1245 For the evidence, see _ib._ p. 36, _note_ 2. The idea which lies at the bottom of the phrase seems to be explained by the following Cingalese custom. “There is a curious custom of the threshing-floor called ‘Goigote’—the tying of the cultivator’s knot. When a sheaf of corn has been threshed out, before it is removed the grain is heaped up and the threshers, generally six in number, sit round it, and taking a few stalks, with the ears of corn attached, jointly tie a knot and bury it in the heap. It is left there until all the sheaves have been threshed and the corn winnowed and measured. The object of this ceremony is to prevent the devils from diminishing the quantity of corn in the heap.” C. J. R. Le Mesurier, “Customs and Superstitions connected with the Cultivation of Rice in the Southern Province of Ceylon,” in _Journal of the Royal Asiatic Society_, N.S., xvii. (1885) 371. The “key” in the European custom is probably intended to serve the same purpose as the “knot” in the Cingalese custom. 1246 W. Mannhardt, _op. cit._ p. 39. 1247 W. Mannhardt, _Myth. Forsch._ p. 39 _sq._ _ 1248 Ib._ p. 40. For the speeches made by the woman who binds the stranger or the master, see _ib._ p. 41; Lemke, _Volksthümliches in Ostpreussen_, i. 23 _sq._ 1249 W. Mannhardt, _Myth. Forsch._ p. 41 _sq._ 1250 W. Mannhardt, _op. cit._ p. 42. _ 1251 Ib._ p. 42. See above, p. 343. In Thüringen a being called the Rush-cutter used to be much dreaded. On the morning of St. John’s Day he was wont to walk through the fields with sickles tied to his ankles cutting avenues in the corn as he walked. To detect him, seven bundles of brushwood were silently threshed with the flail on the threshing-floor, and the stranger who appeared at the door of the barn during the threshing was the Rush-cutter. Witzschel, _Sagen, Sitten und Gebräuche aus Thüringen_, p. 221. With the _Binsenschneider_ compare the _Bilschneider_. Panzer, _Beitrag zur deutschen Mythologie_, ii. 210 _sq._ 1252 W. Mannhardt, _op. cit._ p. 47 _sq._