Chapter 46

p. 366; also Coleman, Mythology of the Hindus, p. 90. For Greece, as to the Lycabettus myth, see Leake, Topography of Athens, vol. i, sec. 3; also Burnouf, La Legende Athenienne, p. 152. For the rock at Aegina, see Charton, vol. i, p. 310. For Scandanavia, see Thorpe, Northern Antiquities, passim. For Teutonic countries, see Grimm, Deutsche Mythologie; Panzer, Beitrag zur deutschen Mythologie, vol. ii; Zingerle, Sagen aus Tyrol, pp. 111 et seq., 488, 504, 543; and especially J. B. Friedrich, Symbolik und Mythologie der Natur, pp. 116 et seq. For Celtic examples I am indebted to that learned and genial scholar, Prof. J. P. Mahaffy, of Trinity College, Dublin. See also story of the devil dropping a rock when forced by the archangel Michael to aid him in building Mont Saint-Michel on the west coast of France, in Sebillot's Traditions de la Haute Bretagne, vol. i, p. 22; also multitudes of other examples in the same work. For Marco Polo, see in Grynaeus, p. 337; also Charton, Voyageurs anciens et modernes, tome ii, pp. 274 et seq., where the legend is given in full.

Similar mythical explanations are also found, in all the older religions of the world, for curiously marked meteoric stones, fossils, and the like.

Typical examples are found in the imprint of Buddha's feet on stones in Siam and Ceylon; in the imprint of the body of Moses, which down to the middle of the last century was shown near Mount Sinai; in the imprint of Poseidon's trident on the Acropolis at Athens; in the imprint of the hands or feet of Christ on stones in France, Italy, and Palestine; in the imprint of the Virgin's tears on stones at Jerusalem; in the imprint of the feet of Abraham at Jerusalem and of Mohammed on a stone in the Mosque of Khait Bey at Cairo; in the imprint of the fingers of giants on stones in the Scandinavian Peninsula, in north Germany, and in western France; in the imprint of the devil's thighs on a rock in Brittany, and of his claws on stones which he threw at churches in Cologne and Saint-Pol-de-Leon; in the imprint of the shoulder of the devil's grand mother on the "elbow-stone" at the Mohriner see; in the imprint of St. Otho's feet on a stone formerly preserved in the castle church at Stettin; in the imprint of the little finger of Christ and the head of Satan at Ehrenberg; and in the imprint of the feet of St. Agatha at Catania, in Sicily. To account for these appearances and myriads of others, long and interesting legends were developed, and out of this mass we may take one or two as typical.

One of the most beautiful was evolved at Rome. On the border of the medieval city stands the church of "Domine quo vadis"; it was erected in honour of a stone, which is still preserved, bearing a mark resembling a human footprint--perhaps the bed of a fossil.

Out of this a pious legend grew as naturally as a wild rose in a prairie. According to this story, in one of the first great persecutions the heart of St. Peter failed him, and he attempted to flee from the city: arriving outside the walls he was suddenly confronted by the Master, whereupon Peter in amazement asked, "Lord, whither goest thou?" (Domine quo vadis?); to which the Master answered, "To Rome, to be crucified again." The apostle, thus rebuked, returned to martyrdom; the Master vanished, but left, as a perpetual memorial, his footprint in the solid rock.

Another legend accounts for a curious mark in a stone at Jerusalem. According to this, St. Thomas, after the ascension of the Lord, was again troubled with doubts, whereupon the Virgin Mother threw down her girdle, which left its imprint upon the rock, and thus converted the doubter fully and finally.

And still another example is seen at the very opposite extreme of Europe, in the legend of the priestess of Hertha in the island of Rugen. She had been unfaithful to her vows, and the gods furnished a proof of her guilt by causing her and her child to sink into the rock on which she stood.(423)

(423) For myths and legend crystallizing about boulders and other stones curiously shaped or marked, see, on the general subject, in addition to works already cited, Des Brosses, Les Dieux Fetiches, 1760, passim, but especially pages 166, 167; and for a condensed statement as to worship paid them, see Gerard de Rialle, Mythologie comparee, vol. vi, chapter