Balder the Beautiful Part 33

[699] Heinrich Prohle, _Harzbilder, Sitten und Gebrauche aus dem Harz-gebirge_ (Leipsic, 1855), pp. 74 _sq._ The date of this need-fire is not given; probably it was about the middle of the nineteenth century.

[700] R. Andree, _Braunschweiger Volkskunde_ (Brunswick, 1896), pp. 313 _sq._

[701] R. Andree, _op. cit._ pp. 314 _sq._

[702] Monta.n.u.s, _Die deutschen Volks-feste, Volksbrauche und deutscher Volksglaube_ (Iserlohn, N.D.), p. 127.

[703] Paul Drechsler, _Sitte, Brauch und Volksglaube in Schlesien_ (Leipsic, 1903-1906), ii. 204.

[704] Anton Peter, _Volksthumliches aus osterreichisch-Schlesien_ (Troppau, 1865-1867), ii. 250.

[705] Alois John, _Sitte, Brauch und Volksglaube im deutschen Westbohmen_ (Prague, 1905), p. 209.

[706] C.L. Rochholz, _Deutscher Glaube und Brauch_ (Berlin, 1867), ii.

149.

[707] E. Hoffmann-Krayer, "Fruchtbarkeitsriten im schweizerischen Volksbrauch," _Schweizerisches Archiv fur Volkskunde_, xi. (1907) pp.

244-246.

[708] E. Hoffmann-Krayer, _op. cit._ p. 246.

[709] J. Grimm, _Deutsche Mythologie_,*[4] i. 505.

[710] "Old-time Survivals in remote Norwegian Dales," _Folk-lore_, xx.

(1909) pp. 314, 322 _sq._ This record of Norwegian folk-lore is translated from a little work _Sundalen og oksendalens Beskrivelse_ written by Pastor Chr. Glukstad and published at Christiania "about twenty years ago."

[711] Prof. VI. t.i.telbach, "Das heilige Feuer bei den Balkanslaven,"

_Inter-nationales Archiv fur Ethnographie_, xiii. (1900) pp. 2 _sq._ We have seen (above, p. 220) that in Russia the need-fire is, or used to be, annually kindled on the eighteenth of August. As to the need-fire in Bulgaria see also below, pp. 284 _sq._

[712] F.S. Krauss, "Altslavische Feuergewinnung," _Globus_, lix. (1891) p. 318, quoting P. Ljiebenov, _Baba Ega_ (Trnovo, 1887), p. 44.

[713] F.S. Krauss, _op. cit._ p. 319, quoting _Wisla_, vol. iv. pp. 1, 244 _sqq._

[714] F.S. Krauss, _op. cit._ p. 318, quoting Oskar Kolberg, in _Mazowsze_, vol. iv. p. 138.

[715] F.S. Krauss, "Slavische Feuerbohrer," _Globus_, lix. (1891) p.

140. The evidence quoted by Dr. Krauss is that of his father, who often told of his experience to his son.

[716] Prof. Vl. t.i.telbach, "Das heilige Feuer bei den Balkanslaven,"

_Internationales Archiv fur Ethnographie_, xiii. (1900) p. 3.

[717] See below, vol. ii. pp. 168 _sqq._

[718] Adolf Strausz, _Die Bulgaren_ (Leipsic, 1898), pp. 194-199.

[719] _Wissenschaftliche Mittheilungen aus Bosnien und der Hercegovina_, redigirt von Moriz h.o.e.rnes, iii. (Vienna, 1895) pp. 574 _sq._

[720] "_Pro fidei divinae integritate servanda recolat lector quod, c.u.m hoc anno in Laodonia pestis gra.s.saretur in pecudes armenti, quam vocant usitate Lungessouth, quidam b.e.s.t.i.a.les, habitu claustrales non animo, docebant idiotas patriae ignem confrictione de lignis educere et simulachrum Priapi statuere, et per haec bestiis succurrere_" quoted by J.M. Kemble, _The Saxons in England_ (London, 1849), i. 358 _sq._; A.

Kuhn, _Die Herabkunft des Feuers und des Gottertranks_*[2] (Gutersloh, 1886), p. 43; Ulrich Jahn, _Die deutschen Opfergebrauche bei Ackerbau und Viehzucht_ (Breslau, 1884) p. 31.

[721] W.G.M. Jones Barker, _The Three Days of Wensleydale_ (London, 1854), pp. 90 _sq._; _County Folk-lore_, vol. ii., _North Riding of Yorks.h.i.+re, York and the Ainsty_, collected and edited by Mrs. Gutch (London, 1901), p. 181.

[722] _The Denham Tracts, a Collection of Folklore by Michael Aislabie Denham_, edited by Dr. James Hardy (London, 1892-1895), ii. 50.

[723] Harry Speight, _Tramps and Drives in the Craven Highlands_ (London, 1895), p. 162. Compare, _id., The Craven and North-West Yorks.h.i.+re Highlands_ (London, 1892), pp. 206 _sq._

[724] J.M. Kemble, _The Saxons in England_ (London, 1849), i. 361 note.

[725] E. Mackenzie, _An Historical, Topographical and Descriptive View of the County of Northumberland_, Second Edition (Newcastle, 1825), i.

218, quoted in _County Folk-lore_, vol. iv. _Northumberland_, collected by M.C. Balfour (London, 1904), p. 45. Compare J.T. Brockett, _Glossary of North Country Words_, p. 147, quoted by Mrs. M.C. Balfour, _l.c.: "Need-fire_ ... an ignition produced by the friction of two pieces of dried wood. The vulgar opinion is, that an angel strikes a tree, and that the fire is thereby obtained. Need-fire, I am told, is still employed in the case of cattle infected with the murrain. They were formerly driven through the smoke of a fire made of straw, etc." The first edition of Brockett's _Glossary_ was published in 1825.

[726] W. Henderson, _Notes on the Folklore of the Northern Counties of England and the Borders_ (London, 1879), pp. 167 _sq._ Compare _County Folklore_, vol. iv. _Northumberland_, collected by M.C. Balfour (London, 1904), p. 45. Stamfordham is in Northumberland. The vicar's testimony seems to have referred to the first half of the nineteenth century.

[727] M. Martin, "Description of the Western Islands of Scotland," in J.

Pinkerton's _General Collection of Voyages and Travels_, iii. (London, 1809), p. 611. The second edition of Martin's book, which Pinkerton reprints, was published at London in 1716. For John Ramsay's account of the need-fire, see above, pp. 147 _sq._

[728] J. Grimm, _Deutsche Mythologie_,*[4] i. 506, referring to Miss Austin as his authority.

[729] As to the custom of sacrificing one of a plague-stricken herd or flock for the purpose of saving the rest, see below, pp. 300 _sqq._

[730] John Jamieson, _Etymological Dictionary of the Scottish Language_, New Edition, revised by J. Longmuir and D. Donaldson, iii. (Paisley, 1880) pp. 349 _sq._, referring to "Agr. Surv. Caithn., pp. 200, 201."

[731] R.C. Maclagan, "Sacred Fire," _Folk-lore_, ix. (1898) pp. 280 _sq._ As to the fire-drill see _The Magic Art and the Evolution of Kings_, ii. 207 _sqq._

[732] W. Grant Stewart, _The Popular Superst.i.tions and Festive Amus.e.m.e.nts of the Highlanders of Scotland_ (Edinburgh, 1823), pp.

214-216; Walter K. Kelly, _Curiosities of Indo-European Tradition and Folk-lore_ (London, 1863), pp. 53 _sq._

[733] Alexander Carmichael, _Carmina Gadelica_ (Edinburgh, 1900), ii.

340 _sq._

[734] See above, pp. 154, 156, 157, 159 _sq._

[735] _Census of India, 1911_, vol. xiv. _Punjab_, Part i. _Report_, by Pandit Harikishan Kaul (Lah.o.r.e, 1912), p. 302. So in the north-east of Scotland "those who were born with their feet first possessed great power to heal all kinds of sprains, lumbago, and rheumatism, either by rubbing the affected part, or by trampling on it. The chief virtue lay in the feet. Those who came into the world in this fas.h.i.+on often exercised their power to their own profit." See Rev. Walter Gregor, _Notes on the Folk-lore of the North-East of Scotland_ (London, 1881), pp. 45 _sq._

[736] Rev. Walter Gregor, _Notes on the Folk-lore of the North-East of Scotland_ (London, 1881), p. 186. The fumigation of the byres with juniper is a charm against witchcraft. See J.G. Campbell, _Witchcraft and Second Sight in the Highlands and Islands of Scotland_ (Glasgow, 1902), p. ii. The "quarter-ill" is a disease of cattle, which affects the animals only in one limb or quarter. "A very gross superst.i.tion is observed by some people in Angus, as an antidote against this ill. A piece is cut out of the thigh of one of the cattle that has died of it.

This they hang up within the chimney, in order to preserve the rest of the cattle from being infected. It is believed that as long as it hangs there, it will prevent the disease from approaching the place. It is therefore carefully preserved; and in case of the family removing, transported to the new farm, as one of their valuable effects. It is handed down from one generation to another" (J. Jamieson, _Etymological Dictionary of the Scottish Language_, revised by J. Longmuir and D.

Donaldson, iii. 575, _s.v._ "Quarter-ill"). See further Rev. W. Gregor, _op. cit._ pp. 186 _sq._: "The forelegs of one of the animals that had died were cut off a little above the knee, and hung over the fire-place in the kitchen. It was thought sufficient by some if they were placed over the door of the byre, in the 'c.r.a.p o' the wa'.' Sometimes the heart and part of the liver and lungs were cut out, and hung over the fireplace instead of the fore-feet. Boiling them was at times subst.i.tuted for hanging them over the hearth." Compare W. Henderson, _Notes on the Folk-lore of the Northern Counties of England and the Borders_ (London, 1879), p. 167: "A curious aid to the rearing of cattle came lately to the knowledge of Mr. George Walker, a gentleman of the city of Durham. During an excursion of a few miles into the country, he observed a sort of rigging attached to the chimney of a farmhouse well known to him, and asked what it meant. The good wife told him that they had experienced great difficulty that year in rearing their calves; the poor little creatures all died off, so they had taken the leg and thigh of one of the dead calves, and hung it in a chimney by a rope, since which they had not lost another calf." In the light of facts cited below (pp. 315 _sqq._) we may conjecture that the intention of cutting off the legs or cutting out the heart, liver, and lungs of the animals and hanging them up or boiling them, is by means of h.o.m.oeopathic magic to inflict corresponding injuries on the witch who cast the fatal spell on the cattle.

[737] _The Mirror_, 24th June, 1826, quoted by J. M. Kemble, _The Saxons in England_ (London, 1849), i. 360 note 2.

[738] Leland L. Duncan, "Fairy Beliefs and other Folklore Notes from County Leitrim," _Folk-lore_, vii. (1896) pp. 181 _sq._

[739] (Sir) Edward B. Tylor, _Researches into the Early History of Mankind_, Third Edition (London, 1878), pp. 237 _sqq._; _The Magic Art and the Evolution of Kings_, ii. 207 _sqq._

[740] For some examples of such extinctions, see _The Magic Art and the Evolution of Kings_, ii. 261 _sqq._, 267 _sq._; _Spirits of the Corn and of the Wild_, i. 311, ii. 73 _sq._; and above, pp. 124 _sq._, 132-139.

The reasons for extinguis.h.i.+ng fires ceremonially appear to vary with the occasion. Sometimes the motive seems to be a fear of burning or at least singeing a ghost, who is hovering invisible in the air; sometimes it is apparently an idea that a fire is old and tired with burning so long, and that it must be relieved of the fatiguing duty by a young and vigorous flame.

[741] Above, pp. 147, 154. The same custom appears to have been observed in Ireland. See above, p. 158.