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

by bonfires and dances exactly like those which commemorate St. John’s Eve. Some people say that the fires of St. Peter, like those of St. John, are lighted in order to drive away dragons. In French Flanders down to 1789 a straw figure representing a man was always burned in the midsummer bonfire, and the figure of a woman was burned on St. Peter’s Day, the twenty-ninth of June. In Belgium people jump over the midsummer bonfires as a preventive of colic, and they keep the ashes at home to hinder fire from breaking out.

 

The custom of lighting bonfires at midsummer has been observed in many parts of our own country, and as usual people danced round and leaped over them. In Wales three or nine different kinds of wood and charred faggots carefully preserved from the last midsummer were deemed necessary to build the bonfire, which was generally done on rising ground. In the Vale of Glamorgan a cart-wheel swathed in straw used to be ignited and sent rolling down the hill. If it kept alight all the way down and blazed for a long time, an abundant harvest was expected. On Midsummer Eve people in the Isle of Man were wont to light fires to the windward of every field, so that the smoke might pass over the corn; and they folded their cattle and carried blazing furze or gorse round them several times. In Ireland cattle, especially barren cattle, were driven through the midsummer fires, and the ashes were thrown on the fields to fertilise them, or live coals were carried into them to prevent blight. In Scotland the traces of midsummer fires are few; but at that season in the highlands of Perthshire cowherds used to go round their folds thrice, in the direction of the sun, with lighted torches. This they did to purify the flocks and herds and to keep them from falling sick.

 

The practice of lighting bonfires on Midsummer Eve and dancing or leaping over them is, or was till recently, common all over Spain and in some parts of Italy and Sicily. In Malta great fires are kindled in the streets and squares of the towns and villages on the Eve of St. John (Midsummer Eve); formerly the Grand Master of the Order of St. John used on that evening to set fire to a heap of pitch barrels placed in front of the sacred Hospital. In Greece, too, the custom of kindling fires on St. John’s Eve and jumping over them is said to be still universal. One reason assigned for it is a wish to escape from the fleas. According to another account, the women cry out, as they leap over the fire, “I leave my sins behind me.” In Lesbos the fires on St. John’s Eve are usually lighted by threes, and the people spring thrice over them, each with a stone on his head, saying, “I jump the hare’s fire, my head a stone!” In Calymnos the midsummer fire is supposed to ensure abundance in the coming year as well as deliverance from fleas. The people dance round the fires singing, with stones on their heads, and then jump over the blaze or the glowing embers. When the fire is burning low, they throw the stones into it; and when it is nearly out, they make crosses on their legs and then go straightway and bathe in the sea.

 

The custom of kindling bonfires on Midsummer Day or on Midsummer Eve is widely spread among the Mohammedan peoples of North Africa, particularly in Morocco and Algeria; it is common both to the Berbers and to many of the Arabs or Arabic-speaking tribes. In these countries Midsummer Day (the twenty-fourth of June, Old Style) is called l’�nsara. The fires are lit in the courtyards, at cross-roads, in the fields, and sometimes on the threshingfloors.

Plants which in burning give out a thick smoke and an aromatic smell are much sought after for fuel on these occasions; among the plants used for the purpose are giant-fennel, thyme, rue, chervil-seed, camomile, geranium, and penny-royal. People expose themselves, and especially their children, to the smoke, and drive it towards the orchards and the crops. Also they leap across the fires; in some places everybody ought to repeat the leap seven times. Moreover they take burning brands from the fires and carry them through the houses in order to fumigate them. They pass things through the fire, and bring the sick into contact with it, while they utter prayers for their recovery. The ashes of the bonfires are also reputed to possess beneficial properties; hence in some places people rub their hair or their bodies with them. In some places they think that by leaping over the fires they rid themselves of all misfortune, and that childless couples thereby obtain offspring. Berbers of the Rif province, in Northern Morocco, make great use of fires at midsummer for the good of themselves, their cattle, and their fruit-trees.

They jump over the bonfires in the belief that this will preserve them in good health, and they light fires under fruit-trees to keep the fruit from falling untimely. And they imagine that by rubbing a paste of the ashes on their hair they prevent the hair from falling off their heads. In all these Moroccan customs, we are told, the beneficial effect is attributed wholly to the smoke, which is supposed to be endued with a magical quality that removes misfortune from men, animals, fruit-trees and crops.

 

The celebration of a midsummer festival by Mohammedan peoples is particularly remarkable, because the Mohammedan calendar, being purely lunar and uncorrected by intercalation, necessarily takes no note of festivals which occupy fixed points in the solar year; all strictly Mohammedan feasts, being pinned to the moon, slide gradually with that luminary through the whole period of the earth’s revolution about the sun. This fact of itself seems to prove that among the Mohammedan peoples of Northern Africa, as among the Christian peoples of Europe, the midsummer festival is quite independent of the religion which the people publicly profess, and is a relic of a far older paganism.

6. The Hallowe’en Fires

FROM THE FOREGOING survey we may infer that among the heathen forefathers of the European peoples the most popular and widespread firefestival of the year was the great celebration of Midsummer Eve or Midsummer Day. The coincidence of the festival with the summer solstice can hardly be accidental. Rather we must suppose that our pagan ancestors purposely timed the ceremony of fire on earth to coincide with the arrival of the sun at the highest point of his course in the sky. If that was so, it follows that the old founders of the midsummer rites had observed the solstices or turningpoints of the sun’s apparent path in the sky, and that they accordingly regulated their festal calendar to some extent by astronomical considerations.

 

But while this may be regarded as fairly certain for what we may call the aborigines throughout a large part of the continent, it appears not to have been true of the Celtic peoples who inhabited the Land’s End of Europe, the islands and promontories that stretch out into the Atlantic Ocean on the North-West. The principal firefestivals of the Celts, which have survived, though in a restricted area and with diminished pomp, to modern times and even to our own day, were seemingly timed without any reference to the position of the sun in the heaven. They were two in number, and fell at an interval of six months, one being celebrated on the eve of May Day and the other on Allhallow Even or Hallowe’en, as it is now commonly called, that is, on the thirty-first of October, the day preceding All Saints’ or Allhallows’ Day. These dates coincide with none of the four great hinges on which the solar year revolves, to wit, the solstices and the equinoxes. Nor do they agree with the principal seasons of the agricultural year, the sowing in spring and the reaping in autumn. For when May Day comes, the seed has long been committed to the earth; and when November opens, the harvest has long been reaped and garnered, the fields lie bare, the fruit-trees are stripped, and even the yellow leaves are fast fluttering to the ground. Yet the first of May and the first of November mark turningpoints of the year in Europe; the one ushers in the genial heat and the rich vegetation of summer, the other heralds, if it does not share, the cold and barrenness of winter.

Now these particular points of the year, as has been well pointed out by a learned and ingenious writer, while they are of comparatively little moment to the European husbandman, do deeply concern the European herdsman; for it is on the approach of summer that he drives his cattle out into the open to crop the fresh grass, and it is on the approach of winter that he leads them back to the safety and shelter of the stall. Accordingly it seems not improbable that the Celtic bisection of the year into two halves at the beginning of May and the beginning of November dates from a time when the Celts were mainly a pastoral people, dependent for their subsistence on their herds, and when accordingly the great epochs of the year for them were the days on which the cattle went forth from the homestead in early summer and returned to it again in early winter. Even in Central Europe, remote from the region now occupied by the Celts, a similar bisection of the year may be clearly traced in the great popularity, on the one hand, of May Day and its Eve (Walpurgis Night), and, on the other hand, of the Feast of All Souls at the beginning of November, which under a thin Christian cloak conceals an ancient pagan festival of the dead. Hence we may conjecture that everywhere throughout Europe the celestial division of the year according to the solstices was preceded by what we may call a terrestrial division of the year according to the beginning of summer and the beginning of winter.

 

Be that as it may, the two great Celtic festivals of May Day and the first of November or, to be more accurate, the Eves of these two days, closely resemble each other in the manner of their celebration and in the superstitions associated with them, and alike, by the antique character impressed upon both, betray a remote and purely pagan origin. The festival of May Day or Beltane, as the Celts called it, which ushered in summer, has already been described; it remains to give some account of the corresponding festival of Hallowe’en, which announced the arrival of winter.

 

Of the two feasts Hallowe’en was perhaps of old the more important, since the Celts would seem to have dated the beginning of the year from it rather than from Beltane. In the Isle of Man, one of the fortresses in which the Celtic language and lore longest held out against the siege of the Saxon invaders, the first of November, Old Style, has been regarded as New Year’s day down to recent times.

Thus Manx mummers used to go round on Hallowe’en (Old Style), singing, in the Manx language, a sort of Hogmanay song which began “To-night is New Year’s Night, Hogunnaa!” In ancient Ireland, a new fire used to be kindled every year on Hallowe’en or the Eve of Samhain, and from this sacred flame all the fires in Ireland were rekindled. Such a custom points strongly to Samhain or All Saints’

Day (the first of November) as New Year’s Day; since the annual kindling of a new fire takes place most naturally at the beginning of the year, in order that the blessed influence of the fresh fire may last