C. Meyer, Der Aberglaube des Mittelalters (Bâle, 1884), p. 104.
194
H. Zahler, Die Krankheit im Volksglauben des Simmenthals (Bern, 1898), p. 94.
195
W. G. Black, Folk-medicine, p. 38.
196
F. Chapiseau, Le Folk-lore de la Beauce et du Perche (Paris, 1902), i. 213.
197
W. G. Black, Folk-medicine, p. 39.
198
A. Wuttke, Der deutsche Volksaberglaube2 (Berlin, 1869), p. 310, § 490.
199
J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 165, § 1160.
200
L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg, ii. 74 sq., § 89.
201
J. Grimm, Deutsche Mythologie,4 ii. 979.
202
T. J. Pettigrew, On Superstitions connected with the History and Practice of Medicine and Surgery (London, 1844), p. 77; W. G. Black, Folk-medicine, p. 37.
203
J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 167, § 1182.
204
L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg, i. 73, § 89; A. Wuttke, Der deutsche Volksaberglaube,2 pp. 309 sq., § 490.
205
L. F. Sauvé, Le Folk-lore des Hautes-Vosges (Paris, 1889), p. 40; A. Meyrac, Traditions, Coutumes, Légendes et Contes des Ardennes (Charleville, 1890), p. 174; A. Schleicher, Volkstümliches aus Sonnenberg (Weimer, 1858), p. 149; J. A. E. Köhler, Volksbrauch, Aberglauben, Sagen und andre alte Ueberlieferungen im Voigtlande (Leipsic, 1867), p. 414; A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 283, § 79; H. Zahler, Die Krankheit im Volksglauben des Simmenthals (Bern, 1898), p. 93.
206
R. Andree, Braunschweiger Volkskunde (Brunswick, 1896), p. 307.
207
A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 384, § 66.
208
H. Zahler, loc. cit.
209
P. Wagler, Die Eiche in alter und neuer Zeit, i. (Wurzen, n. d.) p. 23.
210
E. Doutté, Magie et Religion dans l'Afrique du Nord (Algiers, 1908), p. 436.
211
W. Crooke, The Tribes and Castes of the North-Western Provinces and Oudh (Calcutta, 1896), iii. 436 sq.; compare id., Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 43, 162. Compare E. Thurston, Ethnographic Notes in Southern India (Madras, 1906), pp. 313, 331.
212
W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 102 sq.
213
Mrs. Bishop, Korea and her Neighbours (London, 1898), ii. 143 sq.
214
P. Giran, Magie et Religion Annamites (Paris, 1912), pp. 132 sq.
215
R. C. Maclagan, “Notes on folk-lore Objects collected in Argyleshire,” Folk-lore, vi. (1895) p. 158.
216
R. Andree, Braunschweiger Volkskunde (Brunswick, 1896), p. 307.
217
F. Chapiseau, Le Folk-lore de la Beauce et du Perche (Paris, 1902), i. 170.
218
E. Doutté, Magie et Religion dans l'Afrique du Nord (Algiers, 1908), pp. 228 sq.
219
J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 116, § 1172.
220
A. Leared, Morocco and the Moors (London, 1876), pp. 275 sqq.
221
R. C. Thompson, Semitic Magic (London, 1908), p. 17. It would seem that in Macedonia demons and ghosts can be hammered into walls. See G. F. Abbott, Macedonian Folklore (Cambridge, 1903), p. 221. In Chittagong, as soon as a coffin has been carried out of the house, a nail is knocked into the threshold “to prevent death from entering the dwelling, at least for a time.” See Th. Bérengier, “Les funérailles à Chittagong,” Les Missions Catholiques, xiii. (1881) p. 504.
222
E. W. Lane, Manners and Customs of the Modern Egyptians (Paisley and London, 1895), ch. x. p. 240.
223
R. C. Thompson, Semitic Magic (London, 1908), p. 18.
224
L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg, ii. 120, § 428 a. A similar story is told of a house in Neuenburg (op. cit. ii. 182, § 512 c).
225
Ammianus Marcellinus, xxiii. 6. 24.
226
Livy, vii. 1-3. The plague raged from 365 to 363 b. c., when it was happily stayed in the manner described in the text.
227
Livy, ix. 28. This happened in the year 313 b. c.
228
Livy, viii. 18. These events took place in 331 b. c.
229
Livy, vii. 3. Livy says nothing as to the place where the nails were affixed; but from Festus (p. 56 ed. C. O. Müller) we learn that it was the wall of a temple, and as the date of the ceremony was also the date of the dedication of the temple of Jupiter on the Capitol (Plutarch, Publicola, 14), we may fairly conjecture that this temple was the scene of the rite. It is the more necessary to call attention to the uncertainty which exists on this point because modern writers, perhaps misunderstanding the words of Livy, have commonly stated as a fact what is at best only a more or less probable hypothesis. Octavian seems to have provided for the knocking of a nail into the temple of Mars by men who had held the office of censor. See Dio Cassius, lv. 10, ἧλόν τε αὐτῷ ὑπὸ τῶν τιμητευσάντων προσπήγνυσθαι.
230
Livy, vii. 3. Festus speaks (p. 56 ed. C. O. Müller) of “the annual nail, which was fixed in the walls of temples for the purpose of numbering the years,” as if the practice were common. From Cicero's passing reference to the custom (“Ex hoc die clavum anni movebis,” Epist. ad Atticum, v. 15. 1) we see that it was matter of notoriety. Hence we may safely reject Mommsen's theory, which Mr. W. Warde Fowler is disposed to accept (The Roman Festivals of the period of the Republic, London, 1899, pp. 234 sq.), that the supposed annual custom never existed except in the brains of Roman Dryasdusts.
231
See Livy and Festus, ll.cc.
232
Pliny, Nat. Hist. xxviii. 63.
233
County Folk-lore, Suffolk, edited by Lady E. C. Gurdon (London, 1893), p. 14. In the north-west Highlands of Scotland it used to be customary to bury a black cock alive on the spot where an epileptic patient fell down. Along with the cock were buried parings of the patient's nails and a lock of
