HERNE THE HUNTER, a legendary huntsman who was alleged to haunt Windsor Great Park at night, especially around an aged tree, long known as Herne's oak, said to be nearly 700 years old. This was blown down in 1863, and a young oak was planted by Queen Victoria on the spot. Herne has his French counterpart in the Grand Veneur of Fontainebleau. Mention is made of Herne in The Merry Wives of Windsor and in Harrison Ainsworth's Windsor Castle. Nothing definite is known of the Herne legend. It is suggested that it originated in the lifestory of some keeper of the forest; but more probably it is only a variant of the "Wild Huntsman" myth common to folk-lore, which (E. B. Tylor, Primitive Culture, 4th ed. pp. 361-362) is almost certainly the modern form of a prehistoric storm-myth. Amorites Shenir (Deut. iii. 9). According to one theory it is the | is Early English and later; the living was held by Nicholas 'high mountain " near Caesarea Philippi, which was the scene of | Ridley (1538), afterwards Bishop of London. At Reculver, the Transfiguration (Mark ix. 2). A curious reference in Enoch 3 m. E. of Herne Bay on the coast, is the site of the Roman vi. 6, says that in the days of Jared the wicked angels descended station of Regulbium. The fortress occupied about 8 acres, but on the summit of the mountain and named it Hermon. The only traces of the south and east walls remain. In Saxon times modern name is Jebel es-Sheikh, or mountain of the chief or it was converted into a palace by King Ethelbert, and in 669 a elder." It is also called Jebel eth-Thelj, snowy mountain." monastery was founded here by Egbert. The Early English The ridge of Hermon, rising into a dome-shaped summit, is 20 m. church was taken down early in the 19th century owing to the long, extending north-east and south-west. The formation of the encroachment of the sea, and parts of its fabric were preserved lower part is Nubian sandstone, that of the upper part is a hard in the modern church of St Mary. But its twin towers, known dark-grey crystalline limestone belonging to the Neocomian as the Sisters from the tradition that they were built by a period, and full of fossils. The spurs consist in some cases of Benedictine abbess of Faversham in memory of her sister, were white chalk covering the limestone, and on the south there are preserved by Trinity House as a conspicuous landmark. several basaltic outbreaks. The view from Hermon is very extensive, embracing all Lebanon and the plains east of Damascus, with Palestine as far as Carmel and Tabor. On a clear day Jaffa also may be seen. The mountain in spring is covered with snow, but in autumn there is occasionally none left, even in the ravines. To the height of 500 ft. it is clothed with oaks, poplars and brush, while luxuriant vineyards abound. Foxes, wolves and Syrian bears are not infrequently met with, and there is a heavy dew or night mist. Above the snow-limit the mountain is bare and covered with fine limestone shingle. The summit is a plateau from which three rocky knolls rise up, that on the west being the lowest, that on the south-east the highest. On the south slope of the latter are remains of a small temple or sacellum described by St Jerome. A semicircular dwarf wall of good masonry runs round this peak, and a trench excavated in the rock may perhaps indicate the site of an altar. On the plateau is a cave about 25 ft. sq. with the entrance on the east. A rock column supports the roof, and a building (possibly a Mithraeum) once stood above. Other small temples are found on the sides of Hermon, of which twelve in all have been explored. They face the east and are dated by architects about A.D. 200. The most remarkable are those of Deir el 'Ashaiyir, Hibbariyeh, Hosn Niha and Tell Thatha. At the ruined town called Rukleh on the northern slopes are remains of a temple, the stones of which have been built into a church. A large medallion, 5 ft. in diameter, with a head supposed to represent the sun-god, is built into the wall. Several Greek inscriptions occur among these ruins. In the 12th century Psalm lxxxix. 12 was supposed to indicate the proximity of Hermon to Tabor. The conical hill immediately south of Tabor was thus named Little Hermon, and is still so called by some of the inhabitants of the district. HERMSDORF, a village of Germany, in the Prussian province of Silesia. Pop. (1900) 10,975. There are coal and iron mines and lime quarries in the vicinity, and in the town there are large iron-works. Hermsdorf is known as Niederhermsdorf to distinguish it from other places of the same name. Perhaps the most noteworthy of these is a village in Silesia at the foot of the Riesengebirge, chiefly famous for the ruins of the castle of Kynast. This castle, formerly the seat of the Schaffgotsch family, was destroyed by lightning in 1675. A third Hermsdorf is a village in Saxe-Altenburg, where porcelain is made. HERNE, JAMES A. [originally AHERNE] (1840-1901), American actor and playwright, was born in Troy, New York, and after theatrical experiences in various companies produced his own first play, Hearts of Oak, in 1878, and his great success Shore Acres in 1882. It was in rural drama that his humour and pathos found their proper setting, and Shore Acres was seen throughout the United States almost continuously for six seasons, being followed by the less successful Sag Harbor, 1900. HERNE, a town of Germany, in the Prussian province of Westphalia, 15 m. by rail N.W. of Dortmund. Pop. (1905) 33,258. It has coal mines, boiler-works, gunpowder mills, &c. Herne was made a town in 1897. HERNE BAY, a seaside resort in the St Augustine's parliamentary division of Kent, England, 8 m. N. by E. of Canterbury, on the South Eastern and Chatham railway. Pop. of urban district (1901) 6726. It has grown up since 1830, above a sandy and pebbly shore, and has a pier m. long. The church of St Martin in the village of Herne, 1} m. inland, HERNIA (Lat. hernia, perhaps from Gr. epvos, a sprout), in surgery, the protrusion of a viscus, or part of a viscus, from its normal cavity; thus, hernia cerebri is a protrusion of brainsubstance, hernia pulmonum, a protrusion of a portion of lung, and hernia iridis, a protrusion of some of the iris through an aperture in the cornea. But, used by itself, hernia implies a protrusion from the abdominal cavity, or, in common language, a "rupture." A rupture may occur at any weak point in the abdominal wall. The common situations are the groin (inguinal hernia), the upper part of the thigh (femoral hernia), and the navel (umbilical hernia). The more movable the viscus the greater the liability to protrusion, and therefore one commonly finds some of the small intestine, or of the fatty apron (omentum), in the hernia. The tumour may contain intestine alone (enterocele), omentum alone (epiplocele), or both intestine and omentum (entero-epiplocele). The predisposing cause of rupture is abnormal length of the suspensory membrane of the bowel (the mesentery), or of the omentum, in conjunction with some weak spot in the abdominal wall, as in an inguinal hernia, which descends along the canal in which the spermatic cord lies in the male and the round ligament of the womb in the female. A femoral hernia comes through a weak spot in the abdomen to the inner side of the great femoral vessels; a ventral hernia takes place by the yielding of the scar tissue left after an operation for appendicitis or ovarian disease. The exciting cause of hernia is generally some over-exertion, as in lifting a heavy weight, jumping off a high wall, straining (as in difficult micturition), constipation or excessive coughing. The pressure of the diaphragm above and the abdominal wall in front acting on the abdominal viscera causes a protrusion at the weakest point. Rupture is either congenital or acquired. A child may be born with a hernia in the inguinal or umbilical region, the result of an arrest of development in these parts; or the rupture may be acquired, first appearing, perhaps, in adult life as the result of a strain or hurt. Men suffer more frequently than women, because of their physical labours, because they are more liable to accidents, and because of the passage for the spermatic cord out of the abdomen being more spacious than that for the round ligament of the womb. At first the rupture is small, and it gradually increases in bulk. It varies from the size of a marble to a child's head. The swelling consists of three parts-the coverings, sac and contents. The "coverings" are the structures which form the abdominal wall at the part where the rupture occurs. In femoral hernia the coverings are the structures at the upper part of the thigh which are stretched, thinned and matted together as the result of pressure; in other cases there is an increase in their thickness, the result of repeated attacks of inflammation. The "sac" is composed of the peritoneum or membrane lining the abdominal cavity; in some rare cases the sac is wanting. The neck of the sac is the narrowed portion where the peritoneum forming the sac becomes continuous with the general peritoneal cavity. The neck of the sac is often thickened, indurated and adherent to surrounding parts, the result of chronic inflammation. The contents" are bowel, omental fat, or, in children, an ovary. The hernia may be reducible, irreducible or strangulated. A "reducible" hernia is one in which the contents can be pushed back into the abdomen. In some cases this reduction is effected with ease, in others it is a matter of great difficulty. At any moment a reducible hernia may become "irreducible," that is to say, it cannot be pushed back into the abdominal cavity, perhaps because of inflammatory adhesions in and around the fatty contents, or because of extra fullness of the bowel in the sac. A "strangulated " hernia is one in which the circulation of the blood through the hernial contents is interfered with, by the pinching at the narrowest part of the passage. The interference is at first slight, but it quickly becomes more pronounced; the pinched bowel in the hernial sac swells as a finger does when a string is tightly wound round its base. At first there is congestion, and this may go on to inflammation, to infection by micro-organisms and to mortification. The rapidity with which the change from simple congestion to mortification takes place depends on the tightness of the constriction, and on the virulence of the bacterial infection from the bowel. As a rule, the more rapidly a hernia forms the greater the rapidity of serious change in the conditions of the bowel or omentum, and the more urgent are the symptoms. The constricting band may be one of the structures which form the boundaries of the openings through which the hernia has travelled, or it may be the neck of the sac, which has become thickened in consequence of inflammation-especially is this the case in an inguinal hernia. Reducible Hernia.-With a reducible hernia there is a soft compressible tumour (elastic when it contains intestine, doughy when it contains omentum), its size increasing in the erect, and diminishing in the horizontal posture. As a rule, it causes no trouble during the night. It gives an impulse on coughing, and when the intestinal contents are pushed back into the abdomen a gurgling sensation is perceptible by the fingers. Such a tumour may be met with in any part of the abdominal wall, but the chief situations are as follows. The inguinal region, in which the neck of the tumour lies immediately above Poupart's ligament (a cord-like ligamentous structure which can be felt stretching from the front of the hip-bone to a ridge of bone immediately above the genital organs); the femoral region, in the upper part of the thigh, in which the neck of the sac lies immediately below the inner end of Poupart's ligament; the umbilical region, in which the tumour appears at or near the navel. As the inguinal hernia increases in size it passes into the scrotum in the male, into the labium in the female; while the femoral hernia gradually pushes upwards to the abdomen. The palliative treatment of a reducible hernia consists in pushing back the contents of the tumour into the abdomen and applying a truss or elastic bandage to prevent their again escaping. The younger the patient the more chance there is of the truss acting as a curative agent. The truss may generally be left off at night, but it should be put on in the morning before the patient leaves his bed. If, after the hernia has been once returned, it is not allowed again to come down, there is a probability of an actual cure taking place; but if it is allowed to come down occasionally, as it may do, even during the night, in consequence of a cough, or from the patient turning suddenly in bed, the weak spot is again opened out, and the improvement which might have been going on for weeks is undone. It is sometimes found impossible to keep up a hernia by means of a truss, and an operation becomes necessary. The operation is spoken of as "the radical treatment of hernia," in contradistinction to the so-called "palliative treatment " by means of a truss. It should not be spoken of as the radical cure, for skilfully as the operation may have been performed it is not always a cure. The principles involved in the operation are the emptying of the sac and its entire removal, and the closure of the opening into the abdomen by strong sutures; and, in this way, great advance has been made by modern surgery. Without tiresome delay, and the tedious and sometimes disappointing application of trusses, the weak spot in the abdominal wall is exposed, the sac of the hernia is tied and removed, and the canal by which the rupture descended is blockaded by buried sutures, and with no material risk to life. Thus the patient's worries become a thing of the past, and he is rendered a fit and normal member of society. Experience has shown that very few ruptures are unsuited for successful treatment by operation. No boy should now be sent to school compelled to wear a truss, and so hindered in his games and rendered an object of remark. Irreducible Hernia.- The main symptom is a tumour in one of the situations already referred to, of long standing and perhaps of large size, in which the contents of the tumour, in whole or in part, cannot be pushed back into the abdomen. The irreducibility is due either to its large size or to changes which have taken place by indurations or adhesions. Such a tumour is a constant source of danger: its contents are liable, from their exposed situation, to injury from external violence; it has a constant risk of increase; it may at any time become strangulated, or the contents may inflame, and strangulation may occur secondarily to the inflammation. It gives rise to dragging sensations (referred to the abdomen), colic, dyspepsia and constipation, which may lead to obstruction, that is to say, a stoppage may occur of the passage of the contents of that portion of the intestinal canal which lies in the hernia. When an irreducible hernia becomes painful and tender, a local peritonitis has occurred, which resembles in many of its symptoms a case of strangulation, and must be regarded with suspicion and anxiety. Indeed, the only safe treatment is by operation. The treatment of irreducible hernia may be palliative; a "bag truss" may be worn in the hope of preventing the hernia getting larger; the bowels must be kept open, and all irregularities of diet avoided. A person with such a hernia is in constant danger, and if his general condition does not contra-indicate it he should be submitted to operative treatment. That is to say, the surgeon should cut down on the hernia, open the sac, divide any omental adhesions, tie and cut away indurated omentum, return the bowel, and complete the radical operation by closing the aperture by strong sutures. In Strangulated Hernia the bowel or omentum is being nipped at the neck of the sac, and the flow of blood into and from the delicate tissues is stopped. The symptoms are-nausea, vomiting of bilious matter, and after a time of faecal-smelling matter; a twisting, burning pain generally referred to the region of the navel, intestinal obstruction; a quick, wiry pulse and pain on pressure over the tumour; the expression grows anxious, the abdomen becomes tense and drum-like, and there is no impulse in the tumour on coughing, because its contents are practically pinched off from the general abdominal cavity. Sometimes there is complete absence of pain and tenderness in the hernia itself, and in an aged person all the symptoms may be very slight. Sooner or later, from eight hours to eight days, if the strangulation is unrelieved, the tumour becomes livid, crackling with gas, mortification of the bowel at the neck of the sac takes place, followed by extravasation of the intestinal contents into the abdominal cavity; the patient has hiccough; he becomes collapsed; and dies comatose from blood-poisoning. The treatment of a strangulated hernia admits of no delay; if the hernia does not "go back" on the surgeon trying to reduce it, it must be operated on at once, the constriction being relieved, the bowel returned and the opening closed. There should be no treatment by hot-bath or ice-bag: operation is urgently needed. An anaesthetic should be administered, and perhaps one gentle attempt to return the contents by pressure (termed "taxis") may be made, but no prolonged attempts are justifiable, because the condition of the hernial contents may be such that they cannot bear the pressure of the fingers, Think HERO (Gr. pws), a term specially applied to warriors of extraordinary strength and courage, and generally to all who were distinguished from their fellows by superior moral, physical or intellectual qualities. No satisfactory derivation of the word has been suggested. Ancient Greek Heroes. well of the hernia," says the aphorism, "which has been little | first town-privileges from John III. in 1587. It was the first handled." town in Europe to be lighted by electricity (1885). The poet The taxis to be successful should be made in a direction | Franzen (q.v.), Bishop of Hernösand, is buried here. opposite to the one in which the hernia has come down. The inguinal hernia should be pressed upwards, outwards and backwards, the femoral hernia downwards, backwards and upwards. The larger the hernia the greater is the chance of success by taxis, and the smaller the hernia the greater the risk of its being injured by manipulation and delay. In every case the handling must be absolutely gentle. If taxis does not succeed the surgeon must at once cut down on the tumour, carefully dividing the different coverings until he reaches the sac. The sac is then opened, the constriction divided, care being taken not to injure the bowel. The bowel must be examined before it is returned into the abdomen, and if its lustreless appearance, its dusky colour, or its smell, suggests that it is mortified, or is on the point of mortifying, it must not be put back or perforation would give rise to septic peritonitis which would probably have a fatal ending. In such a case the damaged piece of bowel must be resected and the healthy ends of the bowel joined together by fine suturing. Matted or diseased omentum must be tied off and removed. Should peritonitis supervene after the operation on account of bacillary infection, the bowels should be quickly made to act by repeated doses of Epsom salts in hot water. A person who is the subject of a reducible hernia should take great care to obtain an accurately fitting truss, and should remember that whenever symptoms resembling in any degree those of strangulation occur, delay in treatment may prove fatal. A surgeon should at once be communicated with, and he should come prepared to operate. (E. O.*) HERNICI, an ancient people of Italy, whose territory was in Latium between the Fucine Lake and the Trerus, bounded by the Volscian on the S., and by the Aequian and the Marsian on the N. They long maintained their independence, and in 486 B.C. were still strong enough to conclude an equal treaty with the Latins (Dion. Hal. viii. 64 and 68). They broke away from Rome in 362 (Livy vii. 6 ff.) and in 306 (Livy ix. 42), when their chief town Anagnia (q.v.) was taken and reduced to a praefecture, but Ferentinum, Aletrium and Verulae were rewarded for their fidelity by being allowed to remain free municipia, a position which at that date they preferred to the civitas. The name of the Hernici, like that of the Volsci, is missing from the list of Italian peoples whom Polybius (ii. 24) describes as able to furnish troops in 225 B.C.; by that date, therefore, their territory cannot have been distinguished from Latium generally, and it seems probable (Beloch, Ital. Bund, p. 123) that they had then received the full Roman citizenship. The oldest Latin inscriptions of the district (from Ferentinum, C.I.L. x. 5837-5840) are earlier than the Social War, and present no local characteristic. For further details of their history see C.I.L. x. 572. There is no evidence to show that the Hernici ever spoke a really different dialect from the Latins; but one or two glosses indicate that they had certain peculiarities of vocabulary, such as might be expected among folk who clung to their local customs. Their name, however, with its Co-termination, classes them along with the Co-tribes, like the Volsci, who would seem to have been earlier inhabitants of the west coast of Italy, rather than with the tribes whose names were formed with the No-suffix. On this question see VOLSCI and SABINI. will be found. See Conway's Italic Dialects (Camb. Univ. Press, 1897), p. 306 ff., where the glosses and the local and personal names of the district (R. S. C.) HERNÖSAND, a seaport of Sweden, chief town of the district (län) of Vesternorrland on the Gulf of Bothnia. Pop. (1900) 7890. It stands on the island of Hernö (which is connected with the mainland by bridges) near the mouth of the Ångerman river, 423 m. N. of Stockholm by rail. It is the seat of a bishop and possesses a fine cathedral. There are engine-works, timberyards and saw-mills. The harbour is good, but generally icebound from December to May. Timber, iron and wood-pulp are exported. There are a school of navigation and an institute for pisciculture. Hernösand was founded in 1584, and received its In ancient Greece, the heroes were the object of a special cult, and as such were intimately connected with its religious life. Various theories have been put forward as to the nature of these heroes. According to some authorities, they were idealized historical personages; according to others, symbolical representations of the forces of nature. The view most commonly held is that they were degraded or 'depotentiated" gods, occupying a position intermediate between gods and men. According to E. Rohde (in Psyche) they are souls of the dead, which after separation from the body enter upon a higher, eternal existence. But it is only a select minority who attain to the rank of heroes after death, only the distinguished men of the past. The worship of these heroes is in reality an ancestor worship, which existed in pre-Homeric times, and was preserved in local cults. Instances no doubt occur of gods being degraded to the ranks of heroes, but these are not the real heroes, the heroes who are the object of a cult. The cult-heroes were all persons who had lived the life of man on earth, and it was necessary for the degraded gods to pass through this stage. They did not at once become cult-heroes, but only after they had undergone death like other mortals. Only one who has been a man can become a hero. The heroes are spirits of the dead, not demi-gods; their position is not intermediate between gods and men, but by the side of these they exist as a separate class. In Homer the term is applied especially to warrior princes, to kings and kings' sons, even to distinguished persons of lower rank, and free men generally. In Hesiod it is chiefly confined to those who fought before Troy and Thebes; in view of their supposed divine origin, he calls them demi-gods (μideo ). This name is also given them in an interpolated passage in the Iliad (xii. 23), which is quite at variance with the general Homeric idea of the heroes, who are no more than men, even if of divine origin and of superior strength and prowess. But neither in Homer nor in Hesiod is there any trace of the idea that the heroes after death had any power for good or evil over the lives of those who survived them; and consequently, no cult. Nevertheless, traces of an earlier ancestor worship appear, e.g. in funeral games in honour of Patroclus and other heroes, while the Hesiodic account of the five ages of man is a reminiscence of the belief in the continued existence of souls in a obscured, were subsequently revived. According to Porphyry higher life. This pre-historic worship and belief, for a time (De abstinentia, iv. 22), Draco ordered the inhabitants of Attica to honour the gods and heroes of their country "in accordance with the usage of their fathers" with offerings of first fruits and sacrificial cakes every year, thereby clearly pointing to a custom of high antiquity. Solon also ordered that the tombs of the heroes should be treated with the greatest respect, and Cleisthenes (q.v.) sought to create a pan-Athenian enthusiasm by calling his new tribes after Attic heroes and setting up their statues in the Agora. Heroic honours were at first bestowed upon the founders of a colony or city, and the ancestors of families; if their name was not known, one was adopted from legend. In many cases these heroes were purely fictitious; such were the supposed ancestors of the noble and priestly families of Attica and elsewhere (Butadae at Athens, Branchidae at Miletus Ceryces at Eleusis), of the eponymi of the tribes and demes. Again, side by side with gods of superior rank, certain heroes were worshipped as protecting spirits of the country or state; such were the Acacidae amongst the Acginetans, Ajax son of Oileus amongst the Epizephyrian Locrians and Hector at Thebes. Neglect of the worship of these heroes was held to be anointing them with perfume; he then sacrificed the bull on the altar calling upon Zeus Chthoniosand Hermes Psychopompos, and inviting them in company with the heroes to the festival of blood. Finally, he poured a libation of wine with the words: "I drink to those who died for the freedom of the Hellenes." See especially E. Rohde, Psyche (1905) and in Rheinisches Museum, li. (1895), 28; P. Stengel, Die griechischen Kultusallertümer ii. (1897), 159; J. Wassner, De heroum apud Graecos cultu (Kiel, (Munich, 1898), p. 124; G. F. Schömann, Griechische Altertümer, 1883); article by F. Deneken in Roscher's Lexikon der Mythologie, in which a large amount of material is accumulated; J. A. Hild, Etude sur les démons (1881) and article in Daremberg and Saglio's Dictionnaire des antiquités. Teutonic Legend. responsible for pestilence, bad crops and other misfortunes, | some water with which he washed the gravestones, afterwards while, on the other hand, if duly honoured, their influence was equally beneficent. This belief was supported by the Delphic oracle, which was largely instrumental in promoting hero-worship and keeping alive its due observance. Special importance was attached to the grave of the hero and to his bodily remains, with which the spirit of the departed was inseparably connected. The grave was regarded as his place of abode, from which he could only be absent for a brief period; hence his bones were fetched from abroad (e.g. Cimon brought those of Theseus from Scyros), or if they could not be procured, at least a cenotaph was erected in his honour. Their relics also were carefully preserved: the house of Cadmus at Thebes, the hut of Orestes at Tegea, the stone on which Telamon had sat at Salamis (in Cyprus). Special shrines (pa) were also erected in their honour, usually over their graves. In these shrines a complete set of armour was kept, in accordance with the idea that the hero was essentially a warrior, who on occasion came forth from his grave and fought at the head of his countrymen, putting the enemy to flight as during his lifetime. Like the gods, the cult heroes were supposed to exercise an influence on human affairs, though not to the same extent, their sphere of action being confined to their own localities. Amongst the earliest known historical examples of the elevation of the dead to the rank of heroes are Timesius the founder of Abdera, Miltiades, son of Cypselus, Harmodius and Aristogiton and Brasidas, the victor of Amphipolis, who ousted the local Athenian hero Hagnon. In course of time admission to the rank of a hero became far more common, and was even accorded to the living, such as Lysimachus in Samothrace and the tyrant Nicias of Cos. Antiochus of Commagene instituted an order of priests to celebrate the anniversary of his birth and coronation in a special sanctuary, and the kings of Pergamum claimed divine honours for themselves and their wives during their lifetime. The birthday of Eumenes was regularly kept, and every month sacrifice was offered to him and games held in his honour. In addition to persons of high rank, poets, legendary and others (Linus, Orpheus, Homer, Aeschylus and Sophocles), legislators and physicians (Lycurgus, Hippocrates), the patrons of various trades or handicrafts (artists, cooks, bakers, potters), the heads of philosophical schools (Plato, Democritus, Epicurus) received the honours of a cult. At Teos incense was offered before the statue of a flute-player during his lifetime. In some countries the honour became so general that every man after death was described as a hero in his epitaph-in Thessaly even slaves. The cult of the heroes exhibits points of resemblance with that of the chthonian divinities and of the dead, but differs from that of the ordinary gods, a further indication that they were not 'depotentiated "gods. Thus, sacrifice was offered to them at night or in the evening; not on a high, but on a low altar (éoxápa), surrounded by a trench to receive the blood of the victim, which was supposed to make its way through the ground to the occupant of the grave; the victims were black male animals, whose heads were turned downwards, not upwards; their blood was allowed to trickle on the ground to appease the departed (aiuakovpia); the body was entirely consumed by fire and no mortal was allowed to cat of it; the technical expression for the sacrifice was not over but évayičew (less commonly évréuvelv). The chthonian aspect of the hero is further shown by his attribute the snake, and in many cases he appears under that form himself. On special occasions a sacrificial meal of cooked food was set out for the heroes, of which they were solemnly invited to partake. The fullest description of such a festival is the account given by Plutarch (Aristides, 21) of the festival celebrated by the Plataeans in honour of their countrymen who had fallen at the battle of Plataea. On the 16th of the month Maimacterion, a long procession, headed by a trumpeter playing a warlike air, set out for the graves; wagons decked with myrtle and garlands of flowers followed, young men (who must be of free birth) carried jars of wine, milk, oil and perfumes; next came the black bull destined for the sacrifice, the rear being brought up by the archon, who wore the purple robe of the general, a naked sword in one hand, in the other an urn. When he came near the tombs, he drew Many of the chief characteristics of the ancient Greek heroes are reproduced in those of the Teutonic North, the parallel being in some cases very striking; Siegfried, for instance, like Achilles, is vulnerable only in one spot, and Wayland Smith, like Hephaestus, is lame. Superhuman qualities and powers, too, are commonly ascribed to both, an important difference, however, being that whatever worship may have been paid to the Teutonic heroes never crystallized into a cult. This applies equally to those who have a recognized historical origin and to those who are regarded as purely mythical. Of the latter the number has tended to diminish in the light of modern scholarship. The fashion during the 19th century set strongly in the other direction, and the "degraded gods" theory was applied not only to such conspicuous heroes as Siegfried, Dietrich and Beowulf, but to a host of minor characters, such as the good marquis Rüdeger of the Nibelungenlied and our own Robin Hood (both identified with Woden Hruodperaht). The reaction from one extreme has, indeed, tended to lead to another, until not only the heroes, but the very gods themselves, are being traced to very human, not to say commonplace, origins. Thus M. Henri de Tourville, in his Histoire de la formation particulariste (1903), basing his argument on the Ynglinga Saga, interpreted in the light of "Social Science," reveals Odin, "the traveller," as a great caravan-leader and warrior, who, driven from Asgard-a trading city on the borders of the steppes east of the Don-by "the blows that Pompey aimed at Mithridates," brought to the north the arts and industries of the East. The argument is developed with convincing ingenuity, but it may be doubted whether it has permanently "rescued Odin from the misty dreamland of mythology and restored him to history." It is now, however, admitted that, whatever influence the one may have from time to time exercised on the other, Teutonic myth and Teutonic heroic legend were developed on independent lines. The Teutonic heroes are, in the main, historical personages, never gods; though, like the Greek heroes, they are sometimes endowed with semi-divine attributes or interpreted as symbolical representations of natural forces. The origin of Teutonic heroic saga, which may be regarded as including that of the Germans, Goths, Anglo-Saxons and Scandinavians, is to be looked for in the period of the so-called migration of nations (A.D. 350-650). It consequently rests upon a distinct basis of fact, the saga (in the older and wider sense of any story said or sung) being indeed the oldest form of historical tradition; though this of course does not exclude the probability of the accretion of mythical elements round persons and episodes from the very first. As to the origin of the heroic sagas as we now have them, Tacitus tells us that the deeds of Arminius were still celebrated in song a hundred years after his death (Annals, ii. 88) and in the Germania he speaks of "old songs" as the only kind of “annals" which the ancient Germans possessed; but, whatever relics of the old songs may be embedded in the Teutonic sagas, they have left no recognizable mark on the heroic poetry of the German peoples. The attempt to identify Arminius with Siegfried is now generally abandoned. Teutonic heroic saga, properly so-called, consists of the traditions connected with the migration period, the earliest traces of which are found in the works of historical writers such as Ammianus Marcellinus and Cassiodorus. According to Jordanes (the epitomator of Cassiodorus's History of the Goths) at the funeral of Attila his vassals, as they rode round the corpse, sang of his glorious deeds. The next step in the development of epic narrative was the single lay of an episodic character, sung by a single individual, who was frequently a member of a distinguished family, not merely a professional minstrel. Then, as different stories grew up round the person of a particular hero, they formed a connected cycle of legend, the centre of which was the person of the hero (c.g. Dietrich of Bern). The most important figures of these cycles are the following. (1) Beowulf, king of the Geatas (Jutland), whose story in its present form was probably brought from the continent by the Angles. It is an amalgamation of the myth of Beowa, the slayer of the water-demon and the dragon, with the historical legend of Beowulf, nephew and successor of Hygelac (Chochilaicus), king of the Geatas, who was defeated and slain (c. 520) while ravaging the Frisian coast. The water-demon Grendel and the dragon (probably), by whom Beowulf is mortally wounded, have been supposed to represent the powers of autumn and darkness, the floods which at certain seasons overflow the low-lying countries on the coast of the North Sea and sweep away all human habitations; Beowulf is the hero of spring and light who, after overcoming the spirit of the raging waters, finally succumbs to the dragon of approaching winter. Others regard him as a wind-hero, who disperses the pestilential vapours of the fens. Beowulf is also a culture-hero. His father Sceaf-| Scyld (i.c. Scyld Scefing," the protector with the sheaf") lands on the Anglian or Scandinavian coast when a child, in a rudderless ship, asleep on a sheaf of grain, symbolical of the means whereby his kingdom shall become great; the son indicates the blessings of a fixed habitation, secured against the attacks of the sea. (2) Hildebrand, the hero of the oldest German epic. A loyal supporter of Theodoric, he follows his master, when threatened by Odoacer, to the court of Attila. After thirty years' absence, he returns to his home in Italy; his son Hadubrand, believing his father to be dead, suspects treachery and refuses to accept presents offered by the father in token of good-will. A fight takes place, in which the son is slain by the father. In a later version, recognition and reconciliation take place. Well-known parallels are Odysseus and Telegonis, Rustem and Sohrab. (3) Ermanaric, the king of the East Goths, who according to Ammianus Marcellinus slew himself (c. 375) in terror at the invasion of the Huns. With him is connected the old German Dioscuri myth of the Harlungen. (4) Dietrich of Bern (Verona), the legendary name of Theodoric the Great. Contrary to historical tradition, Italy is supposed to have been his ancestral inheritance, of which he has been deprived by Odoacer, or by Ermanaric, who in his altered character of a typical tyrant appears as his uncle and contemporary. He takes refuge in Hungary with Etzel (Attila), by whose aid he finally recovers his kingdom. In the later middle ages he is represented as fighting with giants, dragons and dwarfs, and finally disappears on a black horse. Some attempts have been made to identify him as a kind of Donar or god of thunder. (5) Siegfried (M.H. Ger. Sivrit), the hero of the Niebelungenlied, the Sigurd of the related northern sagas, is usually regarded as a purely mythical figure, a hero of light who is ultimately overcome by the powers of darkness, the mist-people (Niebelungen). He is, however, closely associated with historical characters and events, e.g. with the Burgundian king Gundahari (Gunther, Gunnar) and the overthrow of his house and nation by the Huns; the scholars have exercised considerable ingenuity in attempting to identify him with various historical figures. Theodor Abeling (Das Nibelungenlied, Leipzig, 1907) traces the Nibelung sagas to three groups of Burgundian legends, each based on fact: the Frankish-Burgundian tradition of the murder of Segeric, son of the Burgundian king Sigimund, who was slain by his father at the instigation of his stepmother; the Frankish-Burgundian story, as told by Gregory of Tours (iii. 11), of the defeat of the Burgundian kings Sigimund and Godomar, and the captivity and murder of Sigimund, by the sons of Clovis, at the instigation of their mother Chrothildis, in revenge for the murder of her | father Chilperich and of her mother, by Godomar; the RhenishBurgundian story of the ruin of Gundahari's kingdom by Attila's Huns. Herr Abeling identifies Siegfried (Sigurd) with Segeric, while-according to him-the heroine of the Nibelung sagas, Kriemhild (Gudrun), represents a confusion of two historical persons: Chrothildis, the wife of Clovis, and Ildico (Hilde), the wife of Attila. (See also the articles KRIEMHILD, NIBELUNGENLIED). (6) Hugdietrich, Wolfdietrich and Ortnit, whose légend, like that of Siegfried, is of Frankish origin. It is preserved in four versions, the best of which is the oldest, and has an historical foundation. Hugdietrich is the "Frankish Dietrich " (= Hugo Theodoric), king of Austrasia (d. 534), who like his son and successor Theodebert, was illegitimate; both had to fight for their inheritance with relatives. The transference of the scene to Constantinople is a reminiscence of the events of the Crusades and Theodebert's projected campaign against that city. The version in which Hugdietrich gains access to his future wife by disguising himself as a woman has also a foundation in fact. As the myth of the Harlungen is connected with Ermanaric, so another Dioscuri myth (of the Hartungen) is combined with the Ortnit-Wolfdietrich legend. The Hartungen are probably identical with the divine youths (mentioned in Tacitus as worshipped by the Vandal Naharvali or Nahanarvali), from whom the Vandal royal family, the Asdingi, claimed descent. Asdingi ("Aørıyyo) would be represented in Gothic by Hazdiggos, "men with women's hair" (cf. muliebri ornatu in Tacitus), and in middle high German by Hartungen. (7) Rother, king of Lombardy. Desiring to wed the daughter of Constantine, king of Constantinople, he sends twelve envoys to ask her in marriage. They are arrested and thrown into prison by the king. Rother, who appears under the name of Dietrich, sets out with an army, liberates the envoys and carries off the princess. One version places the scene in the land of the Huns. The character of Constantine in many respects resembles that of Alexius Comnenus; the slaying of a tame lion by one of the gigantic followers of Rother is founded on an incident which actually took place at the court of Alexius during the crusade of 1101 under duke Welf of Bavaria, when King Rother was composed about 1160 by a Rhenish minstrel. Rother may be the Lombard king Rothari (636-650), transferred to the period of the Crusades. (8) Walther of Aquitaine, chiefly known from the Latin poem Waltharius, written by Ekkehard of St Gall at the beginning of the 10th century, and fragments of an 8th-century Anglo-Saxon Epic Waldere. Walther is not an historical figure, although the legend undoubtedly represents typical occurrences of the migration period, such as the detention and flight of hostages of noble family from the court of the Huns, and the rescue of captive maidens by abduction. (9) Wieland (Volundr), Wayland the Smith, the only Teutonic hero (his original home was lower Saxony) who firmly established himself in England. There is absolutely no historical background for his legend. He is a firespirit, who is pressed into man's service, and typifies the advance from the stone age to a higher stage of civilization (working in metals). As the lame smith he reminds us of Hephaestus, and in his flight with wings of Daedalus escaping from Minos. (10) Högni (Hagen) and Hedin (Hetel), whose personalities are overshadowed by the heroines Hilde and Gudrun (Kudrun, Kutrun). In one version occurs the incident of the never-ending battle between the forces of Hagen and Hedin. Every night Hilde revives the fallen, and "so will it continue till the twilight of the gods." The battle represents the eternal conflict between light and darkness, the alternation of day and night. Hilde here figures as a typical Valkyr delighting in battle and bloodshed, who frustrates a reconciliation. Hedin had sent a necklace as a peace-offering to Hagen, but Hilde persuades her father that it is only a ruse. This necklace occurs in the story of the goddess Freya (Frigg), who is said to have caused the battle to conciliate the wrath of Odin at her infidelity, the price paid by her for the possession of the necklace Brisnigamen; again, the light god Heimdal is said to have fought with Loki for the necklace (the sun) stolen by the latter. Hence the battle has been explained as the necklace |