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[372] Rev. James Robertson (Parish Minister of Callander), in Sir John
Sinclair's _Statistical Account of Scotland_ (Edinburgh, 1791-1799), xi.
620 _sq._

[373] Pennant's "Tour in Scotland," in John Pinkerton's _Voyages and
Travels_ (London, 1808-1814), iii. 49.

[374] Rev. Dr. Thomas Bisset, in Sir John Sinclair's _Statistical
Account of Scotland_, v. 84.

[375] Rev. Allan Stewart, in Sir John Sinclair's _Statistical Account of
Scotland_, xv. 517 note.

[376] Rev. Walter Gregor, "Notes on Beltane Cakes," _Folk-lore_, vi.
(1895) pp. 2 _sq._ The Beltane cakes with the nine knobs on them remind
us of the cakes with twelve knobs which the Athenians offered to Cronus
and other deities (see _The Scapegoat_, p. 351). The King of the Bean on
Twelfth Night was chosen by means of a cake, which was broken in as many
pieces as there were persons present, and the person who received the
piece containing a bean or a coin became king. See J. Boemus, _Mores,
leges et ritus omnium gentium_ (Lyons, 1541), p. 222; John Brand,
_Popular Antiquities of Great Britain_ (London, 1882-1883), i. 22 _sq.;
The Scapegoat_, pp. 313 _sqq._

[377] Shaw, in Pennant's "Tour in Scotland," printed in J. Pinkerton's
_Voyages and Travels_, iii. 136. The part of Scotland to which Shaw's
description applies is what he calls the province or country of Murray,
extending from the river Spey on the east to the river Beauly on the
west, and south-west to Loch Lochy.

[378] Rev. Walter Gregor, _Notes on the Folk-lore of the North-East of
Scotland_ (London, 1881), p. 167.

[379] A. Goodrich-Freer, "More Folklore from the Hebrides," _Folk-lore_,
xiii. (1902) p. 41. The St. Michael's cake (_Struthan na h'eill
Micheil_), referred to in the text, is described as "the size of a
quern" in circumference. "It is kneaded simply with water, and marked
across like a scone, dividing it into four equal parts, and then placed
in front of the fire resting on a quern. It is not polished with dry
meal as is usual in making a cake, but when it is cooked a thin coating
of eggs (four in number), mixed with buttermilk, is spread first on one
side, then on the other, and it is put before the fire again. An earlier
shape, still in use, which tradition associates with the female sex, is
that of a triangle with the corners cut off. A _struhthan_ or
_struhdhan_ (the word seems to be used for no other kind of cake) is
made for each member of the household, including servants and herds.
When harvest is late, an early patch of corn is mown on purpose for the
_struthan_" (A. Goodrich-Freer, _op. cit._ pp. 44. _sq._.)

[380] Marie Trevelyan, _Folk-lore and Folk-stories of Wales_ (London,
1909), pp. 22-24.

[381] Jonathan Ceredig Davies, _Folklore of West and Mid-Wales_
(Aberystwyth, 1911), p. 76.

[382] Joseph Train, _An Historical and Statistical Account of the Isle
of Man_ (Douglas, Isle of Man, 1845), i. 314 _sq._

[383] (Sir) John Rhys, _Celtic Folk-lore, Welsh and Manx_ (Oxford,
1901), i. 309; _id._, "The Coligny Calendar," _Proceedings of the
British Academy, 1909-1910_, pp. 261 _sq._ See further _The Magic Art
and the Evolution of Kings_, ii. 53 _sq._

[384] Professor Frank Granger, "Early Man," in _The Victoria History of
the County of Nottingham_, edited by William Page, i. (London, 1906) pp.
186 _sq._

[385] (Sir) John Rhys, _Celtic Folk-lore, Welsh and Manx_ (Oxford,
1901), i. 310; _id._, "Manx Folk-lore and Superstitions," _Folk-lore_,
ii. (1891) pp. 303 _sq._

[386] P.W. Joyce, _A Social History of Ancient Ireland_ (London, 1903),
i. 290 _sq._, referring to Kuno Meyer, _Hibernia Minora_, p. 49 and
_Glossary_, 23.

[387] J.B. Bury, _The Life of St. Patrick_ (London, 1905), pp. 104
_sqq._

[388] Above, p. 147.

[389] Geoffrey Keating, D.D., _The History of Ireland_, translated by
John O'Mahony (New York, 1857), pp. 300 _sq._

[390] (Sir) John Rhys, "Manx Folk-lore and Superstition," _Folk-lore_,
ii. (1891) p. 303; _id., Celtic Folk-lore, Welsh and Manx_ (Oxford,
1901), i. 309. Compare P.W. Joyce, _A Social History of Ancient Ireland_
(London, 1903), i. 291: "The custom of driving cattle through fires
against disease on the eve of the 1st of May, and on the eve of the 24th
June (St. John's Day), continued in Ireland, as well as in the Scottish
Highlands, to a period within living memory." In a footnote Mr. Joyce
refers to Carmichael, _Carmina Gadelica_, ii. 340, for Scotland, and
adds, "I saw it done in Ireland."

[391] L. Lloyd, _Peasant Life in Sweden_ (London, 1870), pp. 233 _sq._

[392] Reinsberg-Dueringsfeld, _Fest-Kalender aus Boehmen_ (Prague, N.D.),
pp. 211 _sq._; Br. Jelinek, "Materialien zur Vorgeschichte und
Volkskunde Boehmens," _Mittheilungen der anthropologischen Gesellschaft
in Wien_, xxi. (1891) p. 13; Alois John, _Sitte, Branch, und Volksglaube
im deutschen Westboehmen_ (Prague, 1905), p. 71.

[393] J.A.E. Koehler, _Volksbrauch, Aberglauben, Sagen und andre alte
Ueberlieferungen im Voigtlande_ (Leipsic, 1867), p. 373. The
superstitions relating to witches at this season are legion. For
instance, in Saxony and Thuringia any one who labours under a physical
blemish can easily rid himself of it by transferring it to the witches
on Walpurgis Night. He has only to go out to a cross-road, make three
crosses on the blemish, and say, "In the name of God the Father, the
Son, and the Holy Ghost." Thus the blemish, whatever it may be, is left
behind him at the cross-road, and when the witches sweep by on their way
to the Brocken, they must take it with them, and it sticks to them
henceforth. Moreover, three crosses chalked up on the doors of houses
and cattle-stalls on Walpurgis Night will effectually prevent any of the
infernal crew from entering and doing harm to man or beast. See E.
Sommer, _Sagen, Maerchen und Gebraeuche aus Sachsen und Thueringen_ (Halle,
1846), pp. 148 _sq.; Die gestriegelte Rockenphilosophie_ (Chemnitz,
1759), p. 116.

[394] See _The Scapegoat_, pp. 158 _sqq._

[395] As to the Midsummer Festival of Europe in general see the evidence
collected in the "Specimen Calendarii Gentilis," appended to the _Edda
Rhythmica seu Antiquior, vulgo Saemundina dicta_, Pars iii. (Copenhagen,
1828) pp. 1086-1097.

[396] John Mitchell Kemble, _The Saxons in England_, New Edition
(London, 1876), i. 361 _sq_., quoting "an ancient MS. written in
England, and now in the Harleian Collection, No. 2345, fol. 50." The
passage is quoted in part by J. Brand, _Popular Antiquities of Great
Britain_ (London, 1882-1883), i. 298 _sq._, by R.T. Hampson, _Medii Aevi
Kalendarium_ (London, 1841), i. 300, and by W. Mannhardt, _Der
Baumkultus_, p. 509. The same explanations of the Midsummer fires and of
the custom of trundling a burning wheel on Midsummer Eve are given also
by John Beleth, a writer of the twelfth century. See his _Rationale
Divinorum Officiorum_ (appended to the _Rationale Divinorum Officiorum_
of G. [W.] Durandus, Lyons, 1584), p. 556 _recto: "Solent porro hoc
tempore_ [the Eve of St. John the Baptist] _ex veteri consuetudine
mortuorum animalium ossa comburi, quod hujusmodi habet originem. Sunt
enim animalia, quae dracones appellamus.... Haec inquam animalia in aere
volant, in aquis natant, in terra ambulant. Sed quando in aere ad
libidinem concitantur (quod fere fit) saepe ipsum sperma vel in puteos,
vel in aquas fluviales ejicunt ex quo lethalis sequitur annus. Adversus
haec ergo hujusmodi inventum est remedium, ut videlicet rogus ex ossibus
construeretur, et ita fumus hujusmodi animalia fugaret. Et quia istud
maxime hoc tempore fiebat, idem etiam modo ab omnibus observatur....
Consuetum item est hac vigilia ardentes deferri faculas quod Johannes
fuerit ardens lucerna, et qui vias Domini praeparaverit. Sed quod etiam
rota vertatur hinc esse putant quia in eum circulum tunc Sol descenderit
ultra quem progredi nequit, a quo cogitur paulatim descendere_." The
substance of the passage is repeated in other words by G. Durandus
(Wilh. Durantis), a writer of the thirteenth century, in his _Rationale
Divinorum Officiorum_, lib. vii. cap. 14 (p. 442 _verso_, ed. Lyons,
1584). Compare J. Grimm, _Deutsche Mythologie_,*[4] i. 516.

With the notion that the air is poisoned at midsummer we may compare the
popular belief that it is similarly infected at an eclipse. Thus among
the Esquimaux on the Lower Yukon river in Alaska "it is believed that a
subtle essence or unclean influence descends to the earth during an
eclipse, and if any of it is caught in utensils of any kind it will
produce sickness. As a result, immediately on the commencement of an
eclipse, every woman turns bottom side up all her pots, wooden buckets,
and dishes" (E.W. Nelson, "The Eskimo about Bering Strait," _Eighteenth
Annual Report of the Bureau of American Ethnology_, Part i. (Washington,
1899) p. 431). Similar notions and practices prevail among the peasantry
of southern Germany. Thus the Swabian peasants think that during an
eclipse of the sun poison falls on the earth; hence at such a time they
will not sow, mow, gather fruit or eat it, they bring the cattle into
the stalls, and refrain from business of every kind. If the eclipse
lasts long, the people get very anxious, set a burning candle on the
mantel-shelf of the stove, and pray to be delivered from the danger. See
Anton Birlinger, _Volksthuemliches aus Schwaben_ (Freiburg im Breisgau,
1861-1862), i. 189. Similarly Bavarian peasants imagine that water is
poisoned during a solar eclipse (F. Panzer, _Beitrag zur deutschen
Mythologie_, ii. 297); and Thuringian bumpkins cover up the wells and
bring the cattle home from pasture during an eclipse either of the sun
or of the moon; an eclipse is particularly poisonous when it happens to
fall on a Wednesday. See August Witzschel, _Sagen, Sitten und Gebraeuche
aus Thueringen_ (Vienna, 1878), p. 287. As eclipses are commonly supposed
by the ignorant to be caused by a monster attacking the sun or moon
(E.B. Tylor, _Primitive Culture_,*[2] London, 1873, i. 328 _sqq._), we
may surmise, on the analogy of the explanation given of the Midsummer
fires, that the unclean influence which is thought to descend on the
earth at such times is popularly attributed to seed discharged by the
monster or possibly by the sun or moon then in conjunction with each
other.

[397] _The Popish Kingdome or reigne of Antichrist, written in Latin
verse by Thomas Naogeorgus and Englyshed by Barnabe Googe, 1570_, edited
by R.C. Hope (London, 1880), p. 54 _verso_. As to this work see above,
p. 125 note 1.

[398] J. Boemus, _Mores, leges et ritus omnium gentium_ (Lyons, 1541),
pp. 225 _sq._

[399] Tessier, "Sur la fete annuelle de la roue flamboyante de la
Saint-Jean, a Basse-Kontz, arrondissement de Thionville," _Memoires et
dissertations publies par la Societe Royale des Antiquaires de France_,
v. (1823) pp. 379-393. Tessier witnessed the ceremony, 23rd June 1822
(not 1823, as is sometimes stated). His account has been reproduced more
or less fully by J. Grimm (_Deutsche Mythologie_,*[4] i. 515 _sq._) W.
Mannhardt (_Der Baumkultus_, pp. 510 _sq._), and H. Gaidoz ("Le dieu
gaulois du Soleil et le symbolisme de la Roue," _Revue Archeologique_,
iii. Serie, iv. (1884) pp. 24 _sq._).

[400] _Bavaria, Landes- und Volkskunde des Koenigreichs Bayern_ (Munich,
1860-1867), i. 373 _sq_.; compare _id_., iii. 327 _sq_. As to the
burning discs at the spring festivals, see above, pp. 116 _sq_., 119,
143.

[401] _Op. cit_. ii. 260 _sq_., iii. 936, 956, iv. 2. p. 360.

[402] _Op. cit_. ii. 260.

[403] _Op. cit._ iv. i. p. 242. We have seen (p. 163) that in the
sixteenth century these customs and beliefs were common in Germany. It
is also a German superstition that a house which contains a brand from
the midsummer bonfire will not be struck by lightning (J.W. Wolf,
_Beitraege, zur deutschen Mythologie_, i. p. 217, Sec. 185).

[404] J. Boemus, _Mores, leges et ritus omnium gentium_ (Lyons, 1541),
p. 226.

[405] Karl Freiherr von Leoprechting, _Aus dem Lechrain_ (Munich, 1855),
pp. 181 _sqq._; W. Mannhardt, _Der Baumkultus_, p. 510.

[406] A. Birlinger, _Volksthuemliches aus Schwaben_ (Freiburg im
Breisgau, 1861-1862), ii. pp. 96 _sqq._, Sec. 128, pp. 103 _sq._, Sec. 129;
_id., Aus Schwaben_ (Wiesbaden, 1874), ii. 116-120; E. Meier, _Deutsche
Sagen, Sitten und Gebraeuche aus Schwaben_ (Stuttgart, 1852), pp. 423
_sqq._; W. Mannhardt, _Der Baumkultus_, p. 510.

[407] F. Panzer, _Beitrag zur deutschen Mythologie_ (Munich, 1848-1855),
i. pp. 215 _sq._, Sec. 242; _id._, ii. 549.

[408] A. Birlinger, _Volksthuemliches aus Schwaben_ (Freiburg im
Breisgau, 1861-1862), ii. 99-101.

[409] Elard Hugo Mayer, _Badisches Volksleben_ (Strasburg, 1900), pp.
103 _sq._, 225 _sq._

[410] W. von Schulenberg, in _Verhandlungen der Berliner Gesellschaft
fuer Anthropologie, Ethnologie und Urgeschichte, Jahrgang 1897_, pp. 494
_sq._ (bound up with _Zeitschrift fuer Ethnologie_, xxix. 1897).

[411] H. Gaidoz, "Le dieu Gaulois du Soleil et le symbolisme de la
Roue," _Revue Archeologique_, iii. Serie, iv. (1884) pp. 29 _sq._

[412] Bruno Stehle, "Volksglauben, Sitten und Gebraeuche in Lothringen,"
_Globus_, lix. (1891) pp. 378 _sq._; "Die Sommerwendfeier im St.
Amarinthale," _Der Urquell_, N.F., i. (1897) pp. 181 _sqq._

[413] J.H. Schmitz, _Sitten und Sagen Lieder, Spruechwoerter und Raethsel
des Eifler Volkes_ (Treves, 1856-1858), i. 40 _sq._ According to one
writer, the garlands are composed of St. John's wort (Montanus, _Die
deutschen Volksfeste, Volksbraeuche und deutscher Volksglaube_, Iserlohn,
N.D., p. 33). As to the use of St. John's wort at Midsummer, see below,
vol. ii. pp. 54 _sqq._

[414] A. Kuhn und W. Schwartz, _Norddeutsche Sagen, Maerchen und
Gebraeuche_ (Leipsic, 1848), p. 390.

[415] Montanus, _Die deutschen Volksfeste, Volksbraeuche und deutscher
Volksglaube_ (Iserlohn, N.D.), pp. 33 _sq._

[416] C.L. Rochholz, _Deutscher Glaube und Brauch_ (Berlin, 1867), ii.
144 _sqq._

[417] Philo vom Walde, _Schlesien in Sage und Brauch_ (Berlin, N.D.), p.
124; Paul Drechsler, _Sitte, Brauch, und Volksglaube in Schlesien_
(Leipsic, 1903-1906), i. 136 _sq._

[418] J. Grimm, _Deutsche Mythologie,_*[4] i. 517 _sq._

[419] From information supplied by Mr. Sigurd K. Heiberg, engineer, of
Bergen, Norway, who in his boyhood regularly collected fuel for the
fires. I have to thank Miss Anderson, of Barskimming, Mauchline,
Ayrshire, for kindly procuring the information for me from Mr. Heiberg.

The Blocksberg, where German as well as Norwegian witches gather for
their great Sabbaths on the Eve of May Day (Walpurgis Night) and
Midsummer Eve, is commonly identified with the Brocken, the highest peak
of the Harz mountains. But in Mecklenburg, Pomerania, and probably
elsewhere, villages have their own local Blocksberg, which is generally
a hill or open place in the neighbourhood; a number of places in
Pomerania go by the name of the Blocksberg. See J. Grimm, _Deutsche
Mythologie_*[4] ii. 878 _sq._; Ulrich Jahn, _Hexenwesen und Zauberei in
Pommern_ (Breslau, 1886), pp. 4 _sq._; _id._, _Volkssagen aus Pommern
und Ruegen_ (Stettin, 1886), p. 329.

[420] L. Lloyd, _Peasant Life in Sweden_ (London, 1870), pp. 259, 265.

[421] L. Lloyd, _op. cit._ pp. 261 _sq._ These springs are called
"sacrificial fonts" (_Offer kaellor_) and are "so named because in
heathen times the limbs of the slaughtered victim, whether man or beast,
were here washed prior to immolation" (L. Lloyd, _op. cit._ p. 261).

[422] E. Hoffmann-Krayer, _Feste und Braeuche des Schweizervolkes_
(Zurich, 1913), p. 164.

[423] Ignaz V. Zingerle, _Sitten, Braeuche und Meinungen des Tiroler
Volkes_*[2] (Innsbruck, 1871), ii. p. 159, Sec. 1354.

[424] I.V. Zingerle, _op. cit._ p. 159, Sec.Sec. 1353, 1355, 1356; W.
Mannhardt, _Der Baumkultus_, p. 513.

[425] W. Mannhardt, _l.c._

[426] F. Panzer, _Beitrag zur deutschen Mythologie_ (Munich, 1848-1855),
i. p. 210, Sec. 231.

[427] Theodor Vernaleken, _Mythen und Braeuche des Volkes in Oesterreich_
(Vienna, 1859), pp. 307 _sq._

[428] J. Grimm, _Deutsche Mythologie_*[4] i. 519; Theodor Vernaleken,
_Mythen und Braeuche des Volkes in Oesterreich_ (Vienna, 1859), p. 308;
Joseph Virgil Grohmann, _Aberglauben und Gebraeuche aus Bohmen und
Maehren_ (Prague and Leipsic, 1864), p. 80, Sec. 636; Reinsberg-Dueringsfeld,
_Fest-Kalender aus Bohmen_ (Prague, N.D.), pp. 306-311; Br. Jelfnek,
"Materialien zur Vorgeschichte und Volkskunde Boehmens," _Mittheilungen
der anthropologischen Gesellschaft in Wien>_ xxi. (1891) p. 13; Alois
John, _Sitte, Brauch und Volksglaube im deutschen Westboehmen_ (Prague,
1905) pp. 84-86.

[429] Willibald Mueller, _Beitraege zur Volkskunde der Deutschen in
Maehren_ (Vienna and Olmutz, 1893), pp. 263-265.

[430] Anton Peter, _Volksthuemliches aus Oesterreichisch-Schlesien_
(Troppau, 1865-1867), ii. 287.

[431] Th. Vernaleken, _Mythen und Braeuche des Volkes in Oesterreich_
(Vienna, 1859), pp. 308 _sq._

[432] _The Dying God_, p. 262. Compare M. Kowalewsky, in _Folk-lore_, i.
(1890) p. 467.

[433] W.R.S. Ralston, _Songs of the Russian People_, Second Edition
(London, 1872), p. 240.

[434] J. Grimm, _Deutsche Mythologie_,*[4] i. 519; W.R.S. Ralston,
_Songs of the Russian People_ (London, 1872), pp. 240, 391.

[435] W.R.S. Ralston, _op. cit._ p. 240.

[436] W.R.S. Ralston, _l.c._

[437] W.J.A. von Tettau und J.D.H. Temme, _Die Volkssagen Ostpreussens,
Litthauens und Westpreussens_ (Berlin, 1837), p. 277.

[438] M. Toeppen, _Aberglauben aus Masuren_*[2] (Danzig, 1867), p. 71.

[439] F.S. Krauss, "Altslavische Feuergewinnung," _Globus_, lix. (1891)
p. 318.

[440] J.G. Kohl, _Die deutsch-russischen Ostseeprovinzen_ (Dresden and
Leipsic, 1841), i. 178-180, ii. 24 _sq._ Ligho was an old heathen deity,
whose joyous festival used to fall in spring.

[441] Ovid, _Fasti_, vi. 775 _sqq._

[442] Friederich S. Krauss, _Sitte und Brauch der Suedslaven_ (Vienna,
1885), pp. 176 _sq._

[443] J. Grimm, _Deutsche Mythologie_,*[4] i. 519.

[444] H. von Wlislocki, _Volksglaube und religioeser Brauch der Magyar_
(Muenster i. W., 1893), pp. 40-44.

[445] A. von Ipolyi, "Beitraege zur deutschen Mythologie aus Ungarn,"
_Zeitschrift fuer deutsche Mythologie und Sittenkunde_, i. (1853) pp. 270
_sq._

[446] J.G. Kohl, _Die deutsch-russischen Ostseeprovinzen_, ii. 268
_sq._; F.J. Wiedemann, _Aus dem inneren und aeusseren Leben der Ehsten_
(St. Petersburg, 1876), p. 362. The word which I have translated "weeds"
is in Esthonian _kaste-heinad_, in German _Thaugras_. Apparently it is
the name of a special kind of weed.

[447] Fr. Kreutzwald und H. Neus, _Mythische und Magische Lieder der
Ehsten_ (St. Petersburg, 1854), p. 62.

[448] J.B. Holzmayer, "Osiliana," _Verhandlungen der gelehrten
Estnischen Gesellschaft zu Dorpat_, vii. (1872) pp. 62 _sq._ Wiedemann
also observes that the sports in which young couples engage in the woods
on this evening are not always decorous (_Aus dem inneren und aeusseren
Leben der Ehsten_, p. 362).

[449] J.G. Kohl, _Die deutsch-russischen Ostseeprovinzen_, ii. 447 _sq._

[450] J.G. Georgi, _Beschreibung aller Nationen des russischen Reichs_
(St. Petersburg, 1776), p. 36; August Freiherr von Haxthausen, _Studien
ueber die innere Zustaende das Volksleben und insbesondere die laendlichen
Einrichtungen Russlands_ (Hanover, 1847), i. 446 _sqq._

[451] Alfred de Nore, _Coutumes, Mythes et Traditions des Provinces de
France_ (Paris and Lyons, 1846), p. 19.

[452] It is notable that St. John is the only saint whose birthday the
Church celebrates with honours like those which she accords to the
nativity of Christ. Compare Edmond Doutte, _Magie et Religion dans
l'Afrique du Nord_ (Algiers, 1908), p. 571 note I.

[453] Bossuet, _Oeuvres_ (Versailles, 1815-1819), vi. 276 ("Catechisme
du diocese de Meaux"). His description of the superstitions is, in his
own words, as follows: "_Danser a l'entour du feu, jouer, faire des
festins, chanter des chansons deshonnetes, jeter des herbes par-dessus
le feu, en cueillir avant midi ou a jeun, en porter sur soi, les
conserver le long de l'annee, garder des tisons ou des charbons du feu,
et autres semblables._" This and other evidence of the custom of
kindling Midsummer bonfires in France is cited by Ch. Cuissard in his
tract _Les Feux de la Saint-Jean_ (Orleans, 1884).

[454] Ch. Cuissard, _Les Feux de la Saint-Jean_ (Orleans, 1884), pp. 40
_sq._

[455] A. Le Braz, _La Legende de la Mort en Basse-Bretagne_ (Paris,
1893), p. 279. For an explanation of the custom of throwing a pebble
into the fire, see below, p. 240.

[456] M. Quellien, quoted by Alexandre Bertrand, _La Religion des
Gaulois_ (Paris, 1897), pp. 116 _sq._

[457] Collin de Plancy, _Dictionnaire Infernal_ (Paris, 1825-1826), iii.
40; J.W. Wolf, _Beitraege zur deutschen Mythologie_ (Goettingen,
1852-1857), i. p. 217, Sec. 185; A. Breuil, "Du Culte de St. Jean
Baptiste," _Memoires de la Societe des Antiquaires de Picardie_, viii.
(Amiens, 1845) pp. 189 _sq._

[458] Eugene Cortet, _Essai sur les Fetes Religieuses_ (Paris, 1867), p.
216; Ch. Cuissard, _Les Feux de la Saint-Jean_ (Orleans, 1884), p. 24.

[459] Paul Sebillot, _Coutumes populaires de la Haute-Bretagne_ (Paris,
1886), pp. 192-195. In Upper Brittany these bonfires are called _rieux_
or _raviers_.

[460] A. de Nore, _Coutumes, Mythes et Traditions des Provinces de
France_ (Paris and Lyons, 1846), p. 219; E. Cortet, _Essai sur les Fetes
Religieuses_, p. 216.

[461] A. de Nore, _Coutumes, Mythes et Traditions des Provinces de
France_, pp. 219, 228, 231; E. Cortet, _op. cit._ pp. 215 _sq._

[462] J. Lecoeur, _Esquisses du Bocage Normand_ (Conde-sur-Noireau,
1883-1887), ii. 219-224.

[463] This description is quoted by Madame Clement (_Histoire des fetes
civites et religieuses_, etc., _de la Belgique Meridionale_, Avesnes,
1846, pp. 394-396); F. Liebrecht (_Des Gervasius von Tilbury Otia
Imperialia_, Hanover, 1856, pp. 209 _sq._); and W. Mannhardt (_Antike
Wald und Feldkulte_, Berlin, 1877, pp. 323 _sqq._) from the _Magazin
pittoresque_, Paris, viii. (1840) pp. 287 _sqq._ A slightly condensed
account is given, from the same source, by E. Cortet (_Essai sur les
Fetes Religieuses_, pp. 221 _sq._).

[464] Bazin, quoted by Breuil, in _Memoires de la Societe d' Antiquaires
de Picardie_, viii. (1845) p. 191 note.

[465] Correspondents quoted by A. Bertrand, _La Religion des Gaulois_
(Paris, 1897), pp. 118, 406.

[466] Correspondent quoted by A. Bertrand, _op. cit._ p. 407.

[467] Felix Chapiseau, _Le folk-lore de la Beauce et du Perche_ (Paris,
1902), i. 318-320. In Perche the midsummer bonfires were called
_marolles_. As to the custom formerly observed at Bullou, near
Chateaudun, see a correspondent quoted by A. Bertrand, _La Religion des
Gaulois_ (Paris, 1897), p. 117.

[468] Albert Meyrac, _Traditions, Coutumes, Legendes, et Contes des
Ardennes_ (Charleville, 1890), pp. 88 _sq._

[469] L.F. Sauve, _Le Folk-lore des Hautes-Vosges_ (Paris, 1889), p.
186.

[470] Desire Monnier, _Traditions populaires comparees_ (Paris, 1854),
pp. 207 _sqq._; E. Cortet, _Essai sur les Fetes Religieuses_, pp. 217
_sq._

[471] Berenger-Feraud, _Reminiscences populaires de la Provence_ (Paris,
1885), p. 142.

[472] Charles Beauquier, _Les Mois en Franche-Comte_ (Paris, 1900), p.
89. The names of the bonfires vary with the place; among them are
_failles, bourdifailles, bas_ or _baux, feuleres_ or _folieres_, and
_chavannes_.

[473] _La Bresse Louhannaise_, Juin, 1906, p. 207.

[474] Laisnel de la Salle, _Croyances et Legendes du Centre de la
France_ (Paris, 1875), i. 78 _sqq._ The writer adopts the absurd
derivation of _jonee_ from Janus. Needless to say that our old friend
Baal, Bel, or Belus figures prominently in this and many other accounts
of the European fire-festivals.

[475] A. de Nore, _Coutumes, Mythes et Traditions des Provinces de
France_ (Paris and Lyons, 1846), p. 150.

[476] Correspondent, quoted by A. Bertrand, _La Religion des Gaulois_
(Paris, 1897), p. 408.

[477] Guerry, "Sur les usages et traditions du Poitou," _Memoires et
dissertations publies par la Societe Royale des Antiquaires de France_,
viii. (1829) pp. 451 _sq._

[478] Breuil, in _Memoires de la Societe des Antiquaires de Picardie_,
viii. (1845) p. 206; E. Cortet, _Essai sur les Fetes Religieuses_, p.
216; Laisnel de la Salle, _Croyances et Legendes du Centre de la
France_, i. 83; J. Lecoeur, _Esquisses du Bocage Normand_, ii. 225.

[479] H. Gaidoz, "Le dieu gaulois du soleil et le symbolisme de la
roue," _Revue Archeologique_, iii. Serie, iv. (1884) p. 26, note 3.

[480] L. Pineau, _Le Folk-lore du Poitou_ (Paris, 1892), pp. 499 _sq._
In Perigord the ashes of the midsummer bonfire are searched for the hair
of the Virgin (E. Cortet, _Essai sur les Fetes Religieuses_, p. 219).

[481] A. de Nore, _Coutumes Mythes et Traditions des Provinces de
France_, pp. 149 _sq._; E. Cortet, _op. cit._ pp. 218 _sq._

[482] Dupin, "Notice sur quelques fetes et divertissemens populaires du
departement des Deux-Sevres," _Memoires et Dissertations publies par la
Societe Royale des Antiquaires de France_, iv. (1823) p. 110.