The Golden Bough: A Study in Comparative Religion (Vol. 1&2). James George Frazer
pairs through the wreath. The girls who kiss through the wreath call each other gossips. Then one of the girls steps forward, and mimicking a drunken man, flings herself on the ground, rolls on the grass, and feigns to go fast asleep. Another girl wakens the pretended sleeper and kisses him; then the whole bevy trips singing through the wood to twine garlands, which they throw into the water. In the fate of the garlands floating on the stream they read their own.333 In this custom the rôle of the sleeper was probably at one time sustained by a lad. In these French and Russian customs we have a forsaken bridegroom, in the following a forsaken bride. On Shrove Tuesday the Slovenes of Oberkrain drag a straw puppet with joyous cries up and down the village; then they throw it into the water or burn it, and from the height of the flames they judge of the abundance of the next harvest. The noisy crew is followed by a female masker, who drags a great board by a string and gives out that she is a forsaken bride.334
Viewed in the light of what has gone before, the awakening of the forsaken sleeper in these ceremonies probably represents the revival of vegetation in spring. But it is not easy to assign their respective rôles to the forsaken bridegroom and to the girl who wakes him from his slumber. Is the sleeper the leafless forest or the bare earth of winter? Is the girl who wakens him the fresh verdure or the genial sunshine of spring? It is hardly possible, on the evidence before us, to answer these questions. The Oraons of Bengal, it may be remembered, celebrate the marriage of earth in the springtime, when the sál-tree is in blossom. But from this we can hardly argue that in the European ceremonies the sleeping bridegroom is “the dreaming earth” and the girl the spring blossoms.
In the Highlands of Scotland the revival of vegetation in spring used to be graphically represented as follows. On Candlemas day (2d February) in the Hebrides “the mistress and servants of each family take a sheaf of oats, and dress it up in women's apparel, put it in a large basket, and lay a wooden club by it, and this they call Brüd's bed; and then the mistress and servants cry three times, Brüd is come, Brüd is welcome. This they do just before going to bed, and when they rise in the morning they look among the ashes, expecting to see the impression of Brüd's club there; which if they do they reckon it a true presage of a good crop and prosperous year, and the contrary they take as an ill omen.”335 The same custom is described by another witness thus: “Upon the night before Candlemas it is usual to make a bed with corn and hay, over which some blankets are laid, in a part of the house near the door. When it is ready, a person goes out and repeats three times, … ‘Bridget, Bridget, come in; thy bed is ready.’ One or more candles are left burning near it all night.”336
Often the marriage of the spirit of vegetation in spring, though not directly represented, is implied by naming the human representative of the spirit “the Bride,” and dressing her in wedding attire. Thus in some villages of Altmark at Whitsuntide, while the boys go about carrying a May-tree or leading a boy enveloped in leaves and flowers, the girls lead about the May Bride, a girl dressed as a bride with a great nosegay in her hair. They go from house to house, the May Bride singing a song in which she asks for a present, and tells the inmates of each house that if they give her something they will themselves have something the whole year through; but if they give her nothing they will themselves have nothing.337 In some parts of Westphalia two girls lead a flower-crowned girl called “the Whitsuntide Bride” from door to door, singing a song in which they ask for eggs.338 In Bresse in the month of May a girl called la Mariée is tricked out with ribbons and nosegays and is led about by a gallant. She is preceded by a lad carrying a green May-tree, and appropriate verses are sung.339
§ 5.—Tree-worship in antiquity.
Such then are some of the ways in which the tree-spirit or the spirit of vegetation is represented in the customs of our European peasantry. From the remarkable persistence and similarity of such customs all over Europe we are justified in concluding that tree-worship was once an important element in the religion of the Aryan race in Europe, and that the rites and ceremonies of the worship were marked by great uniformity everywhere, and did not substantially differ from those which are still or were till lately observed by our peasants at their spring and midsummer festivals. For these rites bear internal marks of great antiquity, and this internal evidence is confirmed by the resemblance which the rites bear to those of rude peoples elsewhere.340 Therefore it is hardly rash to infer, from this consensus of popular customs, that the Greeks and Romans, like the other Aryan peoples of Europe, once practised forms of tree-worship similar to those which are still kept up by our peasantry. In the palmy days of ancient civilisation, no doubt, the worship had sunk to the level of vulgar superstition and rustic merrymaking, as it has done among ourselves. We need not therefore be surprised that the traces of such popular rites are few and slight in ancient literature. They are not less so in the polite literature of modern Europe; and the negative argument cannot be allowed to go for more in the one case than in the other. Enough, however, of positive evidence remains to confirm the presumption drawn from analogy. Much of this evidence has been collected and analysed with his usual learning and judgment by W. Mannhardt.341 Here I shall content myself with citing certain Greek festivals which seem to be the classical equivalents of an English May Day in the olden time.
Every few years the Boeotians of Plataea held a festival which they called the Little Daedala. On the day of the festival they went out into an ancient oak forest, the trees of which were of gigantic girth. Here they set some boiled meat on the ground, and watched the birds that gathered round it. When a raven was observed to carry off a piece of the meat and settle on an oak, the people followed it and cut down the tree. With the wood of the tree they made an image, dressed it as a bride, and placed it on a bullock-cart with a bridesmaid beside it. It seems then to have been drawn to the banks of the river Asopus and back to the town, attended by a piping and dancing crowd. After the festival the image was put away and kept till the celebration of the Great Daedala, which fell only once in sixty years. On this great occasion all the images that had accumulated from the celebrations of the Little Daedala were dragged on carts in solemn procession to the river Asopus, and then to the top of Mount Cithaeron. Here an altar had been constructed of square blocks of wood fitted together and surmounted by a heap of brushwood. Animals were sacrificed by being burned on the altar, and the altar itself, together with the images, were consumed by the flames. The blaze, we are told, rose to a prodigious height and was seen for many miles. To explain the origin of the festival it was said that once upon a time Hera had quarrelled with Zeus and left him in high dudgeon. To lure her back Zeus gave out that he was about to marry the nymph Plataea, daughter of the river Asopus. He caused a wooden image to be made, dressed and veiled as a bride, and conveyed on a bullock-cart. Transported with rage and jealousy, Hera flew to the cart, and tearing off the veil of the pretended bride, discovered the deceit that had been practised on her. Her rage was now changed to laughter, and she became reconciled to her husband Zeus.342
The resemblance of this festival to some of the European spring and midsummer festivals is tolerably close. We have seen that in Russia at Whitsuntide the villagers go out into the wood, fell a birch-tree, dress it in woman's clothes, and bring it back to the village with dance and song. On the third day it is thrown into the water.343 Again, we have seen that in Bohemia on Midsummer Eve the village lads fell a tall fir or pine-tree in the wood and set it up on a height, where it is adorned with garlands, nosegays, and ribbons, and afterwards burnt.344 The reason for burning the tree will appear afterwards; the custom itself is not uncommon in modern Europe. In some parts of the Pyrenees a tall and slender tree is cut down on May Day and kept till Midsummer Eve. It is then rolled to the top of a hill, set up, and burned.345 In Angoulême on St. Peter's Day, 29th June, a tall leafy poplar is set up in the market-place and burned.346 In Cornwall “there was formerly a great bonfire on midsummer-eve; a large summer pole was fixed in the centre, round which the fuel was heaped up. It had a large bush on the top of it.”347 In Dublin on May-morning boys used to go out and cut a May-bush, bring it back to town, and then burn it.348
Probably the Boeotian festival belonged to the same class of rites. It represented the marriage of the powers of vegetation in spring or midsummer, just as the same event is represented in modern Europe by a King and Queen or a Lord and Lady of the May. In the Boeotian, as in the Russian,