quadgram

This is a table of type quadgram and their frequencies. Use it to search & browse the list to learn more about your study carrel.

quadgram	frequency
in some parts of	122
for the purpose of	118
at the end of	112
on the other hand	103
is said to have	103
in the form of	100
the name of the	98
the end of the	98
it is said that	90
at the same time	87
said to have been	82
the form of a	78
we have seen that	76
in the course of	73
the rest of the	73
as we have seen	70
is said to be	69
it is believed that	69
of the nineteenth century	68
of girls at puberty	68
the head of the	66
appears to have been	66
seclusion of girls at	65
in the shape of	64
the middle of the	63
the king of the	63
by the friction of	61
the death of the	60
on the eve of	60
in front of the	60
by the name of	59
the top of the	59
is supposed to be	58
the beginning of the	57
on the top of	55
the spirit of the	53
in many parts of	53
in the case of	53
king of the wood	53
in the neighbourhood of	53
the soul of the	52
one of the most	52
as soon as the	50
for the sake of	50
from house to house	50
is believed to be	49
the last sheaf is	48
the souls of the	47
in order that the	47
in the middle of	46
by means of a	46
the midsummer fires in	45
at the beginning of	45
on the first sunday	44
the shape of a	43
the body of the	42
in the belief that	41
at the present day	41
the course of the	40
the time of the	40
so long as the	39
we are told that	39
the isle of man	39
the floor of the	39
from time to time	39
are said to be	39
seems to have been	37
the foot of the	37
first sunday in lent	37
in the midst of	37
the first of may	37
the first sunday in	37
indians of british columbia	36
for the first time	36
the growth of the	36
at the time of	36
the friction of wood	36
at puberty among the	36
girls at puberty among	36
in the island of	35
to have been the	35
on the first of	35
in the north of	35
at the foot of	35
the life of the	34
in the habit of	34
a few years ago	34
seem to have been	33
of the same sort	33
the end of a	33
we may conjecture that	32
in honour of the	32
the origin of the	32
under the name of	32
the ashes of the	32
in various parts of	31
among the indians of	31
the blood of the	31
to the top of	31
the flesh of the	31
the fruits of the	31
of one of the	31
the close of the	31
in a state of	31
in the isle of	30
the north of england	30
at the head of	30
the part of the	30
in the month of	30
fruits of the earth	30
for a long time	29
the top of a	29
the names of the	29
as well as the	29
of the eighteenth century	29
some parts of the	29
the eve of st	29
the highlands of scotland	28
are supposed to be	28
the head of a	28
at the top of	28
the power of the	28
the last day of	28
in the same way	28
in the character of	27
to the house of	27
in the name of	27
the whole of the	27
the master of the	27
as a means of	27
in the district of	27
the mouth of the	27
in the highlands of	27
at the close of	27
in the first place	27
the house of the	26
the mother of the	26
on the evening of	26
a girl at puberty	26
the festival of the	26
gives the last stroke	26
it was believed that	26
of the king of	25
who gives the last	25
is one of the	25
for the good of	25
to be found in	25
one after the other	25
the spirit of vegetation	25
the influence of the	25
to touch the ground	25
it is thought that	25
it used to be	25
of the yule log	25
is regarded as a	25
on the last day	25
in days gone by	25
on account of the	24
it appears that the	24
in the last sheaf	24
the representative of the	24
to have been a	24
the killing of the	24
on the morning of	24
on the one hand	24
representative of the corn	24
are said to have	24
into the hands of	24
from door to door	24
the god of the	24
the day of the	24
in the parish of	24
in some of the	24
member of the family	24
for the same purpose	23
goes by the name	23
parts of the world	23
have been known to	23
the use of the	23
girls at puberty in	23
in spite of the	23
about the middle of	23
was supposed to be	23
who cuts the last	23
was said to have	23
the edge of the	22
for the same reason	22
the yule log in	22
in the act of	22
the back of the	22
the owner of the	22
the course of nature	22
the fertility of the	22
the name of a	22
the first day of	22
the worship of the	22
the side of the	22
the eve of may	22
homoeopathic or imitative magic	21
the people of the	21
growth of the crops	21
the king and queen	21
the death of a	21
in the time of	21
the door of the	21
appear to have been	21
in the reign of	21
the custom of kindling	21
it has been suggested	21
the belief that the	21
have seen that in	21
at the bottom of	21
in one of the	21
which is supposed to	21
spirit of the corn	20
the remains of the	20
of the spirit of	20
the body of a	20
death and resurrection of	20
the case of the	20
it is recorded by	20
in other parts of	20
or used to be	20
souls of the dead	20
the nature of the	20
on the principles of	20
eve of may day	20
the custom of the	20
a personification of the	20
the banks of the	20
on the principle of	20
the object of the	20
the hands of the	19
is by no means	19
the sins of the	19
not touch the ground	19
binds the last sheaf	19
as a representative of	19
in one of his	19
as if they were	19
the direction of the	19
on the floor of	19
the existence of the	19
man who gives the	19
half of the nineteenth	19
the last handful of	19
the midst of the	19
seclusion of menstruous women	19
this is supposed to	19
that is to say	19
by means of the	19
master of the house	19
of the last sheaf	19
a representative of the	19
the man who gives	19
by the side of	19
it is said to	18
out of the village	18
the last stroke at	18
last stroke at threshing	18
have seen that the	18
as soon as he	18
to see the sun	18
king and queen of	18
is believed that the	18
the sign of the	18
that one of the	18
as it is called	18
and the evolution of	18
in the centre of	18
on the day of	18
many parts of the	18
the image of the	18
went by the name	18
the bottom of the	18
on the other side	18
as in the case	18
for the most part	18
the centre of the	18
the first sunday of	18
touch the ground with	17
to the west of	17
a sign that the	17
of the sixteenth century	17
with the blood of	17
in the person of	17
a member of the	17
are believed to be	17
as a matter of	17
there can be no	17
the manner in which	17
if i am right	17
of the name of	17
in the hope that	17
of the house of	17
but it is not	17
at the festival of	17
the day on which	17
in the direction of	17
in order that they	17
are supposed to have	17
after the death of	17
part of this work	17
supposed to be a	17
was one of the	17
the character of the	17
the first half of	17
in the history of	17
be found in the	17
with a piece of	17
it is regarded as	17
a hole in the	17
with regard to the	17
to the end of	17
out of the house	17
it is a sign	17
set fire to the	17
the spirits of the	17
no other than the	16
first half of the	16
last sheaf is called	16
the ghost of the	16
is a sign of	16
last day of the	16
of the anthropological institute	16
in favour of the	16
art and the evolution	16
in the presence of	16
would seem to have	16
from head to foot	16
first sunday of lent	16
in connection with the	16
of the custom of	16
the women of the	16
the first of november	16
at the moment when	16
to be able to	16
of the middle ages	16
it is to be	16
the magic art and	16
journal of the anthropological	16
at the time when	16
and the rest of	16
the time when the	16
made out of the	16
tells us that the	16
on the banks of	16
the surface of the	16
is said that the	16
as well as to	16
in the department of	16
magic art and the	16
who binds the last	16
the people believe that	16
between heaven and earth	16
the evolution of kings	16
the inhabitants of the	16
we may infer that	16
the figure of a	16
kindled by the friction	16
middle of the nineteenth	16
in the minds of	16
the death and resurrection	16
the scene of the	16
a piece of the	16
on one of the	15
up and down the	15
they say that the	15
among the tribes of	15
a small quantity of	15
menstruous women among the	15
the resurrection of the	15
and as soon as	15
in the open air	15
the custom of killing	15
of menstruous women among	15
may not touch the	15
the way in which	15
to suppose that the	15
bound up with the	15
popular antiquities of great	15
the history of the	15
one of the men	15
all the fires in	15
the person who cuts	15
to the effect that	15
was supposed to have	15
and seclusion of menstruous	15
which are supposed to	15
allowed to touch the	15
to drive away the	15
early part of the	15
is confirmed by the	15
which is said to	15
as well as of	15
on the same day	15
in the likeness of	15
of kindling the need	15
on the first day	15
on the coast of	15
in the church of	15
the eyes of the	15
as soon as they	15
to get rid of	15
it is necessary to	15
of the last century	15
the early part of	15
as well as in	15
the man of science	15
dread and seclusion of	15
antiquities of great britain	15
from place to place	15
sheaf is called the	14
by contact with the	14
the burning of judas	14
in some places the	14
believed to be the	14
with that of the	14
part of the nineteenth	14
can hardly doubt that	14
in procession to the	14
in the bellary district	14
to account for the	14
on the occasion of	14
in the usual way	14
for a similar reason	14
we need not wonder	14
down to recent years	14
the soul of a	14
the goddess of the	14
a corner of the	14
the birth of a	14
the life of a	14
as far as the	14
tribes of south africa	14
day of the year	14
the depths of the	14
indians of north america	14
the principle of homoeopathic	14
in order to be	14
the woman who binds	14
according to the crop	14
the fires in the	14
to touch the earth	14
the evening of the	14
out of the water	14
so long as he	14
as a cure for	14
in the way of	14
we can hardly doubt	14
of the green wolf	14
on the following day	14
the south arcot district	14
it is well known	14
other parts of the	14
there is a belief	14
in a note on	14
the spot where the	14
the face of the	14
the good of the	13
in the light of	13
of fire and water	13
to that of the	13
thompson indians of british	13
the life of man	13
the light of the	13
seems to be that	13
front of the house	13
down to about the	13
is known as the	13
on the part of	13
the cause of the	13
formed part of the	13
is thought to be	13
may be said to	13
the sun to shine	13
an embodiment of the	13
grow as high as	13
mixed with the seed	13
floor of the hawaiians	13
in the telugu country	13
the thompson indians of	13
may be called the	13
or at all events	13
it was thought that	13
mode of kindling the	13
contact with the ground	13
in the county of	13
the eve of the	13
to keep off the	13
the members of the	13
the valley of the	13
the performance of the	13
be put to death	13
early in the morning	13
as well as a	13
the lord of the	13
to show that the	13
the roof of the	13
supposed to be the	13
the custom of lighting	13
highlands and islands of	13
it is noted by	13
the belief in the	13
the position of the	13
is supposed to have	13
of the cuddapah district	13
supposed to have been	13
at the back of	13
is a belief that	13
and islands of scotland	13
for a whole year	13
as a protection against	13
were supposed to be	13
in the sixteenth century	13
as if it were	13
the heart of the	13
by one of the	13
a portion of the	13
that the soul of	13
the latter part of	13
of the seventeenth century	13
the blood of a	13
is placed on the	13
the ground with his	13
towards the end of	13
is a sign that	13
last handful of corn	13
according to another account	13
the place where the	13
of notes and queries	13
manual of the cuddapah	13
the yule log is	12
of the new year	12
the moment when the	12
was said to be	12
et traditions des provinces	12
woman who binds the	12
correspondent of notes and	12
was thought to be	12
end of the eighteenth	12
the man who cuts	12
of carrying out death	12
in order to keep	12
the case of a	12
down to modern times	12
in the days of	12
among some of the	12
are not allowed to	12
the indians of the	12
we have already seen	12
he is said to	12
a belief that the	12
names of the dead	12
of the wood at	12
traditions des provinces de	12
many parts of europe	12
des provinces de france	12
of the human race	12
an earlier part of	12
that he was a	12
and one of the	12
for the rest of	12
at the hands of	12
the highlands and islands	12
of the godavari district	12
course of the year	12
two pieces of wood	12
at the same moment	12
in the valley of	12
the commencement of the	12
on the shoulders of	12
the analogy of the	12
in the hands of	12
it was the custom	12
the skin of the	12
to the influence of	12
and a piece of	12
a branch of the	12
notes on the folk	12
forbidden to touch the	12
as soon as it	12
first day of the	12
burnt in the fire	12
in a corner of	12
set up in the	12
the birth of the	12
was believed to be	12
promote the growth of	12
on the point of	12
that the spirit of	12
in an earlier part	12
floor of the strangers	12
out of the last	12
may be regarded as	12
is not allowed to	12
the house of a	12
a correspondent of notes	12
representative of the tree	12
on the ground and	12
of a woman who	12
in the same manner	12
embodiment of the corn	12
of the evil eye	12
cuts the last corn	12
it may be added	12
the friction of two	12
it is true that	12
that it would be	12
seasons of the year	12
in some villages of	12
the smoke and flames	12
we have still to	12
the fire on the	12
may conjecture that the	12
not allowed to touch	12
according to one account	12
is believed that a	12
earlier part of this	12
in order that he	12
the truth of the	12
in the opinion of	12
they are said to	11
as it was called	11
of the earth and	11
the meaning of the	11
and other parts of	11
we may suppose that	11
day of the festival	11
believed to be a	11
on the ground that	11
people believe that the	11
over the glowing embers	11
in the olden time	11
the son of a	11
tells us that in	11
a writer of the	11
for the benefit of	11
the presence of the	11
on the ground of	11
in the early part	11
in the west of	11
through the smoke and	11
at the door of	11
god of the oak	11
of the origin of	11
in the body of	11
on the head of	11
the women and girls	11
the greater part of	11
it is supposed that	11
a belief in the	11
the view that the	11
the date of the	11
the spirit of a	11
the ghosts of the	11
it is customary to	11
set apart for the	11
in the hope of	11
as an offering to	11
in the highlands and	11
for two or three	11
the course of a	11
the fate of the	11
man who cuts the	11
of the human mind	11
the seclusion of girls	11
under the influence of	11
and at the same	11
it would seem that	11
as a sort of	11
of the united states	11
in point of fact	11
at the death of	11
of the corn and	11
the fruitfulness of the	11
the last corn cut	11
fastened to the top	11
parts of the country	11
of a man who	11
that it was a	11
if it does not	11
the brink of the	11
the feast of the	11
during the period of	11
part of the ceremony	11
in the province of	11
come to life again	11
it is a common	11
for a like reason	11
it may be remembered	11
said to be the	11
like that of the	11
was put to death	11
over the midsummer bonfire	11
various parts of europe	11
is furnished by the	11
as i have already	11
of one of these	11
it may be noted	11
a part of the	11
the external soul in	11
when a woman is	11
in the mind of	11
of the family of	11
were not allowed to	11
order that they may	11
bonfires on the first	11
it has been customary	11
mouth of the crater	11
on the ground in	11
the conception of the	11
they think that the	11
have the power of	11
and so long as	11
the morning of the	11
the new fire and	11
the custom of carrying	11
the welfare of the	11
that the souls of	11
of homoeopathic or imitative	11
of the gran chaco	11
bore the name of	11
if that was so	11
the result of the	10
in course of time	10
so long as they	10
i am informed by	10
the mind of the	10
known to have been	10
for the safety of	10
the minds of the	10
the west of england	10
in like manner the	10
story is told of	10
it is in the	10
the dead body of	10
perils of the soul	10
may be gathered from	10
they think that if	10
in the following manner	10
a man who has	10
fires in the village	10
the rest of his	10
of the worship of	10
thus we are told	10
in time of drought	10
the region of the	10
the likeness of a	10
in the eyes of	10
in the south of	10
of the madura district	10
one of their number	10
on the back of	10
used to be observed	10
end of the year	10
the story of the	10
a certain number of	10
by the light of	10
in some places they	10
the age of the	10
the appearance of a	10
one or other of	10
the state of the	10
and it would be	10
and for the same	10
not see the sun	10
a man of science	10
cochin tribes and castes	10
custom of killing the	10
mother of the gods	10
go from house to	10
representative of the god	10
die within the year	10
in the old days	10
it may not be	10
the direction in which	10
sacrifices were offered to	10
house in the village	10
in the power of	10
as an embodiment of	10
from the blood of	10
is reported to have	10
the express purpose of	10
to the time of	10
may have been the	10
the church of the	10
of the view that	10
in the coming year	10
so long as it	10
all the rest of	10
on the following morning	10
the burning of the	10
in the middle ages	10
beitrag zur deutschen mythologie	10
the sacrifice of a	10
as a preparation for	10
it is supposed to	10
the inside of the	10
for the use of	10
the effigy of death	10
reported to have been	10
was known as the	10
of the man who	10
at the moment of	10
the earth and the	10
it is called the	10
and thrown into the	10
with the exception of	10
is well known that	10
the mode of kindling	10
is bound up with	10
gazetteer of the vizagapatam	10
the first of the	10
as far as possible	10
in our own country	10
of the nature of	10
the people think that	10
of two pieces of	10
are placed in a	10
the perils of the	10
the arrival of the	10
the mode in which	10
the colour of the	10
as a remedy for	10
it is probable that	10
manner in which the	10
said to be a	10
it is obvious that	10
day of the moon	10
personification of the corn	10
may have been a	10
are to be found	10
for the express purpose	10
can be no doubt	10
soul of the rice	10
in order to drive	10
in the existence of	10
the figure of death	10
it may be said	10
as a sign that	10
fall to the ground	10
thrown into the fire	10
the title of king	10
shut up in a	10
the time of her	10
be that as it	10
the wood at nemi	10
used to be the	10
mythes et traditions des	10
by the aid of	10
that the king of	10
members of the family	10
very early in the	10
and the man who	10
as a charm to	10
the religion of the	10
the yule log was	10
that as it may	10
custom of kindling bonfires	10
various parts of the	10
is about to be	10
the man who was	10
of the vizagapatam district	10
of the county of	10
to the present day	10
rays of the sun	10
every house in the	10
he tells us that	10
out of the way	10
the nineteenth century the	10
in order to ensure	10
was no other than	10
the title of the	10
the last corn is	10
of the power of	10
in so far as	10
as soon as a	10
into contact with the	10
into the depths of	10
that the custom of	10
the men of the	10
her lament is for	9
a god of vegetation	9
to be endowed with	9
from the earliest times	9
young men and maidens	9
thresher of the last	9
of the island of	9
stroke at threshing is	9
the shape of the	9
the fourth sunday in	9
to bring good luck	9
to be buried in	9
in order to preserve	9
fall into the hands	9
who was last married	9
set it on fire	9
the temple of the	9
the character of a	9
may be thought to	9
under pain of death	9
is not to be	9
the belief that this	9
aus dem herzogthum oldenburg	9
and to have been	9
the family of the	9
be buried in the	9
it is the custom	9
the priest of aricia	9
the form of the	9
they were supposed to	9
thus in some parts	9
as if he were	9
the identification of the	9
american museum of natural	9
with some of the	9
down to the present	9
custom of carrying lighted	9
in the cuddapah district	9
out of the window	9
of the house and	9
in a great measure	9
an abundant supply of	9
the hand of the	9
about the beginning of	9
are told that the	9
und sagen aus dem	9
a charm to ensure	9
a woman is in	9
up with that of	9
the science of chemistry	9
the contents of the	9
indians of the gran	9
a god of the	9
played the part of	9
second sight in the	9
in the trichinopoly district	9
for the time being	9
the cutting of the	9
water as well as	9
bore the title of	9
of the south arcot	9
the idea of the	9
and second sight in	9
spirits of the corn	9
on a certain day	9
of the last corn	9
in a piece of	9
on the side of	9
as we learn from	9
to burn the witches	9
the inmates of the	9
the cattle are driven	9
were believed to be	9
to promote the growth	9
the theory of the	9
gazetteer of the south	9
at the battle of	9
on the night of	9
the appearance of the	9
in some districts of	9
married within the year	9
at the age of	9
they are supposed to	9
fourth sunday in lent	9
image of the goddess	9
was found to be	9
the seat of the	9
every year on the	9
of the young men	9
to be observed by	9
to be in the	9
aberglaube und sagen aus	9
the middle of a	9
the heat of the	9
statistical account of scotland	9
in the eighteenth century	9
this view of the	9
tribes of central australia	9
is to be found	9
the nativity of the	9
gave birth to a	9
fire by the friction	9
in the tamil country	9
as a personification of	9
midsummer customs in morocco	9
in the efficacy of	9
of the american museum	9
is still kept up	9
which used to be	9
shut up in the	9
it appears to be	9
the ceremony of the	9
the gardens of adonis	9
different parts of the	9
it may have been	9
and it is said	9
the story goes that	9
on the th of	9
the site of the	9
once upon a time	9
if they did so	9
to death at the	9
of death and resurrection	9
part of the house	9
the doctrine of the	9
that the death of	9
marry within the year	9
in regard to the	9
girl at puberty is	9
that he had been	9
the cochin tribes and	9
one of the family	9
who is supposed to	9
that there is a	9
a man of the	9
spirit or spirit of	9
has given rise to	9
recorded by bishop whitehead	9
what may be called	9
the north american indians	9
way in which the	9
been in the habit	9
by the sacrifice of	9
used to be customary	9
will be sure to	9
put on the fire	9
call out to the	9
at the temple of	9
the ceremony is over	9
a deity of vegetation	9
of the earl of	9
that they may be	9
the american museum of	9
and placed on the	9
direction in which the	9
the efficacy of the	9
the rays of the	9
the period of the	9
century before our era	9
get rid of the	9
thrown into the air	9
the signal for the	9
the gate of the	9
it is easy to	9
of the new fire	9
top of the hill	9
sagen aus dem herzogthum	9
are in the habit	9
a woman in her	9
the sight of the	9
witchcraft and second sight	9
in some places it	9
or spirit of vegetation	9
spirit of vegetation in	9
in such a way	9
when a man is	9
as a god of	9
for the cure of	9
supposed to possess the	9
to partake of the	9
the hands of a	9
the sound of the	9
fell to the ground	9
to the music of	9
that it was the	9
of demeter and persephone	9
sight in the highlands	9
the walls of the	9
latter part of the	9
the foot of a	9
of the present century	9
the author of the	9
it may be called	9
on the subject of	9
to indicate that the	9
to the middle of	9
of man and beast	9
of the same kind	9
beginning of the nineteenth	9
on the last waggon	9
of the british association	9
the side of a	9
is said that he	9
current in the neighbourhood	9
lore of the north	9
may seem to us	9
puberty among the indians	9
the beginning of a	9
and in the evening	8
corn and of the	8
it will not be	8
the opinion of the	8
it seems to me	8
mention the name of	8
that it was not	8
in order to make	8
eat the flesh of	8
from one of the	8
museum of natural history	8
on the death of	8
as high as the	8
is supported by the	8
for a similar purpose	8
face of the earth	8
the same time the	8
at the village of	8
bound up with that	8
the legs of the	8
may well have been	8
the solar theory of	8
theory of the fire	8
as high as they	8
of the ceremony is	8
she may not touch	8
at the doors of	8
the heart of a	8
god of the sky	8
in the next place	8
need not wonder that	8
was regarded as an	8
the name of his	8
the lighting of the	8
on the west coast	8
given rise to a	8
in the early morning	8
placed in front of	8
said to be still	8
called the old woman	8
on their way to	8
embodiments of the corn	8
in the harz mountains	8
on the summit of	8
am informed by mr	8
the custom of burning	8
the incas of peru	8
may be added that	8
the crops to grow	8
the days of the	8
be burnt in the	8
the marriage of the	8
a small piece of	8
to the same class	8
he was about to	8
not allowed to see	8
the man in the	8
that she had been	8
of the midsummer bonfires	8
the safety of the	8
and customs of the	8
as a mark of	8
the priest of nemi	8
that part of the	8
to the bank of	8
made by the friction	8
that he was the	8
it deserves to be	8
used to be kindled	8
other side of the	8
the heads of the	8
the midsummer fire is	8
the effects of the	8
they say that if	8
it must be remembered	8
beginning of the year	8
a protection against witchcraft	8
one of the two	8
of the death and	8
and beliefs connected with	8
the latter half of	8
annual report of the	8
the expulsion of the	8
is placed on a	8
solar theory of the	8
the effect of the	8
for the death of	8
the memory of the	8
some distance from the	8
kings of the wood	8
we may say that	8
kindled on midsummer eve	8
has been suggested that	8
the arts and sciences	8
the natives of the	8
used for the purpose	8
in accordance with the	8
the koyis of the	8
the ritual of the	8
one of them is	8
in his hand a	8
to die a natural	8
of the flesh of	8
gazetteer of the madura	8
supposed to reside in	8
not to see the	8
as a preservative against	8
of the god of	8
play the part of	8
the course of his	8
and in the morning	8
from the rest of	8
from time immemorial to	8
have seen reason to	8
of british new guinea	8
midsummer fires among the	8
die a natural death	8
during the whole of	8
the indian tribes of	8
a tree in the	8
of kindling bonfires on	8
in which it is	8
it would be difficult	8
to the sound of	8
the magical control of	8
women in their courses	8
the corn and of	8
to the first half	8
day of the week	8
mother of the maize	8
the bark of the	8
in the life of	8
during this time she	8
lost no time in	8
of new south wales	8
the following account of	8
the human representative of	8
the back of a	8
to be the custom	8
this explanation of the	8
the conclusion of the	8
and set it up	8
it is a rule	8
take the form of	8
out of the city	8
be gathered from the	8
was regarded as a	8
through the streets of	8
to the beginning of	8
the remainder of the	8
ceremonies and beliefs connected	8
inmates of the house	8
in the sacred grove	8
under the title of	8
in front of a	8
the badagas of the	8
against thunder and lightning	8
the streets of the	8
the bank of the	8
the women and children	8
association for the advancement	8
one of them was	8
as we have already	8
cut hair and nails	8
certain it is that	8
man who had been	8
bathe in the sea	8
in different parts of	8
to be regarded as	8
in the vizagapatam district	8
in this part of	8
highlands of scotland the	8
the anger of the	8
beliefs connected with agriculture	8
in the temple of	8
thus it appears that	8
the face of a	8
gazetteer of the tanjore	8
on the fourth sunday	8
in this way the	8
it is by no	8
the belief of the	8
the second half of	8
of the solar year	8
edge of the precipice	8
in the art of	8
that some of the	8
the superstitions of the	8
be the seat of	8
the association of ideas	8
report of the bureau	8
will die within the	8
of those who have	8
the place of the	8
days of the week	8
the last sheaf and	8
say that if you	8
human representative of the	8
to be due to	8
the cause of his	8
the trunk of a	8
greater part of the	8
a note on the	8
driven through the fire	8
to some of the	8
principles of sympathetic magic	8
sign of the cross	8
fires were kindled on	8
which is believed to	8
the killing of a	8
as a preventive of	8
to the use of	8
in which it was	8
with the rest of	8
and some of the	8
that the person who	8
the british association for	8
round and round the	8
ground with his foot	8
the advancement of science	8
is set on fire	8
is recorded by bishop	8
a great number of	8
yule log in the	8
the song of the	8
towards the close of	8
is tied up in	8
the chief of the	8
it is possible that	8
the fable of the	8
to about the middle	8
of the olden time	8
of the tanjore district	8
in order to prevent	8
the similarity of the	8
at the entrance of	8
the legend of the	8
at the house of	8
an image of the	8
a marriage among the	8
on the authority of	8
driven into the ground	8
of the bureau of	8
corner of the house	8
souls of the departed	8
the aid of a	8
he is supposed to	8
thrown into the water	8
to be burnt in	8
it has been said	8
for the whole year	8
held in honour of	8
an indian tribe of	8
out of the town	8
the bones of the	8
of an old woman	8
used to kindle the	8
is known to have	8
with the aid of	8
on account of his	8
home on the last	8
at the commencement of	8
that he had not	8
of vegetation in general	8
at the sight of	8
in order that his	8
head of the family	8
the service of the	8
it is believed to	8
there is no reason	8
according to another version	8
with the life of	8
principle of homoeopathic magic	8
friction of two pieces	8
the land of the	8
from the top of	8
an emanation of the	8
was about to be	8
british association for the	8
the month of may	8
the discovery of the	8
put an end to	8
were kindled on the	8
the prosperity of the	8
it does not appear	8
for the advancement of	8
the person to be	8
so as to make	8
might not see the	8
form of a goat	8
the person who is	8
in the house of	8
of the duke of	8
of which it is	8
of men and women	8
at the same season	8
on the edge of	8
the skull of a	8
by bishop whitehead that	8
from generation to generation	8
see the hermetic museum	8
writes sir bernard burke	8
in a small hut	8
that the yule log	8
than that of the	8
for a year and	8
and with it the	8
on behalf of the	7
in this way they	7
it was customary to	7
is not confined to	7
been struck by lightning	7
der baumkultus der germanen	7
on account of its	7
it is natural to	7
part of his body	7
was formerly the custom	7
a man who had	7
to fall on the	7
the favour of the	7
the fires of st	7
down to the first	7
possess the power of	7
till the next harvest	7
still kept up in	7
the worship of trees	7
esquisses du bocage normand	7
to belong to the	7
the loss of a	7
and of the wild	7
her head with a	7
course of the sun	7
bank of the river	7
burning wheels rolled down	7
on the domestic hearth	7
and the perils of	7
taboo and the perils	7
is made in the	7
the fires were kindled	7
an important part in	7
such and such a	7
to be observed in	7
last ears of corn	7
and queen of may	7
of the midsummer fires	7
master of the ceremonies	7
of our european peasantry	7
with which it is	7
the toradjas of central	7
the fact that the	7
as soon as this	7
of the use of	7
a hundred years ago	7
at the annual festival	7
are offered to the	7
the end of her	7
to the spot where	7
fire on the domestic	7
on each side of	7
of some of the	7
in at the window	7
a longer or shorter	7
is laid on the	7
and it may be	7
it by means of	7
as the representative of	7
in the seventeenth century	7
they are placed in	7
if he were to	7
of the year the	7
the boundary of the	7
the people in the	7
the sight of a	7
the other side of	7
to be that of	7
in the place of	7
the wrath of the	7
badagas of the nilgiris	7
it out of the	7
is placed in the	7
and some of them	7
custom of killing a	7
it is still customary	7
we are told of	7
sacred books of the	7
be one of the	7
the death of any	7
i should like to	7
time to time the	7
a few drops of	7
branch of a tree	7
he was obliged to	7
of the truth of	7
for the seclusion of	7
the midsummer fires among	7
it was necessary to	7
he is called the	7
in the second place	7
to the nature of	7
he was said to	7
if we may judge	7
to have been observed	7
on one side of	7
had the right to	7
and the burning of	7
the possession of the	7
on the borders of	7
round the neck of	7
one or more of	7
which are believed to	7
the last sheaf of	7
there is a popular	7
this is said to	7
natural to suppose that	7
think that if a	7
of the christian religion	7
on midsummer eve in	7
which is called the	7
in these cases the	7
malabar and its folk	7
to the king of	7
the hand of a	7
death at the end	7
is believed to have	7
new fire on easter	7
the evidence of the	7
while at the same	7
the summit of the	7
is called the corn	7
the reputation of being	7
of the carnival is	7
and just as the	7
is given to the	7
a time when the	7
we have seen reason	7
and not allowed to	7
to be caused by	7
in the streets of	7
when the ceremony is	7
the bride and bridegroom	7
the aid of the	7
in the land of	7
the young men and	7
may very well have	7
on the ground with	7
has been known to	7
to be that the	7
looked upon as a	7
one of the greatest	7
to the duke of	7
that the spirits of	7
the person of the	7
of may day and	7
taken from the bonfires	7
and it has been	7
from the time of	7
very careful not to	7
an eclipse of the	7
head to foot in	7
the first person who	7
is fastened to the	7
of the house with	7
at the conclusion of	7
in the mysteries of	7
top of a hill	7
produced by the friction	7
between the two fires	7
it is not surprising	7
carried on the shoulders	7
that she might be	7
the appearance of being	7
are on record of	7
it was said that	7
the duke of york	7
in consequence of the	7
to allow us to	7
the use of a	7
in the service of	7
with a wreath of	7
in a dark room	7
would be sure to	7
the house of one	7
in order to secure	7
decked with flowers and	7
neither more nor less	7
bleeding of the nose	7
it was in the	7
the doors of the	7
of the festival the	7
with the object of	7
on the roof of	7
spirit of vegetation is	7
at one time or	7
to be the seat	7
consumed in the flames	7
it is difficult to	7
the custom has been	7
some parts of bohemia	7
it seems to have	7
of her future husband	7
is believed that if	7
they believed that the	7
of the following year	7
and the beginning of	7
of it in the	7
pulling of the mistletoe	7
according to an old	7
not sit on the	7
in a vessel of	7
books of the east	7
the mouths of the	7
this is done by	7
out of which the	7
roof of the house	7
for it is a	7
to be possessed of	7
when the sun is	7
the benefit of the	7
with a sort of	7
of the midsummer bonfire	7
up with the life	7
the fields for the	7
in imitation of the	7
it appears to have	7
in the manner of	7
she is allowed to	7
is no other than	7
of the golden bough	7
to be haunted by	7
a large number of	7
such a way that	7
koyis of the godavari	7
jesup north pacific expedition	7
we may suspect that	7
as that of the	7
as i have said	7
appears to be the	7
come to thy house	7
set foot on the	7
by the practice of	7
at their monthly periods	7
toradjas of central celebes	7
when the flames have	7
at some distance from	7
the last patch of	7
was the first to	7
had been killed by	7
i am indebted to	7
second half of the	7
over the fields to	7
by the application of	7
the doors and windows	7
the juice of the	7
an omen that the	7
ethnographic notes in southern	7
as applied to the	7
for the space of	7
in allusion to which	7
as a sign of	7
the last of the	7
been put to death	7
death out of the	7
is considered to be	7
with his own hands	7
the action of the	7
the idea that the	7
pretence is made of	7
may be noted that	7
the branches of the	7
appears to have prevailed	7
was the custom to	7
is shut up for	7
be said to be	7
in the practice of	7
in the heart of	7
spirit is supposed to	7
the top of which	7
dressed as a woman	7
and there is no	7
in an agony of	7
and one of them	7
each other in the	7
the father of the	7
and the king of	7
of west and mid	7
to the care of	7
the point of the	7
are told that in	7
is called the old	7
is eaten by the	7
on the same principle	7
the approach of the	7
it is not easy	7
of the northern counties	7
that he could not	7
discs thrown into the	7
as an emblem of	7
each member of the	7
the superstitions associated with	7
eclipse of the moon	7
a matter of fact	7
a piece of iron	7
and when the fire	7
on no account be	7
dance and sing round	7
we may surmise that	7
and the young people	7
one of these animals	7
it is usual to	7
is not easy to	7
sun may not shine	7
to a variety of	7
for a short time	7
with the power of	7
the intention of the	7
custom of carrying out	7
of carrying lighted torches	7
of killing a god	7
to the primitive mind	7
is noted by mr	7
the fire was kindled	7
version of the story	7
this part of the	7
of the powers of	7
what we may call	7
the shoulders of a	7
take part in the	7
a pretence is made	7
it is clear that	7
in which he is	7
to this day the	7
the view that in	7
the belief that a	7
be no doubt that	7
as a preliminary to	7
hung up in the	7
to the woman who	7
be regarded as the	7
for one of the	7
a sheet of lead	7
is that of the	7
der germanen und ihrer	7
is placed in a	7
are by no means	7
the pulling of the	7
a tub of water	7
in the region of	7
carried out of the	7
a branch of a	7
an imitation of the	7
not be able to	7
we are told by	7
the last ears of	7
indians of south america	7
it would be a	7
baumkultus der germanen und	7
to the custom of	7
in journal of the	7
notes in southern india	7
to one of the	7
the king to death	7
women of the village	7
leap over the fire	7
the principles of homoeopathic	7
a piece of money	7
the north arcot district	7
the man who had	7
believing that this will	7
is that of a	7
as if they had	7
may be mentioned the	7
on the third day	7
and placed in a	7
evening of the first	7
he goes to the	7
on either side of	7
the man or woman	7
memoir of the american	7
the myth of balder	7
burning discs thrown into	7
nature and her laws	7
the hair of the	7
to have been an	7
very many years ago	7
for they think that	7
the smoke of the	7
the secret of the	7
fruitfulness of the earth	7
but in the year	7
by so doing they	7
of the first sunday	7
hardly doubt that the	7
in the possession of	7
a flash of lightning	7
the jesup north pacific	7
latter half of the	7
the indians of california	7
the tree on which	7
for good or evil	7
the male and female	7
driven out of the	7
by the death of	7
at the shrine of	7
have been resorted to	7
among the aborigines of	7
of vegetation in spring	7
belong to the same	7
on the tops of	7
at a given signal	7
nine different kinds of	7
some of the ashes	7
was believed that the	7
in the interior of	7
the breast of the	7
in the godavari district	7
out to the woman	7
the sun may not	7
the neck of the	7
attempt is made to	7
brought into the house	7
it is stated that	7
in the exercise of	7
of british east africa	7
as a talisman against	7
from a time when	7
it was formerly the	7
at the expense of	6
it was in vain	6
the notice of the	6
in the words of	6
the observance of the	6
of the alchemical society	6
an indication that the	6
of the sun and	6
the death of his	6
some of the most	6
might not touch the	6
in the science of	6
for a longer or	6
being struck by lightning	6
that the life of	6
the thought of the	6
of the agricultural year	6
in which he was	6
death of the corn	6
used to be burnt	6
ghosts of the slain	6
of holiness or taboo	6
the same class of	6
the minds of men	6
with a view of	6
set up on the	6
parts of the body	6
is taken to a	6
and they may not	6
the interpretation of the	6
may be able to	6
bear in mind that	6
of an external soul	6
of the great god	6
killed by a blow	6
figure of a woman	6
he was allowed to	6
leap over the midsummer	6
suspension between heaven and	6
one end of the	6
in addition to the	6
in order that it	6
annual festival of the	6
of the world is	6
social history of ancient	6
off the evil eye	6
the beginning of may	6
when a person is	6
the effigy of a	6
the kindling of the	6
not far from the	6
a vessel of water	6
down to the latter	6
compel the witch to	6
the bureau of american	6
to the day of	6
known by the name	6
in many of our	6
are reported to have	6
to the second half	6
in a white cloth	6
foot of the tree	6
to have been kindled	6
there is only one	6
be interpreted as a	6
the interest of the	6
the tribes of central	6
the new fire on	6
an attempt is made	6
a few days before	6
by a man who	6
the same way as	6
the kings of the	6
in one of these	6
outside of the village	6
for the purpose in	6
was looked upon as	6
of the goddess of	6
is recorded by mr	6
person who cuts the	6
were carried on the	6
is a good omen	6
nativity of the virgin	6
which was supposed to	6
et le symbolisme de	6
women at these times	6
so far as to	6
as we shall see	6
the eighteenth century the	6
symbolisme de la roue	6
of one of them	6
have the old man	6
the theory that the	6
birth of a child	6
the death of their	6
to the scene of	6
head of the procession	6
as a safeguard against	6
the report of the	6
of the isle of	6
about the end of	6
so far as it	6
of the external soul	6
representatives of the tree	6
from which they had	6
charred sticks from the	6
the annual festival of	6
the grave of the	6
girl at her first	6
dogmas of the priest	6
the midsummer festival in	6
order that he might	6
the order of the	6
the spells of witches	6
of the people of	6
to protect them against	6
through the air on	6
the palm of the	6
was regarded as the	6
banks of the river	6
beginning of the new	6
the sex of the	6
if she were to	6
if he did not	6
le symbolisme de la	6
his description of the	6
not confined to the	6
and cast into the	6
the end of it	6
was to be seen	6
and that they were	6
after the birth of	6
of plants and animals	6
from the body of	6
in the village of	6
the same explanation applies	6
he appears to have	6
up in the house	6
superstitions connected with the	6
bureau of american ethnology	6
not very many years	6
be given to the	6
rubbing two pieces of	6
and when the flames	6
down to recent times	6
to be observed that	6
a few of the	6
as one of the	6
and the one who	6
the man who is	6
of the sacred rites	6
that there was a	6
said by mr f	6
is represented by a	6
the will of the	6
an offering to the	6
the mode of procedure	6
spirit is believed to	6
to make the crops	6
cause the death of	6
the midst of a	6
of the indian tribes	6
on christmas eve and	6
is not the only	6
would be attacked by	6
by an old man	6
the fire of the	6
to be noted that	6
the person who was	6
in consequence of a	6
that they should be	6
the king of calicut	6
the dogmas of the	6
des feuers und des	6
the bataks of sumatra	6
to stand forward and	6
it was regarded as	6
to kindle bonfires on	6
was placed on the	6
in the vosges mountains	6
is celebrated by the	6
top of a pole	6
have been handed down	6
the sun and moon	6
is the object of	6
be said to have	6
and on the other	6
at her first menstruation	6
one and the same	6
among the tinneh indians	6
the queen charlotte islands	6
that the sun may	6
in the east indies	6
is probable that the	6
in the religion of	6
royale des antiquaires de	6
of the sick man	6
to be put to	6
the science of the	6
in the eifel mountains	6
the dead of night	6
should fall into the	6
is set up in	6
festival of the goddess	6
the image of a	6
it is necessary that	6
it is a good	6
made for the purpose	6
new fire and the	6
as late as the	6
many parts of germany	6
to the surprise of	6
the fields to make	6
the imagination of the	6
the reason of this	6
in a fit of	6
one of the girls	6
the journal of the	6
woman in her courses	6
as a goddess of	6
drink out of the	6
of this work we	6
another version of the	6
in procession through the	6
breaks out in a	6
would seem to be	6
to reside in the	6
we may quote the	6
as he does so	6
up in front of	6
the lives of the	6
season of the year	6
to be transferred to	6
is driven into the	6
contact with the earth	6
corner of the hut	6
and it is only	6
of the wood was	6
head was cut off	6
of the birth of	6
of the right hand	6
that by so doing	6
increase of solar heat	6
an increase of solar	6
be seen in the	6
the fat of the	6
in the arician grove	6
lore of west and	6
as representatives of the	6
and in some places	6
history of ancient ireland	6
of the custom is	6
supposed to be in	6
the eye of the	6
right to the throne	6
is derived from the	6
not touch the earth	6
to the present time	6
to prove that the	6
tells us that when	6
to the service of	6
the course of which	6
believed to be killed	6
every member of the	6
which we find in	6
not to touch the	6
of this kind are	6
women at their monthly	6
soon as he had	6
the thresher of the	6
supposed to be possessed	6
they leap over the	6
by the observation that	6
in order not to	6
long as the mistletoe	6
the ears of the	6
on easter saturday in	6
that like produces like	6
return to the village	6
good luck to the	6
is brought into the	6
the reign of the	6
of the village with	6
according to a popular	6
of a human being	6
it was a common	6
with the help of	6
put out the fire	6
by rubbing two pieces	6
as it has been	6
up in a sheaf	6
that he must be	6
house of one of	6
to have made a	6
is called by the	6
in the forest of	6
is looked upon as	6
indian tribes of north	6
tribes of southern india	6
or the eve of	6
is an omen that	6
wheels rolled down hill	6
the neighbourhood of the	6
the western islands of	6
this piece of folk	6
reprint from the report	6
through the medium of	6
of the nativity of	6
cuts the last ears	6
soleil et le symbolisme	6
to look at the	6
in the works of	6
with the ashes of	6
put it in a	6
of the holy ghost	6
was a man of	6
is tied round the	6
and buried in the	6
wood against each other	6
it seems that the	6
beltane fires and cakes	6
on the ground as	6
the scene of a	6
of british central africa	6
he or she who	6
as if she were	6
with reference to the	6
at dead of night	6
it appears that in	6
three days and nights	6
the aborigines of australia	6
is taken to the	6
of the god and	6
a particular kind of	6
a log of wood	6
des antiquaires de france	6
by which they are	6
be impregnated by the	6
a man with a	6
in the family of	6
the origin of this	6
by the hand of	6
the midst of his	6
the corn will grow	6
resurrection of the god	6
when we remember that	6
are of opinion that	6
instances are on record	6
the view of the	6
killed by a tiger	6
the children of the	6
distance from the village	6
a man and his	6
worship of the oak	6
when a child is	6
the slopes of the	6
is obvious that the	6
as soon as possible	6
in the first instance	6
promoting the growth of	6
the people believed that	6
is thrown into the	6
would grow as high	6
or one of his	6
of the west of	6
department of the ardennes	6
in ancient greece and	6
that if they did	6
have already seen that	6
down to the second	6
the girl in her	6
for they believe that	6
to believe that the	6
in the language of	6
bequeathed to us by	6
seen that in the	6
by a variety of	6
flesh and bones of	6
the supposition that the	6
in the belly of	6
the sides of the	6
from the midsummer bonfire	6
on this view the	6
must have been a	6
if they did not	6
the rain to fall	6
on the second of	6
and tribes of southern	6
the union of the	6
of the girl who	6
according to the old	6
in the belief of	6
brotherhood of the green	6
the water of the	6
the heir to the	6
of the midsummer festival	6
journal of the royal	6
the elements of chemistry	6
the ground and a	6
father and mother of	6
impregnated by the sun	6
see the magic art	6
to the spirit of	6
the truth of this	6
a pot full of	6
between them and the	6
by which they were	6
and there is a	6
the flames have died	6
on the approach of	6
have been practised by	6
the friends of the	6
may not leave the	6
with which they are	6
are forbidden to eat	6
to the action of	6
sent rolling down the	6
thus far we have	6
in the madura district	6
by some of the	6
the shrine of the	6
it may be well	6
buried in the ground	6
if one of them	6
the story of his	6
on the last harvest	6
the form of an	6
in order to procure	6
and they imagine that	6
the same sort are	6
many of our old	6
to him in a	6
of the old woman	6
she had to remain	6
lengua indians of the	6
is supposed that the	6
bonfires on midsummer eve	6
before the time of	6
of the animal is	6
times of the year	6
well as in the	6
she may not see	6
from the last sheaf	6
but one of the	6
the customs observed at	6
the name of god	6
but in some places	6
was bound up with	6
man in the mask	6
on hills and eminences	6
fertility of the earth	6
hence in order to	6
of the body of	6
the reaping of the	6
the other hand the	6
custom of lighting bonfires	6
which they were supposed	6
then one of the	6
representative of the spirit	6
been one of the	6
one of the chief	6
in the treatment of	6
the ears of corn	6
lighted torches about the	6
fires on the eve	6
of the year and	6
to allow her to	6
of a man and	6
the eve of twelfth	6
to the spirits of	6
one of the caroline	6
they were carried on	6
in the annals of	6
by the people of	6
been handed down from	6
more nor less than	6
this may have been	6
in the guise of	6
it might have been	6
that the festival of	6
the priest of the	6
there is scarcely a	6
to be met with	6
the people dance round	6
were offered to the	6
to the study of	6
a pile of wood	6
part of the body	6
last of all the	6
is to be observed	6
nothing can be more	6
of the king and	6
to be born again	6
of the god was	6
man who was last	6
between a man and	6
who are believed to	6
round the blazing pile	6
which is to be	6
principle of homoeopathic or	6
ground with their feet	6
one of the young	6
they believe that the	6
the first signs of	6
the bite of the	6
the indians of north	6
at such a time	6
the headman of the	6
to the conclusion that	6
the result of a	6
in a variety of	6
in ancient and modern	6
and resurrection of the	6
may infer that the	6
during her seclusion she	6
sins of the people	6
the wife of the	6
on the spot where	6
with the air of	6
of a similar kind	6
from the report of	6
has given birth to	6
it is not a	6
soon as it is	6
is offered to the	6
and set on fire	6
to put it otherwise	6
of the master of	6
the flax would grow	6
and that he had	6
castes and tribes of	6
of a particular kind	6
a handful of wheat	6
top of the mountain	6
go out into the	6
with a view to	6
the branches of a	6
that he was not	6
an allusion to which	6
a more or less	6
that the practice of	6
when there is a	6
are not confined to	6
have still to ask	6
the head of his	6
in the evening the	6
the belief that they	6
made a vow that	6
to be a protection	6
and other evil spirits	6
would be difficult to	6
the grave of a	6
come into contact with	6
we cannot doubt that	6
lament is for a	6
out into the open	6
it is absolutely necessary	6
the progress of the	6
the success of the	6
so as not to	6
used to be a	6
over the fire in	6
out of their houses	6
on a sheet of	6
as a bad omen	6
to the old woman	6
in accordance with a	6
be the name of	6
the truth of mystical	6
fire on easter saturday	6
days of the year	6
was applied to the	6
all the women of	6
the law of similarity	6
the top of mount	6
is an indication that	6
of the mother of	6
is made out of	6
cuts the last handful	6
day on which the	6
fall on the ground	6
kept throughout the year	6
be a protection against	6
to be attained by	6
of the kings of	6
will grow as high	6
by order of the	6
custom of kindling the	6
as a deity of	6
custom of the yule	6
sticks from the bonfire	6
the belief in talismans	6
the death of an	6
to be killed at	6
the father and mother	6
the lengua indians of	6
preserve the fruits of	6
and during this time	6
the same reason they	6
the life of his	6
the clothes of the	6
the destruction of the	6
that if a woman	6
collected and edited by	6
she is shut up	6
the power of making	6
the ends of the	6
all the people of	6
of the same species	6
it is interesting to	6
eve of twelfth day	6
who might not see	6
course in the sky	6
allowed to see the	6
was believed that if	6
the principles of sympathetic	6
the lady of the	6
that if they ate	6
of one of their	6
is confirmed by a	6
of the most curious	6
there would be no	6
the room in which	6
the day before the	6
so far as the	6
woman of the house	6
the top of it	6
journal of the alchemical	6
and the person who	6
is said that at	6
the parents of the	6
a preparation for the	6
a straw effigy of	6
the daughter of the	6
customary to kindle bonfires	6
the house in which	6
make the animals thrive	6
slain in the character	6
said to have a	6
with a prayer that	6
custom appears to have	6
we may note that	6
a festival of the	6
the soul from the	6
of the dead man	6
some of it is	6
rest of the family	6
may suppose that the	6
of a pair of	6
this is believed to	6
causes the death of	6
in a short time	6
in the following year	6
two or three days	6
note on the koravas	6
at the birth of	6
of one of his	6
in the months of	6
by the person who	6
die herabkunft des feuers	6
throw it into the	6
to guard them against	6
to return to the	6
who bore the name	6
one side of the	6
if any of them	6
report of the british	6
the relation of the	6
the seasons of the	6
it is on the	6
grounds for thinking that	6
at a later time	6
on the day when	6
it was imagined that	6
the top of their	6
to which we find	6
to pass through the	6
with each other in	6
magical control of the	6
the ground with their	6
a girl at her	6
back to the village	6
they call out to	6
the use of fire	6