101.1Bodin, 337, 367, citing Saint Jerome’sLife of Saint Hilarion. Concerning Hilarion’s sense of smell, see Middleton, 89.
101.2Turner,Polynesia, 394.
101.3i. Macdonald, 204.
101.4Von Wlislocki,Volksgl. Sieb. Sachs., 118.
101.5B. W. Schiffer, in iii.Am Urquell, 200.
102.1Töppen, 101.
102.2vii.Rev. Trad. Pop., 617.
103.1Henderson, 223, 175. See also Addy, 73, 79, 80, for analogous examples in this country.
103.2Scot, 219.
104.1Quoted by Liebrecht,Gerv. Tilb., 119, 220, from Jean Bapt. Thiers,Traité des Superstitions, 1697. Modern examples may be found in iii.Am Urquell, 84; Von Wlislocki,Volksgl. Mag., 75; vi.Mélusine, 32. The psalm is cix. in our Bibles.
105.1I have given two versions of this legend, vi.F.L. Journal, 125. See also iv.Mélusine, 122; Sauvé, 238; Thorpe, iii.N. Myth., 9, from Müllenhoff; Müller,Siebenb. Sagen, 148.
105.2Knoop, in iii.Zeits. des Volksk., 233.
107.1Emma Altmann, in iv.Zeits. f. Volksk., 271.
107.2Thorpe, ii.N. Myth., 189, from Thiele. An analogous case is given by Ostermann, 515, as occurring at Friuli.
107.3ii.Folklore, 292.
107.4Ellis,Ewe-speaking Peoples, 51.
108.1C. A. Frazer, in vi.Journ. Am. F.L., 191.
108.2ii. Witzschel, 267; Wolf,Nied. Sagen, 343; Grimm,Teut. Myth., 1803. The superstition has been carried in this form by Germans across the Atlantic. iv.Journ. Am. F.L., 324; vii. 114.
108.3Von Wlislocki,Volksgl. Zig., 111.
109.1County F.L., Suffolk, 190, quoting Zincke’sMaterials for the History of Wherstead.
109.2Edward Peacock, in ii.F.L. Journ., 122, quoting Drakard’sStamford Newsfor 15th Oct. 1833.
110.1vi.N. and Q., 8th ser., 6, quoting letter from Mr. W. H. Berry in theDiss Expressof 23rd March 1894.
110.2Grimm,Teut. Myth., 1800, 1803.
110.3J. Tuchmann, in iv.Mélusine, 320, citing Wuttke.
110.4Ibid., citing a variety of cases; Monseur, 92; Liebrecht,Gerv. Tilb., 219, quoting Thiers,Traité des Superstitions; ii. Witzschel, 270; Grimm,Teut. Myth., 1805, 1824; Atkinson, 104; Henderson, 218, 221; F. Starr, in iv.Journ. Am. F.L., 324; J. H. Porter, in vii.ibid., 116. Cf. Knoop,Posen, 79.
111.1Scot, 230, quotingM. Mal.Bodin gives from Spranger substantially the same account. Bodin, 334. See also iv.Mélusine, 320.
111.2vi.Mélusine, 229; Von Wlislocki,Volksgl. Mag., 156; ii. Witzschel, 270; iii.Am Urquell, 238. Cf. a weird story,ibid., 317.
111.3Tuchmann, in vi.Mélusine, 229.
111.4iv.Mélusine, 320; vi. 89; ii. Witzschel, 265; iv.Journ. Am. F.L., 126.
112.1iv.Journ. Am. F.L., 126; vi. 70; Bodin, 333; vi.Mélusine, 228.
112.2ii. Dobrizhoffer, 267.
112.3Töppen, 35.
112.4Henderson, 187.
112.5County F.L., Suffolk, 192, 202. See an elaborate spell, Henderson, 220.
113.1Nichols,loc. cit.
113.2Wolf,Nied. Sagen, 376, quoting De Lancre,Tableau de l’inconstance des mauvais anges et démons(Paris, 1613), 348.
113.3iv.Zeits. f. Volksk.257.
114.1R. Scot, 66; Wolf,Nied. Sagen, 346; Monseur, 92; Harou, 54; Tuchmann, in vi.Mélusine, 89; iv., 320; C. Dirksen, in iv.Zeits. des Vereins, 324. An Italian woman whose milk was deficient enclosed a drop or two in a nutshell, with similar results on the witch. Ostermann, 376.
114.2Georgeakis, 342.
114.3i.Rivista, 386, 462, 935; vi.Mélusine, 108.
115.1Leland,Etruscan, 360, quoting theSecoloof Milan for 3rd March 1891. See alsoibid., 282, 359, 361; Ostermann, 519. Midnight is in general the proper time for performing the ceremony of boiling.
118.1Von Wlislocki,Volksgl. Zig., 134.
118.2ii. Laisnel de la Salle, 24.
118.3H. Prahn, in i.Zeits. des Vereins, 182.
119.1Von Wlislocki,Volksgl. Zig., 134.
119.2Ibid.,Volksleb. Mag., 34; iv. Kobert, 82.
119.3Wilken,Haaropfer, 80. For the Wendish maiden an alternative is “eine unpaarige Zahl Haare vom Gemächte ganz klein zu schneiden, dass sie nicht mehr sichtbar sind, und in Kartoffelen den Geliebten genieszen zu lassen.” Conversely, “wenn bei den Wenden ein Bursche von einem Mädchen geliebt sein will, so soll er sich Haare von ihrem Gemächte verschaffen, sie in eine Nähnadel einfädeln und so bei sich tragen.”Ibid.
119.4Von Wlislocki,Siebenb. Sachs., 57.
119.5Bourke, 219, quoting a story from Paullini,Dreck Apotheke(Frankfort, 1696).
120.1Von Wlislocki,Volksgl. Zig., 82, 203. The last seems also a Transylvanian Saxon charm.Ibid.,Siebenb. Sachs., 203.
120.2Ibid.,Volksleb. Mag., 78; ii. Brand, 605, quotingThe Comical Pilgrim’s Pilgrimage into Ireland.
121.1A. F. Dörfler, in iii.Am Urquell, 269. A still more repulsive Gipsy charm is reported by Dr. von Wlislocki, in which the hair, saliva, blood, nail-parings, etc., of the man are worked up into a dough and formed into a rough figure supposed to represent him. The treatment of the figure is analogous to the other cases cited.Volksgl. Zig., 104.
121.2Leland,Gip. Sorc., 134. I have not traced the authority for this: probably it is Dr. von Wlislocki.
121.3Wilken,Haaropfer, 79, citing Von Schulenburg,Wendisches Volksthum.
121.4F. Starr, in iv.Journ. Am. F.L., 323.
121.5Apuleius,Golden Ass, iii.
122.1Wilken,Haaropfer, 79, citing Wuttke. Wilken also mentions, but does not detail, a hair-philtre among the Alfurs of Buru, in the East Indies.
122.2Krauss,Sitte und Brauch, 168, citing Vuk.
122.3Julie Filippi, in ix.Rev. Trad. Pop., 462. The same tale is told at Friuli concerning the amours of a Benedictine monk of the abbey of Moggio. Ostermann, 317. See alsosupra,p. 66.
122.4i. Mannhardt, 48.
122.5Von den Steinen, 558.
123.1Wilken,Haaropfer, 80 notes, citing Wuttke.
123.2Gregor, 86; Monseur, 34; ii. Witzschel, 286; Prahn, in i.Zeits. des Vereins, 182; iii.Am Urquell, 59; v., 81; Von Wlislocki,Volksleb. Mag.76; Bourke, 216.
123.3Von Wlislocki,Volksleb. Mag., 34.
123.4Tuchmann in vi.Mélusine, 110.
123.5Bourke, 223.
124.1Grimm,Teut. Myth., 1747; W. R. Paton, in v.Folklore, 277, citing three MSS. in his own possession. Aubrey (Gentilisme, 43) conjectures with plausibility that the sport calledcocklebreadis a relic of this.
124.2Owen, 142; Harou, 17.
124.3Feilberg, in iii.Am Urquell, 4.
124.4Von Wlislocki,Siebenb. Sachs., 57; iii.Am Urquell, 62.
124.5Wolf,Nied. Sagen, 367; Ostermann, 310.
125.1Von Wlislocki,Volksgl. Zig., 134;Volksdicht., 150; iii.Am Urquell, 12, 62, 93.
125.2Dörfler, in iii.Am Urquell, 269, 270. Cf.ibid., 3.
125.3Von Wlislocki,Volksleb. Mag., 141. Cf. Ostermann, 316.
125.4Von Henrici, in iv. Kobert, 92, 96; iii.Am Urquell, 4, 12, 13; iv., 98; Von Wlislocki,Volksleb. Mag., 69, 70, 71;Volksgl. Zig., 133;Volksgl. Mag., 142;Siebenb. Sachs., 203; Felicina Giannini-Finucci, in xi.Archivio, 453; Ostermann, 310; Rev. W. Gregor in letter to me dated 8th Sept. 1893; Bourke, 217, 218; i.Sax. Leechd., xlv., quoting the Italian philosopher Cæsalpinus; Strack, 8, 15, 17, quoting a medical work of the seventeenth century and other authorities; Leland,Etr. Rom., 294; v.Folklore, 277; Von den Steinen, 558. An analogous superstition at Siena, see G. B. Corsi, in xiii.Archivio, 475.
125.5i.Sax. Leechd., xlv., quoting the Shrift-book of Ecgbert, Archbishop of York; Strack, 15, quoting that of Theodore of Canterbury; Bourke, 217, 219, citing various authors; iii.Am Urquell, 268, 269; Von Wlislocki,Volksleb. Mag., 71; Rev. W. Gregor, in the above-cited letter, explains that this is the philtre referred to by him,op. cit., 86.
126.1Scot, 63; Bourke, 216, 217, citing various authors; vii.Journ. Am. F.L., 133; Krauss,Sitte und Brauch, 167; Von Wlislocki,Volksgl. Zig., 82, 104. Aubrey (Gentilisme, 44) notices in Burchard’s Decrees a reference to a custom on the part of women for the purpose of awakening love, analogous to the nasty Annamite story (Landes, 150) citedsuprà, vol. i., p. 76. Among the authorities cited in this and preceding notes may also be found details of the means of destroying the charms by burning, treading out, and otherwise treating the substances referred to.
126.2Von Wlislocki,Volksleb. Mag., 76.
126.3Von Wlislocki, in iii.Am Urquell, 12.
126.4Von Wlislocki,Volksgl. Zig., 132.
126.5Liebrecht,Gerv. Tilb., 72 note, apparently quoting Fin Magnussen; De Mensignac, 19.
127.1Gigli, 83.
127.2vii.Rep. Bur. Ethn., 380. A similar ceremony with different words,ibid., 383.
127.3Aug. Baumgart, in iv.Zeits. des Vereins, 83; Pigorini-Beri, 64.
127.4Similarly for a cat. Finamore,Trad. Pop. Abr., 231, 232; De Mensignac, 76.
127.5Grimm,Teut. Myth., 1785.
128.1Grimm,Teut. Myth., 1828; Thorpe, ii.N. Myth., 108.
128.2iii.L’Anthropologie, 194. Another food-philtre is mentioned by Von den Steinen, 558.
128.3Dörfler, in iii.Am Urquell, 268.
128.4Von Wlislocki, iii.Am Urquell, 12. Another Gipsy charm applied to clothing is given by Dr. von Wlislocki,Volkgsl. Zig., 134. I need not detail it. In a Chaldean incantation already quoted, the victim complains: “He has taken the enchanted philtre and has soiled my garment with it.” Lenormant, 61. We may surmise that it consisted of some of the nasty compounds referred to in previous paragraphs; but the translation is too uncertain to lay any stress on it.
129.1iv.Zeits des Vereins, 159, citing Wuttke.
129.2Lucian,Hetairai, Dial. iv.
129.3P. Sartori, in iv.Zeits. des Vereins, 159.
129.4Von Wlislocki,Siebenb. Sachs., 77.
130.1Garnett, ii.Wom. Turk., 237.
130.2Mrs. French-Sheldon, in xxi.Journ. Anthr. Inst., 364. The power of a white man is especially dreaded; but, as I understand Mrs. French-Sheldon, the objection to part with the cloth applies to all men, irrespective of colour.
130.3Von Wlislocki,Volksgl. Zig., 133.
131.1Von Wlislocki,Siebenb. Sachs., 75, 203.
131.2Von Wlislocki,Volksleb. Mag., 34.
131.3Krauss,Sitte und Brauch, 165.
132.1vi.Journ. Am. F.L., 69.
132.2Mrs. Latham, in i.F.L. Record, 44; Roth, in xxii.Journ. Anthr. Inst., 235. Elsewhere in England you are advised to burn your hair when cut off, lest the birds carry it away; but what the result of their doing so would be I do not know. Addy, 142.
132.3Grimm,Teut. Myth., 1804, 1822.
132.4Zingerle,Sitten, 28.
133.1Liebrecht, 333.
133.2Mrs. Fanny D. Bergen, in iv.Journ. Am. F.L., 153. Brain fever was even feared in Massachusetts. Sarah B. Farmer, in vii.Journ. Am. F.L., 252.
133.3Von Wlislocki,Volksgl. Zig., 81. This is the belief concerning birds in Swabia. Grimm,Teut. Myth., 1804.
133.4xxii.Journ. Anthr. Inst., 42, 116.
133.5i. Binger, 371.
133.6vi.Mélusine, 46.
133.7Bent, 274.
134.1Whymper, in viii.Trans. Ethn. Soc., N.S., 174.
134.2i.Mélusine, 583, quotingLe Tour du Monde.
134.3Von den Steinen, 558.
134.4Taylor, 206 note, 207.
134.5ii.Mélusine, 360.
134.6B. W. Schiffer. in iv.Am Urquell, 74.
134.7Hershon,Talmudic Miscellany(Boston, 1880), quoted by Bourke, 347. Compare the reason for the Australian native’s objection to passing under a leaning tree, or to being stepped over, when lying down, by a woman. iii. Curr, 179; ii. 301.
135.1Aulus Gellius, x. 15.
135.2iv.Sacred Books of the East, 186.
136.1xxx.Sacred Bks., 164, 62. Cf. iii.N. Ind. N. and Q., 190.
136.2i.N. Ind. N. and Q., 76.
136.3ii. Mitford, 266. So, too, in Korea, “old gentlemen keep a little bag in which they assiduously collect the combings of their hair, the strokings of their beard, and parings of their nails, in order that all that belongs to them may be duly placed in their coffin at death.” Griffis, 271.
137.1Wilken,Haaropfer, 52, 50, 51.
137.2De Mensignac, 9, citing Anne Raffenel,Nouveau Voyage dans les Pays des Nègres, and Hovelacque,Les Nègres de l’Afrique sus-Equatoriale. Mungo Park, 246, also describes the ceremony, but does not mention the special point now under consideration.
137.3Dorsey,Omaha Sociology, 249.
138.1i.Mélusine, 549; i. Kirby, 91.
138.2Webster, 71.
138.3Arnason, ii.Sagen, 250.
139.1Hillner, 21.
139.2Ostermann, 375.
139.3Zanetti, 145; Finamore,Trad. Pop. Abr., 69, 161, 163; ii. De Nino, 29. On the other hand, if a suckling woman give bread to a she-goat and eat what the latter leaves, the milk passes from the goat to her. Finamore,op. cit., 167.
139.4ii. De Nino, 30; Zanetti, 148; Ostermann, 378.
140.1Von Wlislocki,Volksleben Mag., 81.
140.2Timmins, 213; Featherman,Nigritians, 364; Speke, 163, 205; Moore,Africa, 35.
140.3Kohlrusch, 340.
140.4Liebrecht, inGerv. Tilb., 240, quoting Thiers.
140.5Grimm,Teut. Myth., 1795.
140.6Temme,Volkss. Altm., 77.
141.1iii.Am Urquell, 55, 212; iv., 274. Hot embers on otherexcretacause diarrhœa, in Italy at least. Zanetti, 58.
141.2De Mensignac, 110.
141.3Schiffer, in iii.Am Urquell, 53; Spiess,Obererz., 38.
141.4viii.Rev. Trad. Pop., 546.
141.5Addy, 125. The same superstition has recently been reported in the case of an old woman who died a few years ago at Mawgan in Cornwall. v.Folklore, 343. Compare the mythological reasons as to nail-parings,suprà,p. 138, as to hair,p. 133, and the Korean practice,p. 136, note.
141.6J. B. Andrews, in ix.Rev. Trad. Pop., 113.
142.1M. Angelini, in xiii.Archivio, 21; Finamore,Trad. Pop. Abr., 129.
142.2Krauss,Sitte und Brauch, 546. At Lesbos he throws it behind the oven, and asks the oven for an iron tooth to crunch marbles and eat biscuits. Georgeakis, 331. To the same order of ideas belongs the custom, said to prevail among the Hindus, of throwing their milk-teeth into a dung-pit and praying that their new teeth may grow as fast as a dung-heap does. i.N. Ind. N. and Q., 102, citing G. T. Lushington, inJourn. As. Soc. Bengal, 1833.
142.3Grimm,Teut. Myth., 1797.
143.1iii.Am Urquell, 198, from the collection of Dr. Colerus of Berlin. The same remedy is prescribed by Etmuller (Opera, Lyons, 1690), quoted Bourke, 412. It is also mentioned by Pettigrew, 97.
144.1Liebrecht, inGerv. Tilb., 245, quoting Thiers; vii.N. and Q., 8th ser., 6.
144.2ii. Brand, 589, citing Shaw,History of the Province of Moray.
144.3Tuchmann, in vi.Mélusine, 86.
144.4Ploss, ii.Kind, 221.
144.5Von Wlislocki,Siebenb. Sachs., 85.
144.6iii.Am Urquell, 198.
145.1i.Sax. Leechd., 333.
145.2Bourke, 425, 421. For further examples, see Ploss, ii.Kind, 221; Black, 39; Tylor, ii.Prim. Cul., 364. In reference to the case, cited from Bastian by Dr. Tylor, of the ceremony in Malabar for expelling a demon by flogging the patient to a tree, nailing him there by the hair, and then cutting him loose, it may be interesting to mention that, at a recent meeting of the Folklore Society, a nail with hair still attached was exhibited from Ceylon; and it was stated by the exhibitor that the usual practice was totearthe patient loose.
146.1Bourke, 413. A similar prescription used by the Transylvanian Saxons. Von Wlislocki,Siebenb. Sachs., 86.
146.2Pliny,Nat. Hist., xxviii. 23.
146.3ii. Witzschel, 273.
147.1Marcellus, xxxiii. 26. I have thought it needless to discuss the rite at length, as it is well known. In England, the tree usually chosen is an ash. The best account of the rite that I know is given by Gaidoz,Vieux Rite, 15. See also White,Nat. Hist. Selborne, letter xxviii. to Daines Barrington; Kuhn und Schwartz, 443;County Folklore, Suffolk, 26; Ploss, ii.Kind, 221; ii. Brand, 590. It is also in use for sick sheep. Grimm,Teut. Myth., 1816.
148.1A. F. Dörfler, in iii.Am Urquell, 269; Von Wlislocki,Volksgl. Mag., 140.
148.2A. F. Dörfler, in iii.Am Urquell, 269. A parallel remedy is prescribed tohealamanof impotence. Von Wlislocki,Volksgl. Mag., 140. The strength of the dead man is here probably intended to pass into the living.
148.3Von Wlislocki,Siebenb. Sachs., 85, 97.
149.1Von Wlislocki, in iii.Am Urquell, 11.
149.2R. Scot, 222. Scot suggests, in one of his sarcastic asides, that Saint Mary “perhaps hath the curing thereof by patent.”
150.1Von Wlislocki, in iii.Am Urquell, 11.
150.2iii.Am Urquell, 197; i., 19; ii., 27; Töppen, 45; Strack, 25; ii. Witzschel, 283; Grimm,Teut. Myth., 1802. In Alabama, the splinters are buried at the foot of the tree. v.Journ. Am. F.L., 21.
151.1ii.Bull. de F.L., 8.
151.2Aubrey,Miscellanies, 138. Compare the direction in Maine, New England, to cure a wart by crossing it with a knife until the blood comes, and then cross the bark of an apple-tree with the bloody knife. v.Journ. Am. F.L., 320.
151.3Black, 39. He notes a further modern degradation of the rite in Scotland, where it was not thought necessary even to touch the tooth with the nail. Compare the practice with regard to warts. Northall, 139.
151.4Kuhn,Märkische Sagen, 384.
151.5ii.Bull. de F.L., 7; Harou, 32.
151.6Grimm,Teut. Myth., 1802.
152.1Von Wlislocki,Siebenb. Sachs., 107.
152.2H. Volksmann, in iv.Am Urquell, 278.
152.3Prof. Haddon, in iv.Folklore, 351, 356; L. L. Duncan, in v.ibid., 199.
153.1i.N. Ind. N. and Q., 70; iv., 78.
153.2Krauss,Sitte und Brauch, 547.
153.3J. G. Owens, in iv.Journ. Am. F.L., 124.
154.1Strack, 88.
154.2Leland,Etr. Rom., 287.
154.3Marcellus, ix. 106; xxvi. 129; xxxvi. 28; xvi. 88. Plenty of such prescriptions are to be found in Marcellus. Prescriptions like the first are common in folk-medicine, and have been gravely prescribed by physicians of repute. The earliest example is found in Herod. ii. 111, prescribed by an oracle.
155.1Liebrecht,Gerv. Tilb., 245, quoting Thiers; Black, 35; Marcellus, xii. 24.
156.1Bourke, 412,et seqq.; Strack, 88; Sauvé, 271; Pettigrew, 75, 76; Ploss, ii.Kind, 221; Liebrecht, inGerv. Tilb., 242, 243, quoting Thiers; De Gubernatis,Trad. Pop., 27; Zanetti, 59, 63; i. Laisnel, 155; Von Wlislocki,Siebenb. Sachs., 86, 91, 95; iv.Am Urquell, 141; i.F.L. Record, 49; x.Archivio, 411 (cf. Zanetti, 58; iii.Am Urquell, 247); Finamore,Trad. Pop. Abruz., 160; Zingerle,Sagen, 470; Ostermann, 439; Pluquet, 43; ix.Rev. Trad. Pop., 708.
156.2Grimm,Teut. Myth., 1813; Von Wlislocki, in iv.Am Urquell, 70; iii., 11;Siebenb. Sachs., 67, 86, 201;Volksgl. Mag., 140; Krauss,Sitte und Brauch, 534. The German settlers in the Land beyond the Forest forbid a child’s bath-water to be thrown out of doors at night; nor may it be thrown where it may be trodden on, else the child will lose its sleep, or, as some say, die. Nor must it have been boiled, else the child will get pimples. Hillner, 51, 52. Why must water that has been used for bathing the feet, in the west of Ireland, be put outside the door at night “for fear of the fairies”? Prof. Haddon, in iv.Folklore, 351. Apparently the fairies here are the house-spirits. Might they otherwise tumble in? Is the water to be thrown away or put outside in the tub?
156.3Von Wlislocki,Volksleb. Mag., 138.
157.1Kuhn und Schwartz, 443.
157.2Von Wlislocki,Volksdicht., 152.
157.3Black, 37, quoting Salmuth.
157.4A. Baumgart, in iv.Zeits. des Vereins, 85.
158.1Töppen, 44.
158.2Hillner, 26, note, quoting J. W. Wolf,Beiträge.
158.3Ostermann, 469.
159.1Von Wlislocki,Siebenb. Sachs., 95.
159.2B. W. Schiffer, in iv.Am Urquell, 170, 171.
159.3Finamore,Trad. Pop. Abr., 78; De Gubernatis,Trad. Pop., 24.
159.4Schiffer, in iv.Am Urquell, 272.
160.1Zanetti, 96, 97.
160.2Prof. Haddon, in iv.Folklore, 351.
160.3Liebrecht, inGerv. Tilb., 243, 244, quoting Thiers.
160.4ii. Brand, 598, note, quoting Lupton,Second Book of Notable Things(1660).
160.5Von Wlislocki,Siebenb. Sachs., 96.
161.1ii. Witzschel, 289.
161.2xxx.Sacred Bks., 270.
161.3Northall, 137, quoting theNorfolk Garland.
161.4Schiffer, in iv.Am Urquell, 273.
162.1Liebrecht, inGerv. Tilb., 236, 237, 244.
163.1Berliner Tageblatt, 18th Sept. 1892, quoted on the cover of iv.Am Urquell, No. 12. For similar prescriptions, chiefly German, see Strack, 34, 84. Pettigrew, 80, quotes Sir Thomas Browne, but omits the reference.
164.1This is a mere suggestion, of the value of which I am doubtful. Tertullian, retorting against the heathen the charge of blood, speaks of the drinking for epilepsy of the fresh blood of criminals killed in the arena at gladiatorial shows.Apol., ix. Perhaps, therefore, belief in the power of the blood of criminals,as such, may go back to an earlier date.
165.1Von Wlislocki,Siebenb. Sachs., 201.
165.2Schiffer, in iii.Am Urquell, 200; Töppen, 102. In Transylvania, by a complementary belief akin to those discussed in the next paragraph, to lay a flower on the dead causes the stalk whence it has been plucked to wither. iv.Am Urquell, 52.
165.3Rev. C. J. Branch, inContemp. Rev., Oct. 1875, 761.
165.4Finamore,Trad. Pop. Abr., 201, 85, 135.
165.5Baumgart, in iv.Zeits. des Vereins, 83.
166.1Thorpe, iii.N. Myth., 329, quoting Wolf,Wodana; E. Polain, in ii.Bull. de F.L., 7.
166.2Töppen, 98; Strack, 34, quoting Frischbier, who also notes the remedy as in use for tetters and moles.
166.3Liebrecht, inGerv. Tilb., 236, 237, 241, 244, 245, quoting Thiers. One is reminded of the Irish phrase meaning that a man is dead: He hasn’t got the toothache. A similar prescription for toothache in the old collection from the Mark of Brandenburg, iii.Am Urquell, 197. And seeantè,p. 148.
166.4Emma Altmann, in iv.Zeits. f. Volksk., 270; Grimm,Teut. Myth., 1822, 1800.
167.1Dr. Krauss, in iii.Am Urquell, 303.
167.2iv. Kobert, 193.
167.3Prof. Rhys, in iii.Folklore, 82.
167.4F. J. Bigger, in iii.Proc. Belfast Nat. Field Club, 3rd ser. (1892-3), 545.
167.5G. W. Wood, in v.Folklore, 232.
168.1Dyer, 171. His authority is not given.
168.2Grimm,Teut. Myth., 1819.
168.3Krauss,Sitte und Brauch, 545.
168.4Karl Knauthe, in v.Am Urquell, 34.
168.5N. C. Hoke, in v.Journ. Am. F.L., 114.
168.6Von Wlislocki,Siebenb. Sachs., 95.
168.7iii.Am Urquell, 247; Mrs. Latham, in i.F.L. Record, 49.
169.1Prof. Haddon, in iv.Folklore, 355. Analogous prescriptions are given from various sources, Black, 43. See also Grimm,Teut. Myth., 1809.
169.2Spiess,Obererz., 27.
169.3Thorpe, iii.N. Myth., 328, quoting Wolf.
169.4Schiffer, in iii.Am Urquell, 200.
170.1Mrs. Latham, in i.F.L. Record, 43.
170.2Suffolk County F.L., 25, 132.
170.3Mary H. Skeel, in iv.Journ. Am. F.L., 165.
170.4Kohlrusch, 340.
170.5Zingerle,Sitten, 103.
170.6T. Nencini, in i.Rivista, 887.
170.7iv. Kobert, 208.
171.1Schiffer, in iv.Am Urquell, 170.
171.2Dr. A. F. Chamberlain, in iv.Am Urquell, 65, quoting Boas.
172.1Codrington, 310, 205.
172.2vi.Rev. Trad. Pop., 185, quoting Conte d’Hérisson,Le Prince Imperial.
172.3Finamore,Trad. Pop. Abr., 182.
172.4S. Raccuglia, in i.Rivista, 727.
172.5Miss Gordon-Cumming, inNineteenth Century, June 1887, 917.
173.1Harou, 17.
173.2H. G. Prendergast, in i.N. Ind. N. and Q., 104.
176.1Transactions of the Liverpool Welsh National Society, 8th session (1892-3), 93.
177.1iv.Folklore, 55. Sikes, 351et seqq., mentions several other Welsh examples; but they present no special features.
178.1See a number of examples referred to in Gomme,Ethn., 83et seqq.Also the case of Saint Oswald’s Well, referred to,antè,p. 22.
178.2Athenæum, 1st April 1893, 415.
178.3Proc. Roy. Ir. Acad.(1892), 818.
179.1W. Gray, in iv.Proc. Belfast Nat. Field Club, 2d ser., 94.
179.2Gomme,Ethn., 91et seqq.See also vi.N. and Q., 8th ser., 113.
179.3iv.N. and Q., 8th ser., 246.
179.4Prof. Rhys, in iii.Folklore, 75. Mr. Moore is quoted as giving a slightly different version of the ritual. I think his version probably describes a more recent and degraded form of the ceremony. In any case, the rag had to be wetted with water from the well. Other Manx wells are discussed by Mr. Moore in an article on “Water and Well-worship in Man,” v.Folklore, 212. See particularly pp.217,219,222,224,226.
180.1x.Proc. Soc. Ant. Scot., 606.
180.2iii.Folklore, 69.
181.1ii. Brand, 269 note, 268 note, 270 note, quoting xviii.Statistical Account of Scotland, 630, Macaulay,Hist. St. Kilda, 95, and Martin,Western Islands, 140. A similar account is given of a well in the island of Islay.
181.2xxvi.Antiquary, 30.
181.3iii.Folklore, 67.
182.1Miss Godden, in iv.Folklore, 399; Sir Arthur Mitchell, in vi.Proc. Soc. Ant. Scot., 253.
183.1Bartsch, ii.Sagen, 104.
184.1Wallonia, No. 3, 1893.
184.2E. Monseur, in i.Bull. de F.L., 250, citing Van Bastelaer.
184.3Sébillot,Coutumes, 96. According to M. Certeux, the pins are to be thrown through a hole in the window into the chapel. ix.Rev. Trad. Pop., 288.
185.1Sébillot,Coutumes, 97, quoting Fouquet,Légendes du Morbihan. As to St. Guirec’s shrine, see also ii.Arch. Camb., 5th ser., 175.
185.2E. Monseur, in i.Bull. de F.L., 250, citing Van Bastelaer.
186.1G. Le Calvez, in vii.Rev. Trad. Pop., 92.
186.2Gaidoz, in vi.Rev. de l’Hist. des Rel., 10, 12. See also iv.N. and Q., 8th ser., 186.
187.1Volkov, in viii.Rev. Trad. Pop., 448.
187.2Gaidoz,Vieux Rite, 29, quoting Clos,Mémoires de la Soc. des Antiquaires de France. The same is done at the well of Saint Gobrien at Camors. ix.Rev. Trad. Pop., 490.
187.3Gaidoz,Vieux Rite, 41, quotingMémoires de la Soc. Archéologique de Bordeaux.
187.4i. Bartsch, 418.
188.1Liebrecht,Gerv. Tilb., 244, quoting Thiers,Traité des Superstitions. See also Scot, 165, quoting Martin of Arles.
188.2G. Amalfi, in i.Rivista, 294.
188.3Finamore,Trad. Pop. Abr., 147.
188.4Preller, i.Röm. Myth., 258.
189.1Gaidoz, in vii.Rev. de l’Hist. des Rel., 9.
189.2Grabowsky, inGlobuslxvii. No. 1. I am indebted to M. Schmeltz for this reference.
189.3Rodd, 165, 176.
190.1i.Bull. F.L., 228, citing the Ἐφημερὶς ἀρχαιολογική.
190.2Aristophanes,Plut., 840, 937. Initiates at the Mysteries, explains the scholiast on the former passage, consecrated at some shrine the garments they had worn during the ceremony. And see Anrich, 211.