[820] Above, pp. 279 _sq._

[821] Above, p. 188.

[822] Above, p. 159.

[823] Above, p. 116.

[824] Above, p. 201.

[825] L. Decle, _Three Years in Savage Africa_ (London, 1898), pp. 160 _sq._

[826] Rev. J. Shooter, _The Kafirs of Natal and the Zulu Country_ (London, 1857), p. 18.

[827] Above, pp. 140, 142.

[828] Above, pp. 119, 165, 166, 173, 203.

[829] Above, p. 140.

[830] Above, p. 121.

[831] Above, pp. 141, 170, 190, 203, 248, 250, 264.

[832] Above, p. 251.

[833] Above, pp. 119, 165, 166, 168, 173, 174.

[834] Above, pp. 118, 163 _sq._

[835] Above, p. 201.

[836] Above, p. 203.

[837] Above, p. 250.

[838] Above, pp. 251, 262, 263, 264.

[839] Above, p. 112.

[840] Above, p. 141.

[841] Above, p. 214.

[842] Above, p. 204.

[843] Above, p. 194.

[844] Above, p. 185, 189; compare p. 174.

[845] Above, p. 166.

[846] Above, pp. 249, 250.

[847] Above, pp. 107, 109, 111, 119; compare pp. 116, 192, 193.

[848] Above, p. 115.

[849] Above, p. 180.

[850] Above, pp. 113, 142, 170, 233. The torches of Demeter, which figure so largely in her myth and on her monuments, are perhaps to be explained by this custom. See _Spirits of the Corn and of the Wild_, i.

57. W. Mannhardt thought (_Baumkultus_, p. 536) that the torches in the modern European customs are imitations of lightning. At some of their ceremonies the Indians of North-West America imitate lightning by means of pitch-wood torches which are flashed through the roof of the house.

See J.G. Swan, quoted by Franz Boas, "The Social Organization and the Secret Societies of the Kwakiutl Indians," _Report of the United States National Museum for 1895_ (Washington, 1897), p. 639.

[851] Above, p. 203.

[852] Amelie Bosquet, _La Normandie Romanesque et Merveilleuse_ (Paris and Rouen, 1845), pp. 295 _sq._; Jules Lecoeur, _Esquisses du Bocage Normand_ (Conde-sur-Noireau, 1883-1887), ii. 126-129. See _The Scapegoat_, pp. 316 _sq._

[853] Br. Jelinek, "Materialen zur Vorgeschichte mid Volkskunde Bohmens," _Mittheilungen der anthropolog. Gesellschaft in Wien_ xxi.

(1891) p. 13 note.

[854] Mrs. Bishop, _Korea and her Neighbours_ (London, 1898), ii. 56 _sq._

[855] Above, pp. 190 _sq._

[856] Above, pp. 178, 205, 206.

[857] See _The Magic Art and the Evolution of Kings_, i. 311 _sqq._

[858] Above, pp. 108, 109, 116, 118 _sq._, 121, 148, 154, 156, 157, 159, 160, 170, 171, 174, 175, 176, 180, 183, 185, 188, 232 _sq._, 245, 252, 253, 280, 292, 293, 295, 297. For more evidence of the use of fire to burn or expel witches on certain days of the year, see _The Scapegoat_ pp. 158 _sqq._ Less often the fires are thought to burn or repel evil spirits and vampyres. See above, pp. 146, 170, 172, 202, 252, 282, 285.

Sometimes the purpose of the fires is to drive away dragons (above, pp.

161, 195).

[859] Above, pp. 107, 116, 118 _sq._, 159.

[860] "In short, of all the ills incident to the life of man, none are so formidable as witchcraft, before the combined influence of which, to use the language of an honest man who had himself severely suffered from its effects, the great laird of Grant himself could not stand them if they should fairly yoke upon him" (W. Grant Stewart, _The Popular Superst.i.tions and Festive Amus.e.m.e.nts of the Highlanders of Scotland_, Edinburgh, 1823, pp. 202 _sq._). "Every misfortune and calamity that took place in the parish, such as ill-health, the death of friends, the loss of stock, and the failure of crops; yea to such a length did they carry their superst.i.tion, that even the inclemency of the seasons, were attributed to the influence of certain old women who were supposed to be in league, and had dealings with the Devil. These the common people thought had the power and too often the inclination to injure their property, and torment their persons" (_County Folklore_, vol. v.

_Lincolnshire_, collected by Mrs. Gutch and Mabel Peac.o.c.k, London, 1908, p. 76). "The county of Salop is no exception to the rule of superst.i.tion. The late vicar of a parish on the Clee Hills, startled to find that his parishioners still believed in witchcraft, once proposed to preach a sermon against it, but he was dissuaded from doing so by the parish schoolmaster, who a.s.sured him that the belief was so deeply rooted in the people's minds that he would be more likely to alienate them from the Church than to weaken their faith in witchcraft" (Miss C.F. Burne and Miss G.F. Jackson, _Shropshire Folk-lore_, London, 1883, p. 145). "Wherever a man or any living creature falls sick, or a misfortune of any kind happens, without any natural cause being discoverable or rather lying on the surface, there in all probability witchcraft is at work. The sudden stiffness in the small of the back, which few people can account for at the time, is therefore called a 'witch-shot' and is really ascribed to witchcraft" (L. Strackerjan, _Aberglaube und Sagen aus dem Herzogthum Oldenburg_, Oldenburg, 1867, i.

p. 298, -- 209). What Sir Walter Scott said less than a hundred years ago is probably still true: "The remains of the superst.i.tion sometimes occur; there can be no doubt that the vulgar are still addicted to the custom of scoring above the breath (as it is termed), and other counter-spells, evincing that the belief in witchcraft is only asleep, and might in remote corners be again awakened to deeds of blood"

(_Letters on Demonology and Witchcraft_, London, 1884, p. 272). Compare L. Strackerjan, _op. cit._ i. p. 340, -- 221: "The great power, the malicious wickedness of the witches, cause them to be feared and hated by everybody. The hatred goes so far that still at the present day you may hear it said right out that it is a pity burning has gone out of fashion, for the evil crew deserve nothing else. Perhaps the hatred might find vent yet more openly, if the fear were not so great."

[861] For some evidence, see _The Magic Art and the Evolution of Kings_; ii. 52-55, 330 _sqq._ It is a popular belief, universally diffused in Germany, that cattle-plagues are caused by witches (A. Wuttke, _Der deutsche Volksaberglaube_,*[2] Berlin, 1869, p. 149 -- 216). The Scotch Highlanders thought that a witch could destroy the whole of a farmer's live stock by hiding a small bag, stuffed with charms, in a cleft of the stable or byre (W. Grant Stewart, _The Popular superst.i.tions and Festive Amus.e.m.e.nts of the Highlanders of Scotland_, Edinburgh, 1823, pp. 201 _sq._).

[862] _The Magic Art and the Evolution of Kings_, ii. 330 _sqq._

[863] Above, pp. 282, 284 _sq._

[864] Above, pp. 118, 121, 144, 145, 176.

[865] Above, pp. 121, 122, 124, 140 _sq._, 145, 146, 174, 176, 183, 184, 187, 188, 190, 191, 192, 249, 250, 252, 253, 254, 258.