The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 11 of 12). Frazer James George

---

Скачать книгу

---

framework was of lath and hoop like the one which used to be worn by Jack-in-the-Green on May Day. The drapery, which concealed the bearer, was of coloured chintz, bordered with red and purple, and trimmed with yellow fringe. His head was modelled in paste-board and adorned with a gold-laced cocked hat: his flowing locks were of tow; and in his big right hand he brandished a branch of artificial laurel. In the days of his glory he promenaded about the streets, dancing clumsily and attended by two men grotesquely attired, who kept a watchful eye on his movements and checked by the wooden sword and club which they carried any incipient tendency to lose his balance and topple over in an undignified manner, which would have exposed to the derision of the populace the mystery of his inner man. The learned called him St. Christopher, the vulgar simply the giant.95

      Wicker-work giants burnt at or near Midsummer.

      In these cases the giants only figure in the processions. But sometimes they were burned in the summer bonfires. Thus the people of the Rue aux Ours in Paris used annually to make a great wicker-work figure, dressed as a soldier, which they promenaded up and down the streets for several days, and solemnly burned on the third of July, the crowd of spectators singing Salve Regina. A personage who bore the title of king presided over the ceremony with a lighted torch in his hand. The burning fragments of the image were scattered among the people, who eagerly scrambled for them. The custom was abolished in 1743.96 In Brie, Isle de France, a wicker-work giant, eighteen feet high, was annually burned on Midsummer Eve.97

      Animals burnt in the Midsummer bonfires. Serpents formerly burnt in the Midsummer fire at Luchon. Cats formerly burnt in the Midsummer, Easter, and Lenten bonfires.

Again, the Druidical custom of burning live animals, enclosed in wicker-work, has its counterpart at the spring and midsummer festivals. At Luchon in the Pyrenees on Midsummer Eve “a hollow column, composed of strong wicker-work, is raised to the height of about sixty feet in the centre of the principal suburb, and interlaced with green foliage up to the very top; while the most beautiful flowers and shrubs procurable are artistically arranged in groups below, so as to form a sort of background to the scene. The column is then filled with combustible materials, ready for ignition. At an appointed hour – about 8 p. m. – a grand procession, composed of the clergy, followed by young men and maidens in holiday attire, pour forth from the town chanting hymns, and take up their position around the column. Meanwhile, bonfires are lit, with beautiful effect, in the surrounding hills. As many living serpents as could be collected are now thrown into the column, which is set on fire at the base by means of torches, armed with which about fifty boys and men dance around with frantic gestures. The serpents, to avoid the flames, wriggle their way to the top, whence they are seen lashing out laterally until finally obliged to drop, their struggles for life giving rise to enthusiastic delight among the surrounding spectators. This is a favourite annual ceremony for the inhabitants of Luchon and its neighbourhood, and local tradition assigns it to a heathen origin.”98 In the midsummer fires formerly kindled on the Place de Grève at Paris it was the custom to burn a basket, barrel, or sack full of live cats, which was hung from a tall mast in the midst of the bonfire; sometimes a fox was burned. The people collected the embers and ashes of the fire and took them home, believing that they brought good luck. The French kings often witnessed these spectacles and even lit the bonfire with their own hands. In 1648 Louis the Fourteenth, crowned with a wreath of roses and carrying a bunch of roses in his hand, kindled the fire, danced at it and partook of the banquet afterwards in the town hall. But this was the last occasion when a monarch presided at the midsummer bonfire in Paris.99 At Metz midsummer fires were lighted with great pomp on the esplanade, and a dozen cats, enclosed in wicker-cages, were burned alive in them, to the amusement of the people.100 Similarly at Gap, in the department of the High Alps, cats used to be roasted over the midsummer bonfire.101 In Russia a white cock was sometimes burned in the midsummer bonfire;102 in Meissen or Thuringia a horse's head used to be thrown into it.103 Sometimes animals are burned in the spring bonfires. In the Vosges cats were burned on Shrove Tuesday; in Alsace they were thrown into the Easter bonfire.104 In the department of the Ardennes cats were flung into the bonfires kindled on the first Sunday in Lent; sometimes, by a refinement of cruelty, they were hung over the fire from the end of a pole and roasted alive. “The cat, which represented the devil, could never suffer enough.” While the creatures were perishing in the flames, the shepherds guarded their flocks and forced them to leap over the fire, esteeming this an infallible means of preserving them from disease and witchcraft.105 We have seen that squirrels were sometimes burned in the Easter fire.106

      Thus the sacrificial rites of the ancient Gauls have their counterparts in the popular festivals of modern Europe.

      Thus it appears that the sacrificial rites of the Celts of ancient Gaul can be traced in the popular festivals of modern Europe. Naturally it is in France, or rather in the wider area comprised within the limits of ancient Gaul, that these rites have left the clearest traces in the customs of burning giants of wicker-work and animals enclosed in wicker-work or baskets. These customs, it will have been remarked, are generally observed at or about midsummer. From this we may infer that the original rites of which these are the degenerate successors were solemnized at midsummer. This inference harmonizes with the conclusion suggested by a general survey of European folk-custom, that the midsummer festival must on the whole have been the most widely diffused and the most solemn of all the yearly festivals celebrated by the primitive Aryans in Europe. At the same time we must bear in mind that among the British Celts the chief fire-festivals of the year appear certainly to have been those of Beltane (May Day) and Hallowe'en (the last day of October); and this suggests a doubt whether the Celts of Gaul also may not have celebrated their principal rites of fire, including their burnt sacrifices of men and animals, at the beginning of May or the beginning of November rather than at Midsummer.

      The men, women, and animals burnt at these festivals were perhaps thought to be witches or wizards in disguise.

      We have still to ask, What is the meaning of such sacrifices? Why were men and animals burnt to death at these festivals? If we are right in interpreting the modern European fire-festivals as attempts to break the power of witchcraft by burning or banning the witches and warlocks, it seems to follow that we must explain the human sacrifices of the Celts in the same manner; that is, we must suppose that the men whom the Druids burnt in wicker-work images were condemned to death on the ground that they were witches or wizards, and that the mode of execution by fire was chosen because, as we have seen, burning alive is deemed the surest mode of getting rid of these noxious and dangerous beings. The same explanation would apply to the cattle and wild animals of many kinds which the Celts burned along with the men.107 They, too, we may conjecture, were supposed to be either under the spell of witchcraft or actually to be the witches and wizards, who had transformed themselves into animals for the purpose of prosecuting their infernal plots against the welfare of their fellow creatures. This conjecture is confirmed by the observation that the victims most commonly burned in modern bonfires have been cats, and that cats are precisely the animals into which, with the possible exception of hares, witches were most usually supposed to transform themselves. Again, we have seen that serpents and foxes used sometimes to be burnt in the midsummer fires;108 and Welsh and German witches are reported to have assumed the form both of foxes and serpents.109 In short, when we remember the great variety of animals whose forms witches can assume at pleasure,110 it seems easy on this hypothesis to account for the variety of living creatures that have been burnt at festivals both in ancient Gaul and modern Europe; all these victims, we may surmise, were doomed to the flames, not because they were animals, but because they were believed

---

Скачать книгу