac7 p4 #bea4 ,m#aeh ,the theory of an external soul lodged in an animal is very prevalent in ,west ,africa4 ,the soul of a chief in a hippopotamus or a black snake4 ,belief of the ,fans that every wizard unites his life to that of a wild animal by a rite of blood brotherhood4 #edi ,much of the following evidence has already been cited by me in ,totemism and ,exogamy1 ii4 #eic sqq4 #eej ,herbert ,ward1 ,five ,years with the ,congo ,cannibals 7,london1 #ahij71 p4 #ec4 #eea ,notes ,analytiques sur les ,collections ethnographiques du ,muse du ,congo1 i4 7,brussels1 #aijb-aijf7 p4 #aej4 #eeb ,father ,h4 ,trilles1 8,chez les ,fangs10 ,les ,missions ,catholiques1 xxx4 7#ahih7 p4 #cbb2 id41 ,le ,totmisme chez les ,f 7,mnster i4 ,w4 #aiab71 pp4 #dgc sq4 #eec ,father ,h4 ,trilles1 ,le ,totmisme chez les ,f 7,mnster i4 ,w4 #aiab71 pp4 #afg sq41 #dch sq41 #dhd-dhi4 ,the description of the rite of blood-brotherhood contracted with the animal is quoted by ,father ,trilles 7pp4 #dhf sq47 from a work by ,mgr4 ,bulon1 ,sous le ciel d',afrique1 ,rcits d'un ,missionnaire1 pp4 #hh sqq4 ,father ,trilles's own observations and enquiries confirm the account given by ,mgr4 ,bulon4 ,but the story of an alliance contracted between a man or woman and a ferocious wild beast and cemented by the blood of the high contracting parties is no doubt a mere fable devised by wizards and witches in order to increase their reputation by imposing on the credulity of the simple4 ,m#aei ,belief of the natives of the ,cross ,river that they stand in a vital relation to certain wild animals1 so that when the animal dies the man dies also4 #eed ,alfred ,mansfeld1 ,urwald-,dokumente1 vier ,jahre unter den ,crossflussnegern ,kameruns 7,berlin1 #aijh71 pp4 #bbj sq4 ,m#afj ,similar belief of the ,balong in the ,cameroons4 #eee ,j4 ,keller 7missionary71 8,ueber das ,land und ,volk der ,balong10 ,deutsches ,kolonialblatt1 #a ,oktober #ahie1 p4 #dhd2 ,h4 ,seidel1 8,ethnographisches aus ,nordost ,kamerun10 ,globus1 lxix4 7#ahif7 p4 #bgg4 ,m#afa ,belief of the ,ibos in external human souls which are lodged in animals4 #eef ,john ,parkinson1 8,note on the ,asaba ,people 7,ibos7 of the ,niger10 ,journal of the ,anthropological ,institute1 xxxvi4 7#aijf7 pp4 #cad sq4 #eeg ,charles ,partridge1 ,cross ,river ,natives 7,london1 #aije71 pp4 #bbe sq4 ,m#afb ,belief of the negroes of ,calabar that every person has an external or bush soul lodged in a wild beast4 #eeh ,miss ,mary ,h4 ,kingsley1 ,travels in ,west ,africa 7,london1 #ahig71 pp4 #dei-dfa4 ,the lamented authoress was kind enough to give me in conversation 7#ast ,june #ahig7 some details which do not appear in her book2 among these are the statements1 which ,i have embodied in the text1 that the bush soul is never a domestic animal1 and that when a man knows what kind of creature his bush soul is1 he will not kill an animal of that species and will strongly object to any one else doing so4 ,miss ,kingsley was not able to say whether persons who have the same sort of bush soul are allowed or forbidden to marry each other4 ,m#afc ,further particulars as to the ,calabar belief in bush souls4 #eei ,john ,parkinson1 8,notes on the ,efik ,belief in #8,bush-soul1' 0 ,man1 vi4 7#aijf7 pp4 #aba sq41 ,no4 #hj4 ,mr4 ,henshaw is a member of the highest grade of the secret society of ,egbo4 #efj ,rev4 ,hugh ,goldie1 ,calabar and its ,mission1 ,new ,edition 7,edinburgh and ,london1 #aija71 pp4 #ea sq4 ,compare ,major ,a4 ,g4 ,leonard1 ,the ,lower ,niger and its ,tribes 7,london1 #aijf71 p4 #bag3 8,when ,efik or waterside ,ibo see a dead fish floating in the water of the kind called ,edidim by the former and ,elili by the latter--a variety of the electric species--they believe it to be a bad omen1 generally signifying that some one belonging to the house will die1 the man who first sees it becoming the victim according to ,ibo belief4 ,the only reason that is assigned for this lugubrious forecast is the fact that one of the souls of the departed is in the dead fish--that1 in fact1 the relationship or affinity existing between the soul essence that had animated the fish and that of one of the members of the household was so intimate that the death of the one was bound to effect the death of the other40 ,m#afd ,belief of the ,ekoi of ,southern ,nigeria in external souls lodged in animals4 ,case of a chief whose external soul was in a buffalo4 #efa ,p4 ,amaury ,talbot1 ,in the ,shadow of the ,bush 7,london1 #aiab71 pp4 #hj-hg4 ,the ,ekoi name for a man who has the power of sending out his spirit into the form of some animal is efumi 7id41 p4 #ga note74 ,a certain chief named ,agbashan1 a great elephant hunter1 is believed to have the power of transforming himself into an elephant2 and 8a man of considerable intelligence1 educated in ,england1 the brother of a member of the ,legislative ,council for one of the ,west ,african ,colonies1 offered to take oath that he had seen ,agbashan not only in his elephant form1 but while actually undergoing the metamorphosis0 7id41 pp4 #hb sq474 ,in this case1 therefore1 the man seems to have felt no scruples at hunting the animals in one of which his own bush soul might be lodged4 ,m#afe ,belief of other tribes of ,nigeria in external souls lodged in animals4 #efb ,letter of ,mr4 ,p4 ,amaury ,talbot to me1 dated ,eket1 ,north ,calabar1 ,southern ,nigeria1 ,april #c;d1 #aiac4 #efc ,miss ,mary ,h4 ,kingsley1 ,travels in ,west ,africa 7,london1 #ahig71 pp4 #ech sq4 #efd ,c4 ,h4 ,robinson1 ,hausaland 7,london1 #ahif71 pp4 #cf sq4 #efe ,j4 ,f4 ,j4 ,fitzpatrick 7,assistant ,resident1 ,northern ,nigeria71 8,some ,notes on the ,kwolla ,district and its ,tribes10 ,journal of the ,african ,society1 ,no4 #cg1 ,october1 #aiaj1 p4 #cj4 #eff ,extract from a ,report by ,captain ,foulkes to the ,british ,colonial ,office4 ,my thanks are due to ,mr4 ,n4 ,w4 ,thomas for sending me the extract and to the authorities of the ,colonial ,office for their permission to publish it4 #efg ,the ,daily ,graphic1 ,tuesday1 ,october #gth1 #aijb1 p4 #c4 ,m#aff ,the conception of an external soul lodged in an animal appears to be absent in ,south ,africa4 #efh ,rev4 ,w4 ,c4 ,willoughby1 8,notes on the ,totemism of the ,becwana10 ,journal of the ,anthropological ,institute1 xxxv4 7#aije7 p4 #cjj4 ,the writer adds that he found a similar belief as to the sympathetic relation between a wounded crocodile and the man who wounded it very general among the ,wanyamwezi1 who1 in #ahhb1 were living under ,mirambo about two hundred miles south of ,lake ,victoria ,nyanza and a hundred miles east of ,lake ,tanganyika4 #efi ,f4 ,speckmann1 ,die ,hermannsburger ,mission in ,africa 7,hermannsburg1 #ahgf7 p4 #afg4 ,compare ,david ,leslie1 ,among the ,zulus and ,amatongas1 ,second ,edition 7,edinburgh1 #ahge7 pp4 #dg sq42 8,the ,kaffirs believe that after death their spirits turn into a snake1 which they call ,ehlose1 and that every living man has two of these familiar spirits--a good and a bad4 ,when everything they undertake goes wrong with them1 such as hunting1 cattle-breeding1 etc41 they say they know that it is their enemies who are annoying them1 and that they are only to be appeased by sacrificing an animal2 but when everything prospers1 they ascribe it to their good ,ehlose being in the ascendant02 id41 op4 cit4 p4 #adh3 8,when in battle two men are fighting1 their snakes 7,mahloze7 are poetically said to be twisting and biting each other overhead4 ,one #8softens' and goes down1 and the man1 whose attendant it is1 goes down with it4 ,everything is ascribed to ,ehlose4 ,if he fails in anything1 his ,ehlose is bad2 if successful1 it is good4444 ,it is this thing which is the inducing cause of everything4 ,in fact1 nothing in ,zulu is admitted to arise from natural causes2 everything is ascribed to witchcraft or the ,ehlose40 ,it is not all serpents that are amadhlozi 7plural of idhlozi71 that is1 are the transformed spirits of the dead4 ,serpents which are dead men may easily be distinguished from common snakes1 for they frequent huts2 they do not eat mice1 and they are not afraid of people4 ,if a man in his life had a scar1 his serpent after his death will also have a scar2 if he had only one eye1 his serpent will have only one eye2 if he was lame1 his serpent will be lame too4 ,that is how you can recognise ,so-and-,so in his serpent form4 ,chiefs do not turn into the same kind of snakes as ordinary people4 ,for common folk become harmless snakes with green and white bellies and very small heads2 but kings become boa-constrictors or the large and deadly black mamba4 ,see ,rev4 ,henry ,callaway1 ,m4,d41 ,the ,religions ,system of the ,amazulu1 ,part ii4 7,capetown1 ,london1 etc41 #ahfi7 pp4 #acd sq41 #adj1 #aif-bjb1 #bje1 #bjh-baa1 #bca4 8,the ,ehlose of ,chaka and other dead kings is the ,boa-constrictor1 or the large and deadly black ,mamba1 whichever the doctors decide4 ,that of dead ,queens is the tree ,iguana0 7,david ,leslie1 op4 cit4 p4 #bac74 ,compare ,rev4 ,joseph ,shooter1 ,the ,kafirs of ,natal and the ,zulu ,country 7,london1 #aheg71 pp4 #afa sq42 ,w4 ,r4 ,gordon1 8,words about ,spirits10 7,south ,african7 ,folk-lore ,journal1 ii4 7,cape ,town1 #ahhj7 pp4 #aja-ajc2 ,w4 ,grant1 8,magato and his ,tribe10 ,journal of the ,anthropological ,institute1 xxxv4 7#aije7 p4 #bgj4 ,a word which is sometimes confounded with idhlozi is itongo 7plural amatongo72 but the natives themselves when closely questioned distinguish between the two4 ,see ,dudley ,kidd1 ,savage ,childhood1 a ,study of ,kafir ,children 7,london1 #aijf71 pp4 #ad sq41 #bha-bhf4 ,the notion that the spirits of the dead appear in the form of serpents is widespread in ,africa4 ,see ,adonis1 ,attis1 ,osiris1 ,second ,edition1 pp4 #gc sqq4 ,dr4 ,f4 ,b4 ,jevons has suggested that the ,roman genius1 the guardian-spirit which accompanied a man from birth to death 7,censorinus1 ,de die natali1 #c7 and was commonly represented in the form of a snake1 may have been an external soul4 ,see ,f4 ,b4 ,jevons1 ,plutarch's ,romane ,questions 7,london1 #ahib7 pp4 xlvii4 sq42 id41 ,introduction to the ,history of ,religion 7,london1 #ahif71 pp4 #ahf sq42 ,l4 ,preller1 ,rmische ,mythologie#c 7,berlin1 #ahha-ahhc71 ii4 #aie sqq42 ,g4 ,wissowa1 ,religion und ,kultus der ,rmer#b 7,munich1 #aiab71 pp4 #agf sq4 ,m#afg ,the conception of an external soul lodged in an animal occurs among the ,indians of ,central ,america1 some of whom call such a soul a nagual4 #egj ,h4 ,h4 ,bancroft1 ,the ,native ,races of the ,pacific ,coast 7,london1 #ahge-ahgf71 i4 #ffa4 ,the words quoted by ,bancroft 7p4 #ffb1 note71 8,consrvase entre ellos la creencia de que su vida est unida la de un animal1 y que es forzoso que mueran ellos cuando ste muere10 are not quite accurately represented by the statement of ,bancroft in the text4 ,elsewhere 7vol4 ii4 p4 #bgg7 the same writer calls the 8second self0 of the ,zapotecs a 8nagual1 or tutelary genius10 adding that the fate of the child was supposed to be so intimately bound up with the fortune of the animal that the death of the one involved the death of the other4 ,compare ,daniel ,g4 ,brinton1 8,nagualism1 a ,study in ,american ,folk-lore and ,history10 ,proceedings of the ,american ,philosophical ,society held at ,philadelphia1 vol4 xxxiii4 ,no4 #add 7,philadelphia1 ,january1 #ahid71 pp4 #aa-gc4 ,according to ,professor ,e4 ,seler the word nagual is akin to the ,mexican naualli1 8a witch or wizard10 which is derived from a word meaning 8hidden0 with reference to the power attributed to sorcerers of transforming themselves into animals4 ,see ,e4 ,seler1 8,altmexikanische ,studien1 ,,ii40 ,verffentlichungen aus dem ,kniglichen ,museum fr ,vlkerkunde1 vi4 heft #b_/d 7,berlin1 #ahii71 pp4 #eb-eg4 #ega ,otto ,stoll1 ,die ,ethnologie der ,indianerstmme von ,guatemala 7,leyden1 #ahhi71 p4 #eg4 #egb ,thomas ,gage1 ,a ,new ,survey of the ,west ,indies1 ,third ,edition 7,london1 #afgg71 p4 #ccd4 ,the same writer relates how a certain ,indian named ,gonzalez was reported to have the power of turning himself into a lion or rather a puma4 ,once when a ,spaniard had shot a puma in the nose1 ,gonzalez was found with a bruised face and accused the ,spaniard of having shot him4 ,another ,indian chief named ,gomez was said to have transformed himself into a puma1 and in that shape to have fought a terrific battle with a rival chief named ,lopez1 who had changed himself into a jaguar4 ,see ,gage1 op4 cit4 pp4 #chc-chi4 #egc ,antonio de ,herrera1 ,general ,history of the ,vast ,continent and ,islands of ,america1 translated by ,capt4 ,john ,stevens 7,london1 #agbe-agbf71 iv4 #ach sq4 ,the ,spanish original of ,herrera's history1 a work based on excellent authorities1 was first published at ,madrid in #afja-afae4 ,the ,indians of ,santa ,catalina ,istlavacan still receive at birth the name of some animal1 which is commonly regarded as their guardian spirit for the rest of their life4 ,the name is bestowed by the heathen priest1 who usually hears of a birth in the village sooner than his ,catholic colleague4 ,see ,k4 ,scherzer1 8,die ,indianer von ,santa ,catalina ,istlvacana 7,frauenfuss71 ein ,beitrag zur ,culturgeschichte der ,urbewohner ,central-,amerikas10 ,sitzungsberichte der philos4 histor4 ,classe der kais4 ,akademie der ,wissenschaften 7,vienna71 xviii4 7#ahef7 p4 #bce4 #egd ,otto ,stoll1 ,die ,ethnologie der ,indianerstmme von ,guatemala 7,leyden1 #ahhi71 pp4 #eg sq42 id41 ,suggestion und ,hypnotism#b 7,leipsic1 #aijd71 p4 #agj4 ,m#afh ,in some tribes of ,south-,eastern ,australia the lives of the two sexes are thought to be bound up with the lives of two different kinds of animals1 as bats and owls4 #ege ,a4 ,w4 ,howitt1 8,further ,notes on the ,australian ,class ,systems10 ,journal of the ,anthropological ,institute1 xviii4 7#ahhi7 pp4 #eg sq4 ,compare id41 ,native ,tribes of ,south-,east ,australia 7,london1 #aijd71 pp4 #adh1 #aej4 ,it is very remarkable that among the ,kurnai these fights had a special connexion with marriage4 ,when young men were backward of taking wives1 the women used to go out into the forest and kill an emu-wren1 which was the men's 8brother02 then returning to the camp they shewed the dead bird to the men4 ,the result was a fight between the young men and the young women1 in which1 however1 lads who were not yet marriageable might not take part4 ,next day the marriageable young men went out and killed a superb warbler1 which was the women's 8sister10 and this led to a worse fight than before4 ,some days afterwards1 when the wounds and bruises were healed1 one of the marriageable young men met one of the marriageable young women1 and said1 8,superb warbler60 ,she answered1 8,emu-wren6 ,what does the emu-wren eat80 ,to which the young man answered1 8,he eats so-and-so10 naming kangaroo1 opossum1 emu1 or some other game4 ,then they laughed1 and she ran off with him without telling any one4 ,see ,l4 ,fison and ,a4 ,w4 ,howitt1 ,kamilaroi and ,kurnai 7,melbourne1 ,sydney1 ,adelaide1 and ,brisbane1 #ahhj71 pp4 #bja sq42 ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 pp4 #adi1 #bgc sq4 ,perhaps this killing of the sex-totem before marriage may be related to the pretence of killing young men and bringing them to life again at puberty4 ,see below1 pp4 #bbe sqq4 #egf ,gerard ,krefft1 8,manners and ,customs of the ,aborigines of the ,lower ,murray and ,darling10 ,transactions of the ,philosophical ,society of ,new ,south ,wales1 #ahfb-fe1 pp4 #cei sq4 #egg ,a4 ,w4 ,howitt1 8,further ,notes on the ,australian ,class ,systems10 ,journal of the ,anthropological ,institute1 xviii4 7#ahhi7 pp4 #ef sq4 #egh ,a4 ,w4 ,howitt1 op4 cit4 p4 #eg2 id41 ,native ,tribes of ,south-,east ,australia1 p4 #aej4 #egi ,a4 ,w4 ,howitt1 8,on the ,migrations of the ,kurnai ,ancestors10 ,journal of the ,anthropological ,institute1 xv4 7#ahhf7 p4 #daf4 #ehj ,c4 ,w4 ,schrmann1 8,the ,aboriginal ,tribes of ,port ,lincoln10 in ,native ,tribes of ,south ,australia 7,adelaide1 #ahgi71 p4 #bda4 ,compare ,g4 ,f4 ,angas1 ,savage ,life and ,scenes in ,australia and ,new ,zealand 7,london1 #ahdg71 i4 #aji4 #eha ,a4 ,w4 ,howitt1 8,further ,notes on the ,australian ,class ,systems10 ,journal of the ,anthropological ,institute1 xviii4 7#ahhi7 p4 #eh4 ,compare id41 ,native ,tribes of ,south-,east ,australia 7,london1 #aijd71 pp4 #adh-aea4 #ehb ,james ,dawson1 ,australian ,aborigines 7,melbourne1 ,sydney1 and ,adelaide1 #ahha71 p4 #eb4 ,m#afi ,bats regarded as the brothers of men1 and owls as the sisters of women4 #ehc ,see ,totemism and ,exogamy1 i4 #dg sq4 ,it is at least remarkable that both the creatures thus assigned to the two sexes should be nocturnal in their habits4 ,perhaps the choice of such creatures is connected with the belief that the soul is absent from the body in slumber4 ,on this hypothesis bats and owls would be regarded by these savages as the wandering souls of sleepers4 ,such a belief would fully account for the reluctance of the natives to kill them4 ,the ,kiowa ,indians of ,north ,america think that owls and other night birds are animated by the souls of the dead4 ,see ,james ,mooney1 8,calendar ,history of the ,kiowa ,indians10 ,seventeenth ,annual ,report of the ,bureau of ,american ,ethnology1 ,part i4 7,washington1 #ahih7 p4 #bcg4 #ehd ,a4 ,l4 ,p4 ,cameron1 8,notes on some ,tribes of ,new ,south ,wales10 ,journal of the ,anthropological ,institute1 xiv4 7#ahhe7 p4 #cej note #a2 ,a4 ,w4 ,howitt1 8,on the ,migrations of the ,kurnai ,ancestors10 ,journal of the ,anthropological ,institute1 xv4 7#ahhf7 p4 #daf2 id41 8,further ,notes on the ,australian ,class ,systems10 ,journal of the ,anthropological ,institute1 xviii4 7#ahhi7 p4 #eg4 #ehe ,l4 ,fison and ,a4 ,w4 ,howitt1 ,kamilaroi and ,kurnai1 pp4 #aid1 #bja1 sq41 #bae2 ,journal of the ,anthropological ,institute1 xv4 #daf1 xviii4 #ef sq42 ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia 7,london1 #aijd71 pp4 #adh-aea4 #ehf ,the following suggestion as to the origin of totemism was made in the first edition of this book 7published in #ahij7 and is here reprinted without any substantial change4 ,in the meantime much additional evidence as to the nature and prevalence of totemism has come to light1 and with the new evidence my opinions1 or rather conjectures1 as to the origin of the institution have repeatedly changed4 ,if ,i here reprint my earliest conjecture1 it is partly because ,i still think it may contain an element of truth1 and partly because it serves as a convenient peg on which to hang a collection of facts which are much more valuable than any theories of mine4 ,the reader who desires to acquaint himself more fully with the facts of totemism and with the theories that have been broached on the subject1 will find them stated at length in my ,totemism and ,exogamy 7,london1 #aiaj74 ,here ,i will only call attention to the ,arunta legend that the ancestors of the tribe kept their spirits in certain sacred sticks and stones 7churinga71 which bear a close resemblance to the well-known bull-roarers1 and that when they went out hunting they hung these sticks or stones on certain sacred poles 7nurtunjas7 which represented their totems4 ,see ,baldwin ,spencer and ,f4 ,j4 ,gillen1 ,native ,tribes of ,central ,australia 7,london1 #ahii71 pp4 #acg sq41 #fbi4 ,this tradition appears to point to a custom of transferring a man's soul or spirit temporarily to his totem4 ,conversely when an ,arunta is sick he scrapes his churinga and swallows the scrapings1 as if to restore to himself the spiritual substance deposited in the instrument4 ,see ,baldwin ,spencer and ,f4 ,j4 ,gillen1 op4 cit4 p4 #ace note #a4 ,m#agj ,sex totems and clan totems may both be based on the notion that men and women keep their external souls in their totems1 whether these are animals1 plants1 or what not4 #ehg 7,sir7 ,george ,grey1 ,journals of ,two ,expeditions of ,discovery in ,north-,west and ,western ,australia 7,london1 #ahda71 ii4 #bbh sq4 #ehh ,l4 ,fison and ,a4 ,w4 ,howitt1 ,kamilaroi and ,kurnai1 p4 #afi4 ,according to ,dr4 ,howitt1 it is a serious offence to kill the totem of another person 8with intent to injure him0 7,journal of the ,anthropological ,institute1 xviii4 7#ahhi7 p4 #ec74 ,such an intention seems to imply a belief in a sympathetic connexion between the man and the animal4 ,similarly the ,siena of the ,ivory ,coast1 in ,west ,africa1 who have totemism1 believe that if a man kills one of his totemic animals1 a member of his totemic clan dies instantaneously4 ,see ,maurice ,delafosse1 8,le peuple ,sina ou ,snoufo10 ,revue des tudes ,ethnographiques et ,sociologiques1 i4 7#aijh7 p4 #deb4 ,m#aga ,the savage may imagine his life to be bound up with that of more animals than one at the same time2 for many savages think that every person has more souls than one4 #ehi ,according to ,plato1 the different parts of the soul were lodged in different parts of the body 7,timaeus1 pp4 #fi;,c-#gb;,d71 and as only one part1 on his theory1 was immortal1 ,lucian seems not unnaturally to have interpreted the ,platonic doctrine to mean that every man had more than one soul 7,demonax1 #cc74 #eij ,j4 ,j4 ,m4 de ,groot1 ,the ,religious ,system of ,china1 iv4 7,leyden1 #aija7 pp4 #c sq41 #gj-ge4 #eia ,le sieur de la ,borde1 8,relation de l',origine1 ,murs1 ,coustumes1 ,religion1 ,guerres et ,voyages des ,caraibes sauvages des ,isles ,antilles de l',amerique10 p4 #ae1 in ,recueil de divers ,voyages faits en ,afrique et en l',amerique 7,paris1 #afhd74 #eib ,washington ,matthews1 ,the ,hidatsa ,indians 7,washington1 #ahgg71 p4 #ej4 #eic ,h4 ,ling ,roth1 8,low's ,natives of ,borneo10 ,journal of the ,anthropological ,institute1 xxi4 7#ahib7 p4 #aag2 ,w4 ,w4 ,skeat1 ,malay ,magic 7,london1 #aijj71 p4 #ej4 #eid ,a4 ,c4 ,kruijt1 8,een en ander aangaande het geestelijk en maatschappelijk leven van den ,poso-,alfoer10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xxxix4 7#ahie7 pp4 #c sq4 #eie ,a4 ,bastian1 ,die ,vlker des stlichen ,asien1 iii4 7,jena1 #ahfg7 p4 #bdh4 #eif ,in some tribes1 chiefly of ,north ,american ,indians1 every man has an individual or personal totem in addition to the totem of his clan4 ,this personal totem is usually the animal of which he dreamed during a long and solitary fast at puberty4 ,see ,totemism and ,exogamy1 i4 #di-eb1 iii4 #cgj-def1 where the relation of the individual or personal totem 7if we may call it so7 to the clan totem is discussed4 ,it is quite possible that1 as some good authorities incline to believe1 the clan totem has been developed out of the personal totem by inheritance4 ,see ,miss ,alice ,c4 ,fletcher1 ,the ,import of the ,totem1 pp4 #c sqq4 7paper read before the ,american ,association for the ,advancement of ,science1 ,august #ahhg1 separate reprint72 ,fr4 ,boas1 8,the ,social ,organization and the ,secret ,societies of the ,kwakiutl ,indians10 ,report of the ,united ,states ,national ,museum for #ahie 7,washington1 #ahig71 pp4 #cbc sq41 #ccf-cch1 #cic4 ,in the bush souls of the ,calabar negroes 7see above1 pp4 #bjd sqq47 we seem to have something like the personal totem on its way to become hereditary and so to grow into the totem of a clan4 ,m#agb ,the ,battas of ,sumatra1 who have totemism1 believe that every person has a soul which is always outside of his body4 #eig ,j4 ,b4 ,neumann1 8,het ,pane- en ,bila-stroomgebied op het eiland ,sumatra10 ,tijdschrift van het ,nederlandsch ,aardrijkskundig ,genootschap1 ,tweede ,serie1 dl4 iii4 ,afdeeling1 meer uitgebreide artikelen1 ,no4 #b 7#ahhf71 pp4 #caa sq42 id41 dl4 iv4 ,no4 #a 7#ahhg71 pp4 #h sq42 ,van ,hovell1 8,iets over 't oorlogvoeren der ,batta's10 ,tijdschrift voor ,nederlandsch ,indi1 ,n4,s41 vii4 7#ahgh7 p4 #dcd2 ,g4 ,a4 ,wilken1 ,verspreide ,geschriften 7,the ,hague1 #aiab71 i4 #bif1 #cjf sq41 #cji1 #cbe sq42 ,l4 de ,backer1 ,l',archipel ,indien 7,paris1 #ahgd71 p4 #dgj2 ,col4 ,yule1 in ,journal of the ,anthropological ,institute1 ix4 7#ahhj7 p4 #bie2 ,joachim ,freiherr von ,brenner1 ,besuch bei den ,kannibalen ,sumatras 7,wrzburg1 #ahid71 pp4 #aig sqq42 ,p4 ,a4 ,l4 ,e4 van ,dijk1 8,eenige aanteekeningen omtrent de verschillenden stammen 7,margas7 en de stamverdeling bij de ,battaks10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxxviii4 7#ahie7 pp4 #bif sq42 ,m4 ,joustra1 8,naar het landschap ,goenoeng10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlv4 7#aija7 pp4 #hj sq42 id41 8,het leven1 de zeden en gewoonten der ,bataks10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlvi4 7#aijb7 pp4 #chg sqq42 ,j4 ,e4 ,neumann1 8,kemali1 ,pantang1 en ,rboe bij de ,karo-,bataks10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xlviii4 7#aijf7 p4 #eab4 ,see further ,totemism and ,exogamy1 ii4 #ahe sqq4 #eih ,b4 ,hagen1 8,beitrge zur ,kenntniss der ,battareligion10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xxviii4 7#ahhc7 p4 #ead4 ,j4 ,b4 ,neumann 7op4 cit4 dl4 iii4 ,no4 #b1 pp4 #bii7 is the authority for the seven souls4 ,according to another writer1 six out of the seven souls reside outside of the body2 one of them dwells in heaven1 the remaining five have no definite place of abode1 but are so closely related to the man that were they to abandon him his health would suffer4 ,see ,j4 ,freiherr von ,brenner1 ,besuch bei den ,kannibalen ,sumatras1 pp4 #bci sq4 ,a different account of ,batta psychology is given by ,mr4 ,westenberg4 ,according to him1 each ,batta has only one tendi 7not three or seven of them72 and the tendi is something between a soul and a guardian spirit4 ,it always resides outside of the body1 and on its position near1 before1 behind1 above1 or below1 the welfare of its owner is supposed in great measure to depend4 ,but in addition each man has two invisible guardian spirits 7his kaka and agi7 whose help he invokes in great danger2 one is the seed by which he was begotten1 the other is the afterbirth1 and these he calls respectively his elder and his younger brother4 ,mr4 ,westenberg's account refers specially to the ,karo-,battas4 ,see ,c4 ,j4 ,westenberg1 8,aanteekeningen omtrent de godsdienstige begrippen der ,karo-,bataks10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch ,indi1 xli4 7#ahib7 pp4 #bbh sq4 ,m#agc ,if a totem is the receptacle in which a man keeps his external soul1 it is no wonder that savages should conceal the secret from strangers4 #eii ,compare ,ch4 ,hose and ,w4 ,mc,dougall1 ,the ,pagan ,tribes of ,borneo 7,london1 #aiab71 ii4 #ij sqq43 8,an important institution among some of the ,ibans1 which occurs but in rare instances among the other peoples1 is the ngarong or secret helper4 ,the ngarong is one of the very few topics in regard to which the ,ibans display any reluctance to speak freely4 ,so great is their reserve in this connection that one of us lived for fourteen years on friendly terms with ,ibans of various districts without ascertaining the meaning of the word ngarong1 or suspecting the great importance of the part played by the notion in the lives of some of these people4 ,the ngarong seems to be usually the spirit of some ancestor or dead relative1 but not always so1 and it is not clear that it is always conceived as the spirit of a deceased human being4 ,this spirit becomes the special protector of some individual ,iban1 to whom in a dream he manifests himself1 in the first place in human form1 and announces that he will be his secret helper4444 ,when1 as is most commonly the case1 the secret helper takes on the form of some animal1 all individuals of that species become objects of especial regard to the fortunate ,iban2 he will not kill or eat any such animal1 and he will as far as possible restrain others from doing so40 ,thus the ngarong or secret helper of the ,ibans closely resembles what ,i have called the individual or personal totem4 #fjj ,it is not merely the personal name which is often shrouded in mystery 7see ,taboo and the ,perils of the ,soul1 pp4 #cah sqq472 the names of the clans and their subdivisions are objects of mysterious reverence among many1 if not all1 of the ,siouan tribes of ,north ,america1 and are never used in ordinary conversation4 ,see ,j4 ,owen ,dorsey1 8,osage ,traditions10 ,sixth ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahhh71 p4 #cif4 ,among the ,yuin of ,south-,eastern ,australia 8the totem name was called ,budjan1 and it was said to be more like ,joa1 or magic1 than a name2 and it was in one sense a secret name1 for with it an enemy might cause injury to its bearer by magic4 ,thus very few people knew the totem names of others1 the name being told to a youth by his father at his initiation0 7,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 ,london1 #aijd1 p4 #acc74 ,m#agd ,this view of totemism may help to explain the rite of death and resurrection which forms part of many initiatory ceremonies among savages4 #fja ,theodor ,benfey1 ,pantschatantra 7,leipsic1 #ahei71 i4 #abh sq4 ,similarly a man of the ,kulin tribe in ,victoria was called ,kurburu1 that is1 8native bear10 because the spirit of a native bear was supposed to have entered into him when he killed the animal1 and to have endowed him with its wonderful cleverness4 ,this ,i learn from ,miss ,e4 ,b4 ,howitt's ,folklore and ,legends of some ,victorian ,tribes 7chapter vi471 which ,i have been privileged to see in manuscript4 ,among the ,chiquites ,indians of ,paraguay sickness was sometimes accounted for by supposing that the soul of a deer or a turtle had entered into the patient4 ,see ,lettres difiantes et ,curieuses1 ,nouvelle dition1 viii4 7,paris1 #agha7 p4 #cci4 ,we have seen 7pp4 #bac sq47 that the ,indians of ,honduras made an alliance with the animal that was to be their nagual by offering some of their own blood to it4 ,conversely the ,north ,american ,indian kills the animal which is to be his personal totem1 and thenceforth wears some part of the creature as an amulet 7,totemism and ,exogamy1 i4 #ej74 ,these facts seem to point to the establishment of a blood covenant1 involving an interchange of life between a man and his personal totem or nagual2 and among the ,fans of ,west ,africa1 as we saw 7above1 p4 #bja71 such a covenant is actually supposed to exist between a sorcerer and his elangela4 ,m#age ,the rite of death and resurrection among the ,wonghi of ,new ,south ,wales4 #fjb ,a4 ,l4 ,p4 ,cameron1 8,notes on some ,tribes of ,new ,south ,wales10 ,journal of the ,anthropological ,institute1 xiv4 7#ahhe7 pp4 #ceg sq4 ,compare ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia 7,london1 #aijd71 pp4 #ehh sq4 ,m#agf ,use of the bull-roarer at initiatory ceremonies in ,australia4 ,the sound of the bull-roarer compared to thunder4 ,belief of the ,dieri that by sounding a bull-roarer a newly initiated young man produces a supply of edible snakes and lizards4 #fjc ,baldwin ,spencer and ,f4 ,j4 ,gillen1 ,native ,tribes of ,central ,australia 7,london1 #ahii71 pp4 #bac1 #dec4 #fjd ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia 7,london1 #aijd71 p4 #ech4 ,as to ,daramulun 7of whose name ,thuremlin is no doubt only a dialectical variation7 see id41 pp4 #djg1 #dic1 #did sq41 #dig1 #dii1 #ejj1 #ejg1 #ebc sq41 #ebf1 #ebh1 #ebi sq41 #ece1 #edj1 #eda1 #ehe sq41 #ehg2 id41 8,on some ,australian ,ceremonies of ,initiation10 ,journal of the ,anthropological ,institute1 xiii4 7#ahhd7 pp4 #ddb1 #ddc1 #ddf1 #ddg1 #ddh1 #dej1 #dea1 #deb1 #dee1 #def1 #dei4 ,on the bull-roarer see ,andrew ,lang1 ,custom and ,myth 7,london1 #ahhd71 pp4 #bi-dd2 ,j4 ,d4 ,e4 ,schmeltz1 ,das ,schwirrholz 7,hamburg1 #ahif72 ,a4 ,c4 ,haddon1 ,the ,study of ,man 7,london and ,new ,york1 #ahih71 pp4 #bgg-cbg2 ,j4 ,g4 ,frazer1 8,on some ,ceremonies of the ,central ,australian ,aborigines10 ,proceedings of the ,australasian ,association for the ,advancement of ,science for the ,year #aijj 7,melbourne1 #aija71 pp4 #cag-cbb4 ,the religious or magical use of the bull-roarer is best known in ,australia4 ,see1 for example1 ,l4 ,fison and ,a4 ,w4 ,howitt1 ,kamilaroi and ,kurnai 7,melbourne1 ,sydney1 ,adelaide1 and ,brisbane1 #ahhj71 pp4 #bfg-bfi2 ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 pp4 #ced1 #eji sq41 #ead1 #eae1 #eag1 #efi1 #ega1 #ege1 #egh1 #egi1 #ehb1 #ehc1 #ehd1 #ehi1 #eib1 #eid1 #eie1 #fjf1 #fei sq41 #fgj1 #fgb1 #fif1 #gae2 ,baldwin ,spencer and ,f4 ,j4 ,gillen1 ,native ,tribes of ,central ,australia 7,london1 #ahii71 pp4 #bdf1 #cdd1 #cdg2 ,w4 ,baldwin ,spencer1 ,introduction to the ,study of ,certain ,native ,tribes of the ,northern ,territory 7,bulletin of the ,northern ,territory1 ,no4 #b7 7,melbourne1 #aiab71 pp4 #ai sq41 #bc1 #bd1 #ca sq41 #cg sqq42 ,a4 ,r4 ,brown1 8,three ,tribes of ,western ,australia10 ,journal of the ,royal ,anthropological ,institute1 xliii4 7#aiac7 pp4 #afh1 #agd2 ,r4 ,pettazzoni1 8,mythologie ,australienne du ,rhombe10 ,revue de l',histoire des ,religions1 lxv4 7#aiab7 pp4 #adi-agj4 ,but in the essay just referred to ,mr4 ,andrew ,lang shewed that the instrument has been similarly employed not only by savages in various parts of the world1 but also by the ancient ,greeks in their religious mysteries4 ,in the ,torres ,straits ,islands it is used both at the initiation of young men and as a magical instrument4 ,see ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 7,cambridge1 #aijd7 pp4 #bag1 #bah1 #bai1 #cbh1 #ccj-ccc1 #cdf1 #ceb4 ,in various parts of ,new ,guinea it is sounded at the initiation of young men and is carefully concealed from women2 the sound is thought to be the voice of a spirit4 ,see ,rev4 ,j4 ,chalmers1 ,pioneering in ,new ,guinea 7,london1 #ahhg71 p4 #he2 id41 8,toaripi10 ,journal of the ,anthropological ,institute1 xxvii4 7#ahih7 p4 #cbi2 ,rev4 ,j4 ,holmes1 8,initiation ,ceremonies of ,natives of the ,papuan ,gulf10 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 pp4 #dbj1 #dbd sq42 ,o4 ,schellong1 8,das ,barlum-fest der ,gegend ,finsch-hafens10 ,internationales ,archiv fr ,ethnographie1 ii4 7#ahhi7 pp4 #aej sq41 #aed sq42 ,f4 ,grabowsky1 8,der ,bezirk von ,hatzfeldthafen und seine ,bewohner10 ,petermanns ,mitteilungen1 xli4 7#ahie7 p4 #ahi2 ,b4 ,hagen1 ,unter den ,papua's 7,wiesbaden1 #ahii71 pp4 #ahh sq42 ,max ,krieger1 ,neu-,guinea 7,berlin1 preface dated #ahii71 pp4 #afh sqq42 ,j4 ,vetter1 in ,mitteilungen der ,geographischen ,gesellschaft zu ,jena1 xi4 7#ahib7 p4 #aje2 ,k4 ,vetter1 in ,nachrichten ber ,kaiser ,wilhelms-,land und den ,bismarck-,archipel1 #ahig 7,berlin71 p4 #ic2 ,r4 ,neuhauss1 ,deutsch ,neu-,guinea 7,berlin1 #aiaa71 pp4 #cf1 #big1 #djc1 #djf sq41 #daj-dab1 #did sqq42 ,otto ,reche1 ,der ,kaiserin-,augusta-,fluss 7,hamburg1 #aiac71 pp4 #cdi sqq4 7,ergebnisse der ,sdsee-,expedition #aijh-aiaj1 herausgegeben von ,g4 ,thilenius74 ,it is similarly used at the circumcision-festivals in the ,french ,islands1 to the west of ,new ,britain 7,r4 ,parkinson1 ,dreissig ,jahre in der ,sdsee1 ,stuttgart1 #aijg1 pp4 #fdj sq471 and it is employed at mysteries or mourning ceremonies in ,bougainville and other ,melanesian ,islands4 ,see ,r4 ,parkinson1 op4 cit4 pp4 #feh sq42 id41 ,zur ,ethnographie der ,nordwestlichen ,salomo ,inseln 7,berlin1 #ahii71 p4 #aa2 ,r4 ,h4 ,codrington1 ,the ,melanesians 7,oxford1 #ahia71 pp4 #ih sq41 #cdb4 ,among the ,minangkabauers of ,sumatra the bull-roarer 7gasing7 is used by a rejected lover to induce the demons to carry off the soul of the jilt and so drive her mad4 ,it is made of the frontal bone of a brave or skilful man1 and some of the intended victim's hair is attached to it4 ,see ,j4 ,l4 van der ,toorn1 8,het animisme bij den ,minangkabauer in der ,padangsche ,bovenlanden10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch ,indi1 xxxix4 7#ahij7 pp4 #ee sq4 ,among the ,yoruba-speaking negroes of the ,slave ,coast in ,west ,africa1 particularly at ,abeokuta1 the sound of the bull-roarer is supposed to be the voice of a great bogey named ,oro1 whose votaries compose a secret society under the name of ,ogboni4 ,when the sound of the bull-roarer is heard in the streets1 every woman must shut herself up in her house and not look out of the window under pain of death4 ,see ,r4 ,f4 ,burton1 ,abeokuta and the ,cameroons ,mountains 7,london1 #ahfc71 i4 #aig sq421 ,missionary ,chautard1 in ,annales de la ,propagation de la ,foi1 lv4 7,lyons1 #ahhc7 pp4 #aib-aih2 ,missionary ,baudin1 8,le ,ftichisme10 ,les ,missions ,catholiques1 xvi4 7#ahhd7 p4 #beg2 ,p4 ,bouche1 ,la ,cte des ,esclaves et le ,dahomey 7,paris1 #ahhe71 p4 #abd2 ,mrs4 ,r4 ,b4 ,batty and ,governor ,moloney1 8,notes on the ,yoruba ,country10 ,journal of the ,anthropological ,institute1 xix4 7#ahij7 pp4 #afj-afd2 ,a4 ,b4 ,ellis1 ,the ,yoruba-speaking ,peoples of the ,slave ,coast of ,west ,africa 7,london1 #ahid71 pp4 #aaj sq42 ,r4 ,h4 ,stone1 ,in ,afric's ,forest and ,jungle 7,edinburgh and ,london1 #aijj71 p4 #hh2 ,l4 ,frobenius1 ,die ,masken und ,geheimbnde ,afrikas 7,halle1 #ahih71 pp4 #ie sqq4 7,nova ,acta1 ,abh4 der ,kaiserl4 ,leop4-,carol4 ,deutschen ,akademie der ,naturforscher1 vol4 lxxiv4 ,no4 #a74 ,among the ,nandi of ,british ,east ,africa and the ,bushongo of the ,congo region bull-roarers are sounded by men to frighten novices at initiation4 ,see ,a4 ,c4 ,hollis1 ,the ,nandi 7,oxford1 #aiji71 pp4 #dj1 #ef2 ,e4 ,torday and ,t4 ,a4 ,joyce1 ,les ,bushongo 7,brussels1 #aiaj71 p4 #hb4 ,among the ,caffres of ,south ,africa and the ,boloki of the ,upper ,congo the bull-roarer is a child's toy1 but yet is thought to be endowed with magical virtue4 ,see below1 p4 #bcb note #c4 ,among the ,koskimo ,indians of ,british ,columbia the sound of the bull-roarers is supposed to be the voice of a spirit who comes to fetch away the novices4 ,see ,franz ,boas1 8,the ,social ,organization and the ,secret ,societies of the ,kwakiutl ,indians10 ,report of the ,united ,states ,national ,museum 7,washington1 #ahig71 p4 #faj4 ,the bull-roarer is used as a sacred or magical instrument for the making of rain by the ,zui and other ,pueblo ,indians of ,arizona and ,new ,mexico1 also by the ,navajos and ,apaches of the same region1 and by the ,utes of ,nevada and ,utah4 ,see ,dr4 ,washington ,matthews1 8,the ,mountain ,chant1 a ,navajo ,ceremony10 ,fifth ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahhg71 pp4 #dce1 #dcf2 ,captain ,j4 ,g4 ,bourke1 8,the ,medicine-men of the ,apache10 ,ninth ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahib71 pp4 #dgf-dgi2 ,mrs4 ,matilda ,coxe ,stevenson1 8,the ,zui ,indians10 ,twenty-third ,report of the ,bureau of ,american ,ethnology 7,washington1 #aijd71 pp4 #aae1 #aag1 #abh sq41 #age1 #agg1 #cee4 ,the ,guatusos of ,costa ,rica ascertain the will of the deity by listening to the humming sound of the bull-roarer4 ,see ,dr4 ,c4 ,sapper1 8,ein ,besuch bei den ,guatusos in ,costarica10 ,globus1 lxxvi4 7#ahii7 p4 #ceb2 id41 8,beitrge zur ,ethnographie des sdlichen ,mittelamerika10 ,petermanns ,mitteilungen1 xlvii4 7#aija7 p4 #cf4 ,the ,caripunas ,indians of the ,madeira ,river1 in ,brazil1 sound bull-roarers in lamentations for the dead4 ,see ,franz ,keller1 ,the ,amazon and ,madeira ,rivers 7,london1 #ahgd71 p4 #abd4 ,the ,bororo of ,brazil also swing bull-roarers at their festivals of the dead2 the sound of them is the signal for the women to hide themselves2 it is believed that women and children would die if they saw a bull-roarer4 ,see ,k4 von den ,steinen1 ,unter den ,naturvlkern ,zentral-,brasilien's 7,berlin1 #ahid71 pp4 #dig-dii4 ,the ,nahuqua and other ,brazilian tribes use bull-roarers in their masked dances1 but make no mystery of them4 ,see ,k4 von den ,steinen1 op4 cit4 pp4 #cbg sq4 ,as to the magical use of the bull-roarer1 see pp4 #bcj sqq4 #fje ,a4 ,w4 ,howitt1 8,the ,dieri and other ,kindred ,tribes of ,central ,australia10 ,journal of the ,anthropological ,institute1 xx4 7#ahia7 p4 #hc2 id41 ,native ,tribes of ,south-,east ,australia1 p4 #ffj4 ,in the latter passage ,dr4 ,howitt omits the not unimportant particular that the bull-roarer is swung for this purpose by the young man before his wounds are healed4 #fjf ,on the desert nature of ,central ,australia and the magical-like change wrought in its fauna and flora by heavy rain1 see ,baldwin ,spencer and ,f4 ,j4 ,gillen1 ,native ,tribes of ,central ,australia 7,london1 #ahii71 pp4 #d sq42 ,totemism and ,exogamy1 i4 #agj sqq41 #caf sqq41 #cda sq42 ,j4 ,g4 ,frazer1 8,howitt and ,fison10 ,folk-lore1 xx4 7#aiji7 pp4 #afj1 #afb sq41 #afd4 ,m#agg ,the bull-roarer used by the ,indians of ,new ,mexico and ,arizona to procure rain4 ,the bull-roarer used in ,torres ,straits ,islands to produce wind and good crops4 #fjg ,captain ,j4 ,g4 ,bourke1 8,the ,medicine-men of the ,apache10 ,ninth ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahib71 pp4 #dgf sq4 #fjh ,mrs4 ,matilda ,coxe ,stevenson1 8,the ,zui ,indians10 ,twenty-third ,annual ,report of the ,bureau of ,american ,ethnology 7,washington1 #aijd71 pp4 #aae1 #cee4 #fji ,mrs4 ,matilda ,coxe ,stevenson1 op4 cit4 p4 #age2 compare id41 pp4 #abh sq41 #agg4 #faj ,dr4 ,washington ,matthews1 8,the ,navajo ,chant10 ,fifth ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahhg71 p4 #dcf2 compare id41 p4 #dce1 where the sound of the bull-roarer is said to be 8like that of a rain storm40 #faa ,karl von den ,steinen1 ,unter den ,naturvlkern ,zentral-,brasiliens 7,berlin1 #ahid71 p4 #cbh4 #fab ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 7,cambridge1 #aijd7 p4 #ceb4 #fac ,g4 ,mc,call ,theal1 ,kaffir ,folk-lore 7,london1 #ahhf71 pp4 #bbb sq42 id41 ,records of ,south-,eastern ,africa1 vii4 7#aija7 p4 #def2 ,dudley ,kidd1 ,the ,essential ,kafir 7,london1 #aijd71 p4 #ccc4 ,for an analogous reason among the ,boloki of the ,upper ,congo the elders do not like when boys play with bull-roarers1 because the sound resembles the growl of a leopard and will attract these ferocious animals4 ,see ,rev4 ,john ,h4 ,weeks1 ,among ,congo ,cannibals 7,london1 #aiac71 p4 #aeg4 #fad ,a4 ,c4 ,haddon1 ,head-hunters1 ,black1 ,white1 and ,brown 7,london1 #aija71 p4 #ajd2 ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 7,cambridge1 #aijd7 pp4 #bah1 #bai2 ,rev4 ,j4 ,chalmers1 8,notes on the ,natives of ,kiwai ,island10 ,journal of the ,anthropological ,institute1 xxxiii4 7#aijc7 p4 #aai4 #fae ,h4 ,zahn1 8,die ,jabim10 in ,r4 ,neuhauss's ,deutsch ,neu-,guinea 7,berlin1 #aiaa71 iii4 #ccc4 ,m#agh ,the whirling of bull-roarers by young men with bleeding backs in ,australia seems to have been a rain-making ceremony4 #faf ,the ,magic ,art and the ,evolution of ,kings1 i4 #bef-beh4 #fag ,this appears to be the view also of ,professor ,k4 von den ,steinen 7,unter den ,naturvlkern ,zentral-,brasiliens1 pp4 #cbg sq471 who is probably right in thinking that the primary intention of the instrument is to make thunder1 and that the idea of making rain is secondary4 ,m#agi ,the sound of the bull-roarer at initiation is believed by ,australian women and children to be the voice of a spirit1 who carries away the novices4 #fah ,a4 ,w4 ,howitt1 8,on ,australian ,medicine ,men10 ,journal of the ,anthropological ,institute1 xvi4 7#ahhg7 pp4 #dg sq42 compare id41 ,native ,tribes of ,south-,east ,australia1 p4 #eif4 #fai ,baldwin ,spencer and ,f4 ,j4 ,gillen1 ,native ,tribes of ,central ,australia1 p4 #bdf note #a2 id41 ,northern ,tribes of ,central ,australia 7,london1 #aijd71 p4 #dig4 ,according to the classificatory system of relationship1 which prevails among all the aborigines of ,australia1 a man may have1 and generally has1 a number of women who stand to him in the relation of mother as well as of sister1 though there need not be a drop of blood in common between them1 as we count kin4 ,this explains the reference in the text to a boy's 8mothers40 ,m#ahj ,in some ,australian tribes the women believe that lads at initiation are killed and brought to life again by a spirit1 whose voice is heard in the sound of the bull-roarer4 #fbj ,b4 ,spencer and ,f4 ,j4 ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #cdb sq41 #dih4 #fba ,spencer and ,gillen1 op4 cit4 p4 #dih4 #fbb ,spencer and ,gillen1 op4 cit4 pp4 #cff sq41 #eja4 #fbc ,spencer and ,gillen1 op4 cit4 pp4 #cgc1 #eja4 ,m#aha ,a drama of resurrection from the dead used to be shewn to novices at initiation in some tribes of ,new ,south ,wales4 ,dr4 ,howitt's description of the scene4 ,the seeming dead man in the grave4 ,the resurrection from the grave4 #fbd ,a4 ,w4 ,howitt1 ,native ,tribes of ,south-,east ,australia1 pp4 #eed-eef4 ,compare id41 8,on some ,australian ,ceremonies of ,initiation10 ,journal of the ,anthropological ,institute1 xiii4 7#ahhd7 pp4 #dec sq4 ,m#ahb ,in some ,australian tribes a medicine-man at his initiation is thought to be killed and raised again from the dead4 #fbe ,b4 ,spencer and ,f4 ,j4 ,gillen1 ,native ,tribes of ,central ,australia1 pp4 #ebc-ebe2 id41 ,northern ,tribes of ,central ,australia1 #dhj sq41 #dhd1 #dhe1 #dhg1 #dhh2 id41 ,across ,australia 7,london1 #aiab71 ii4 #ccd sqq4 #fbf ,spencer and ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #dhj sq4 #fbg ,f4 ,j4 ,gillen1 8,notes on some ,manners and ,customs of the ,aborigines of the ,mc,donnel ,ranges belonging to the ,arunta ,tribe10 in ,report on the ,work of the ,horn ,scientific ,expedition to ,central ,australia1 ,part iv4 ,anthropology 7,london and ,melbourne1 #ahif71 pp4 #ahj sq42 ,b4 ,spencer and ,f4 ,j4 ,gillen1 ,native ,tribes of ,central ,australia 7,london1 #ahii71 pp4 #ebc sq42 id41 ,across ,australia 7,london1 #aiab71 ii4 #cce4 ,m#ahc ,notable features in the initiation of ,australian medicine-men4 #fbh ,b4 ,spencer and ,f4 ,j4 ,gillen1 ,northern ,tribes of ,central ,australia1 pp4 #dhg1 #dhh2 id41 ,across ,australia1 ii4 #dha sq4 ,m#ahd ,rites of initiation in some tribes of ,german ,new ,guinea4 ,the novices thought to be swallowed and disgorged by a monster1 whose voice is heard in the hum of the bull-roarers4 ,m#ahe ,the return of the novices after initiation4 #fbi ,as to the initiatory rites among the ,yabim1 see ,k4 ,vetter1 in ,nachrichten ber ,kaiser ,wilhelms-,land und den ,bismarck-,archipel1 #ahig1 pp4 #ib sq42 id41 in ,mitteilungen der ,geographischen ,gesellschaft zu ,jena1 xi4 7#ahib7 p4 #aje2 id41 ,komm herber und hilf uns6 ii4 7,barmen1 #ahih7 p4 #ah2 id41 cited by ,m4 ,krieger1 ,neu-,guinea 7,berlin1 preface dated #ahii71 pp4 #afg-agj2 ,o4 ,schellong1 8,das ,barlum-fest der ,gegend ,finschhafens10 ,internationales ,archiv fr ,ethnographie1 ii4 7#ahhi7 pp4 #ade-afb2 ,h4 ,zahn1 8,die ,jabim10 in ,r4 ,neuhauss's ,deutsch ,neu-,guinea 7,berlin1 #aiaa71 iii4 #bif-bih4 ,as to the initiatory rites among the ,bukaua1 see ,s4 ,lehner1 8,bukaua10 in ,r4 ,neuhauss's ,deutsch ,neu-,guinea1 iii4 #djb-daj2 among the ,kai1 see ,ch4 ,keysser1 8,aus dem ,kai-,leute10 ibid4 pp4 #cd-dj2 among the ,tami1 see ,g4 ,bamler1 8,tami10 ibid4 pp4 #dic-ejg4 ,i have described the rites of the various tribes more in detail in ,the ,belief in ,immortality and the ,worship of the ,dead1 i4 #bej-bee1 #bfj sq41 #bij sq41 #cja sq4 ,in the ,bukaua and ,tami tribes the initiation ceremonies are performed not in the forest but in a special house built for the purpose in the village1 which the women are obliged to vacate till the rites are over4 ,m#ahf ,the monster who is supposed to swallow the novices is apparently conceived as a ghost or ancestral spirit4 #fcj ,the ,belief in ,immortality and the ,worship of the ,dead1 i4 #bej1 #bea1 #bee1 #bfa1 #bij sq41 #cja4 ,among the ,bukaua not only does the bull-roarer bear the general name for a ghost 7balum71 but each particular bull-roarer bears in addition the name of a particular dead man1 and varies in dignity and importance with the dignity and importance of the deceased person whom it represents4 ,and besides the big bull-roarers with gruff voices there are little bull-roarers with shrill voices1 which represent the shrill-voiced wives of the ancient heroes4 ,see ,s4 ,lehner1 8,bukaua10 in ,r4 ,neuhauss's ,deutsch ,neu-,guinea1 iii4 #daj-dab4 #fca ,r4 ,pch1 8,vierter ,bericht ber meine ,reise nach ,neu-,guinea10 ,sitzungsberichte der mathematischen-naturwissenschaftlichen ,klasse der ,kaiserlichen ,akademie der ,wissenschaften 7,vienna71 cxv4 7#aijf7 ,abteilung i4 pp4 #ija1 #ijb4 ,m#ahg ,the drama of death and resurrection used to be enacted before young men at initiation in some parts of ,fiji4 #fcb ,rev4 ,lorimer ,fison1 8,the ,nanga or ,sacred ,stone ,enclosure of ,wainimala1 ,fiji10 ,journal of the ,anthropological ,institute1 xiv4 7#ahhe7 p4 #bg4 ,the ,nanga or sacred enclosure of stones1 with its sacred rites1 was known only to certain tribes of ,fiji 7the ,nuyaloa1 ,vatusila1 ,mbatiwai1 and ,mdavutukia71 who inhabited a comparatively small area1 barely a third1 of the island of ,viti ,levu4 ,as to the institution in general1 see ,rev4 ,lorimer ,fison1 op4 cit4 pp4 #ad-ca2 ,a4 ,b4 ,joske1 8,the ,nanga of ,viti-levu10 ,internationales ,archiv fr ,ethnographie1 ii4 7#ahhi7 pp4 #bed-bff2 ,basil ,thomson1 ,the ,fijians 7,london1 #aijh71 pp4 #adf-aeg4 ,compare ,the ,belief in ,immortality and the ,worship of the ,dead1 i4 #dbg-dch4 #fcc ,rev4 ,lorimer ,fison1 op4 cit4 p4 #bf2 ,basil ,thomson1 op4 cit4 #adg4 #fcd ,rev4 ,lorimer ,fison1 op4 cit4 pp4 #bg sq4 ,the phrase 8the ancestral gods0 is used by ,mr4 ,fison1 one of our best authorities on ,fijian religion4 ,mr4 ,basil ,thomson 7op4 cit4 p4 #aeg7 questions the accuracy of ,mr4 ,fison's account of this vicarious sacrifice on the ground that every youth was regularly circumcised as a matter of course4 ,but there seems to be no inconsistency between the two statements4 ,while custom required that every youth should be circumcised1 the exact time for performing the ceremony need not have been rigidly prescribed2 and if a saving or atoning virtue was attributed to the sacrifice of foreskins1 it might be thought desirable in cases of emergency1 such as serious illness1 to anticipate it for the benefit of the sufferer4 #fce ,according to ,mr4 ,fison1 the enclosure was divided into three compartments2 ,mr4 ,basil ,thomson describes only two1 though by speaking of one of them as the 8,middle ,nanga0 he seems to imply that there were three4 ,the structure was a rough parallelogram lying east and west1 about a hundred feet long by fifty feet broad1 enclosed by walls or rows of stone slabs embedded endwise in the earth4 ,see ,basil ,thomson1 op4 cit4 pp4 #adg sq4 ,m#ahh ,description of the rite4 ,the mimic death4 ,the mimic resurrection4 ,the sacramental meal4 ,the intention of the rite4 #fcf ,a4 ,b4 ,joske1 8,the ,nanga of ,vitilevu10 ,internationales ,archiv fr ,ethnographie1 ii4 7#ahhi7 p4 #bei2 ,basil ,thomson1 ,the ,fijians1 pp4 #aej sq4 ,according to ,mr4 ,fison 7op4 cit4 p4 #ai7 the initiatory ceremonies were held as a rule only every second year2 but he adds3 8,this period1 however1 is not necessarily restricted to two years4 ,there are always a number of youths who are growing to the proper age1 and the length of the interval depends upon the decision of the elders40 ,perhaps the seeming discrepancy between our authorities on this point may be explained by ,mr4 ,joske's statement 7p4 #bei7 that the rites are held in alternate years by two different sets of men1 the ,kai ,vesina and the ,kai ,rukuruku1 both of whom claim to be descended from the original founders of the rites4 ,the custom of dating the ,new ,year by observation of the ,pleiades was apparently universal among the ,polynesians4 ,see ,the ,spirits of the ,corn and of the ,wild1 i4 #cab sq4 #fcg ,rev4 ,lorimer ,fison1 op4 cit4 pp4 #bj-bc2 ,a4 ,b4 ,joske1 op4 cit4 pp4 #bfd sq42 ,basil ,thomson1 ,the ,fijians1 pp4 #aej-aec4 ,the sacramental character of the meal is recognized by ,mr4 ,fison1 who says 7p4 #bc7 that after the performance of the rites the novices 8are now ,vlavu1 accepted members of the ,nanga1 qualified to take their place among the men of the community1 though still only on probation4 ,as children--their childhood being indicated by their shaven heads--they were presented to the ancestors1 and their acceptance was notified by what 7looking at the matter from the natives' standpoint7 we might1 without irreverance1 almost call the sacrament of food and water1 too sacred even for the elders' hands to touch40 ,m#ahi ,initiatory rite in the island of ,rook3 pretence that the novices are swallowed by the devil4 ,secret society of the ,duk-duk in ,new ,britain4 ,novices supposed to be killed4 ,the new birth4 #fch ,paul ,reina1 8,ueber die ,bewohner der ,insel ,rook10 ,zeitschrift fr allgemeine ,erdkunde1 ,n4,f41 iv4 7#aheh7 pp4 #cef sq4 #fci ,r4 ,parkinson1 ,im ,bismarck ,archipel 7,leipsic1 #ahhg71 pp4 #abi-acd2 id4 ,dreissig ,jahre in der ,sdsee 7,stuttgart1 #aijg71 pp4 #efg sqq42 ,rev4 ,g4 ,brown1 8,notes on the ,duke of ,york ,group1 ,new ,britain1 and ,new ,ireland10 ,journal of the ,royal ,geographical ,society1 xlvii4 7#ahgh7 pp4 #adh sq42 ,h4 ,h4 ,romilly1 8,the ,islands of the ,new ,britain ,group10 ,proceedings of the ,royal ,geographical ,society1 ,n4,s41 ix4 7#ahhg7 pp4 #aa sq42 ,rev4 ,g4 ,brown1 ibid4 p4 #ag2 id41 ,melanesians and ,polynesians 7,london1 #aiaj71 pp4 #fj sqq42 ,w4 ,powell1 ,wanderings in a ,wild ,country 7,london1 #ahhc71 pp4 #fj-ff2 ,c4 ,hager1 ,kaiser ,wilhelm's ,land und der ,bismarck ,archipel 7,leipsic1 ,n4,d471 pp4 #aae-abh2 ,hubner1 quoted by ,w4 ,h4 ,dall1 8,on masks1 labrets1 and certain aboriginal customs10 ,third ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahhd71 p4 #ajj2 ,p4 ,a4 ,kleintitschen1 ,die ,kstenbewohner der ,gazellehalbinsel 7,hiltrup bei ,mnster1 ,n4,d471 pp4 #cej sqq42 ,h4 ,schurtz1 ,altersklassen und ,mnnerbnde 7,berlin1 #aijb71 pp4 #cfi-cgg4 ,the inhabitants of these islands are divided into two exogamous classes1 which in the ,duke of ,york ,island have two insects for their totems4 ,one of the insects is the mantis religiosus2 the other is an insect that mimics the leaf of the horse-chestnut tree very closely4 ,see ,rev4 ,b4 ,danks1 8,marriage ,customs of the ,new ,britain ,group10 ,journal of the ,anthropological ,institute1 xviii4 7#ahhi7 pp4 #bha sq42 ,totemism and ,exogamy1 ii4 #aah sqq4 ,m#aij ,initiatory rite in ,halmahera3 pretence of begetting the novices anew4 #fdj ,j4 ,g4 ,f4 ,riedel1 8,galela und ,tobeloresen10 ,zeitschrift fr ,ethnologie1 xvii4 7#ahhe7 pp4 #ha sq4 ,m#aia ,the ,kakian association in ,ceram4 ,the rite of initiation3 pretence of killing the novices4 #fda ,the ,kakian association and its initiatory ceremonies have often been described4 ,see ,franois ,valentyn1 ,oud en nieuw ,oost-,indin 7,dordrecht and ,amsterdam1 #agbd-agbf71 iii4 #c sq42 ,von ,schmid1 8,het ,kakihansch ,verbond op het eiland ,ceram10 ,tijdschrift voor ,nerlands ,indi 7,batavia1 #ahdc71 dl4 ii4 pp4 #be-ch2 ,a4 van ,ekris1 8,het ,ceramsche ,kakianverbond10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 ix4 7#ahfe7 pp4 #bje-bbf 7repeated with slight changes in ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xvi4 7#ahfg7 pp4 #bij-cae72 ,p4 ,fournier1 8,de ,zuidkust van ,ceram10 ,tijdschrift voor ,indische ,taal- ,land- en ,volkenkunde1 xvi4 7#ahfg7 pp4 #aed-aef2 ,w4 ,a4 van ,rees1 ,die ,pionniers der ,beschaving in ,nerlands ,indi 7,arnheim1 #ahfg71 pp4 #ib-ajf2 ,g4 ,w4 ,w4 ,c4 ,baron van ,hovell1 ,ambon en meer bepaaldelijk de ,oeliasers 7,dordrecht1 #ahge71 pp4 #aec sqq42 ,schulze1 8,ueber ,ceram und seine ,bewohner10 ,verhandlungen der ,berliner ,gesellschaft fr ,anthropologie1 ,ethnologie1 und ,urgeschichte 7#ahgg71 p4 #aag2 ,w4 ,joest1 8,beitrge zur ,kenntniss der ,eingebornen der ,insel ,formosa und ,ceram10 ibid4 7#ahhb7 p4 #fd2 ,h4 von ,rosenberg1 ,der ,malayische ,archipel 7,leipsic1 #ahgh71 p4 #cah2 ,a4 ,bastian1 ,indonesien1 i4 7,berlin1 #ahhd7 pp4 #ade-adh2 ,j4 ,g4 ,f4 ,riedel1 ,de sluik- en kroesharige rassen tusschen ,selebes en ,papua 7,the ,hague1 #ahhf71 pp4 #ajg-aaa2 ,o4 ,d4 ,tauern1 8,ceram10 ,zeitschrift fr ,ethnologie1 xlv4 7#aiac7 pp4 #afg sq4 ,the best accounts are those of ,valentyn1 ,von ,schmid1 ,van ,ekris1 ,van ,rees1 and ,riedel1 which are accordingly followed in the text4 ,m#aib ,the resurrection of the novices4 ,m#aic ,the secret society of ,ndembo in the valley of the ,lowe ,congo4 #fdb ,no reason is assigned for this curious choice of a president4 ,can it have been that1 because negro children are born pale or nearly white1 an albino was deemed a proper president for a society1 all the initiated members of which claimed to have been born again8 ,speaking of the people of the ,lower ,congo the old ,english traveller ,andrew ,battel observes that 8the children of this country are born white1 but change their colour in two days' time to a perfect black0 78,adventures of ,andrew ,battel10 in ,j4 ,pinkerton's ,voyages and ,travels1 xvi4 ,london1 #ahad1 p4 #cca74 ,m#aid ,pretence of death as a preliminary to resurrection4 ,m#aie ,seclusion of the novices4 ,m#aif ,resurrection of the novices4 ,pretence of the novices that they have forgotten everything4 #fdc ,rev4 ,j4 ,h4 ,weeks1 8,notes on some ,customs of the ,lower ,congo ,people10 ,folk-lore1 xx4 7#aiji7 pp4 #ahi-aih2 ,rev4 ,w4 ,h4 ,bentley1 ,life on the ,congo 7,london1 #ahhg71 pp4 #gh sq42 id41 ,pioneering on the ,congo 7,london1 #aijj71 i4 #bhd-bhg4 ,mr4 ,weeks's description of the institution is the fullest and ,i have followed it in the text4 ,the custom was in vogue down to recent years1 but seems to have been suppressed chiefly by the exertions of the missionaries4 ,besides the ndembo guild there is1 or was1 in these regions another secret society known as the nkimba1 which some writers have confused with the ndembo4 ,the nkimba was of a more harmless character than the other2 indeed it seems even to have served some useful purposes1 partly as a kind of freemasonry which encouraged mutual help among its members1 partly as a system of police for the repression of crime1 its professed object being to put down witchcraft and punish witches4 ,only males were admitted to it4 ,candidates for initiation were stupefied by a drug1 but there was apparently no pretence of killing them and bringing them to life again4 ,members of the society had a home in the jungle away from the town1 where the novices lived together for a period varying from six months to two years4 ,they learned a secret language1 and received new names2 it was afterwards an offence to call a man by the name of his childhood4 ,instead of the red dye affected by members of the ndembo guild1 members of the nkimba guild whitened their bodies with pipe clay and wore crinolines of palm frondlets4 ,see ,rev4 ,w4 ,h4 ,bentley1 ,life on the ,congo1 pp4 #hj-hc2 id41 ,pioneering on the ,congo1 i4 #bhb-bhd2 ,rev4 ,j4 ,h4 ,weeks1 op4 cit4 pp4 #aih-bja2 7,sir7 ,h4 ,h4 ,johnston1 8,a ,visit to ,mr4 ,stanley's ,stations on the ,river ,congo10 ,proceedings of the ,royal ,geographical ,society1 ,n4 ,s4 v4 7#ahhc7 pp4 #egb sq42 ,e4 ,delmar ,morgan1 8,notes on the ,lower ,congo10 id41 ,n4,s4 vi4 7#ahhd7 p4 #aic4 ,as to these two secret societies on the ,lower ,congo1 see further 7,sir7 ,h4 ,h4 ,johnston1 8,on the ,races of the ,congo10 ,journal of the ,anthropological ,institute1 xiii4 7#ahhd7 pp4 #dgb sq42 4 ,dupont1 ,lettres sur le ,congo 7,paris1 #ahhi71 pp4 #if-ajj2 ,herbert ,ward1 ,five ,years with the ,congo ,cannibals 7,london1 #ahij71 pp4 #ed sq42 id4 8,ethnographical ,notes relating to the ,congo ,tribes10 ,journal of the ,anthropological ,institute1 xxiv4 7#ahie7 pp4 #bhh sq42 ,e4 ,j4 ,glave1 ,six ,years of ,adventure in ,congo ,land 7,london1 #ahic71 pp4 #hj-hc2 ,l4 ,frobenius1 ,die ,masken und ,geheimbnde ,afrikas 7,halle1 #ahih71 pp4 #dc-ed 7,nova ,acta4 ,abh4 der ,kaiserl4 ,leop4 ,carol4 ,deutschen ,akademie der ,naturforscher1 vol4 lxxiv4 ,no4 #a72 ,h4 ,schurtz1 ,altersklassen und ,mnnerbnde 7,berlin1 #aijb71 pp4 #dcc-dcg2 ,notes ,annalytiques sur les ,collections ,ethnographiques du ,muse du ,congo 7,brussels1 #aijb-aijf71 pp4 #aii-bjf2 ,ed4 de ,jonghe1 ,les ,socits ,secrtes au ,bas-,congo 7,brussels1 #aijg71 pp4 #ae sqq4 7extract from the ,revue des ,questions ,scientifiques1 ,october #aijg74 ,some of these writers do not discriminate between the two societies1 the ndembo and the nkimba4 ,according to our best authorities 7,messrs4 ,bentley and ,weeks7 the two societies are quite distinct and neither of them has anything to do with circumcision1 which is1 however1 prevalent in the region4 ,see ,rev4 ,j4 ,h4 ,weeks1 8,notes on some ,customs of the ,lower ,congo ,people10 ,folk-lore1 xx4 7#aiji7 pp4 #cjd sqq4 ,a secret society of the ,lower ,congo which ,adolf ,bastian has described under the name of quimba is probably identical with the nkimba4 ,he speaks of a 8,secret ,order of those who have been born again10 and tells us that the candidates 8are thrown into a death-like state and buried in the fetish house4 ,when they are wakened to life again1 they have 7as in the ,belliparo7 lost their memory of everything that is past1 even of their father and mother1 and they can no longer remember their own name4 ,hence new names are given them according to the titles or ranks to which they are advanced40 ,see ,a4 ,bastian1 ,die deutsche ,expedition an der ,loango-,kste 7,jena1 #ahgd-ahge71 ii4 #ae sqq4 ,m#aig ,bastian's account of the ritual of death and resurrection in ,west ,africa4 #fdd ,a4 ,bastian1 ,ein ,besuch in ,san ,salvador 7,bremen1 #ahei71 pp4 #hb sq4 ,m#aih ,acquisition of a patron animal or guardian spirit in a dream4 #fde ,a4 ,bastian1 ,die deutsche ,expedition an der ,loango-,kste1 ii4 #ahc4 ,elsewhere ,bastian says that about ,san ,salvador lads at puberty are secluded in the forest and circumcised1 and during their seclusion 8each of them is mystically united to the fetish by which his life is henceforth determined1 as the ,brahman whispers the secret charm in the ear of him who has been born again40 ,see ,a4 ,bastian1 ,ein ,besuch in ,san ,salvador 7,bremen1 #ahei71 pp4 #he sq4 #fdf ,h4 ,trilles1 ,le ,totmisme chez les ,f 7,mnster i4 ,w41 #aiab71 pp4 #dgi sq4 ,the writer speaks of the guardian spirit as the individual totem of the young warrior4 ,m#aii ,dapper's account of the ritual of death and resurrection in the ,belli-,paaro society4 #fdg ,o4 ,dapper1 ,description de l',afrique 7,amsterdam1 #afhf71 pp4 #bfh sq4 ,dapper's account has been abridged in the text4 ,m#bjj ,miss ,kingsley on the rites of initiation into secret societies in ,west ,africa4 #fdh ,miss ,mary ,h4 ,kingsley1 ,travels in ,west ,africa 7,london1 #ahfg71 p4 #eca4 ,perhaps the smearing with clay may be intended to indicate that the novices have undergone the new birth2 for the negro child1 though born reddish-brown1 soon turns slaty-grey 7,e4 ,b4 ,tylor1 ,anthropology1 ,london1 #ahha1 p4 #fg71 which would answer well enough to the hue of the clay-bedaubed novices4 ,m#bja ,the purra or poro1 a secret society of ,sierra ,leone4 ,the new birth4 ,the semo1 a secret society of ,senegambia4 ,death and resurrection at initiation4 #fdi ,thomas ,winterbottom1 ,an ,account of the ,native ,africans in the ,neighbourhood of ,sierra ,leone 7,london1 #ahjc71 pp4 #ace sq4 ,compare ,john ,matthews1 ,a ,voyage to the ,river ,sierra-,leone 7,london1 #agia71 pp4 #hb-he2 ,j4 ,b4 ,l4 ,durand1 ,voyage au ,sngal 7,paris1 #ahjb71 pp4 #ahc sq4 7whose account is copied without acknowledgment from ,matthews74 ,the purra or poro society also exists among the ,timmes of ,sierra ,leone2 in this tribe the novices are sometimes secluded from their families for ten years in the wood1 they are tattooed on their backs and arms1 and they learn a language which consists chiefly of names of plants and animals used in special senses4 ,women are not admitted to the society4 ,see ,zweifel et ,moustier1 8,voyage aux sources du ,niger10 ,bulletin de la ,socit de ,gographie 7,paris71 ,,vi4 ,srie1 xv4 7#ahgh7 pp4 #ajh sq4 #fej ,t4 ,j4 ,alldridge1 ,the ,sherbro and its ,hinterland 7,london1 #aija71 p4 #acj4 ,this work contains a comparatively full account of the purra or poro society 7pp4 #abd-aca7 and of the other secret societies of the country 7pp4 #aca-adi1 #aec-aei74 ,compare ,l4 ,frobenius1 ,die ,masken und ,geheimbnde ,afrikas 7,halle1 #ahih71 pp4 #ach-add 7,nova ,acta1 ,abh4 der ,kaiserl4 ,leop4-,carol4 ,deutschen ,akademie der ,naturforscher1 vol4 lxxiv4 ,no4 #a74 #fea ,thomas ,winterbottom1 ,an ,account of the ,native ,africans in the ,neighbourhood of ,sierra ,leone 7,london1 #ahjc71 pp4 #acg-aci4 ,as to the semo or simo society see further ,l4 ,frobenius1 op4 cit4 pp4 #acj-ach4 ,m#bjb ,ritual of the new birth among the ,akikuyu of ,british ,east ,africa4 #feb ,extract from a letter of ,mr4 ,a4 ,c4 ,hollis to me4 ,mr4 ,hollis's authority is ,dr4 ,t4 ,w4 ,w4 ,crawford of the ,kenia ,medical ,mission4 #fec ,w4 ,scoresby ,routledge and ,katherine ,routledge1 ,with a ,prehistoric ,people1 the ,akikuyu of ,british ,east ,africa 7,london1 #aiaj71 p4 #aeb4 ,compare ,c4 ,w4 ,hobley1 8,kikuyu ,customs and ,beliefs10 ,journal of the ,royal ,anthropological ,institute1 xl4 7#aiaj7 p4 #dda4 #fed ,mr4 ,a4 ,w4 ,mc,gregor1 of the ,church ,missionary ,society1 quoted by ,w4 ,s4 ,routledge and ,k4 ,routledge1 ,with a ,prehistoric ,people1 p4 #aea1 note4 #a4 ,mr4 ,mc,gregor 8has resided amongst the ,akikuyu since #aija4 ,he has by his tact and kindness won the confidence of the natives1 and is the greatest authority on their language0 7id41 p4 xxi74 #fee ,w4 ,s4 ,routledge and ,k4 ,routledge1 op4 cit4 p4 #aea4 ,m#bjc ,rites of initiation among the ,bondeis of ,east ,africa4 ,rites of initiation among the ,bushongo of the ,congo4 ,the first ordeal4 ,the second ordeal4 ,the last ordeal3 the descent from the tree4 #fef ,rev4 ,g4 ,dale1 8,an ,account of the principal ,customs and ,habits of the ,natives inhabiting the ,bondei ,country10 ,journal of the ,anthropological ,institute1 xxv4 7#ahif7 p4 #ahi4 #feg ,e4 ,torday et ,t4 ,a4 ,joyce1 ,les ,bushongo 7,brussels1 #aiaj71 pp4 #hb-he4 ,as for the title 8,god on ,earth10 applied to the principal chief or king1 see id41 p4 #ec4 ,m#bjd ,rites of initiation among the ,indians of ,virginia3 pretence of the novices that they have forgotten their former life4 #feh 7,beverley's7 ,history of ,virginia 7,london1 #agbb71 pp4 #agg sq4 ,compare ,j4 ,bricknell1 ,the ,natural ,history of ,north ,carolina 7,dublin1 #agcg71 pp4 #dje sq4 ,m#bje ,ritual of death and resurrection at initiation into the secret societies of ,north ,america4 ,the medicine-bag as an instrument of death and resurrection4 ,ritual of death and resurrection at initiation among the ,dacotas4 #fei ,j4 ,carver1 ,travels through the ,interior ,parts of ,north ,america1 ,third ,edition 7,london1 #agha71 pp4 #bga-bge4 ,the thing thrown at the man and afterwards vomited by him was probably not a bean but a small white sea-shell 7,cypraea moneta74 ,see ,h4 ,r4 ,schoolcraft1 ,indian ,tribes of the ,united ,states 7,philadelphia1 #ahec-ahef71 iii4 #bhg2 ,j4 ,g4 ,kohl1 ,kitschi-,gami 7,bremen1 #ahei71 i4 #ga2 ,seventh ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahia71 pp4 #aia1 #bae2 ,fourteenth ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahif71 p4 #aja4 #ffj ,j4 ,carver1 op4 cit4 pp4 #bgg sq42 ,h4 ,r4 ,schoolcraft1 ,indian ,tribes of the ,united ,states1 iii4 #bhg 7as to the ,winnebagoes71 v4 #dcj sqq4 7as to the ,chippeways and ,sioux72 ,j4 ,g4 ,kohl1 ,kitschi-,gami1 i4 #fd-gj 7as to the ,ojebways74 ,for a very detailed account of the ,ojebway ceremonies1 see ,w4 ,j4 ,hoffman1 8,the ,midewiwin or ,grand ,medicine ,society of the ,ojibwa10 ,seventh ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahia71 especially pp4 #bae sq41 #bcd sq41 #bdh1 #bfe4 ,for similar ceremonies among the ,menomini1 see id41 8,the ,menomini ,indians10 ,fourteenth ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahif71 pp4 #ii-ajb2 and among the ,omahas1 see ,j4 ,owen ,dorsey1 8,omaha ,sociology10 ,third ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahhd71 pp4 #cdb-cdf4 ,i have dealt more fully with the ritual in ,totemism and ,exogamy1 iii4 #dfb sqq4 ,compare also ,p4 ,radin1 8,ritual and ,significance of the ,winnebago ,medicine ,dance10 ,journal of ,american ,folk-lore1 xxiv4 7#aiaa7 pp4 #adi-bjh4 #ffa ,g4 ,h4 ,pond1 8,dakota superstitions10 ,collections of the ,minnesota ,historical ,society for the year #ahfg 7,saint ,paul1 #ahfg71 pp4 #ce1 #cg-dj4 ,a similar but abridged account of the ,dakota tradition and usage is given by ,s4 ,r4 ,riggs in his ,dakota ,grammar1 ,texts1 and ,ethnography 7,washington1 #ahic71 pp4 #bbg-bbi 7,contributions to ,north ,american ,ethnology1 vol4 ix474 ,m#bjf ,ritual of mimic death among the ,indians of ,nootka ,sound4 #ffb ,narrative of the ,adventures and ,sufferings of ,john ,r4 ,jewitt 7,middletown1 #ahbj71 p4 #aai4 #ffc ,id41 p4 #dd4 ,for the age of the prince1 see id41 p4 #ce4 #ffd ,h4 ,j4 ,holmberg1 8,ueber die ,vlker des russischen ,amerika10 ,acta ,societatis ,scientiarum ,fennicae1 iv4 7,helsingfors1 #ahef7 pp4 #bib sqq41 #cbh2 ,ivan ,petroff1 ,report on the ,population1 ,industries and ,resources of ,alaska1 pp4 #afe sq42 ,a4 ,krause1 ,die ,tlinkit-,indianer 7,jena1 #ahhe71 p4 #aab2 ,r4 ,c4 ,mayne1 ,four ,years in ,british ,columbia and ,vancouver ,island 7,london1 #ahfb71 pp4 #beg sq41 #bfh2 ,totemism and ,exogamy1 iii4 #bfd sqq4 ,m#bjg ,rite of death and resurrection at initiation into the ,nootka society of human wolves4 ,novice brought back by an artificial totemic animal among the ,niska ,indians4 #ffe ,fr4 ,boas1 in ,sixth ,report on the ,north-,western ,tribes of ,canada1 pp4 #dg sq4 7separate reprint from the ,report of the ,british ,association1 ,leeds meeting1 #ahij72 id41 8,the ,social ,organization and the ,secret ,societies of the ,kwakiutl ,indians10 ,report of the ,united ,states ,national ,museum for #ahie2 7,washington1 #ahig71 pp4 #fcb sq4 ,but while the initiation described in the text was into a wolf society1 not into a wolf clan1 it is to be observed that the wolf is one of the regular totems of the ,nootka ,indians4 ,see ,fr4 ,boas1 in ,sixth ,report on the ,north-,western ,tribes of ,canada1 p4 #cb4 #fff ,fr4 ,boas1 in ,tenth ,report on the ,north-,western ,tribes of ,canada1 pp4 #di sq41 #eh sq4 7separate reprint from the ,report of the ,british ,association1 ,ipswich meeting1 #ahie74 ,it is remarkable1 however1 that in this tribe persons who are being initiated into the secret societies1 of which there are six1 are not always or even generally brought back by an artificial animal which represents their own totem4 ,thus while men of the eagle totem are brought back by an eagle which rises from underground1 men of the bear clan return on the back of an artificial killer-whale which is towed across the river by ropes4 ,again1 members of the wolf clan are brought back by an artificial bear1 and members of the raven clan by a frog4 ,in former times the appearance of the artificial totem animal1 or of the guardian spirit1 was considered a matter of great importance1 and any failure which disclosed the deception to the uninitiated was deemed a grave misfortune which could only be atoned for by the death of the persons concerned in the disclosure4 ,m#bjh ,in these initiatory rites the novice seems to be killed as a man and restored to life as an animal4 #ffg ,see above1 p4 #bac4 #ffh ,this is the opinion of ,dr4 ,f4 ,boas1 who writes3 8,the close similarity between the clan legends and those of the acquisition of spirits presiding over secret societies1 as well as the intimate relation between these and the social organizations of the tribes1 allow us to apply the same argument to the consideration of the growth of the secret societies1 and lead us to the conclusion that the same psychical factor that molded the clans into their present shape molded the secret societies0 78,the ,social ,organization and the ,secret ,societies of the ,kwakiutl ,indians10 ,report of the ,united ,states ,national ,museum for #ahie1 p4 #ffb74 ,dr4 ,boas would see in the acquisition of a manitoo or personal totem the origin both of the secret societies and of the totem clans2 for according to him the totem of the clan is merely the manitoo or personal totem of the ancestor transmitted by inheritance to his descendants4 ,as to personal totems or guardian spirits 7manitoos7 among the ,north ,american ,indians1 see ,totemism and ,exogamy1 iii4 #cgj sqq42 as to their secret societies1 see id41 iii4 #deg sqq42 as to the theory that clan totems originated in personal or individual totems1 see id41 iv4 #dh sqq4 ,m#bji ,honorific totems among the ,carrier ,indians4 ,initiatory rites at the adoption of a honorific totem4 ,simulated transformation of a novice into a bear4 ,pretence of death and resurrection at initiation4 #ffi ,a4 ,g4 ,morice1 8,notes1 archaeological1 industrial1 and sociological1 on the ,western ,dns10 ,transactions of the ,canadian ,institute1 iv4 7#ahib-ic7 pp4 #bjc-bjf4 ,the honorific totems of the ,carrier ,indians may perhaps correspond in some measure to the sub-totems or multiplex totems of the ,australians4 ,as to these latter see ,totemism and ,exogamy1 i4 #gh sqq41 #acc sqq4 ,m#baj ,significance of these initiatory rites4 ,supposed invulnerability of men who have weapons for their guardian spirits4 #fgj ,see above1 pp4 #aec sq4 #fga ,james ,teit1 ,the ,thompson ,indians of ,british ,columbia1 p4 #ceg 7,the ,jesup ,north ,pacific ,expedition1 ,memoir of the ,american ,museum of ,natural ,history1 ,april1 #aijj74 ,among the ,shuswap of ,british ,columbia1 when a young man has obtained his personal totem or guardian spirit1 he is supposed to become proof against bullets and arrows 7,fr4 ,boas1 in ,sixth ,report of the ,committee on the ,north-,western ,tribes of ,canada1 p4 #ic1 separate reprint from the ,report of the ,british ,association1 ,leeds meeting1 #ahij74 ,m#baa ,initiatory rite of the ,toukaway ,indians4 #fgb ,h4 ,r4 ,schoolcraft1 ,indian ,tribes of the ,united ,states 7,philadelphia1 #ahec-ahef71 v4 #fhc4 ,in a letter dated #afth ,dec4 #ahhg1 ,mr4 ,a4 ,s4 ,gatschet1 formerly of the ,bureau of ,ethnology1 ,washington1 wrote to me3 8,among the ,toukawe whom in #ahhd ,i found at ,fort ,griffin 81 ,texas1 ,i noticed that they never kill the big or grey wolf1 hatchukunn1 which has a mythological signification1 #8holding the earth' 7hatch74 ,he forms one of their totem clans1 and they have had a dance in his honor1 danced by the males only1 who carried sticks40 ,m#bab ,traces of the rite of death and resurrection among more advanced peoples4 #fgc ,the ,laws of ,manu1 ii4 #afi1 translated by ,g4 ,bhler 7,oxford1 #ahhf71 p4 #fa 7,the ,sacred ,books of the ,east1 vol4 xxv472 ,j4 ,a4 ,dubois1 ,murs1 ,institutions et ,crmonies des ,peuples de l',inde 7,paris1 #ahbe71 i4 #abe2 ,monier ,williams1 ,religious ,thought and ,life in ,india 7,london1 #ahhc71 pp4 #cfj sq41 #cif sq42 ,h4 ,oldenberg1 ,die ,religion des ,veda 7,berlin1 #ahid71 pp4 #dff sqq4 #fgd ,lampridius1 ,commodus1 #i2 ,c4 ,w4 ,king1 ,the ,gnostics and their ,remains1 ,second ,edition 7,london1 #ahhg71 pp4 #abg1 #abi4 ,compare ,fr4 ,cumont1 ,textes et ,monuments figurs relatifs aux mystres de ,mithra1 i4 7,brussels1 #ahii7 pp4 #fi sq41 #cba sq42 ,e4 ,rohde1 ,psyche#c 7,tbingen and ,leipsic1 #aijc71 ii4 #djj n4 #a2 ,a4 ,dieterich1 ,eine ,mithrasliturgie 7,leipsic1 #aijc71 pp4 #ia1 #aeg sqq4 ,m#bac ,the motive for attempting to deposit the soul in a safe place outside of the body at puberty may have been a fear of the dangers which1 according to primitive notions1 attend the union of the sexes4 ,m#bad ,balder's life or death in the mistletoe4 #fge ,above1 p4 #aaj2 compare pp4 #ajg1 #abj sq41 #acb1 #acc4 #fgf ,above1 p4 #abj4 #fgg ,above1 p4 #ajf4 #fgh ,above1 p4 #ade4 ,in the myth the throwing of the weapons and of the mistletoe at ,balder and the blindness of ,hother who slew him remind us of the custom of the ,irish reapers who kill the corn-spirit in the last sheaf by throwing their sickles blindfold at it4 ,see ,spirits of the ,corn and of the ,wild1 i4 #add4 ,in ,mecklenburg a cock is sometimes buried in the ground and a man who is blindfolded strikes at it with a flail4 ,if he misses it1 another tries1 and so on till the cock is killed4 ,see ,k4 ,bartsch1 ,sagen1 ,mrchen und ,gebruche aus ,mecklenburg 7,vienna1 #ahgi-ahhj71 ii4 #bhj4 ,in ,england on ,shrove ,tuesday a hen used to be tied upon a man's back1 and other men blindfolded struck at it with branches till they killed it4 ,see ,t4 ,f4 ,thiselton ,dyer1 ,british ,popular ,customs 7,london1 #ahgf71 p4 #fh4 ,w4 ,mannhardt 7,die ,korndmonen1 ,berlin1 #ahfh1 pp4 #af sq47 has made it probable that such sports are directly derived from the custom of killing a cock upon the harvest-field as a representative of the corn-spirit4 ,see ,spirits of the ,corn and of the ,wild1 i4 #bgg sq4 ,these customs1 therefore1 combined with the blindness of ,hother in the myth1 suggest that the man who killed the human representative of the oak-spirit was blindfolded1 and threw his weapon or the mistletoe from a little distance4 ,after the ,lapps had killed a bear--which was the occasion of many superstitious ceremonies--the bear's skin was hung on a post1 and the women1 blindfolded1 shot arrows at it4 ,see ,j4 ,scheffer1 ,lapponia 7,frankfort1 #afgc71 p4 #bdj4 ,m#bae ,the view that the mistletoe contained the life of the oak may have been suggested by the position of the parasite among the boughs4 ,indian parallel to ,balder and the mistletoe4 #fgi ,pliny1 ,nat4 ,hist4 xxiv4 #ab2 ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #ajaj4 ,compare below1 p4 #bhb4 #fhj ,the ,satapatha ,brahmana1 xii4 #g4 #c4 #a-c1 translated by ,j4 ,eggeling1 ,part v4 7,oxford1 #aijj7 pp4 #bbb sq4 7,the ,sacred ,books of the ,east1 vol4 xliv472 ,denham ,rouse1 in ,folk-lore ,journal1 vii4 7#ahhi7 p4 #fa1 quoting ,taittrya ,brhmana1 ,i4 vii4 #a4 #fha ,col4 ,e4 ,t4 ,dalton1 8,the ,kols of ,chota-,nagpore10 ,transactions of the ,ethnological ,society1 ,n4,s4 vi4 7#ahfh7 p4 #cf4 ,m#baf ,analogous superstitions attaching to a parasitic rowan4 #fhb ,jens ,kamp1 ,danske ,folkeminder 7,odense1 #ahgg71 pp4 #agb1 #fe sq41 referred to in ,feilberg's ,bidrag til en ,ordbog over ,jyske ,almuesml1 ,fjerde hefte 7,copenhagen1 #ahhh71 p4 #cbj4 ,for a sight of ,feilberg's work ,i am indebted to the kindness of the late ,rev4 ,walter ,gregor1 ,m4,a41 of ,pitsligo1 who pointed out the passage to me4 #fhc ,e4 ,t4 ,kristensen1 ,iydske ,folkeminder1 vi4 #chj1 referred to by ,feilberg1 l4c4 ,according to ,marcellus 7,de ,medicamentis1 xxvi4 #aae71 ivy which springs from an oak is a remedy for stone1 provided it be cut with a copper instrument4 #fhd ,a4 ,kuhn1 ,die ,herabkunft des ,feuers und des ,gttertranks#b 7,gtersloh1 #ahhf71 pp4 #age sq41 quoting ,dybeck's ,runa1 #ahde1 pp4 #fb sq4 #fhe ,a4 ,kuhn1 op4 cit4 p4 #agf4 #fhf ,quoted by ,a4 ,kuhn1 op4 cit4 pp4 #ahj sq4 ,in ,zimbales1 a province of the ,philippine ,islands1 8a certain parasitic plant that much resembles yellow moss and grows high up on trees is regarded as a very powerful charm4 ,it is called gay-u-ma1 and a man who possesses it is called nanara gayuma4 ,if his eyes rest on a person during the new moon he will become sick at the stomach1 but he can cure the sickness by laying hands on the afflicted part40 ,see ,w4 ,a4 ,reed1 ,negritos of ,zambales 7,manilla1 #aijd71 p4 #fg 7,department of the ,interior1 ,ethnological ,survey ,publications1 vol4 ii4 part i474 ,mr4 ,reed seems to mean that if a man who possesses this parasitic plant sees a person at the new moon1 the person on whom his eye falls will be sick in his stomach1 but that the owner of the parasite can cure the sufferer by laying his 7the owner's7 hands on his 7the patient's7 stomach4 ,it is interesting to observe that the magical virtue of the parasitic plant appears to be especially effective at the new moon4 #fhg ,a4 ,wuttke1 ,der deutsche ,volksaberglaube#b 7,berlin1 #ahfi71 p4 #ig #abh2 ,l4 ,lloyd1 ,peasant ,life in ,sweden 7,london1 #ahgj71 p4 #bfi4 ,see above1 p4 #hf4 ,m#bag ,the fate of the ,hays believed to be bound up with the mistletoe on ,errol's oak4 #fhh ,john ,hay ,allan1 ,the ,bridal of ,calchairn 7,london1 #ahbb71 pp4 #ccg sq4 #fhi ,rev4 ,john ,b4 ,pratt1 ,buchan1 ,second ,edition 7,aberdeen1 ,edinburgh1 and ,london1 #ahei71 p4 #cdb4 8,the corbie roup0 means 8the raven croak40 ,in former editions of this work my only source of information as to the mistletoe and oak of the ,hays was an extract from a newspaper which was kindly copied and sent to me1 without the name of the newspaper1 by the late ,rev4 ,walter ,gregor1 ,m4,a41 of ,pitsligo4 ,for my acquaintance with the works of ,j4 ,h4 ,allan and ,j4 ,b4 ,pratt ,i am indebted to the researches of my learned friend ,mr4 ,a4 ,b4 ,cook1 who has already quoted them in his article 8,the ,european ,sky-,god10 ,folk-lore1 xvii4 7#aijf7 pp4 #cah sq4 ,m#bah ,the life of the ,lachlins and the deer of ,finchra4 #fij ,m4 ,martin1 8,description of the ,western ,islands of ,scotland10 in ,j4 ,pinkerton's ,voyages and ,travels 7,london1 #ahjh-ahad71 iii4 #ffa4 ,m#bai ,the ,golden ,bough seems to have been a glorified mistletoe4 #fia ,see ,james ,sowerby1 ,english ,botany1 xxi4 7,london1 #ahje71 p4 #adgj3 8,the ,misseltoe is celebrated in story as the sacred plant of the ,druids1 and the ,golden ,bough of ,virgil1 which was ,aeneas's passport to the infernal regions40 ,again1 the author of the ,lexicon ,mythologicum concludes1 8cum ,jonghio nostro10 that the ,golden ,bough 8was nothing but the mistletoe glorified by poetical license40 ,see ,edda ,rhythmica seu ,antiquior1 vulgo ,saemundina dicta1 iii4 7,copenhagen1 #ahbh7 p4 #eac note4 ,c4 ,l4 ,rochholz expresses the same opinion 7,deutscher ,glaube und ,brauch1 ,berlin1 #ahfg1 i4 #i74 ,the subject is discussed at length by ,e4 ,norden1 ,p4 ,vergilius ,maro1 ,aeneis ,buch ,,vi4 7,leipsic1 #aijc7 pp4 #afa-aga1 who1 however1 does not even mention the general or popular view 7publica opinio7 current in the time of ,servius1 that the ,golden ,bough was the branch which a candidate for the priesthood of ,diana had to pluck in the sacred grove of ,nemi4 ,i confess ,i have more respect for the general opinion of antiquity than to dismiss it thus cavalierly without a hearing4 #fib ,virgil1 ,aen4 vi4 #bjc sqq41 compare #acf sqq4 ,see ,note ,,iv4 8,the ,mistletoe and the ,golden ,bough0 at the end of this volume4 ,m#bbj ,if the ,golden ,bough was the mistletoe1 the ,king of the ,wood at ,nemi may have personated an oak spirit and perished in an oak fire4 #fic ,the ,magic ,art and the ,evolution of ,kings1 i4 #dj sqq41 ii4 #cgh sqq4 ,virgil 7,aen4 vi4 #bja sqq47 places the ,golden ,bough in the neighbourhood of ,lake ,avernus4 ,but this was probably a poetical liberty1 adopted for the convenience of ,aeneas's descent to the infernal world4 ,italian tradition1 as we learn from ,servius 7on ,virgil1 ,aen4 vi4 #acf71 placed the ,golden ,bough in the grove at ,nemi4 #fid ,the ,magic ,art and the ,evolution of ,kings1 i4 #ab4 #fie ,the ,magic ,art and the ,evolution of ,kings1 ii4 #ahf1 #cff note #b4 ,m#bba ,a similar tragedy may have been enacted over the human representative of ,balder in ,norway4 #fif ,a custom of annually burning or otherwise sacrificing a human representative of the corn-spirit has been noted among the ,egyptians1 ,pawnees1 and ,khonds4 ,see ,spirits of the ,corn and of the ,wild1 i4 #bch sq41 #bde sqq41 #bei sq4 ,we have seen that in ,western ,asia there are strong traces of a practice of annually burning a human god4 ,see ,adonis1 ,attis1 ,osiris1 ,second ,edition1 pp4 #hd sqq41 #ih sq41 #acg sq41 #aci sqq41 #aee sq4 ,the ,druids appear to have eaten portions of the human victim 7,pliny1 ,nat4 ,hist4 xxx4 #ac74 ,perhaps portions of the flesh of the ,king of the ,wood were eaten by his worshippers as a sacrament4 ,we have found traces of the use of sacramental bread at ,nemi4 ,see ,spirits of the ,corn and of the ,wild1 ii4 #id sqq4 ,m#bbb ,the name of the ,golden ,bough may have been applied to the mistletoe on account of the golden tinge which the plant assumes in withering4 #fig ,it has been said that in ,welsh a name for mistletoe is 8the tree of pure gold0 7pren puraur74 ,see ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #ajji1 referring to ,davies4 ,but my friend ,sir ,john ,rhys tells me that the statement is devoid of foundation4 #fih ,virgil1 ,aen4 vi4 #acg sq43-- 8,latet arbore opaca ,aureus et foliis et lento vimine ramus40 #fii ,this suggestion as to the origin of the name has been made to me by two correspondents independently4 ,miss ,florence ,grove1 writing to me from #aj ,milton ,chambers1 ,cheyne ,walk1 ,london1 on ,may #acth1 #aija1 tells me that she regularly hangs up a bough of mistletoe every year and allows it to remain till it is replaced by the new branch next year1 and from her observation 8the mistletoe is actually a golden bough when kept a sufficiently long time40 ,she was kind enough to send me some twigs of her old bough1 which fully bore out her description4 ,again1 ,mrs4 ,a4 ,stuart writes to me from ,crear ,cottage1 ,morningside ,drive1 ,edinburgh1 on ,june #bfth1 #aija3 8,as to why the mistletoe might be called the ,golden ,bough1 my sister ,miss ,haig wishes me to tell you that last ,june1 when she was in ,brittany1 she saw great bunches of mistletoe hung up in front of the houses in the villages4 ,the leaves were bright golden4 ,you should hang up a branch next ,christmas and keep it till ,june60 ,the great hollow oak of ,saint-,denis-des-,puits1 in the ,french province of ,perche1 is called 8the gilded or golden oak0 7,chne-,dor7 8in memory of the ,druidical tradition of the mistletoe cut with a golden sickle40 ,see ,felix ,chapiseau1 ,le ,folk-lore de la ,beauce et du ,perche 7,paris1 #aijb71 i4 #ig4 ,perhaps the name may be derived from bunches of withered mistletoe shining like gold in the sunshine among the branches4 #gjj ,h4 ,gaidoz1 8,bulletin critique de la ,mythologie ,gauloise10 ,revue de l',histoire des ,religions1 ii4 7,paris1 #ahhj7 p4 #gf4 ,m#bbc ,the yellow hue of withered mistletoe may partly explain why the plant is thought to disclose yellow gold in the earth4 ,similarly fern-seed is thought to bloom like gold or fire and to reveal buried treasures on ,midsummer ,eve4 ,sometimes fern-seed is thought to bloom on ,christmas night4 ,the wicked weaver of ,rotenburg4 #gja ,see below1 pp4 #bia sq4 #gjb ,see above1 pp4 #fe sq4 #gjc ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren 7,prague and ,leipsic1 #ahfd71 p4 #ig1 #fgc4 #gjd ,j4 ,v4 ,grohmann1 op4 cit4 p4 #ig1 #fgf2 ,a4 ,wuttke1 ,der deutsche ,volksaberglaube#b 7,berlin1 #ahfi71 p4 #id1 #abc2 ,i4 ,v4 ,zingerle1 ,sitten1 ,bruche und ,meinungen des ,tiroler ,volkes#b 7,innsbruck1 #ahga71 p4 #aeh1 #acej4 #gje ,c4 ,russwurm1 8,aberglaube in ,russland10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 iv4 7#ahei71 pp4 #aeb sq42 ,angelo de ,gubernatis1 ,mythologie des ,plantes 7,paris1 #ahgh-ahhb71 ii4 #adf4 #gjf ,p4 ,sbillot1 ,traditions et ,superstitions de la ,haute-,bretagne 7,paris1 #ahhb71 ii4 #ccf2 id41 ,coutumes populaires de la ,haute-,bretagne 7,paris1 #ahhf71 p4 #bag4 #gjg ,j4 ,e4 ,waldfreund1 8,volksgebruche und ,aberglauben in ,tirol und dem ,salzburger ,gebirg10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 iii4 7#ahee71 p4 #cci4 #gjh ,h4 ,runge1 8,volksglaube in der ,schweiz10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 iv4 7#ahei71 p4 #age4 #gji ,o4 ,frh4 von ,reinsberg-,dringsfeld1 ,fest-,kalendar aus ,bhmen 7,prague1 ,n4,d471 pp4 #caa sq4 ,compare ,theodor ,vernaleken1 ,mythen und ,bruche des ,volkes in ,oesterreich 7,vienna1 #ahei71 pp4 #cji sq42 ,m4 ,tppen1 ,aberglauben aus ,masuren#b 7,danzig1 #ahfg71 pp4 #gb sq4 ,even without the use of fern-seed treasures are sometimes said to bloom or burn in the earth1 or to reveal their presence by a bluish flame1 on ,midsummer ,eve2 in ,transylvania only children born on a ,sunday can see them and fetch them up4 ,see ,j4 ,haltrich1 ,zur ,volkskunde der ,siebenbrger ,sachsen 7,vienna1 #ahhe71 p4 #bhg2 ,i4 ,v4 ,zingerle1 ,sitten1 ,bruche und ,meinungen des ,tiroler ,volkes#b 7,innsbruck1 #ahga71 p4 #aei1 #acea1 #aceb2 ,k4 ,bartsch1 ,sagen1 ,mrchen und ,gebrauche aus ,mecklenburg 7,vienna1 #ahgi-ahhj71 ii4 #bhe1 #adca2 ,e4 ,monseur1 ,folklore ,wallon 7,brussels1 ,n4,d471 p4 #f1 #aghi2 ,k4 ,haupt1 ,sagenbuch der ,lausitz 7,leipsic1 #ahfb-ahfc71 i4 #bca sq41 ,no4 #bge2 ,a4 ,wuttke1 ,der deutsche ,volksaberglaube#b 7,berlin1 #ahfi71 p4 #gf1 #ib2 ,f4 ,j4 ,wiedemann1 ,aus dem inneren und usseren ,leben der ,ehsten 7,st4 ,petersburg1 #ahgf71 p4 #cfc4 #gaj ,i4 ,v4 ,zingerle1 op4 cit4 p4 #ajc1 #hhb2 id41 in ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 i4 7#ahec71 p4 #ccj2 ,w4 ,mller1 ,beitrge zur ,volkskunde der ,deutschen in ,mhren 7,vienna and ,olmtz1 #ahic71 p4 #bfe4 ,at ,pergine1 in the ,tyrol1 it was thought that fern-seed gathered with the dew on ,st4 ,john's night had the power of transforming metals 7into gold874 ,see ,ch4 ,schneller1 ,mrchen und ,sagen aus ,wlschtirol 7,innsbruck1 #ahfg71 p4 #bcg1 #bc4 #gaa ,i4 ,v4 ,zingerle1 ,sitten1 ,bruche und ,meinungen des ,tiroler ,volkes1#b pp4 #aij sq41 #aegc4 #gab ,a4 ,schlossar1 8,volksmeinung und ,volksaberglaube aus der deutschen ,steiermark10 ,germania1 ,n4,r41 xxiv4 7#ahia7 p4 #chg4 #gac ,ernst ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben 7,stuttgart1 #aheb71 pp4 #bdb-bdd4 ,m#bbd ,the golden or fiery fern-seed appears to be an emanation of the sun's fire4 #gad ,j4 ,v4 ,grohmann1 ,aberglauben und ,gebruche aus ,bhmen und ,mhren1 p4 #ig1 #fge2 ,w4 ,r4 ,s4 ,ralston1 ,songs of the ,russian ,people1 ,second ,edition 7,london1 #ahgb71 p4 #ih2 ,c4 ,russwurm1 8,aberglaube in ,russland10 ,zeitschrift fr deutsche ,mythologie und ,sittenkunde1 iv4 7#ahei7 p4 #aeb4 #gae ,l4 ,bechstein1 ,deutsches ,sagenbuch 7,leipsic1 #ahec71 p4 #dcj1 ,no4 #ejj2 id41 ,thringer ,sagenbuch 7,leipsic1 #ahhe71 ii4 pp4 #ag sq41 ,no4 #afa4 ,m#bbe ,like fern-seed the mistletoe is gathered at the solstices 7,midsummer and ,christmas7 and is supposed to reveal treasures in the earth2 perhaps1 therefore1 it too is deemed an emanation of the sun's golden fire4 ,the bloom of the oak on ,midsummer ,eve4 #gaf ,for gathering it at midsummer1 see above1 pp4 #hf sq4 ,the custom of gathering it at ,christmas still commonly survives in ,england4 ,at ,york 8on the eve of ,christmas-day they carry mistletoe to the high altar of the cathedral1 and proclaim a public and universal liberty1 pardon and freedom to all sorts of inferior and even wicked people at the gates of the city1 toward the four quarters of heaven40 ,see ,w4 ,stukeley1 ,the ,medallic ,history of ,marcus ,aurelius ,valerius ,carausius1 ,emperor in ,britain 7,london1 #ageg-agei71 ii4 #afd2 ,j4 ,brand1 ,popular ,antiquities of ,great ,britain 7,london1 #ahhb-ahhc71 i4 #ebe4 ,this last custom1 which is now doubtless obsolete1 may have been a relic of an annual period of license like the ,saturnalia4 ,the traditional privilege accorded to men of kissing any woman found under mistletoe is probably another relic of the same sort4 ,see ,washington ,irving1 ,sketch-,book1 8,christmas ,eve10 p4 #adg 7,bohn's edition72 ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 p4 #hh4 #gag ,a4 ,a4 ,afzelius1 ,volkssagen und ,volkslieder aus ,schwedens lterer und neuerer ,zeit 7,leipsic1 #ahdb71 i4 #da sq42 ,j4 ,grimm1 ,deutsche ,mythologie1#d iii4 #bhi2 ,l4 ,lloyd1 ,peasant ,life in ,sweden 7,london1 #ahgj71 pp4 #bff sq4 ,see above1 p4 #fi4 ,in the ,tyrol they say that if mistletoe grows on a hazel-tree1 there must be a treasure under the tree4 ,see ,j4 ,n4 ,ritter von ,alpenburg1 ,mythen und ,sagen ,tirols 7,zurich1 #aheg71 p4 #cih4 ,in ,east ,prussia a similar belief is held in regard to mistletoe that grows on a thorn4 ,see ,c4 ,lemke1 ,volksthmliches in ,ostpreussen 7,mohrungen1 #ahhd-ahhg71 ii4 #bhc4 ,we have seen that the divining-rod which reveals treasures is commonly cut from a hazel 7above1 pp4 #fg sq474 #gah ,above1 pp4 #ij-ib4 #gai ,fern-seed is supposed to bloom at ,easter as well as at ,midsummer and ,christmas 7,w4 ,r4 ,s4 ,ralston1 ,songs of the ,russian ,people1 pp4 #ih sq472 and ,easter1 as we have seen1 is one of the times when fires are ceremonially kindled1 perhaps to recruit the fire of the sun4 #gbj ,miss ,c4 ,s4 ,burne and ,miss ,g4 ,f4 ,jackson1 ,shropshire ,folk-lore 7,london1 #ahhc71 p4 #bdb4 #gba ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 p4 #hh4 #gbb ,pliny1 ,nat4 ,hist4 xvi4 #bea4 #gbc ,above1 pp4 #hb sq4 #gbd ,pliny1 ,nat4 ,hist4 xxxiii4 #id3 8,calx aqua accenditur et ,thracius lapis1 idem oleo restinguitur1 ignis autem aceto maxime et visco et ovo40 #gbe ,see above1 p4 #he4 ,m#bbf ,aeneas and the ,golden ,bough4 ,orpheus and the willow4 #gbf ,virgil1 ,aen4 vi4 #agi-bji4 #gbg ,virgil1 ,aen4 vi4 #chd-daf4 #gbh ,above1 pp4 #hf1 #bhb4 #gbi ,above1 p4 #he4 #gcj ,pausanias1 x4 #cj4 #f4 #gca ,j4 ,six1 8,die ,eriphyle des ,polygnot10 ,mittheilungen des kaiserlich deutschen ,archaeologischen ,instituts1 ,athenische ,abtheilung1 xix4 7#ahid7 pp4 #cch sq4 ,compare my commentary on ,pausanias1 vol4 v4 p4 #che4 #gcb ,the sarcophagus is in the ,lateran ,museum at ,rome4 ,see ,w4 ,helbig1 ,fhrer durch die ffentlichen ,sammlungen ,klassischer ,altertmer in ,rom#b 7,leipsic1 #ahii71 ii4 #dfh4 ,m#bbg ,trees thought by the savage to be the seat of fire because he elicits it by friction from their wood4 #gcc ,see ,the ,magic ,art and the ,evolution of ,kings1 i4 #ai sqq4 #gcd ,die ,edda1 bersetzt von ,k4 ,simrock#h 7,stuttgart1 #ahhb71 p4 #bfd4 #gce ,s4 ,powers1 ,tribes of ,california 7,washington1 #ahgg71 p4 #aga4 #gcf ,s4 ,powers1 ,tribes of ,california1 p4 #bhg4 #gcg ,max ,girschner1 8,die ,karolineninsel ,namluk und ihre ,bewohner10 ,baessler-,archiv1 ii4 7#aiab7 p4 #ada4 #gch ,a4 ,a4 ,macdonell1 ,vedic ,mythology 7,strasburg1 #ahig71 pp4 #ia sq41 referring to ,rigveda1 vi4 #c4 #c1 x4 #gi4 #g1 ii4 #a4 #ad1 iii4 #a4 #ac1 x4 #a4 #b1 viii4 #dc4 #i1 i4 #gj4 #d1 ii4 #a4 #a4 ,compare ,h4 ,oldenberg1 ,die ,religion des ,veda 7,berlin1 #ahid71 pp4 #abj sq4 #gci ,edward ,m4 ,curr1 ,the ,australian ,race 7,melbourne and ,london1 #ahhf-ahhg71 i4 #i1 #ah4 ,m#bbh ,trees that have been struck by lightning are deemed by the savage to be charged with a double portion of fire4 #gdj ,james ,mooney1 8,myths of the ,cherokee10 ,nineteenth ,annual ,report of the ,bureau of ,american ,ethnology1 ,part i4 7,washington1 #aijj7 p4 #dbb1 compare p4 #dce4 #gda ,james ,teit1 ,the ,thompson ,indians of ,british ,columbia1 p4 #cdf 7,the ,jesup ,north ,pacific ,expedition1 ,memoir of the ,american ,museum of ,natural ,history1 ,april1 #aijj74 #gdb ,j4 ,teit1 op4 cit4 p4 #cgd4 #gdc ,the ,shuswap ,indians of ,british ,columbia entertain a similar belief4 ,it has been suggested that the fancy may be based on the observation that cold follows a thunder-storm4 ,see ,g4 ,m4 ,dawson1 8,notes on the ,shuswap people of ,british ,columbia10 ,transactions of the ,royal ,society of ,canada1 ix4 7#ahia7 ,section ii4 p4 #ch4 #gdd ,r4 ,wuttke1 ,schsische ,volkskunde#b 7,dresden1 #aija71 p4 #cfi4 #gde ,henri ,a4 ,junod1 ,the ,life of a ,south ,african ,tribe 7,neuchatel1 #aiab-aiac71 ii4 #bia4 ,the ,thonga imagine that lightning is caused by a great bird1 which sometimes buries itself in the ground to a depth of several feet4 ,see ,h4 ,a4 ,junod1 op4 cit4 ii4 #bij sq4 #gdf ,dr4 ,james ,a4 ,chisholm 7of the ,livingstonia ,mission1 ,mwenzo1 ,n4,e4 ,rhodesia71 8,notes on the ,manners and ,customs of the ,winamwanga and ,wiwa10 ,journal of the ,african ,society1 ,no4 #cf 7,july1 #aiaj71 p4 #cfc4 #gdg ,s4 ,powers1 ,tribes of ,california 7,washington1 #ahgg71 p4 #bhg4 ,the dread of lightning is prominent in some of the customs observed in ,patiko1 a district of the ,uganda ,protectorate4 ,if a village has suffered from lightning1 ropes made of twisted grass are strung from peak to peak of the houses to ward off further strokes4 ,and if a person has been struck or badly shaken1 8an elaborate cure is performed upon him4 ,a red cock is taken1 his tongue torn out1 and his body dashed upon the house where the stroke fell4 ,then the scene changes to the bank of a small running stream1 where the patient is made to kneel while the bird is sacrificed over the water4 ,a raw egg is next given to the patient to swallow1 and he is laid on his stomach and encouraged to vomit4 ,the lightning is supposed to be vomited along with the egg1 and all ill effects prevented40 ,see ,rev4 ,a4 ,l4 ,kitching1 ,on the ,backwaters of the ,nile 7,london1 #aiab71 p4 #bfc4 ,m#bbi ,theory that the sanctity of the oak and the relation of the tree to the sky-god were suggested by the frequency with which oaks are struck by lightning4 #gdh ,see ,the ,magic ,art and the ,evolution of ,kings1 ii4 #cdi sqq4 #gdi ,w4 ,warde ,fowler1 8,the ,oak and the ,thunder-god10 ,archiv fr ,religionswissenschaft1 xvi4 7#aiac7 pp4 #cah sq4 ,my friend ,mr4 ,warde ,fowler had previously called my attention to the facts in a letter dated ,september #agth1 #aiab4 #gej ,dr4 ,w4 ,schlich's ,manual of ,forestry1 vol4 iv4 ,forest ,protection1 by ,w4 ,r4 ,fisher1 ,second ,edition 7,london1 #aijg71 pp4 #ffb sq4 ,mr4 ,w4 ,warde ,fowler was the first to call the attention of mythologists to this work4 #gea ,experiments on the conductivity of electricity in wood go to shew that starchy trees 7oak1 poplar1 maples1 ash1 elm1 sorbus7 are good conductors1 that oily trees 7beech1 walnut1 birch1 lime7 are bad conductors1 and that the conifers are intermediate1 the ,scotch pine in summer being as deficient in oil as the starchy trees1 but rich in oil during winter4 ,it was found that a single turn of ,holz's electric machine sufficed to send the spark through oakwood1 but that from twelve to twenty turns were required to send it through beech-wood4 ,five turns of the machine were needed to send the spark through poplar and willow wood4 ,see ,dr4 ,w4 ,schlich1 ,manual of ,forestry1 vol4 iv4 ,forest ,protection1 ,second ,edition 7,london1 #aijg71 p4 #ffd4 ,in the tropics lightning is said to be especially attracted to coco-nut palms4 ,see ,p4 ,amaury ,talbot1 ,in the ,shadow of the ,bush 7,london1 #aiac71 p4 #gc4 #geb ,as to the ,greek belief and custom1 see ,h4 ,usener1 ,kleine ,schriften1 iv4 7,leipsic and ,berlin1 #aiac71 8,keraunos10 pp4 #dga sqq42 ,the ,magic ,art and the ,evolution of ,kings1 ii4 #cfa4 ,as to the ,roman belief and custom1 see ,festus1 svv4 ,fulguritum and ,provorsum fulgur1 pp4 #ib1 #bbi1 ed4 ,c4 ,o4 ,mller 7,leipsic1 #ahci72 ,h4 ,dessau1 ,inscriptiones ,latinae ,selectae1 vol4 ii4 pars i4 7,berlin1 #aijb7 pp4 #aj sq41 ,nos4 #cjdh-cjef2 ,l4 ,preller1 ,rmische ,mythologie#c 7,berlin1 #ahha-ahhc71 i4 #aij-aic2 ,g4 ,wissowa1 ,religion und ,kultus der ,rmer#b 7,munich1 #aiab71 pp4 #aba sq4 ,by a curious refinement the ,romans referred lightning which fell by day to ,jupiter1 but lightning which fell by night to a god called ,summanus 7,festus1 p4 #bbi74 ,m#bcj ,this explanation of the ,aryan worship of the oak is preferable to the one formerly adopted by the author4 #gec ,j4 ,grimm1 ,deutsche ,mythologie1#d iii4 #fd1 citing a statement that lightning strikes twenty oaks for one beech4 ,the statistics adduced by ,mr4 ,w4 ,warde ,fowler seem to shew that this statement is no exaggeration but rather the contrary4 #ged ,w4 ,warde ,fowler1 8,the ,oak and the ,thunder-god10 ,archiv fr ,religionswissenschaft1 xvi4 7#aiac7 pp4 #cag-cbj4 #gee ,the ,magic ,art and the ,evolution of ,kings1 ii4 #cef sqq4 #gef ,the suggestion is ,mr4 ,w4 ,warde ,fowler's 7op cit4 pp4 #cai sq474 ,m#bca ,the sacredness of mistletoe was perhaps due to a belief that the plant fell on the tree in a flash of lightning4 #geg ,pliny1 ,natur4 ,hist4 xvi4 #bdi4 #geh ,see above1 p4 #he4 #gei ,j4 ,grimm1 ,deutsche ,mythologie1#d i4 #aec4 ,see above1 p4 #he4 ,m#bcb ,hence the stroke of mistletoe that killed ,balder may have been a stroke of lightning4 #gfj ,this interpretation of ,balder's death was anticipated by ,w4 ,schwartz 7,der ,ursprung der ,mythologie1 ,berlin1 #ahfj1 p4 #agf71 who cut the whole knot by dubbing ,balder 8the ,german thunder-and-lightning god0 and mistletoe 8the wonderful thunder-and-lightning flower40 ,but as this learned writer nursed a fatal passion for thunder and lightning1 which he detected lurking in the most unlikely places1 we need not wonder that he occasionally found it in places where there were some slight grounds for thinking that it really existed4 ,m#bcc ,the ,king of the ,wood and the ,golden ,bough4 #gfa ,on the relation of the priest to ,jupiter1 and the equivalence of ,jupiter and ,juno to ,janus 7,dianus7 and ,diana1 see ,the ,magic ,art and the ,evolution of ,kings1 ii4 #cgf sqq4 ,m#bcd ,looking back at the end of the journey4 ,m#bce ,the movement of human thought in the past from magic to religion4 ,m#bcf ,the movement of thought from religion to science4 ,m#bcg ,contrast between the views of natural order postulated by magic and by science respectively4 ,m#bch ,the scientific theory of the world not necessarily final4 ,m#bci ,the shadow across the path4 #gfb 8,i quite agree how humiliating the slow progress of man is1 but every one has his own pet horror1 and this slow progress or even personal annihilation sinks in my mind into insignificance compared with the idea or rather ,i presume certainty of the sun some day cooling and we all freezing4 ,to think of the progress of millions of years1 with every continent swarming with good and enlightened men1 all ending in this1 and with probably no fresh start until this our planetary system has been again converted into red-hot gas4 ,sic transit gloria mundi1 with a vengeance0 7,more ,letters of ,charles ,darwin1 edited by ,francis ,darwin1 ,london1 #aijc1 i4 #bfj sq474 #gfc ,since this passage was written the hope which it expresses has been to some extent strengthened by the discovery of radium1 which appears to prolong indefinitely the prospect of the duration of the sun's heat1 and with it the duration of life on its attendant planets4 ,see 7,sir7 ,george ,howard ,darwin's ,presidential ,address to the ,british ,association1 ,report of the #geth ,meeting of the ,british ,association for the ,advancement of ,science 7,south ,africa1 #aije71 pp4 #bh sq42 ,f4 ,soddy1 ,the ,interpretation of ,radium1 ,third ,edition 7,london1 #aiab71 pp4 #bdj sqq42 ,e4 ,rutherford1 ,radio-active ,substances and their ,radiations 7,cambridge1 #aiac71 pp4 #fec-fef4 ,at the same time it should be borne in mind that even if the atomic disintegration and accompanying liberation of energy1 which characterize radium and kindred elements1 should prove to be common in different degrees to all the other elements and to form a vast and till lately unsuspected store of heat to the sun1 this enormous reserve of fuel would only defer but could not avert that final catastrophe with which the solar system and indeed the whole universe is remorselessly threatened by the law of the dissipation of energy4 ,m#bdj ,the web of thought4 ,m#bda ,nemi at evening3 the ,ave ,maria bell4 #gfd ,see above1 vol4 i4 pp4 #ae sq4 ,m#bdb ,snake ,stones in the ,highlands4 #gfe ,alexander ,carmichael1 ,carmina ,gadelica1 ,hymns and ,incantations with ,illustrative ,notes on ,words1 ,rites1 and ,customs1 dying and obsolete3 orally collected in the ,highlands and ,islands of ,scotland and translated into ,english 7,edinburgh1 #aijj71 ii4 #cab4 ,m#bdc ,witches as cats among the ,oraons4 #gff ,above1 vol4 i4 pp4 #cae sqq4 #gfg ,the late ,rev4 ,p4 ,dehon1 ,s4,j41 8,religion and ,customs of the ,uraons10 ,memoirs of the ,asiatic ,society of ,bengal1 vol4 i4 ,no4 #i 7,calcutta1 #aijf71 p4 #ada4 ,m#bdd ,african parallels to ,balder4 ,m#bde ,the worshipful ghost in the cave4 ,m#bdf ,the man who could only be killed by the stalk of a gourd4 #gfh 8,every clan 7,familienstamm7 has a definite thing which is forbidden to all the members of the clan1 whether it be a particular kind of meat1 or a certain fish1 or as here the stalk of a gourd40 #gfi 8,the place in ,nguu1 where the ghost is said to dwell40 #ggj 8,in ,ukami40 #gga ,c4 ,velten1 ,schilderungen der ,suaheli 7,gttingen1 #aija71 pp4 #aie-aig4 ,m#bdg ,the man who could only be killed by a splinter of bamboo4 #ggb ,miss ,alice ,werner1 ,the ,natives of ,british ,central ,africa 7,london1 #aijf71 p4 #hb4 ,in a letter ,miss ,werner tells me that she learned these particulars at ,blantyre in #ahic1 and that the chief lived in the neighbourhood of ,mlanje4 #ggc ,rev4 ,henry ,rowley1 ,twenty ,years in ,central ,africa 7,london1 ,n4,d471 pp4 #cf sqq4 ,for a reference to this and all the other works cited in this ,note ,i am indebted to the kindness of ,miss ,alice ,werner4 #ggd ,rev4 ,david ,clement ,scott1 ,a ,cyclopaedic ,dictionary of the ,mang'anja ,language spoken in ,british ,central ,africa 7,edinburgh1 #ahib71 p4 #cae4 ,m#bdh ,the man who could only be killed by a copper needle4 #gge ,edward ,steere1 ,swahili ,tales 7,london1 #ahgj71 pp4 #dda-dec4 ,the young man in the story is spoken of now as the nephew and now as the son of the man he murdered4 ,probably he was what we should call a nephew or brother's son of his victim2 for under the classificatory system of relationship1 which seems to prevail among the ,bantu stock1 to whom the ,swahili belong1 a man regularly calls his paternal uncle his father4 ,m#bdi ,these stories confirm the view that ,balder may have been a real man who was deified after death4 #ggf ,above1 vol4 i4 pp4 #ajd sq4 ,m#bej ,two species of mistletoe1 the ,viscum album and the ,loranthus europaeus4 ,common mistletoe 7,viscum album74 #ggg ,virgil1 ,aen4 vi4 #bje sqq43-- 8,quale solet silvis brumali frigore viscum ,fronde virere nova1 quod non sua seminat arbos1 ,et croceo fetu teretis circumdare truncos3 ,talis erat species auri frondentis opaca ,ilice1 sic leni crepitabat bractea vento40 #ggh ,w4 ,schlich1 ,manual of ,forestry1 vol4 iv4 ,forest ,protection1 by ,w4 ,r4 ,fisher1 ,m4,a41 ,second ,edition 7,london1 #aijg71 p4 #dab4 ,french peasants about ,coulommiers think that mistletoe springs from birds' dung4 ,see ,h4 ,gaidoz1 8,bulletin critique de la ,mythologie ,gauloise10 ,revue de l',histoire des ,religions1 ii4 7#ahhj7 p4 #gf4 ,the ancients were well aware that mistletoe is propagated from tree to tree by seeds which have been voided by birds4 ,see ,theophrastus1 ,de ,causis ,plantarum1 ii4 #ag4 #e2 ,pliny1 ,naturalis ,historia1 xvi4 #bdg4 ,pliny tells us that the birds which most commonly deposited the seeds were pigeons and thrushes4 ,can this have been the reason why ,virgil 7,aen4 vi4 #aij sqq47 represents ,aeneas led to the ,golden ,bough by a pair of doves8 #ggi ,james ,sowerby1 ,english ,botany1 xxi4 7,london1 #ahje7 p4 #adgj4 #ghj ,c4 ,fraas1 ,synopsis ,plantarum ,florae ,classicae 7,munich1 #ahde71 p4 #aeb4 #gha ,h4 ,o4 ,lenz1 ,botanik der alten ,griechen und ,rmer 7,gotha1 #ahei71 p4 #eig1 quoting ,pollini4 #ghb ,j4 ,lindley and ,t4 ,moore1 ,the ,treasury of ,botany1 ,new ,edition 7,london1 #ahgd71 ii4 #abbj4 ,a good authority1 however1 observes that mistletoe is 8frequently to be observed on the branches of old apple-trees1 hawthorns1 lime-trees1 oaks1 etc41 where it grows parasitically40 ,see ,j4 ,sowerby1 ,english ,botany1 xxi4 7,london1 #ahje7 p4 #adgj4 #ghc ,encyclopaedia ,britannica1 ,ninth ,edition1 x4 #fhi1 s4v4 8,gloucester40 #ghd ,h4 ,gaidoz1 8,bulletin critique de la ,mythologie ,gauloise10 ,revue de l',histoire des ,religions1 ii4 7#ahhj7 pp4 #ge sq4 #ghe ,angelo de ,gubernatis1 ,la ,mythologie des ,plantes 7,paris1 #ahgh-ahhb71 ii4 #baf sq4 ,as to the many curious superstitions that have clustered round mandragora1 see ,p4 ,j4 ,veth1 8,de ,mandragora10 ,internationales ,archiv fr ,ethnographie1 vii4 7#ahid7 pp4 #aii-bje2 ,c4 ,b4 ,randolph1 8,the ,mandragora of the ,ancients in ,folk-lore and ,medicine10 ,proceedings of the ,american ,academy of ,arts and ,sciences1 vol4 xl4 ,no4 #ab 7,january1 #aije71 pp4 #dhg-ecg4 ,m#bea ,loranthus europaeus4 #ghf ,w4 ,schlich1 ,manual of ,forestry1 vol4 iv4 ,forest ,protection1 ,second ,edition 7,london1 #aijg71 pp4 #dae-dag4 #ghg ,e4 ,b4 ,stebbing1 8,the ,loranthus ,parasite of the ,moru and ,ban ,oaks10 ,journal and ,proceedings of the ,asiatic ,society of ,bengal1 ,new ,series1 v4 7,calcutta1 #aiaj7 pp4 #ahi-aie4 ,the ,loranthus vestitus 8is a small branching woody plant with dirty yellowish green leaves which are dark shining green above4 ,it grows in great clumps and masses on the trees1 resembling a giant mistletoe4 ,the fruit is yellowish and fleshy1 and is almost sessile on the stem1 which it thickly studs0 7ib41 p4 #aib74 ,the writer shews that the parasite is very destructive to oaks in ,india4 #ghh ,h4 ,o4 ,lenz1 ,botanik der alten ,griechen und ,rmer 7,gotha1 #ahei71 p4 #eih1 notes #aea and #aeb4 #ghi ,c4 ,fraas1 ,synopsis ,plantarum ,florae ,classicae 7,munich1 #ahde71 p4 #aeb4 #gij ,h4 ,o4 ,lenz1 ,botanik der alten ,griechen und ,rmer 7,gotha1 #ahei71 pp4 #eii sq4 ,m#beb ,both sorts of mistletoe known to the ancients and designated by different words4 #gia ,theophrastus1 ,historia ,plantarum1 iii4 #g4 #e1 iii4 #af4 #a1 ,de ,causis ,plantarum1 ii4 #ag2 ,pliny1 ,nat4 ,hist4 xvi4 #bde-bdg4 ,compare ,dioscorides1 ,de materia medica1 ii4 #ic 7#ajc71 vol4 i4 pp4 #ddb sq41 ed4 ,c4 ,sprengel 7,leipsic1 #ahbi-ahcj71 who uses the form ixos instead of ixia4 ,both ,dioscorides 7l4c47 and ,plutarch 7,coriolanus1 #c7 affirm that mistletoe 7ixos7 grows on the oak 772 and ,hesychius quotes from ,sophocles's play ,meleager the expression 8mistletoe-bearing oaks0 7 1 ,hesychius1 s4v474 ,m#bec ,doubts as to the identification of the ancient names for mistletoe4 #gib ,theophrastus1 ,opera quae supersunt omnia1 ed4 ,fr4 ,wimmer 7,paris1 #ahff71 pp4 #ecg1 #ede1 #edf1 s4vv4 1 1 4 #gic ,f4 ,fraas1 ,synopsis ,plantarum ,florae ,classicae 7,munich1 #ahde71 p4 #aeb4 #gid ,h4 ,o4 ,lenz1 ,botanik der alten ,griechen und ,rmer 7,gotha1 #ahei71 p4 #eig1 notes #adg and #adh4 #gie ,theophrastus1 ,de ,causis ,plantarum1 ii4 #ag4 #b1 7 7 1 77 4 ,m#bed ,did ,virgil compare the ,golden ,bough to common mistletoe or to ,loranthus8 ,some enquirers decide in favour of ,loranthus4 #gif ,his letter is undated1 but the postmark is ,april #bhth1 #ahhi4 ,sir ,francis ,darwin has since told me that his authority is ,kerner von ,marilaun1 ,pflanzenleben 7#ahhh71 vol4 i4 pp4 #aie1 #aif4 ,see ,anton ,kerner von ,marilaun1 ,the ,natural ,history of ,plants1 translated and edited by ,f4 ,w4 ,oliver 7,london1 #ahid-ahie71 i4 #bjd sqq4 ,according to this writer 8the mistletoe's favourite tree is certainly the ,black ,poplar 7,populus nigra74 ,it flourishes with astonishing luxuriance on the branches of that tree4444 ,mistletoe has also been found by way of exception upon the oak and the maple1 and upon old vines0 7op4 cit4 i4 #bje74 #gig ,prof4 ,p4 ,j4 ,veth1 8,de leer der signatuur1 ,,iii4 ,de mistel en de riembloem10 ,internationales ,archiv fr ,ethnographie1 vii4 7#ahid7 p4 #aje4 ,the ,dutch language has separate names for the two species3 mistletoe is mistel1 and ,loranthus is riembloem4 #gih ,his letter is dated #ahth ,february1 #aijh4 ,m#bee ,reason for preferring common mistletoe4 ,perhaps ,virgil confused the two species4 #gii ,but ,sir ,francis ,darwin writes to me3--8,i do not quite see why ,loranthus should not put out leaves in winter as easily as ,viscum1 in both cases it would be due to unfolding leaf buds2 the fact that ,viscum has adult leaves at the time1 while ,loranthus has not1 does not really affect the matter40 ,however1 ,mr4 ,paton tells us1 as we have just seen1 that in winter the ,loranthus growing on the oaks of ,mount ,athos has no leaves1 though its yellow berries are very conspicuous4