[18] Peasants’ war.
[19] Burglechner.
[20] Colin de Plancy, Légendes des sept pechés capitaux, Appendice; and Nork, Mythologie der Volkssagen, point out that the dragon, sacred to Wodin, was placed on houses, town gates, and belfries, as a talisman against evil influences. See also some remarks on the two-fold character of dragons in mythology in Cox’s Mythology of the Aryan Nations, i. 428.
[21] Compare Leoprechting, Aus dem Lechrain, page 78. Müllenhof Sagen der Herzogthümer Schleswig Holstein u. Lauenburg, page 237.
[22] Mother of mercy.
[23] A touching story has been made out of his history in Alpen Blumen Tirols.
[24] This was designed so as to coincide with the time when the faithful throughout the world were saying the De Profundis.
[25] A similar fact for the comparative mythologist is recorded p. 123–4, in the case of the Bienerweible. While these sheets were preparing for the press, a singular one nearer home was brought under my notice. A little girl being asked at a national school examination, ‘What David was before he was made king?’ answered, ‘Jack the Giant-killer.’ This is a noteworthy instance of the hold of myths on the popular mind; it did not proceed from defective instruction, for the school is one of the very first in its reports, and the child not at all backward.
[26] Concerning der feurige Mann, and the mark of his burning hand, see Stöber Sagen des Elsasses, p. 222–3.