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Updated: May 11, 2025
"Wishing-rod", a magic device for discovering buried treasure. Cf. Grimm, "Deutsche Mythologie," ii, 813. "Loche", according to Piper, is the modern "Locheim" in the Rhine province. ADVENTURE XX. How King Etzel Sent To Burgundy For Kriemhild.
Robertson Smith, Religion of the Semites, p. 352. Grimm, Deutsche Mythologie, i. 508-596. Tylor, Primitive Culture, ii. 383 seq. See also the article "Hestia" in Roscher's Ausführliches Lexikon der Griechischen und Römischen Mythologie. 'Maklu' series, ii. ll. 1-17. A reference to the sacred action of the fire in the burnt offerings.
J.N.B. Hewitt, "New Fire among the Iroquois," The American Anthropologist, ii. p. 319. J. Grimm, Deutsche Mythologie,* i. 507. See above, p. 290. W. Henderson, op. cit. pp. 148 sq. Rev. The diabolical nature of the toad probably explains why people in Herefordshire think that if you wear a toad's heart concealed about your person you can steal to your heart's content without being found out.
E. Hoffmann-Krayer, "Fruchtbarkeitsriten im schweizerischen Volksbrauch," Schweizerisches Archiv fur Volkskunde, xi. pp. 244-246. E. Hoffmann-Krayer, op. cit. p. 246. J. Grimm, Deutsche Mythologie,* i. 505. "Old-time Survivals in remote Norwegian Dales," Folk-lore, xx. pp. 314, 322 sq.
The customs observed at these places and at Althenneberg are described together by W. Mannhardt, Der Baumkultus, p. 505. The Magic Art and the Evolution of Kings, ii. 349 sqq. See further below, vol. ii. pp. 298 sqq. J.W. Wolf, Beiträge sur deutschen Mythologie, i. 75 sq.; W. Mannhardt, Der Baumkultus, p. 506.
This theory Creuzer has developed in his most important work, entitled "Symbolik und Mythologie der alten Völker, besonders der Greichen," which was published at Leipsic in 1819.
J. Grimm, Deutsche Mythologie,* i. 518. The extract was kindly sent to me by Mr. See Folk-lore, xiv. pp. 77 sq. W. R. Paton, in Folk-lore, ii. p. 128. J. Grimm, Deutsche Mythologie,* i. 519. W.R. Paton, in Folk-lore, vi. p. 94. From the stones cast into the fire omens may perhaps be drawn, as in Scotland, Wales, and probably Brittany. See above, p. 183, and below, pp. 230 sq., 239, 240.
Let us note also that in the Slav communities women had the right to vote, and might be elected to the government of the community. De moribus Germanorum, XX. See also K. Pearson, The Chances of Death, Vol. II, p. 132. Grimm, Mythologie, Vol. I, p. 248. K. Pearson, The Chances of Death, Vol. II, p. 102. Starcke, op. cit. p. 105, citing Dargun and Grimm. See also Letourneau, op. cit. pp. 339-340.
W. H. Roscher: Lexikon der griechischen und romischen Mythologie, Leipzig, 1886, I, p. 624. Louis Dyer: Studies of the Gods in Greece, 1891, p. 221. A word on the idea of the serpent as an emblem of the healing art which goes far back into antiquity. The mystical character of the snake, and the natural dread and awe inspired by it, early made it a symbol of supernatural power.
'You're a philanthropist, it seems. Yakov Petrovitch is right; for a man in your position it's something very peculiar. But now let's get to business. I'll explain to you what your duties will be. And as regards wages.... Que faites vous ici? added my grandmother suddenly, turning her dry, yellow face to me: 'Allez etudier votre devoir de mythologie.
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