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[624] Joseph Train, _Historical and Statistical Account of the Isle of
Man_ (Douglas, Isle of Man, 1845), ii. 123; (Sir) John Rhys, _Celtic
Folk-lore, Welsh and Manx_ (Oxford, 1901), i. 315 _sqq._

[625] (Sir) John Rhys, _Celtic Folk-lore, Welsh and Manx_ (Oxford,
1901), i. 318-321.

[626] John Harland and T.T. Wilkinson, _Lancashire Folk-lore_
(Manchester and London, 1882), pp. 3 _sq_.

[627] J. Harland and T.T. Wilkinson, _op. cit_. p. 140.

[628] Annie Milner, in William Hone's _Year Book_ (London, preface dated
January, 1832), coll. 1276-1279 (letter dated June, 1831); R.T. Hampson,
_Medii Aevi Kalendarium_ (London, 1841), i. 365; T.F. Thiselton Dyer,
_British Popular Customs_ (London, 1876), p. 395.

[629] _County Folk-lore_ vol. iv. _Northumberland_, collected by M.C.
Balfour (London, 1904), p. 78. Compare W. Henderson, _Notes on the
Folk-lore of the Northern Counties of England_ (London, 1879), pp. 96
_sq_.

[630] Baron Dupin, in _Memoires publiees par la Societe Royale des
Antiquaires de France_, iv. (1823) p. 108.

[631] The evidence for the solar origin of Christmas is given in
_Adonis, Attis, Osiris_, Second Edition, pp. 254-256.

[632] For the various names (Yu-batch, Yu-block, Yule-log, etc.) see
Francis Grose, _Provincial Glossary_, New Edition (London, 1811), p.
141; Joseph Wright, _The English Dialect Dictionary_ (London,
1898-1905), vi. 593, _s.v._ "Yule."

[633] "I am pretty confident that the Yule block will be found, in its
first use, to have been only a counterpart of the Midsummer fires, made
within doors because of the cold weather at this winter solstice, as
those in the hot season, at the summer one, are kindled in the open
air." (John Brand, _Popular Antiquities of Great Britain_, London,
1882-1883, i. 471). His opinion is approved by W. Mannhardt _(Der
Baumkultus der Germanen und ihrer Nachbarstaemme_, p. 236).

[634] "_Et arborem in nativitate domini ad festivum ignem suum
adducendam esse dicebat_" (quoted by Jacob Grimm, _Deutsche Mythologie_,
i. 522).

[635] Montanus, _Die deutschen Volksfeste, Volksbrauche und deutscher
Volksglaube_ (Iserlohn, N.D.), p. 12. The Sieg and Lahn are two rivers
of Central Germany, between Siegen and Marburg.

[636] J.H. Schmitz, _Sitten und Sagen, Lieder, Spruechwoerter und Raethsel
des Eifler Volkes_ (Treves, 1856-1858), i. 4.

[637] Adalbert Kuhn, _Sagen, Gebraeuche und Maerchen aus Westfalen_
(Leipsic, 1859), ii. Sec. 319, pp. 103 _sq_.

[638] A. Kuhn, _op. cit._ ii. Sec. 523, p. 187.

[639] August Witzschel, _Sagen, Sitten und Gebraeuche aus Thueringen_
(Vienna, 1878), p. 172.

[640] K. Hoffmann-Krayer, _Feste und Braeuche des Schweizervolkes_
(Zurich, 1913), pp. 108 _sq._

[641] Le Baron de Reinsberg-Dueringsfeld, _Calendrier Belge_ (Brussels,
1861-1862), ii. 326 _sq._ Compare J.W. Wolf, _Beitraegezur deutschen
Mythologie_ (Goettingen, 1852-1858), i. 117.

[642] J.B. Thiers, _Traite des Superstitions_*[5] (Paris, 1741), i. 302
_sq._; Eugene Cortet, _Essai sur les Fetes Religieuses_ (Paris, 1867),
pp. _266 sq._

[643] J.B. Thiers, _Traite des Superstitions_ (Paris, 1679), p. 323.

[644] Aubin-Louis Millin, _Voyage dans les Departemens du Midi de la
France_ (Paris, 1807-1811), iii. 336 _sq._ The fire so kindled was
called _caco fuech_.

[645] Alfred de Nore, _Coutumes, Mythes et Traditions des Provinces de
France_ (Paris and Lyons, 1846), pp. 151 _sq._ The three festivals
during which the Yule log is expected to burn are probably Christmas Day
(December 25th), St. Stephen's Day (December 26th), and St. John the
Evangelist's Day (December 27th). Compare J.L.M. Nogues, _Les Moeurs
d'autrefois en Saintonge et en Aunis_ (Saintes, 1891), pp. 45-47.
According to the latter writer, in Saintonge it was the mistress of the
house who blessed the Yule log, sprinkling salt and holy water on it; in
Poitou it was the eldest male who officiated. The log was called the
_cosse de No_.

[646] Laisnel de Salle, _Croyances et Legendes du Centres de la France_
(Paris, 1875), i. 1-3.

[647] Jules Lecoeur, _Esquisses du Bocage Normand_ (Conde-sur-Noireau,
1883-1887), ii. 291. The author speaks of the custom as still practised
in out-of-the-way villages at the time when he wrote. The usage of
preserving the remains of the Yule-log (called _trefouet_) in Normandy
is mentioned also by M'elle Amelie Bosquet, _La Normandie Romanesque et
Merveilleuse_ (Paris and Rouen, 1845), p. 294.

[648] A. de Nore, _Coutumes, Mythes, et Traditions des Provinces de
France_ (Paris and Lyons, 1846), p. 256.

[649] Paul Sebillot, _Coutumes populaires de la Haute-Bretagne_ (Paris,
1886), pp. 217 _sq._

[650] Albert Meyrac, _Traditions, Coutumes, Legendes et Contes des
Ardennes_ (Charleville, 1890), pp. 96 _sq._

[651] See above, p. 251.

[652] Lerouze, in _Memoires de l'Academie Celtique_, iii. (1809) p. 441,
quoted by J. Brand, _Popular Antiquities of Great Britain_ (London,
1882-1883), i. 469 note.

[653] L.F. Sauve, _Le Folk-lore des Hautes-Vosges_ (Paris, 1889), pp.
370 _sq._

[654] Charles Beauquier, _Les Mois en Franche-Comte_ (Paris, 1900), p.
183.

[655] A. de Nore, _Coutumes, Mythes, et Traditions des Provinces de
France_ (Paris and Lyons, 1846), pp. 302 _sq._

[656] John Brand, _Popular Antiquities of Great Britain_ (London,
1882-1883), i. 467.

[657] J. Brand, _op. cit._ i. 455; _The Denham Tracts_, edited by Dr.
James Hardy (London, 1892-1895), ii. 25 _sq._

[658] Herrick, _Hesperides_, "Ceremonies for Christmasse":

"_Come, bring with a noise,
My merrie merrie boyes,
The Christmas log to the firing_;...
_With the last yeeres brand
Light the neiv block_"

And, again, in his verses, "Ceremonies for Candlemasse Day":

"_Kindle the Christmas brand, and then
Till sunne-set let it burne;
Which quencht, then lay it up agen,
Till Christmas next returne.
Part must be kept, wherewith to teend
The Christmas log next yeare;
And where 'tis safely kept, the fiend
Can do no mischiefe there_"

See _The Works of Robert Herrick_ (Edinburgh, 1823), vol. ii. pp. 91,
124. From these latter verses it seems that the Yule log was replaced on
the fire on Candlemas (the second of February).

[659] Miss C. S. Burne and Miss G. F. Jackson, _Shropshire Folk-lore_
(London, 1883), p. 398 note 2. See also below, pp. 257, 258, as to the
Lincolnshire, Herefordshire, and Welsh practice.

[660] Francis Grose, _Provincial Glossary_, Second Edition (London,
1811), pp. 141 _sq._; T.F. Thiselton Dyer, _British Popular Customs_
(London, 1876), p. 466.

[661] _County Folk-lore_, vol. iv. _Northumberland_, collected by M.C.
Balfour and edited by Northcote W. Thomas (London, 1904), p. 79.

[662] _County Folk-lore,_ vol. ii. _North Riding of Yorkshire, York and
the Ainsty,_ collected and edited by Mrs. Gutch (London, 1901), pp. 273,
274, 275 _sq_.

[663] _County Folk-lore_, vol. vi. _East Riding of Yorkshire_, collected
and edited by Mrs. Gutch (London, 1912), pp. 23, 118, compare p. 114.

[664] John Aubrey, _Remaines of Gentilisme and Judaisme_ (London, 1881),
p. 5.

[665] _County Folk-lore_, vol. v. _Lincolnshire_, collected by Mrs.
Gutch and Mabel Peacock (London, 1908), p. 219. Elsewhere in
Lincolnshire the Yule-log seems to have been called the Yule-clog (_op.
cit_. pp. 215, 216).

[666] Mrs. Samuel Chandler (Sarah Whateley), quoted in _The Folk-lore
Journal_, i. (1883) pp. 351 _sq_.

[667] Miss C.S. Burne and Miss G.F. Jackson, _Shropshire Folk-lore_
(London, 1883), pp. 397 _sq_. One of the informants of these writers
says (_op. cit._ p. 399): "In 1845 I was at the Vessons farmhouse, near
the Eastbridge Coppice (at the northern end of the Stiperstones). The
floor was of flags, an unusual thing in this part. Observing a sort of
roadway through the kitchen, and the flags much broken, I enquired what
caused it, and was told it was from the horses' hoofs drawing in the
'Christmas Brund.'"

[668] Mrs. Ella Mary Leather, _The Folklore of Herefordshire_ (Hereford
and London, 1912), p. 109. Compare Miss C.S. Burne, "Herefordshire
Notes," _The Folk-lore Journal_, iv. (1886) p. 167.

[669] Marie Trevelyan, _Folk-lore and Folk-stories of Wales_ (London,
1909), p. 28.

[670] "In earlier ages, and even so late as towards the middle of the
nineteenth century, the Servian village organisation and the Servian
agriculture had yet another distinguishing feature. The dangers from
wild beasts in old time, the want of security for life and property
during the Turkish rule, or rather misrule, the natural difficulties of
the agriculture, more especially the lack in agricultural labourers,
induced the Servian peasants not to leave the parental house but to
remain together on the family's property. In the same yard, within the
same fence, one could see around the ancestral house a number of wooden
huts which contained one or two rooms, and were used as sleeping places
for the sons, nephews and grandsons and their wives. Men and women of
three generations could be often seen living in that way together, and
working together the land which was considered as common property of the
whole family. This expanded family, remaining with all its branches
together, and, so to say, under the same roof, working together,
dividing the fruits of their joint labours together, this family and an
agricultural association in one, was called _Zadrooga_ (The
Association). This combination of family and agricultural association
has morally, economically, socially, and politically rendered very
important services to the Servians. The headman or chief (called
_Stareshina_) of such family association is generally the oldest male
member of the family. He is the administrator of the common property and
director of work. He is the executive chairman of the association.
Generally he does not give any order without having consulted all the
grown-up male members of the _Zadroega_" (Chedo Mijatovich, _Servia and
the Servians_, London, 1908, pp. 237 _sq._). As to the house-communities
of the South Slavs see further Og. M. Utiesenovic, _Die Hauskommunionen
der Suedslaven_ (Vienna, 1859); F. Demelic, _Le Droit Coutumier des
Slaves Meridionaux_ (Paris, 1876), pp. 23 _sqq._; F.S. Krauss, _Sitte
und Brauch der Suedslaven_ (Vienna, 1885), pp. 64 _sqq._ Since Servia,
freed from Turkish oppression, has become a well-regulated European
state, with laws borrowed from the codes of France and Germany, the old
house-communities have been rapidly disappearing (Chedo Mijatovich, _op.
cit._ p. 240).

[671] Chedo Mijatovich, _Servia and the Servians_ (London, 1908), pp.
98-105.

[672] Baron Rajacsich, _Das Leben, die Sitten und Gebraeuche der im
Kaiserthume Oesterreich lebenden Suedslaven_ (Vienna, 1873), pp. 122-128.

[673] Baron Rajacsich, _Das Leben, die Sitten und Gebrauche der im
Kaiserthume Oesterreich lebenden Suedslaven_ (Vienna, 1873), pp. 129-131.
The Yule log (_badnyak_) is also known in Bulgaria, where the women
place it on the hearth on Christmas Eve. See A. Strausz, _Die Bulgaren_
(Leipsic, 1898), p. 361.

[674] M. Edith Durham, _High Albania_ (London, 1909), p. 129.

[675] R.F. Kaindl, _Die Huzulen_ (Vienna, 1894) p. 71.

[676] See above, pp. 248, 249, 250, 251, 252, 253, 254, 255, 256, 258.
Similarly at Candlemas people lighted candles in the churches, then took
them home and kept them, and thought that by lighting them at any time
they could keep off thunder, storm, and tempest. See Barnabe Googe, _The
Popish Kingdom_ (reprinted London, 1880), p. 48 _verso_.

[677] See above, pp. 248, 250, 251, 257, 258, 263.

[678] See _The Magic Art and the Evolution of Kings_, ii. 356 _sqq._

[679] See above, pp. 248, 249, 250, 251, 264.

[680] August Witzschel, _Sagen, Sitten und Gebraeuche aus Thueringen_
(Vienna, 1878), pp. 171 _sq._

[681] Jules Lecoeur, _Esquisses du Bocage Normand_ (Conde-sur-Noireau,
1883-1887), ii. 289 _sq._

[682] Joseph Train, _Historical and Statistical Account of the Isle of
Man_ (Douglas, Isle of Man, 1845), ii. 124, referring to Cregeen's _Manx
Dictionary_, p. 67.

[683] R. Chambers, _The Book of Days_ (London and Edinburgh, 1886), ii.
789-791, quoting _The Banffshire Journal_; Miss C.F. Gordon Cumming, _In
the Hebrides_ (London, 1883), p. 226; Miss E.J. Guthrie, _Old Scottish
Customs_ (London and Glasgow, 1885), pp. 223-225; Ch. Rogers, _Social
Life in Scotland_ (Edinburgh, 1884-1886), iii. 244 _sq_.; _The Folk-lore
Journal_, vii. (1889) pp. 11-14, 46. Miss Gordon Gumming and Miss
Guthrie say that the burning of the Clavie took place upon Yule Night;
but this seems to be a mistake.

[684] Caesar, _De bello Gallico_, vii. 23.

[685] Hugh W. Young, F.S.A. Scot., _Notes on the Ramparts of Burghead as
revealed by recent Excavations_ (Edinburgh, 1892), pp. 3 _sqq_.; _Notes
on further Excavations at Burghead_ (Edinburgh, 1893), pp. 7 _sqq_.
These papers are reprinted from the _Proceedings of the Society of
Antiquaries of Scotland_, vols. xxv., xxvii. Mr. Young concludes as
follows: "It is proved that the fort at Burghead was raised by a people
skilled in engineering, who used axes and chisels of iron; who shot
balista stones over 20 lbs. in weight; and whose daily food was the _bos
longifrons_. A people who made paved roads, and sunk artesian wells, and
used Roman beads and pins. The riddle of Burghead should not now be very
difficult to read." (_Notes on further Excavations at Burghead_, pp. 14
_sq_.). For a loan of Mr. Young's pamphlets I am indebted to the
kindness of Sheriff-Substitute David.

[686] Robert Cowie, M.A., M.D., _Shetland, Descriptive and Historical_
(Aberdeen, 1871), pp. 127 _sq._; _County Folk-lore_, vol. iii. _Orkney
and Shetland Islands_, collected by G.F. Black and edited by Northcote
W. Thomas (London, 1903), pp. 203 _sq._ A similar celebration, known as
Up-helly-a, takes place at Lerwick on the 29th of January, twenty-four
days after Old Christmas. See _The Scapegoat_, pp. 167-169. Perhaps the
popular festival of Up-helly-a has absorbed some of the features of the
Christmas Eve celebration.

[687] Thomas Hyde, _Historia Religionis veterum Persarum_ (Oxford,
1700), pp. 255-257.

[688] On the need-fire see Jacob Grimm, _Deutsche Mythologie_*[4] i. 501
_sqq._; J.W. Wolf, _Beitraege zur deutschen Mythologie_ (Goettingen and
Leipsic, 1852-1857), i. 116 _sq._, ii. 378 _sqq._; Adalbert Kuhn, _Die
Herabkunjt des Feuers und des Goettertranks_*[2] (Guetersloh, 1886), pp.
41 _sqq._; Walter K. Kelly, _Curiosities of Indo-European Tradition and
Folk-lore_ (London, 1863), pp. 48 _sqq._; W. Mannhardt, _Der Baumkultus
der Germanen und ihrer Nachbarstaemme_ (Berlin, 1875), pp. 518 _sqq._;
Charles Elton, _Origins of English History_ (London, 1882), pp. 293
_sqq._; Ulrich Jahn, _Die deutschen Opfergebraeuche bei Ackerbau und
Viehzucht_ (Breslau, 1884), pp. 26 _sqq._ Grimm would derive the name
_need-_fire (German, _niedfyr, nodfyr, nodfeur, nothfeur_) from _need_
(German, _noth_), "necessity," so that the phrase need-fire would mean
"a forced fire." This is the sense attached to it in Lindenbrog's
glossary on the capitularies, quoted by Grimm, _op. cit._ i. p. 502:
"_Eum ergo ignem_ nodfeur _et_ nodfyr, _quasi necessarium ignem vocant_"
C.L. Rochholz would connect _need_ with a verb _nieten_ "to churn," so
that need-fire would mean "churned fire." See C.L. Rochholz, _Deutscher
Glaube und Brauch_ (Berlin, 1867), ii. 149 _sq._ This interpretion is
confirmed by the name _ankenmilch bohren_, which is given to the
need-fire in some parts of Switzerland. See E. Hoffmann-Krayer,
"Fruchtbarkeitsriten im schweizerischen Volksbrauch," _Schweizerisches
Archiv fuer Volkskuende_, xi. (1907) p. 245.

[689] "_Illos sacrilegos ignes, quos_ niedfyr _vocant_," quoted by J.
Grimm, _Deutsche Mythologie_,*[4] i. 502; R. Andree, _Braunschweiger
Volkskunde_ (Brunswick, 1896), p. 312.

[690] _Indiculus Superstitionum et Paganiarum_, No. XV., "_De igne
fricato de ligno i.e._ nodfyr." A convenient edition of the _Indiculus_
has been published with a commentary by H.A. Saupe (Leipsic, 1891). As
to the date of the work, see the editor's introduction, pp. 4 _sq_.

[691] Karl Lynker, _Deutsche Sagen und Sitten in hessischen Gauen_,*[2]
(Cassel and Goettingen, 1860), pp. 252 _sq._, quoting a letter of the
mayor (_Schultheiss_) of Neustadt to the mayor of Marburg dated 12th
December 1605.

[692] Bartholomaeus Carrichter, _Der Teutschen Speisskammer_ (Strasburg,
1614), Fol. pag. 17 and 18, quoted by C.L. Rochholz, _Deutscher Glaube
und Brauch_ (Berlin, 1867), ii. 148 _sq._

[693] Joh. Reiskius, _Untersuchung des Notfeuers_ (Frankfort and
Leipsic, 1696), p. 51, quoted by J. Grimm, _Deutsche Mythologie_,*[4] i.
502 _sq._; R. Andree, _Braunschweiger Volkskunde_ (Brunswick, 1896), p.
313.

[694] J. Grimm, _Deutsche Mythologie_, *[4] i. 503 _sq._

[695] J. Grimm, _op. cit._ i. 504.

[696] Adalbert Kuhn, _Maerkische Sagen und Maerchen_ (Berlin, 1843), p.
369.

[697] Karl Bartsch, _Sagen, Maerchen und Gebraeuche aus Mecklenburg_
(Vienna, 1879-1880), ii. 149-151.

[698] Carl und Theodor Colshorn, _Maerchen und Sagen_ (Hanover, 1854),
pp. 234-236, from the description of an eye-witness.

[699] Heinrich Proehle, _Harzbilder, Sitten und Gebraeuche aus dem
Harz-gebirge_ (Leipsic, 1855), pp. 74 _sq._ The date of this need-fire
is not given; probably it was about the middle of the nineteenth
century.

[700] R. Andree, _Braunschweiger Volkskunde_ (Brunswick, 1896), pp. 313
_sq._

[701] R. Andree, _op. cit._ pp. 314 _sq._

[702] Montanus, _Die deutschen Volks-feste, Volksbraeuche und deutscher
Volksglaube_ (Iserlohn, N.D.), p. 127.

[703] Paul Drechsler, _Sitte, Brauch und Volksglaube in Schlesien_
(Leipsic, 1903-1906), ii. 204.

[704] Anton Peter, _Volksthuemliches aus Oesterreichisch-Schlesien_
(Troppau, 1865-1867), ii. 250.

[705] Alois John, _Sitte, Brauch und Volksglaube im deutschen
Westboehmen_ (Prague, 1905), p. 209.

[706] C.L. Rochholz, _Deutscher Glaube und Brauch_ (Berlin, 1867), ii.
149.

[707] E. Hoffmann-Krayer, "Fruchtbarkeitsriten im schweizerischen
Volksbrauch," _Schweizerisches Archiv fur Volkskunde_, xi. (1907) pp.
244-246.

[708] E. Hoffmann-Krayer, _op. cit._ p. 246.

[709] J. Grimm, _Deutsche Mythologie_,*[4] i. 505.

[710] "Old-time Survivals in remote Norwegian Dales," _Folk-lore_, xx.
(1909) pp. 314, 322 _sq._ This record of Norwegian folk-lore is
translated from a little work _Sundalen og Oeksendalens Beskrivelse_
written by Pastor Chr. Gluekstad and published at Christiania "about
twenty years ago."

[711] Prof. VI. Titelbach, "Das heilige Feuer bei den Balkanslaven,"
_Inter-nationales Archiv fuer Ethnographie_, xiii. (1900) pp. 2 _sq._ We
have seen (above, p. 220) that in Russia the need-fire is, or used to
be, annually kindled on the eighteenth of August. As to the need-fire in
Bulgaria see also below, pp. 284 _sq._

[712] F.S. Krauss, "Altslavische Feuergewinnung," _Globus_, lix. (1891)
p. 318, quoting P. Ljiebenov, _Baba Ega_ (Trnovo, 1887), p. 44.

[713] F.S. Krauss, _op. cit._ p. 319, quoting _Wisla_, vol. iv. pp. 1,
244 _sqq._

[714] F.S. Krauss, _op. cit._ p. 318, quoting Oskar Kolberg, in
_Mazowsze_, vol. iv. p. 138.

[715] F.S. Krauss, "Slavische Feuerbohrer," _Globus_, lix. (1891) p.
140. The evidence quoted by Dr. Krauss is that of his father, who often
told of his experience to his son.

[716] Prof. Vl. Titelbach, "Das heilige Feuer bei den Balkanslaven,"
_Internationales Archiv fur Ethnographie_, xiii. (1900) p. 3.

[717] See below, vol. ii. pp. 168 _sqq._

[718] Adolf Strausz, _Die Bulgaren_ (Leipsic, 1898), pp. 194-199.

[719] _Wissenschaftliche Mittheilungen aus Bosnien und der Hercegovina_,
redigirt von Moriz Hoernes, iii. (Vienna, 1895) pp. 574 _sq._

[720] "_Pro fidei divinae integritate servanda recolat lector quod, cum
hoc anno in Laodonia pestis grassaretur in pecudes armenti, quam vocant
usitate Lungessouth, quidam bestiales, habitu claustrales non animo,
docebant idiotas patriae ignem confrictione de lignis educere et
simulachrum Priapi statuere, et per haec bestiis succurrere_" quoted by
J.M. Kemble, _The Saxons in England_ (London, 1849), i. 358 _sq._; A.
Kuhn, _Die Herabkunft des Feuers und des Goettertranks_*[2] (Guetersloh,
1886), p. 43; Ulrich Jahn, _Die deutschen Opfergebraeuche bei Ackerbau
und Viehzucht_ (Breslau, 1884) p. 31.

[721] W.G.M. Jones Barker, _The Three Days of Wensleydale_ (London,
1854), pp. 90 _sq._; _County Folk-lore_, vol. ii., _North Riding of
Yorkshire, York and the Ainsty_, collected and edited by Mrs. Gutch
(London, 1901), p. 181.

[722] _The Denham Tracts, a Collection of Folklore by Michael Aislabie
Denham_, edited by Dr. James Hardy (London, 1892-1895), ii. 50.

[723] Harry Speight, _Tramps and Drives in the Craven Highlands_
(London, 1895), p. 162. Compare, _id., The Craven and North-West
Yorkshire Highlands_ (London, 1892), pp. 206 _sq._

[724] J.M. Kemble, _The Saxons in England_ (London, 1849), i. 361 note.

[725] E. Mackenzie, _An Historical, Topographical and Descriptive View
of the County of Northumberland_, Second Edition (Newcastle, 1825), i.
218, quoted in _County Folk-lore_, vol. iv. _Northumberland_, collected
by M.C. Balfour (London, 1904), p. 45. Compare J.T. Brockett, _Glossary
of North Country Words_, p. 147, quoted by Mrs. M.C. Balfour, _l.c.:
"Need-fire_ ... an ignition produced by the friction of two pieces of
dried wood. The vulgar opinion is, that an angel strikes a tree, and
that the fire is thereby obtained. Need-fire, I am told, is still
employed in the case of cattle infected with the murrain. They were
formerly driven through the smoke of a fire made of straw, etc." The
first edition of Brockett's _Glossary_ was published in 1825.

[726] W. Henderson, _Notes on the Folklore of the Northern Counties of
England and the Borders_ (London, 1879), pp. 167 _sq._ Compare _County
Folklore_, vol. iv. _Northumberland_, collected by M.C. Balfour (London,
1904), p. 45. Stamfordham is in Northumberland. The vicar's testimony
seems to have referred to the first half of the nineteenth century.

[727] M. Martin, "Description of the Western Islands of Scotland," in J.
Pinkerton's _General Collection of Voyages and Travels_, iii. (London,
1809), p. 611. The second edition of Martin's book, which Pinkerton
reprints, was published at London in 1716. For John Ramsay's account of
the need-fire, see above, pp. 147 _sq._

[728] J. Grimm, _Deutsche Mythologie_,*[4] i. 506, referring to Miss
Austin as his authority.

[729] As to the custom of sacrificing one of a plague-stricken herd or
flock for the purpose of saving the rest, see below, pp. 300 _sqq._

[730] John Jamieson, _Etymological Dictionary of the Scottish Language_,
New Edition, revised by J. Longmuir and D. Donaldson, iii. (Paisley,
1880) pp. 349 _sq._, referring to "Agr. Surv. Caithn., pp. 200, 201."

[731] R.C. Maclagan, "Sacred Fire," _Folk-lore_, ix. (1898) pp. 280
_sq._ As to the fire-drill see _The Magic Art and the Evolution of
Kings_, ii. 207 _sqq._

[732] W. Grant Stewart, _The Popular Superstitions and Festive
Amusements of the Highlanders of Scotland_ (Edinburgh, 1823), pp.
214-216; Walter K. Kelly, _Curiosities of Indo-European Tradition and
Folk-lore_ (London, 1863), pp. 53 _sq._

[733] Alexander Carmichael, _Carmina Gadelica_ (Edinburgh, 1900), ii.
340 _sq._

[734] See above, pp. 154, 156, 157, 159 _sq._

[735] _Census of India, 1911_, vol. xiv. _Punjab_, Part i. _Report_, by
Pandit Harikishan Kaul (Lahore, 1912), p. 302. So in the north-east of
Scotland "those who were born with their feet first possessed great
power to heal all kinds of sprains, lumbago, and rheumatism, either by
rubbing the affected part, or by trampling on it. The chief virtue lay
in the feet. Those who came into the world in this fashion often
exercised their power to their own profit." See Rev. Walter Gregor,
_Notes on the Folk-lore of the North-East of Scotland_ (London, 1881),
pp. 45 _sq._

[736] Rev. Walter Gregor, _Notes on the Folk-lore of the North-East of
Scotland_ (London, 1881), p. 186. The fumigation of the byres with
juniper is a charm against witchcraft. See J.G. Campbell, _Witchcraft
and Second Sight in the Highlands and Islands of Scotland_ (Glasgow,
1902), p. ii. The "quarter-ill" is a disease of cattle, which affects
the animals only in one limb or quarter. "A very gross superstition is
observed by some people in Angus, as an antidote against this ill. A
piece is cut out of the thigh of one of the cattle that has died of it.
This they hang up within the chimney, in order to preserve the rest of
the cattle from being infected. It is believed that as long as it hangs
there, it will prevent the disease from approaching the place. It is
therefore carefully preserved; and in case of the family removing,
transported to the new farm, as one of their valuable effects. It is
handed down from one generation to another" (J. Jamieson, _Etymological
Dictionary of the Scottish Language_, revised by J. Longmuir and D.
Donaldson, iii. 575, _s.v._ "Quarter-ill"). See further Rev. W. Gregor,
_op. cit._ pp. 186 _sq._: "The forelegs of one of the animals that had
died were cut off a little above the knee, and hung over the fire-place
in the kitchen. It was thought sufficient by some if they were placed
over the door of the byre, in the 'crap o' the wa'.' Sometimes the heart
and part of the liver and lungs were cut out, and hung over the
fireplace instead of the fore-feet. Boiling them was at times
substituted for hanging them over the hearth." Compare W. Henderson,
_Notes on the Folk-lore of the Northern Counties of England and the
Borders_ (London, 1879), p. 167: "A curious aid to the rearing of cattle
came lately to the knowledge of Mr. George Walker, a gentleman of the
city of Durham. During an excursion of a few miles into the country, he
observed a sort of rigging attached to the chimney of a farmhouse well
known to him, and asked what it meant. The good wife told him that they
had experienced great difficulty that year in rearing their calves; the
poor little creatures all died off, so they had taken the leg and thigh
of one of the dead calves, and hung it in a chimney by a rope, since
which they had not lost another calf." In the light of facts cited below
(pp. 315 _sqq._) we may conjecture that the intention of cutting off the
legs or cutting out the heart, liver, and lungs of the animals and
hanging them up or boiling them, is by means of homoeopathic magic to
inflict corresponding injuries on the witch who cast the fatal spell on
the cattle.