The Golden Bough, Sir James George Frazer [e book reader android TXT] 📗

men on the top of the mountain; and the shouts were echoed by the inhabitants of neighbouring villages who watched the spectacle from their hills on the opposite bank of the Moselle. If the fiery wheel was successfully conveyed to the bank of the river and extinguished in the water, the people looked for an abundant vintage that year, and the inhabitants of Konz had the right to exact a waggon-load of white wine from the surrounding vineyards. On the other hand, they believed that, if they neglected to perform the ceremony, the cattle would be attacked by giddiness and convulsions and would dance in their stalls.

 

Down at least to the middle of the nineteenth century the midsummer fires used to blaze all over Upper Bavaria. They were kindled especially on the mountains, but also far and wide in the lowlands, and we are told that in the darkness and stillness of night the moving groups, lit up by the flickering glow of the flames, presented an impressive spectacle. Cattle were driven through the fire to cure the sick animals and to guard such as were sound against plague and harm of every kind throughout the year. Many a householder on that day put out the fire on the domestic hearth and rekindled it by means of a brand taken from the midsummer bonfire.

The people judged of the height to which the flax would grow in the year by the height to which the flames of the bonfire rose; and whoever leaped over the burning pile was sure not to suffer from backache in reaping the corn at harvest. In many parts of Bavaria it was believed that the flax would grow as high as the young people leaped over the fire. In others the old folk used to plant three charred sticks from the bonfire in the fields, believing that this would make the flax grow tall. Elsewhere an extinguished brand was put in the roof of the house to protect it against fire. In the towns about W�rzburg the bonfires used to be kindled in the market-places, and the young people who jumped over them wore garlands of flowers, especially of mugwort and vervain, and carried sprigs of larkspur in their hands. They thought that such as looked at the fire holding a bit of larkspur before their face would be troubled by no malady of the eyes throughout the year. Further, it was customary at W�rzburg, in the sixteenth century, for the bishop’s followers to throw burning discs of wood into the air from a mountain which overhangs the town. The discs were discharged by means of flexible rods, and in their flight through the darkness presented the appearance of fiery dragons.

 

Similarly in Swabia, lads and lasses, hand in hand, leap over the midsummer bonfire, praying that the hemp may grow three ells high, and they set fire to wheels of straw and send them rolling down the hill. Sometimes, as the people sprang over the midsummer bonfire they cried out, “Flax, flax! may the flax this year grow seven ells high!” At Rottenburg a rude effigy in human form, called the Angelman, used to be enveloped in flowers and then burnt in the midsummer fire by boys, who afterwards leaped over the glowing embers.

 

So in Baden the children collected fuel from house to house for the midsummer bonfire on St. John’s Day; and lads and lasses leaped over the fire in couples. Here, as elsewhere, a close connexion was traced between these bonfires and the harvest. In some places it was thought that those who leaped over the fires would not suffer from backache at reaping. Sometimes, as the young folk sprang over the flames, they cried, “Grow, that the hemp may be three ells high!”

This notion that the hemp or the corn would grow as high as the flames blazed or as the people jumped over them, seems to have been widespread in Baden. It was held that the parents of the young people who bounded highest over the fire would have the most abundant harvest; and on the other hand, if a man contributed nothing to the bonfire, it was imagined that there would be no blessing on his crops, and that his hemp in particular would never grow. At Edersleben, near Sangerhausen, a high pole was planted in the ground and a tarbarrel was hung from it by a chain which reached to the ground. The barrel was then set on fire and swung round the pole amid shouts of joy.

 

In Denmark and Norway also midsummer fires were kindled on St.

John’s Eve on roads, open spaces, and hills. People in Norway thought that the fires banished sickness from among the cattle. Even yet the fires are said to be lighted all over Norway on Midsummer Eve. They are kindled in order to keep off the witches, who are said to be flying from all parts that night to the Blocksberg, where the big witch lives. In Sweden the Eve of St. John (St. Hans) is the most joyous night of the whole year. Throughout some parts of the country, especially in the provinces of Bohus and Scania and in districts bordering on Norway, it is celebrated by the frequent discharge of firearms and by huge bonfires, formerly called Balder’s Balefires (_Balder’s Balar_), which are kindled at dusk on hills and eminences and throw a glare of light over the surrounding landscape.

The people dance round the fires and leap over or through them. In parts of Norrland on St. John’s Eve the bonfires are lit at the cross-roads. The fuel consists of nine different sorts of wood, and the spectators cast into the flames a kind of toad-stool (_B�ran_) in order to counteract the power of the Trolls and other evil spirits, who are believed to be abroad that night; for at that mystic season the mountains open and from their cavernous depths the uncanny crew pours forth to dance and disport themselves for a time.

The peasants believe that should any of the Trolls be in the vicinity they will show themselves; and if an animal, for example a he or she goat, happens to be seen near the blazing, crackling pile, the peasants are firmly persuaded that it is no other than the Evil One in person. Further, it deserves to be remarked that in Sweden St. John’s Eve is a festival of water as well as of fire; for certain holy springs are then supposed to be endowed with wonderful medicinal virtues, and many sick people resort to them for the healing of their infirmities.

 

In Austria the midsummer customs and superstitions resemble those of Germany. Thus in some parts of the Tyrol bonfires are kindled and burning discs hurled into the air. In the lower valley of the Inn a tatterdemalion effigy is carted about the village on Midsummer Day and then burned. He is called the Lotter, which has been corrupted into Luther. At Ambras, one of the villages where Martin Luther is thus burned in effigy, they say that if you go through the village between eleven and twelve on St. John’s Night and wash yourself in three wells, you will see all who are to die in the following year.

At Gratz on St. John’s Eve (the twentythird of June) the common people used to make a puppet called the Tatermann, which they dragged to the bleaching ground, and pelted with burning besoms till it took fire. At Reutte, in the Tyrol, people believed that the flax would grow as high as they leaped over the midsummer bonfire, and they took pieces of charred wood from the fire and stuck them in their flax-fields the same night, leaving them there till the flax harvest had been got in. In Lower Austria bonfires are kindled on the heights, and the boys caper round them, brandishing lighted torches drenched in pitch. Whoever jumps thrice across the fire will not suffer from fever within the year. Cart-wheels are often smeared with pitch, ignited, and sent rolling and blazing down the hillsides.

 

All over Bohemia bonfires still burn on Midsummer Eve. In the afternoon boys go about with handcarts from house to house collecting fuel and threatening with evil consequences the curmudgeons who refuse them a dole. Sometimes the young men fell a tall straight fir in the woods and set it up on a height, where the girls deck it with nosegays, wreaths of leaves, and red ribbons.

Then brushwood is piled about it, and at nightfall the whole is set on fire. While the flames break out, the young men climb the tree and fetch down the wreaths which the girls had placed on it. After that lads and lasses stand on opposite sides of the fire and look at one another through the wreaths to see whether they will be true to each other and marry within the year. Also the girls throw the wreaths across the flames to the men, and woe to the awkward swain who fails to catch the wreath thrown him by his sweetheart. When the blaze has died down, each couple takes hands and leaps thrice across the fire. He or she who does so will be free from ague throughout the year, and the flax will grow as high as the young folks leap. A girl who sees nine bonfires on Midsummer Eve will marry before the year is out. The singed wreaths are carried home and carefully preserved throughout the year. During thunderstorms a bit of the wreath is burned on the hearth with a prayer; some of it is given to kine that are sick or calving, and some of it serves to fumigate house and cattle-stall, that man and beast may keep hale and well.

Sometimes an old cart-wheel is smeared with resin, ignited, and sent rolling down the hill. Often the boys collect all the worn-out besoms they can get hold of, dip them in pitch, and having set them on fire wave them about or throw them high into the air. Or they rush down the hillside in troops, brandishing the flaming brooms and shouting. The stumps of the brooms and embers from the fire are preserved and stuck in cabbage gardens to protect the cabbages from caterpillars and gnats. Some people insert charred sticks and ashes from the midsummer bonfire in their sown fields and meadows, in their gardens and the roofs of their houses, as a talisman against lightning and foul weather; or they fancy that the ashes placed in the roof will prevent any fire from breaking out in the house. In some districts they crown or gird themselves with mugwort while the midsummer fire is burning, for this is supposed to be a protection against ghosts, witches, and sickness; in particular, a wreath of mugwort is a sure preventive of sore eyes. Sometimes the girls look at the bonfires through garlands of wild flowers, praying the fire to strengthen their eyes and eyelids. She who does this thrice will have no sore eyes all that year. In some parts of Bohemia they used to drive the cows through the midsummer fire to guard them against witchcraft.

 

In Slavonic countries, also, the midsummer festival is celebrated with similar rites. We have already seen that in Russia on the Eve of St. John young men and maidens jump over a bonfire in couples carrying a straw effigy of Kupalo in their arms. In some parts of Russia an image of Kupalo is burnt or thrown into a stream on St.

John’s Night. Again, in some districts of Russia the young folk wear garlands of flowers and girdles of holy herbs when they spring through the smoke or flames; and sometimes they drive the cattle also through the fire in order to protect the animals against wizards and witches,