p. 6. ) The Romans too had felled sacred trees: 'et robora numinis instar Barbarici nostrae feriant impune bipennes,' Claudian de laud. Stilich. 1, 230. In the same way the Irminsul is destroyed, and Columban breaks the god's images and throws them in the lake (p. 116. 109). Charles has the four captured Saracen idols smashed, and the golden fragments divided among his heroes, Aspremont 11b. 45b-48b. Idols are broken in Barl. and Georg. It is remarkable in Beda 2, 13, that the Coifi himself destroys the heathen temple (p. 92 n.). It was a sign of good feeling at least to build the old images into the church walls.

p. 6. ) Heathens, that knew not the true God's name, are not always 'wild, doggish, silly,' but sometimes 'die werden heiden,' Titur. 55, 4, die wîsen heiden, Servat. 19. his sylfes (God's) naman, þone yldo bearn aer ne cûðon, frôd fædera cyn þeáh hie fela wiston, Cædm. 179, 15.

p. 7. ) Trust in one's own strength is either opposed to trust in gods, or combined with it. In the Faereyînga-s. cap. 23, p. 101: 'ek trûi â mâtt minn ok megin' and also 'ek treystumsk hamîngju (genius) minni ok sigr-saeli, ok hefir mer þat vel dugat'; conf. 'trûa magni,' Fornald. sög. 1, 438. The OHG. sô mir ih! (Graff 6, 13) must mean 'so help me I myself.' MHG. has milder formulas: sam mir Got and mîn selbes lîp!¨ Tristan 215, 2. als in (them) Got und ir ellen gebôt, Ernst 1711. als im sîn manlîch ellen jach, Parz. 89, 22. ich gelove God ind mime swerde, Karlmeinet 122, 34. M. Beheim 266, 22 says: si wolten ûf in (them) selber stân; and Gotthelf's Erzähl. 1, 146 makes a strong peasant in Switz. worship 'money and strength.' A giant loses his strength by baptism, Rääf 39. Doubts of God are expressed by Wolfram: ist Got wîse? ....... hât er sîn alt gemüete, Willeh. 66, 18. 20. hât Got getriwe sinne, Parz. 109, 30. Resisting his will is 'ze himele klimmen und Got enterben,' En. 3500. ------ On men who pretend to be gods, see p. 385 n.

p. 7 n. ) God is threatened and scolded, p. 20. With the mockery of Jupiter in Plaut. Trin. iv. 2, 100 agrees the changing of his golden garment for a woollen, and robbing Æsculapius of his golden beard, Cic. de Nat. D. 3, 34. Friðþiofr said: 'enda virði ek meira hylli Ingibiargar enn reiði Baldrs,' Fornald. sög. 2, 59; and pulled B.'s statue by the ring, so that it fell in the fire 86. King Hrôlfr already considers Oðin an evil spirit, illr andi, 1, 95. ----- Dogs were named after gods by the Greeks also; Pollux, Onom. 5, 5 cites Korax, Arpuia, Carwn, Lukittaj. A dog named Locke, Sv. folks. 1, 135. Helbling's Wunsch is supported by a Wille in Hadamar v. Laber 289 and Altswert 126, 23. Sturm in Helbl. 4, 459 may have meant Thunder. The lime-bitch is called Heila, Hela, Döbel 1, 86. Nemnich 720. Alke is Hakelberend's dog, Zeitschr. des Osn. ver. 3, 406. A Ruland about 1420, and Willebreht, Ls. 1, 297-8, are exactly like men's names. Many names express the qualities and uses of the animal, such as Wacker, still in use, and leading up to old Norse, Saxon, Skirian and Suevic names, Grimm's D. Sag. 468; its dimin., Wäckerlein, Weckherlin, Wickerlein, Fischart's Spiele 246. 491. Is Wasser, the common name of peasants' dogs in the Mark (Schmidt v. Wern. 253), a corrup. of Wacker? Wackerlos, Vernim, dogs in Froschmeus. Bbb. 5b, Hüterlin in Keisersb. bilg. 140-4-5. Fondling names are Harm, Ls. 2, 411. Holle im Crane p. 30, Bärlin, Garg. 258b, Zuckerl. Jucundiss 54. To the Pol. gromi-zwierz, bait-hound, Linde 1, 779a answers our Hetzebolt, Nic. v. Jeroschin 30, 12. Bello, Greif, Pack-an, Pack-auf (Medic. maulaffe 647), Suoche, Fichard 3, 245, explain themselves; also the Boh. greyhound Do-let, fly-to; O. Norse Hopp and Hoi, Hrolfkr. saga, Hopf in Eulensp., Estula (es-tu-la?), Méon 3, 394-5. Ren. 25355. Not so clear is Strom in Fritz Reuter's Journ. to Belligen 2, 98; is it 'striped'? or conn. with Striun in Helbl. 4, 456 from striunen, to roam? Smutz in Laber 358 must be conn. with schmötzen, to counterfeit the hare's cry, Schmeller 3, 479. Trogen, Sv. äfvent. 1, 51 is our Fidel, trusty. Gramr, Fornald. sög. 1, 87. Gîfr, Geri, two dogs in Fiölsvinns-mâl. Snati, Markusson 174a. Guldtand Norske event. 2, 92. Yrsa, Fornald. sög. 1, 22, Ursa in Saxo. Bettelmann in Bürger 474a and Stallmeister in Tieck's Zerbino express social rank, conf. Malvoisin, Ren. 1664. It were too bold to conn. Leppisch in Pauli Sch. u. ernst 77, with Sâmr = Lapp, in Nialss. 71, or Goth, Goz with the nation so called (Michel's hist. des races maudites 1, 355. D. Sag. 454); more likely that the Silesian sheepdog's name Sachs (Weinhold) meant Saxon; conf. Boh. Bodrok, an Obodrite. King Arthur's dog Cabul, Nenn. 78. Cipriân, dog's name in MsH. 3, 305a.

p. 8. ) Christ and the old gods are often worshipped together. People got baptized and believed in Christ, en hêto â Thôr til allra storræða. Widukind (Pertz 5, 462) tells, an. 965, of an 'altercatio super cultura deorum in convivio, Danis affirmantibus Christum quidem esse deum, sed alios ei fore majores deos, qui potiora mortalibus signa et prodigia per se ostentabant.' Æthelbert of Kent let heathen idols stand beside christian altars, conf. Lappenb. Engl. gesch. 1, 140. The converted Slavs clung to their old superstitions. Dietmar (Pertz 5, 735) says of the sacred lake Glomuzi: 'hunc omnis incola plus quam ecclesias veneratur et timet;' and at Stettin a heathen priest was for raising an altar to the god of the christians side by side with the old gods, to secure the favour of both, Giesebr. Wend. gesch. 2, 301. ----- It is only playfully, and with no serious intention, that the Minne-song links the name of God with heathen deities:

Ich hân Got und die minneclîchen Minne (love)

gebeten flêlîche nu vil manic jâr,

daz ich schier nâch unser drîer sinne

vinde ein reine wîp.

MS. 1. 184a.

Venus, vil edeliu künegîn,

iuch hât Got, vrowe, her gesant

ze freuden uns in ditze lant.

Frauend. 233, 26.
The longer duration of heathenism, especially of Wôden worship, among the Saxons, is perceptible in the legend of the Wild Host, in many curses and the name of Wednesday. There also the custom of Need-fire was more firmly rooted. The Lohengrin p. 150 still rebukes the unbelief of the wild Saxons.

p. 11. ) Where there was worship of springs, the Church took the caput aquæ into her department, Rudorff 15, 226-7. In that spell where Mary calls to Jesus, 'zeuch ab dein wat (pull off thy coat), und deck es dem armen man über die sat (over the poor man's crop),' Mone anz. 6, 473, a heathen god is really invoked to shield the cornfield from hail. Quite heathenish sounds the nursery rhyme, 'Liebe frau, mach's türl auf (open your door), lass den regen 'nein, lass 'raus den sonnenschein,' Schmeller 2, 196. Spots in the field that are not to be cultivated indicate their sacredness in heathen times, conf. gudeman's croft in Scotland, the Tothills in England, Hone's Yearb. 873-4. To the disguised exclamations in the note, add w Damater! and the Armoric tan, fire! Villemarqué's Barzas breiz, 1, 76; conf. Pott 1, lvii.

p. 12. ) To these old customs re-acting on the constitution, to the pelting of idols at Hildesheim and Halberstadt on Lætare-day (p. 190. 783), add this of Paderborn: 'In the cathedral close at P., just where the idol Jodute is said to have stood, something in the shape of an image was fixed on a pole every Lætare Sunday down to the 16^th century, and shied at with cudgels by the highest in the land, till it fell to the ground. The ancient noble family of Stapel had the first throw, which they reckoned an especial honour and heirloom. When the image was down, children made game of it, and the nobility held a banquet. When the Stapels died out, the ancient custom was dropped.' ---- Continu. of M. Klockner's Paderb. chron. The Stapel family were among the four pillars of the see of Paderborn; the last Stapel died in 1545, Erh. u. Gehrk. Zeitschr. f. vaterl. gesch. 7, 379. Compare also the sawing of the old woman (p. 782), the gelding of the devil, the expulsion of Death (p. 767), the yearly smashing of a wooden image of the devil, and the 'riding the black lad' in Hone's Yearb. 1108, Dayb. 2, 467.

p. 12. ) The Introduction ought to be followed by a general chapter on the contents and character of our Mythology, including parts of Chaps. XIV. and XV., especially the explanation of how gods become men, and men gods.