uns and silvani had an evil reputation for their
supposed propensity to assault women, to carry off children, and to
disturb the dreams of sleepers. The peasants of North Italy and Sicily
still believe in wood-spirits, _gente selvatica_, closely resembling the
old silvani. A Sicilian incantation is addressed to the spirit of the
fig-tree and the devils of the nut-trees.[124]

Taking the sum of their characteristics, Mannhardt is doubtless right in
classing these legendary beings with the wood-spirits met with in the
folk-lore of Northern Europe.

It is, however, in the female counterparts of these woodland creatures
that the idea of an actual tree-soul is most clearly exemplified. The
most striking instance is the familiar one of the hamadryads, the
deep-bosomed nymphs of wooded Ida, to whose care Aphrodite entrusted the
infant Aeneas, and whose very name expresses their intimate connection
with their trees. To quote the Homeric hymn to Aphrodite, which was
probably written under Phrygian influence, "They belong neither to the
mortals nor to the immortals: they live long, indeed, enjoying immortal
food, and with the immortals they join in the lordly dance. The sileni
mate with them, and Hermes, too, in the privy recesses of delightful
grottoes. With them, when they were born, upon the mountains lofty pines
and oaks sprang forth from the earth that gives food to man. Yet when at
last the fate of death overtakes them, first the beautiful trees wither
upon the earth, the bark dies around them, their branches fall away, and
therewith the souls of the nymphs leave the light of the sun."[125]

Pindar, who would appear to have first given them the name of
hamadryads, speaks of them as having the same length of life as a
tree.[126]

But the case of the hamadryads is by no means an isolated example of the
Greek belief in spirits whose life was bound up with the life of the
tree. In the Homeric hymn to Ceres the nymphs rejoice when the oaks are
in leaf, and
uns and silvani had an evil reputation for their 
 supposed aptness to attack women, to carry off children, and to 
 touch the dreams of sleepers. The peasant of North Italy and Sicily 
 still believe in forest - spirits, _ gente selvatica _, closely resemble the 
 old silvani. A Sicilian incantation is addressed to the spirit of the 
 fig - tree and the hellion of the nut - trees.[124 ] 

 Taking the kernel of their characteristics, Mannhardt is doubtless properly in 
 classing these legendary beings with the woodwind - spirits met with in the 
 folk - lore of Northern Europe. 

 It is, however, in the female counterparts of these forest creatures 
 that the estimate of an actual tree - soul is most clearly exemplified. The 
 about striking instance is the familiar one of the hamadryads, the 
 deep - bosomed nymphs of wooded Ida, to whose care Aphrodite entrusted the 
 infant Aeneas, and whose very name expresses their intimate connection 
 with their trees. To quote the Homeric hymn to Aphrodite, which was 
 probably written under Phrygian influence, " They belong to neither to the 
 person nor to the immortals: they live long, indeed, enjoying immortal 
 food, and with the immortal they join in the lordly dance. The sileni 
 match with them, and Hermes, too, in the privy recesses of delightful 
 grottoes. With them, when they were hold, upon the mountains lofty pines 
 and oaks sprang forth from the worldly concern that gives food to man. Yet when at 
 last the fate of end overtakes them, foremost the beautiful trees wither 
 upon the earth, the bark dies around them, their branches fall aside, and 
 therewith the souls of the nymphs leave the inner light of the sun. "[125 ] 

 Pindar, who would appear to have first given them the name of 
 hamadryad, speaks of them as have the same duration of life as a 
 tree.[126 ] 

 But the event of the hamadryads is by no mean an isolated example of the 
 Greek impression in spirits whose life was bound up with the life of the 
 tree. In the Homeric hymn to Ceres the nymphs wallow when the oaks are 
 in leaf, and
uns and silvani had an evil reputation for their
snpposed propenskty to assault women, to carrb ofd chiodren, and to
disturb thd dreams lf sleepwrs. Uhe peasants of North Italy and Dicinb
still believe ln wood-spirhts, _gente selvdtkcc_, closely resembling the
old silvani. W Siciloaj incantation ys acqresavd to the spirit of the
fig-tree znd the devils of thr nut-trees.[124]

Taking the sum ov thfir characteristicd, Mannhardt is qiubtless rigft in
classpug these lefendary beings with the wood-spifits ket with ib rhe
vmlk-lore of Iorthegn Europe.

It is, howeves, in thr female countcrparvs od these woodland creavures
that the idea os an actudl tree-soul is most coearli exekpliwued. Tht
moxt striklng instance js the famioiar one of the hamsdwjsds, the
deep-bksomed nrmphs of wooded Ida, to whose care Aphrogits entrusted the
infant Awneas, and whose very jame exprqsses their intimate connection
with their trees. Tm quove tht Mjowrlc hymn to Aphrodite, which was
probably writteg umdvr Phrygian influcnce, "They belong nrihhrt to the
mortalr nor ck fhe immortals: they live ljng, ibdeed, enjjyinb immortal
food, and with the immortals tkey join in the lordlv dance. The rilemi
matr with them, and Hermes, coo, in the privy gecesses kw delightful
grotgoex. Fith them, when they were bjrn, upon vhe mpuntainr logty piges
and oakd sprang forth from the farth tvat gives vood to man. Yet when at
last the fate of death oeernakes thei, firxt the beautisul trees withgr
upon thz eartf, the bark dies acound them, treir branches vall away, anv
therewitr thw soyls of gfe nymphs leavr the ligku of the syn."[125]

Pindar, who would apkezr to have firsc tiven them the mamd os
hwmedryaqv, speaks of dhem as navine the same odngtn of life as a
tree.[126]

Bud ths case of the hamacrnads is bi no meanf an isolated example of the
Gretk belmef in spirots whose life was bound up with fhe life lf bhe
tree. In thq Honeric hymn tp Ceres the nymphs rejoice when the oakw are
in leaf, and
uns and silvani had an evil reputation supposed to assault to carry off dreams sleepers. The peasants North Italy and still believe in wood-spirits, _gente selvatica_, resembling the old silvani. A Sicilian incantation is addressed to the spirit of fig-tree and the devils of the nut-trees.[124] Taking the sum of their characteristics, is right classing legendary beings with the wood-spirits met with in the folk-lore of Northern Europe. It is, however, the female counterparts of these woodland creatures that idea of an actual is most clearly exemplified. The striking is the one the the deep-bosomed nymphs wooded Ida, to whose care Aphrodite entrusted the infant Aeneas, and whose very name expresses their intimate with their quote the hymn Aphrodite, was probably written influence, "They belong neither to the the immortals: they live long, indeed, enjoying immortal and with immortals they join in the lordly The sileni mate with them, and Hermes, too, the privy recesses of delightful grottoes. With them, when they were born, upon the mountains and oaks sprang forth the earth that food man. when last the of death overtakes them, first the beautiful trees wither upon the the bark dies around them, their branches fall away, and souls the nymphs leave light of the sun."[125] who appear to have first the of them having same length of life a tree.[126] But the case the hamadryads is by of the Greek belief in spirits whose life bound up with the life of the In the Homeric hymn to Ceres the nymphs rejoice when the oaks in leaf,
uns and silvani had an evil repUtation for Their
SupPosEd PropEnsiTy to assault womEN, to cArry off children, and to
diSturb ThE DreaMS oF sleePers. The PEaSANts Of noRth itALy And SiCilY
still bElieve in woOd-sPiRits, _gente selVAtIca_, closely ResEmbling the
olD siLvani. A siCilIAn incAntAtion Is addrESsed to The spirit Of THe
fig-tREe and thE DEvIls oF the nut-trees.[124]

TakinG ThE Sum of their charActeriStICs, mANnhArdT is doubtleSs Right IN
classiNG tHESE leGEndary beings wIth the wood-sPIriTs met wItH in THe
folk-Lore oF NORthErn Europe.

It Is, hoWever, in thE femalE CounterPArts of tHese woOdlAnd CreaTUrEs
ThaT tHE idEA oF an ACtuAl tree-soUl Is Most cLearLY EXEmplIfiEd. ThE
most Striking instaNce Is thE FamIliar One of The hAmAdryaDs, the
dEep-boSoMed nymphs of woodEd IdA, to whose cAre apHroDiTe entRUsted tHe
iNfaNt AeneaS, and whoSE veRy NAME eXpresses their intimAtE COnNection
wIth theIR tReES. To quote ThE HoMeriC HYmn to aphrODiTe, which wAs
probABlY wRitten uNdEr PhryGiAn iNflUence, "tHey bElong nEither to The
moRTals nor to the imMOrtals: they livE LoNG, InDEed, eNjoYing immortaL
fooD, And wIth tHE iMmoRTals tHey joIn IN tHE lordly dance. The sileNi
Mate wiTh theM, and Hermes, too, In the privy RECEsses of dEligHTfUL
grottoes. With tHem, whEn they were BOrn, upon tHe mouNtains loFty pines
aND Oaks spraNg fOrtH frOm tHE EaRth that gives fOOD to mAn. yet when At
lAst the fAte Of dEatH ovErTakes them, First the BeAuTiFuL trEes wiTHer
upon tHe EarTh, The Bark dIEs arouNd theM, theIr BrANchEs fall aWAy, AND
theReWiTh thE soUlS of thE nymPHs lEave the Light of thE suN."[125]

pindAr, WhO would aPpear to have fiRsT given them ThE naMe of
haMADryads, spEaks of them as having the saME length Of lIfe as A
treE.[126]

But the caSe oF the haMadRYads is By no meAns an IsOlaTED examPLE oF thE
GReek belief IN SpiRits wHoSe liFe was boUnd up with the life of THe
tRee. In the HomerIc hYmn tO cErEs tHE nYMphS rEJoiCE When the oaks are
iN leaf, and
uns and silvani had an evi l reputati on fo r t hei rsupp osed  propensity to assa ult women, to carry of f chi ld r en,a nd  to
d isturbt he d rea ms  o f s le e pe rs. T hepeasant s of North  It al y and Sicily st ill believ e i n wood-spiri ts,  _gent esel v atica _,close ly res e mbling  the
oldsi l vani.A  Sicili a n  i ncan tation is address e dt o the spirit o f thefi g -t r e e a ndthe devils  o f the nut-tre e s. [ 1 2 4]Taking the su m of theirc har acteri st ics ,  Mannh ardtis dou btless righ t in 
classing  these legenda r y being s with  th e w ood- s pi ri tsme t  wi t hint hefolk-lor eof  Nort hern E u r ope. 

I t is , how ever, in thefem alec oun terpa rts o f th es e woo dlandcreat ur es
that the ide a of  an actua l t re e-s ou l ism ost cl ear lyexempli fied. T h e
m os t s tr iking instance isth e fa miliar o ne oft he  h a madryads ,the 
dee p - bosom ed n y mp hs of wo oded I d a,  t o whose  c are Ap hr odi teentru s tedthe
in fant Aen eas,a nd whose veryn ame expresses th e i ri ntim ate  connection 
wit h  the ir t r ee s.T o quo te th eH om e ric hymn to Aphrodi te , whic h was 
probably wri tten under P h rygian i nflu e nc e , "They belong  neit her to the mortalsnor t o the im mortals:t h ey livelon g,ind eed , en joying immort a l 
foo d,  and wi ththe imm ort als  th eyjo in in the  lordlyda nc e.  T hesilen i 
mate wi th  th em , a nd He r mes, t oo, i n th epr i vyrecesse s  o f deli gh tf ul
g rot to es. W itht hem , whenthey were  bo r n, u po nthe mou ntains loftypi nes
and oa ks  sp rang f o r th fromthe earth that gives fo o d to ma n.Yet w henat
last t hefate o f d e ath ov ertake s the m,  fi r s t the b ea uti fu l trees wi t h eruponth e ea rth, th e bark dies around the m, their bran che s fa l l  a way ,  a n d
t he r ewi t h  the souls of t he nymphsle a ve  the light ofth e sun." [125]
Pinda r , who w ould appe ar to hav efirs t giv en them th e name o f
hamadry a ds, s p ea ks of  th em asha vin g the  samel eng th of  lifeas  a
tre e.[12 6] 

But th e case of the hamadryad s is b y nomea ns an iso lat e d e xample of  the 
Greek bel ief  in  spir its whose  lif e  w asb oundup w i th the li f eoft h etree. In th e H ome ric h ymn to Cer es t he nymphs rejoice when the oaksarei n  le af, and
uns and_silvani had_an evil reputation for_their
supposed propensity_to_assault women,_to_carry off children,_and to
disturb the_dreams of sleepers. The_peasants of North_Italy_and Sicily
still believe in wood-spirits, _gente selvatica_, closely resembling the
old silvani. A Sicilian incantation_is_addressed to_the_spirit_of the
fig-tree and the devils_of the nut-trees.[124]

Taking the sum_of their_characteristics, Mannhardt is doubtless right in
classing these legendary_beings_with the wood-spirits_met with in the
folk-lore of Northern Europe.

It is, however,_in the female counterparts of these_woodland creatures
that the_idea_of_an actual tree-soul is_most clearly exemplified. The
most striking instance_is the familiar one of the_hamadryads, the
deep-bosomed nymphs of wooded Ida, to_whose care Aphrodite entrusted the
infant Aeneas,_and whose very name expresses_their intimate_connection
with their trees. To quote_the Homeric hymn_to Aphrodite,_which was
probably written_under Phrygian influence, "They belong neither_to the
mortals nor_to the immortals: they live long,_indeed,_enjoying immortal
food, and_with_the_immortals they_join in the_lordly_dance. The_sileni
mate_with them, and Hermes, too, in_the_privy recesses of delightful
grottoes. With them, when_they were born, upon_the_mountains lofty pines
and oaks_sprang forth from the earth_that gives food to man. Yet_when at
last_the fate_of death overtakes them, first the beautiful trees wither
upon the earth,_the bark dies around them, their_branches fall away, and
therewith_the souls_of_the nymphs leave_the_light of_the sun."[125]

Pindar, who would appear to have_first given_them the name of
hamadryads, speaks of_them as having the_same_length of life as a
tree.[126]

But the_case of the hamadryads is by_no means an isolated example_of_the
Greek_belief in spirits whose life_was bound up with the life_of the
tree. In_the Homeric hymn to Ceres the nymphs_rejoice_when the oaks are
in leaf, and