Chap. 4 Sup.

p. 75. ) The holy wood by Hagenau is named in Chmel reg. Ruperti 1071, D. Sag. 497. fronwald, Weisth. 1, 423. On the word bannwald conf. Lanz. 731: diu tier (beasts) bannen. Among holy groves was doubtless the Fridewald, and perh. the Spiess, both in Hesse, Ztschr. f. Hess. gesch. 2, 163. Friðesleáh, Kemble no. 187. 285; Ôswudu 1, 69 is a man's name, but must have been that of a place first. The divine grove Glasir with golden foliage, Sn. 130, stands outside Valhöll; Sæm. 140b says Hiörvarð's abode was named Glasis lundr.

p. 75. ) The adoration of the oak is proved by Velthem's Sp. hist. 4, 57 (ed. Le Long, fol. 287): Van ere eyken, die men anebede.

In desen tiden was ganginge mede

tusschen Zichgen ende Diest ter stede

rechte bi-na te-midden werde,

daer dede menich ere bedeverde

tot ere eyken (dat si u cont),

die alse een cruse gewassen stont,

met twee rayen gaende ut,

daer menich quam overluut,

die daer-ane hinc scerpe ende staf,

en seide, dat hi genesen wer daer-af.

Som liepense onder den bôm, etc.
Here is a Christian pilgrimage of sick people to a cross-shaped tree between Sicken and Diest in Brabant, and the hanging thereon of bandage and staff upon recovery, as at p. 1167. 1179; conf. the heathen oscilla (p. 78). The date can be ascertained from Le Long's Velthem.

p. 77. ) 'Deos nemora incolere persuasum habent (Samogitae) .......... credebat deos intra arbores et cortices latere' says Lasicz, Hpt's Ztschr. 1, 138. The Ostiaks have holy woods, Klemm 3, 121. The Finnic 'Tharapita' should be Tharapila. Castrén 215 thinks –pila is bild, but Renvall says tharapilla = horned owl, Esth. torropil, Verhandl. 2, 92. Juslen 284 has pöllö bubo, and 373 tarhapöllö bubo. With this, and the ON. bird in Glasis lundr, conf. a curious statement in Pliny 10, 47: in Hercynio Germaniae saltú invisitata genera alitum accepimus, quarum plumae ignium modo colluceant noctibus; conf. Stephan's Stoflief. 116.

p. 78 n.) Oscilla are usu. dolls, puppets, OHG. tocchun, Graff 5, 365. They might even be crutches hung up on the holy tree by the healed (Suppl. to 75). But the prop. meaning must be images. On church walls also were hung offerings, votive gifts, rarities: si hiezen diu weppe hâhen in die kirchen an die mûre, Servat. 2890.

p. 79. ) A Celtic grove descr. in Lucan's Phars. 3, 399; a Norse temple in Eyrbyggja-s. c. 4.

p. 80. ) Giefers (Erh. u. Rosenkr. Ztschr. f. gesch. 8, 261-285) supposes that the templum Tanfanae belonged at once to the Cherusci, Chatti and Marsi; that Tanfana may come from tanfo, truncus (?), and be the name of a grove occupying the site of Eresburg, now Ober-Marsberg; that one of its trunci, which had escaped destruction by the Romans (solo aequare he makes burning of the grove), was the Irmensul, which stood on the Osning between Castrum Eresburg and the Carls-schanze on the Brunsberg, some 4 or 5 leagues from Marsberg, and a few leagues from the Buller-born by Altenbeke, the spring that rose by miracle, D. Sag. 118.

p. 80. ) To the isarno-dori in the Jura corresp. Trajan's Iron Gate, Turk. Demir kapa, in a pass of Dacia. Another Temir kapa in Cilicia, Koch Anabas. 32. Müller lex. Sal. p. 36. Clausura is a narrow pass, like Qermopulai, or pulai alone; conf. Schott's Deutschen in Piemont p. 229.

p. 85. ) As castrum was used for templum, so is the Boh. kostel, Pol. kosciel for church. Conversely, templum seems at times to mean palatium; conf. 'exustem est palatium in Thornburg' with 'exustum est famosum templum in Thornburg,' Pertz. 5, 62-3, also 'Thornburg castellum et palatium Ottonis' 5, 755. The OS. rakud is both templum and palatium. Beside 'casulae' = fana, we hear of a cella antefana (ante fana?), Mone Anz. 6, 228.

p. 85.) Veniens (Chrocus Alamann. rex) Arvernos, delubrum illud quod Gallica lingua vassogalate vocant, diruit atque subvertit; miro enim opere factum fuit, Greg. Tur. 1, 32. The statement is important, as proving a difference of religion between Celts and Germans: Chrocus would not destroy a building sacred to his own religion. Or was it, so early as that, a christian temple? conf. cap. 39.

p. 85. ) Expressions for a built temple: 'hof âtti hann î tûninu, sêr þess enn merki, þat er nu kallat tröllaskeið' Laxd. 66. sal, Graff sub v.; der sal, Diemer 326, 7. AS. reced, OS. rakud, seems conn. with racha, usu. = res, caussa, but 'zimborôn thia racha,' O. iv. 19, 38; conf. wih and wiht. Later words: pluoz-hûs, blôz-hûs, Graff 4, 1053. abgot-hûs fanum 1054. The Lausitz Mag. 7, 166 derives chirihhâ, AS. cyrice, from circus. O. Sl. tzerky, Dobr. 178; Croat. czirkva, Carniol. zirkva, Serv. tzrkva, O. Boh. cjerkew, Pol. cerkiew (conf. Gramm. 3, 156. Pref. to Schultze xi. Graff 4, 481). The sanctuary, ON. griðastaðr, is not to be trodden, Fornm. sög. 4, 186; beasts nor man might there be harmed, no intercourse should men with women have (engi viðskipti skyldu karlar við konur ega þar, Fornald. sög. 2, 63.)

p. 86. ) Heathen places of worship, even after the conversion, were still royal manors or sees and other benefices endowed with the estate of the old temple, like Herbede on the Ruhr, which belonged to Kaufungen, D. Sag. 589. Mannh. Ztschr. 3, 147. Many manors (also glebe-lands acc. to the Weisthümer) had to maintain 'eisernes vieh, fasel-vieh,' bulls for breeding (p. 93). In Christian as in heathen times, holy places were revealed by signs and wonders. A red-hot harrow is let down from heaven (Sommer), like the burning plough in the Scyth. tale (Herod. 4, 5), D. Sag. 58-9. Legends about the building of churches often have the incident, that, on the destined spot in the wood, lights were seen at night, so arranged as to show the ground plan of the future edifice. They appear to a subulcus in the story of Gandersheim, Pertz 6, 309-10; to another, Frickio by name, in the story of Freckenhorst, where St. Peter as carpenter designs the figure of the holy house, Dorow. i. 1, 32-3; conf. the story at p. 54 and that of Wessobrunn, MB. 7, 372. Falling snow indicates the spot, Müllenh. 113; conf. Hille-snee, Holda's snow, p. 268 n. 304. Where the falcon stoops, a convent is built, Wigand's Corv. güterb. 105. The spot is suggested by cows in a Swed. story, Wieselgren 408; by resting animals in a beautiful AS. one, Kemble no. 581 (yr 974).

p. 87. ) On almost all our German mountains are to be seen footmarks of gods and heroes, indicating places of ancient worship, e.g. of Brunhild on the Taunus, of Gibich and Dietrich on the Hartz. The Allerhätenberg in Hesse, the 'grandfather-hills' elsewhere, are worth noting.