"Oftentimes the Church prudently permitted, or could not prevent, that heathen and Christian things should here and there run into one another; the clergy themselves would not always succeed in marking off the bounds of the two religions: their private leanings might let some things pass which they found firmly rooted in the multitude. In the language, together with a stock of newly-imported Greek and Latin terms, there still remained, even for ecclesiastical use, a number of Teutonic words previously employed in heathen services, just as the names of gods stood ineradicable in the days of the week; to such words old customs would still cling silent and unnoticed and take a new lease of life. The festivals of the people present a tough material: they are so closely bound up with its habits of life that they will put up with foreign additions if only to save a fragment of festivities long loved and tried. In this way Scandinavia, probably the Goths also for a time, and the Anglo-Saxons down to a late period, retained the heathenish Yule as all Teutonic Christians did the sanctity of Easter-tide; and from these two the Yule-boar and Yule-bread, the Easter pancake, Easter-sword, Easter-fire, and Easter-dance could not be separated. As faithfully were perpetuated the name and in many cases the observances of Midsummer. New Christian feasts, especially of saints, seem purposely, as well as accidentally, to have been made to fall on heathen holidays. Churches often rose precisely where a heathen god or his sacred tree had been pulled down, and the people trod their old paths to the accustomed site; sometimes the very walls of the heathen temple became those of the church, and cases occur in which idol images still found a place in a wall of the porch, or were set up outside the door, as at Bamberg Cathedral there lie Slavic heathen figures of animals inscribed with runes. Sacred hills and fountains were rechristened after saints, to whom their sanctity was transferred; sacred woods were handed over to the newly-founded convent or the king, and even under private ownership did not lose their long-accustomed homage. Law usages, particularly the ordeals and oath-takings, but also the beating of bounds, consecrations, image processions, spells and formulas, while retaining their heathen character, were simply clothed in Christian forms. In some customs there was little to change: the heathen practice of sprinkling a newborn babe with water closely resembled Christian baptism; the sign of the hammer, that of the cross; and the erection of tree crosses the irmensûls and world trees of paganism."[452]