have symptoms of madness, there is recourse had to a peculiar process. They tie the legs of the mad creature, and throw her into a pit dug at the door of the fold. After covering the hole with earth, a large fire is kindled upon it; and the rest of the cattle are driven out, and forced to pass through the fire one by one."[793] In this latter custom we may suspect that the fire kindled on the grave of the buried cow was originally made by the friction of wood, in other words, that it was a need-fire. Again, writing in the year 1862, Sir Arthur Mitchell tells us that "for the cure of the murrain in cattle, one of the herd is still sacrificed for the good of the whole. This is done by burying it alive. I am assured that within the last ten years such a barbarism occurred in the county of Moray."[794] [Calves killed and buried to save the rest of the herd.] Sometimes, however, the animal has not even been buried alive, it has been merely killed and then buried. In this emasculated form the sacrifice, we may say with confidence, is absolutely useless for the purpose of stopping a murrain. Nevertheless, it has been tried. Thus in Lincolnshire, when the cattle plague was so prevalent in 1866, there was, I believe, not a single cowshed in Marshland but had its wicken cross over the door; and other charms more powerful than this were in some cases resorted to. I never heard of the use of the needfire in the Marsh, though it was, I believe, used on the wolds not many miles off. But I knew of at least one case in which a calf was killed and solemnly buried feet pointing upwards at the threshold of the cowshed. When our garthman told me of this, I pointed out to him that the charm had failed, for the disease had not spared that shed. But he promptly replied, "Yis, but owd Edwards were a soight too cliver; he were that mean he slew nobbutt a wankling cauf as were bound to deny anny road; if he had nobbutt tekken his best cauf it wud hev worked reight enuff; 'tain't in reason that owd skrat 'ud be hanselled wi' wankling draffle."[795] Notes: [262] See Jacob Grimm, _Deutsche Mythologie_*[4] (Berlin, 1875-1878), i. 502, 510, 516. [263] W. Mannhardt, _Der Baumkultus der Germanen und ihrer Nachbarstämme_ (Berlin, 1875), pp. 518 _sq._ [264] In the following survey of these fire-customs I follow chiefly W. Mannhardt, _Der Baumkultus_, kap. vi. pp. 497 _sqq._ Compare also J. Grimm, _Deutsche Mythologie_,*[4] i. 500 _sqq._; Walter E. Kelly, _Curiosities of Indo-European Tradition and Folk-lore_ (London, 1863), pp. 46 _sqq._; F. Vogt, "Scheibentreiben und Frühlingsfeuer," _Zeitschrift des Vereins für Volkskunde_, iii. (1893) pp. 349-369; _ibid._ iv. (1894) pp. 195-197. [265] _The Scapegoat_, pp. 316 _sqq._ [266] The first Sunday in Lent is known as _Invocavit_ from the first word of the mass for the day (O. Frh. von Reinsberg-Düringsfeld, _Fest-Kalender aus Böhmen_, p. 67).