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It is common in England to speak of Tirol as “the Tyrol;” I have used the name according to the custom of the country itself.
2
The name for “the wild huntsman” in North and South Tirol.
3
The Beatrìk of the Italian Tirol is, however, a milder spirit than the Wilder Jäger of the northern provinces. He is also called il cacciatore della pia caccia, because he is supposed only to hunt evil spirits.
4
The name in Vorarlberg.
5
The three helpers against the plague. There are many churches so called in Tirol.
6
“Schliess die Kammer fein,
Sonst kommt der Norg herein.”
7
The Meierhof was the homestead of a small proprietor standing midway between the peasant and the noble.
8
Mistress of the Meierhof.
9
Literally, “high lakes;” i. e. lakes on a high mountain level. There are three such in the valley of Matsch, the inundations of which often work sad havoc.
10
“Morgen oder Heut
Kommt die Zahlzeit.”
11
The “home of the wolves;” a nickname given to Matsch, because still infested by wolves.
12
On Midsummer-day.
13
The local names of two favourit
1
It is common in England to speak of Tirol as “the Tyrol;” I have used the name according to the custom of the country itself.
2
The name for “the wild huntsman” in North and South Tirol.
3
The Beatrìk of the Italian Tirol is, however, a milder spirit than the
4
The name in Vorarlberg.
5
The three helpers against the plague. There are many churches so called in Tirol.
6
“Schliess die Kammer fein,
Sonst kommt der Norg herein.”
7
The
8
Mistress of the Meierhof.
9
Literally, “high lakes;” i. e. lakes on a high mountain level. There are three such in the valley of Matsch, the inundations of which often work sad havoc.
10
“Morgen oder Heut
Kommt die Zahlzeit.”
11
The “home of the wolves;” a nickname given to Matsch, because still infested by wolves.
12
On Midsummer-day.
13
The local names of two favourite kinds of grass.
14
St. Martin is considered the patron of mountain pastures in Tirol.
15
That the Norgs should be at one time represented as incapable of comprehending what death was, and that at another their race should be spoken of as dying out, is but one of those inconsistencies which must constantly occur when it is attempted to describe a supernatural order of things by an imagery taken from the natural order.
16
From
17
Literally, “crystal palace.”
18
Ignaz von Zingerle, in discussing the sites which various local traditions claim for the Rosengarten of King Lareyn, or Laurin, says, “Whoever has once enjoyed the sight of the Dolomite peaks of the Schlern bathed in the rosy light of the evening glow cannot help fancying himself at once transported into the world of myths, and will be irresistibly inclined to place the fragrant Rose-garden on its strangely jagged heights, studded by nature with violet amethysts, and even now carpeted with the most exquisite mountain-flora of Tirol.”
19
Cornfield.
20
Nobleman’s residence.
21
In the mediæval poems the shade of the
22
The heroes of the old German poetry are frequently called by the epithet “sword” —
23
Hildebrand, son of Duke Herbrand and brother of the Monk Ilsau, one of the persons of the romance of “Kriemhild’s Rose-garden,” is the Nestor of German myths. He was the instructor of Dietrich von Bern (Theodoric of Verona). We find him sought as the wise counsellor in various undertakings celebrated in the mediæval epics; he is reputed to have lived to the age of 200 years.
24
This was commonly the office of the daughter of the house.
25
This would appear to have been the usual custom in the middle ages after a meal.
26
See note, p. 35.
27
The German legends are inclined to extol the heroism of Dietrich von Bern, better known to us as Theodoric, King of the Visigoths, who, after his conquests in Italy, built a palace at Verona, and made it his seat of government; but the traditions of Verona ascribe his great strength and success, both as a hunter and warrior, to a compact with the Evil One. His connexion with the Arians, his opposition towards the Popes, and his violent destruction of the churches of Verona, were sufficient to convince the popular mind at his date that his strength was not from above. Procopius relates that his remorse for the death of Symmachus haunted him so, that one day when the head of a great fish was served at table, it appeared to him as the head of his murdered relative, and he became so horrified that he was never able to eat any thing afterwards. The Veronese tradition is, that by his pact with the devil, evil spirits served him in the form of dogs, horses, and huntsmen, until the time came that they drove him forth into their own abode (
