The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 11 of 12)

Above, vol. i. pp. 115 sq., 116, 142, 173 sq., 185, 191, 192, 193, 209.

52

Above, vol. i. p. 120.

53

Above, vol. i. p. 116. But the effigy is called the Witch.

54

The chapter has since been expanded into the four volumes of The Dying God, Spirits of the Corn and of the Wild, and The Scapegoat.

55

The Dying God, p. 262.

56

Above, pp. 9 (#x_3_i16), 10 (#x_3_i18), 14 (#x_3_i26).

57

Among the Klings of Southern India the ceremony of walking over a bed of red-hot ashes is performed by a few chosen individuals, who are prepared for the rite by a devil-doctor or medicine-man. The eye-witness who describes the ceremony adds: “As I understood it, they took on themselves and expiated the sins of the Kling community for the past year.” See the letter of Stephen Ponder, quoted by Andrew Lang, Modern Mythology (London, 1897), p. 160.

58

The Dying God, pp. 205 sqq.; Spirits of the Corn and of the Wild, i. 216 sqq.

59

Above, vol. i. p. 120.

60

Above, vol. i. p. 186.

61

Above, vol. i. p. 148.

62

Above, vol. i. p. 233.

63

Above, vol. i. p. 194.

64

W. Mannhardt, Baumkultus, p. 524.

65

Bavaria, Landes- und Volkskunde des Königreichs Bayern (Munich, 1860-1867), iii. 956; W. Mannhardt, Baumkultus, p. 524. In the neighbourhood of Breitenbrunn the lad who collects fuel at this season has his face blackened and is called “the Charcoal Man” (Bavaria, etc., ii. 261).

66

A. Birlinger, Volksthümliches aus Schwaben (Freiburg im Breisgau, 1861-1862), ii. 121 sq., § 146; W. Mannhardt, Baumkultus, pp. 524 sq.

67

E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben (Stuttgart, 1852), pp. 428 sq., §§ 120, 122; O. Freiherr von Reinsberg-Düringsfeld, Das festliche Jahr (Leipsic, 1863), p. 194; J. A. E. Köhler, Volksbrauch, Aberglauben, Sagen und andre alte Ueberlieferungen im Voigtlande (Leipsic, 1867), p. 176; J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren (Prague and Leipsic, 1864), p. 49, § 311; W. J. A. Tettau und J. D. H. Temme, Die Volkssagen Ost-preussens, Litthauens und West-preussens (Berlin, 1837), pp. 277 sq.; K. Haupt, Sagenbuch der Lausitz (Leipsic, 1862-1863), i. 48; R. Eisel, Sagenbuch des Voigtlandes (Gera, 1871), p. 31, Nr. 62.

68

Montanus, Die deutschen Volksfeste, Volksbräuche und deutscher Volksglaube (Iserlohn, n. d.), p. 34.

69

E. Hoffmann-Krayer, Feste und Bräuche des Schweizervolkes (Zurich, 1913), p. 163.

70

E. H. Meyer, Badisches Volksleben (Strasburg, 1900), p. 507.

71

J. A. E. Köhler, loc. cit. Tacitus tells us that the image of the goddess Nerthus, her vestments, and chariot were washed in a certain lake, and that immediately afterwards the slaves who ministered to the goddess were swallowed by the lake (Germania, 40). The statement may perhaps be understood to mean that the slaves were drowned as a sacrifice to the deity. Certainly we know from Tacitus (Germania, 9 and 39) that the ancient Germans offered human sacrifices.

72

E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben (Stuttgart, 1852), p. 429, § 121.

73

O. Frh. von Reinsberg-Düringsfeld, Fest-Kalender aus Böhmen (Prague, n. d.), p. 311.

74

Karl Lynker, Deutsche Sagen und Sitten in hessischen Gauen

(Cassel and Göttingen, 1860), pp. 253, 254, §§ 335, 336.

75

E. H. Meyer, Badisches Volksleben (Strasburg, 1900), p. 506.