für Ethnographie, vii. (1894) p. 111. He names Ray in England (about 1700), Boerhaave in Holland (about 1720), and Van Swieten, a pupil of Boerhaave's (about 1745).
272
County Folk-lore, vol. v. Lincolnshire, collected by Mrs. Gutch and Mabel Peacock (London, 1908), p. 120.
273
Rev. Mr. Shaw, Minister of Elgin, quoted by Thomas Pennant in his “Tour in Scotland, 1769,” printed in J. Pinkerton's Voyages and Travels, iii. (London, 1809) p. 136; J. Brand, Popular Antiquities of Great Britain (London, 1882-1883), iii. 151.
274
Walter K. Kelly, Curiosities of Indo-European Tradition and Folk-lore (London, 1863), p. 186.
275
On this point Prof. P. J. Veth (“De Leer der Signatuur,” Internationales Archiv für Ethnographie, vii. (1894) p. 112) quotes Cauvet, Eléments d'Histoire naturelle medicale, ii. 290: “La famille des Loranthacées ne nous offre aucun intéret.”
276
A. Kuhn, Die Herabkunft des Feuers und des Göttertranks2 (Gütersloh, 1886), p. 205, referring to Dybeck, Runa, 1845, p. 80.
277
A. Kuhn, op. cit. p. 204, referring to Rochholz, Schweizersagen aus d. Aargau, ii. 202.
278
J. Grimm, Deutsche Mythologie,4 i. 153.
279
J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren (Prague and Leipsic, 1864), p. 37, § 218. In Upper Bavaria the mistletoe is burned for this purpose along with the so-called palm-branches which were consecrated on Palm Sunday. See Bavaria, Landes- und Volkskunde des Königreichs Bayern, i. (Munich, 1860), p. 371.
280
A. Kuhn, Die Herabkunft des Feuers und des Göttertranks,2 p. 206, referring to Albertus Magnus, p. 155; Prof. P. J. Veth, “De Leer der Signatuur,” Internationales Archiv für Ethnographie, vii. (1904) p. 111.
281
J. N. Ritter von Alpenburg, Mythen und Sagen Tirols (Zurich, 1857), p. 398.
282
A. Wuttke, Der deutsche Volksaberglaube2 (Berlin, 1869), p. 97, § 128; Prof. P. J. Veth, “De Leer der Signatuur,” Internationales Archiv für Ethnographie, vii. (1894) p. 111.
283
A. Wuttke, op. cit. p. 267, § 419.
284
W. Henderson, Notes on the Folk-lore of the Northern Counties of England and the Borders (London, 1879), p. 114.
285
Marie Trevelyan, Folk-lore and Folk-stories of Wales (London, 1909), p. 88.
286
L. Lloyd, Peasant Life in Sweden (London, 1870), p. 269.
G. Wahlenberg, Flora Suecica (Upsala, 1824-1826), ii. No. 1143 Viscum album, pp. 649 sq.: “Hab. in sylvarum densiorum et humidiorum arboribus frondosis, ut Pyris, Quercu, Fago etc. per Sueciam temperatiorem passim.”
294
Above, vol. i. pp. 171 sq.
295
L. Lloyd, Peasant Life in Sweden (London, 1870), p. 259.
296
J. Grimm, Deutsche Mythologie,4 iii. 78, who adds, “Mahnen die Johannisfeuer an Baldrs Leichenbrand?” This pregnant hint perhaps contains in germ the solution of the whole myth.
As to the worship of the oak in Europe, see The Magic Art and the Evolution of Kings, ii. 349 sqq. Compare P. Wagler, Die Eiche in alter und neuer Zeit, in two parts (Wurzen, n. d., and Berlin, 1891).
301
Strabo, xii. 5.1, p. 567. The name is a compound of dryu, “oak,” and nemed, “temple” (H. F. Tozer, Selections from Strabo, Oxford, 1893, p. 284). We know from Jerome (Commentar. in Epist. ad Galat. book ii. praef.) that the Galatians retained their native Celtic speech as late as the fourth century of our era.
302
The Magic Art and the Evolution of Kings, ii. 365.
303
J. Grimm, Deutsche Mythologie,4 i. 55 sq., 58 sq., ii. 542, iii. 187 sq.; P. Wagler, Die Eiche in alter und neuer Zeit (Berlin, 1891), pp. 40 sqq.; The Magic Art and the Evolution of Kings, ii. 363 sqq., 371.
304
L. Preller, Römische Mythologie3 (Berlin, 1881-1883), i. 108.
305
Livy, i. 10. Compare C. Bötticher, Der Baumkultus der Hellenen (Berlin, 1856), pp. 133 sq.
306
C. Bötticher, op. cit. pp. 111 sqq.; L. Preller, Griechische Mythologie,4 ed. C. Robert, i. (Berlin, 1894) pp. 122 sqq.; P. Wagler, Die Eiche in alter und neuer Zeit (Berlin, 1891), pp. 2 sqq. It is noteworthy that at Olympia the only wood that might be used in sacrificing to Zeus was the white poplar (Pausanias, v. 14. 2). But it is probable that herein Zeus, who was an intruder at Olympia, merely accepted an old local custom which, long before his arrival, had been observed in the worship of Pelops (Pausanias, v. 13. 3).
307
Without hazarding an opinion on the vexed question of the cradle of the Aryans, I may observe that in various parts of Europe the oak seems to have been formerly more common than it is now. See the evidence collected in The Magic Art and the Evolution of Kings, ii. 349 sqq.
308
However, some exceptions to the rule are recorded. See above, vol. i. pp. 169, 278 (oak and fir), 220 (plane and birch), 281, 283, 286 (limewood), 282 (poplar and fir), 286 (cornel-tree), 291 (birch or other hard wood), 278, 280 (nine kinds of wood). According to Montanus, the need-fire, Easter, and Midsummer fires were kindled by the friction of oak and limewood. See Montanus, Die deutschen Volksfeste, Volksbräuche und deutscher Volksglaube (Iserlohn, n. d.), p. 159. But elsewhere (pp. 33 sq., 127) the same writer says that the need-fire and Midsummer fires were produced by the friction of oak and fir-wood.
309
Above, vol. i. p. 177.
310
M. Prätorius, Deliciae Prussicae, herausgegeben von Dr. William Pierson (Berlin, 1871), pp. 19 sq. W. R. S. Ralston says (on what authority I do not know) that if the fire maintained
