Authors: James George Frazer
Often the spirit of vegetation in spring is represented by a queen instead of a king. In the neighbourhood of Libchowic (Bohemia), on the fourth Sunday in Lent, girls dressed in white and wearing the first spring flowers, as violets and daisies, in their hair, lead about the village a girl who is called the Queen and is crowned with flowers. During the procession, which is conducted with great solemnity, none of the girls may stand still, but must keep whirling round continually and singing. In every house the Queen announces the arrival of spring and wishes the inmates good luck and blessings, for which she receives presents. In German Hungary the girls choose the prettiest girl to be their Whitsuntide Queen, fasten a towering wreath on her brow, and carry her singing through the streets. At every house they stop, sing old ballads, and receive presents. In the south-east of Ireland on May Day the prettiest girl used to be chosen Queen of the district for twelve months. She was crowned with wild flowers; feasting, dancing, and rustic sports followed, and were closed by a grand procession in the evening. During her year of office she presided over rural gatherings of young people at dances and merry-makings. If she married before next May Day, her authority was at an end, but her successor was not elected till that day came round. The May Queen is common In France and familiar in England.
Again the spirit of vegetation is sometimes represented by a king and queen, a lord and lady, or a bridegroom and bride. Here again the parallelism holds between the anthropomorphic and the vegetable representation of the tree-spirit, for we have seen above that trees are sometimes married to each other. At Halford in South Warwickshire the children go from house to house on May Day, walking two and two in procession and headed by a King and Queen. Two boys carry a May-pole some six or seven feet high, which is covered with flowers and greenery. Fastened to it near the top are two cross-bars at right angles to each other. These are also decked with flowers, and from the ends of the bars hang hoops similarly adorned. At the houses the children sing May songs and receive money, which is used to provide tea for them at the schoolhouse in the afternoon. In a Bohemian village near Königgrätz on Whit-Monday the children play the king's game, at which a king and queen march about under a canopy, the queen wearing a garland, and the youngest girl carrying two wreaths on a plate behind them. They are attended by boys and girls called groomsmen and bridesmaids, and they go from house to house collecting gifts. A regular feature in the popular celebration of Whitsuntide in Silesia used to be, and to some extent still is, the contest for the kingship. This contest took various forms, but the mark or goal was generally the May-tree or May-pole. Sometimes the youth who succeeded in climbing the smooth pole and bringing down the prize was proclaimed the Whitsuntide King and his sweetheart the Whitsuntide Bride. Afterwards the king, carrying the May-bush, repaired with the rest of the company to the alehouse, where a dance and a feast ended the merry-making. Often the young farmers and labourers raced on horseback to the May-pole, which was adorned with flowers, ribbons, and a crown. He who first reached the pole was the Whitsuntide King, and the rest had to obey his orders for that day. The worst rider became the clown. At the May-tree all dismounted and hoisted the king on their shoulders. He nimbly swarmed up the pole and brought down the May-bush and the crown, which had been fastened to the top. Meanwhile the clown hurried to the alehouse and proceeded to bolt thirty rolls of bread and to swig four quart bottles of brandy with the utmost possible despatch. He was followed by the king, who bore the May-bush and crown at the head of the company. If on their arrival the clown had already disposed of the rolls and the brandy, and greeted the king with a speech and a glass of beer, his score was paid by the king; otherwise he had to settle it himself. After church time the stately procession wound through the village. At the head of it rode the king, decked with flowers and carrying the May-bush. Next came the clown with his clothes turned inside out, a great flaxen beard on his chain, and the Whitsuntide crown on his head. Two riders disguised as guards followed. The procession drew up before every farmyard; the two guards dismounted, shut the clown into the house, and claimed a contribution from the housewife to buy soap with which to wash the clown's beard. Custom allowed them to carry off any victuals which were not under lock and key. Last of all they came to the house in which the king's sweetheart lived. She was greeted as Whitsuntide Queen and received suitable presents--to wit, a many-coloured sash, a cloth, and an apron. The king got as a prize, a vest, a neck-cloth, and so forth, and had the right of setting up the May-bush or Whitsuntide-tree before his master's yard, where it remained as an honourable token till the same day next year. Finally the procession took its way to the tavern, where the king and queen opened the dance. Sometimes the Whitsuntide King and Queen succeeded to office in a different way. A man of straw, as large as life and crowned with a red cap, was conveyed in a cart, between two men armed and disguised as guards, to a place where a mock court was waiting to try him. A great crowd followed the cart. After a formal trial the straw man was condemned to death and fastened to a stake on the execution ground. The young men with bandaged eyes tried to stab him with a spear. He who succeeded became king and his sweetheart queen. The straw man was known as the Goliath.
In a parish of Denmark it used to be the custom at Whitsuntide to dress up a little girl as the Whitsun-bride and a little boy as her groom. She was decked in all the finery of a grown-up bride, and wore a crown of the freshest flowers of spring on her head. Her groom was as gay as flowers, ribbons, and knots could make him. The other children adorned themselves as best they could with the yellow flowers of the trollius and caltha. Then they went in great state from farmhouse to farmhouse, two little girls walking at the head of the procession as bridesmaids, and six or eight outriders galloping ahead on hobby-horses to announce their coming. Contributions of eggs, butter, loaves, cream, coffee, sugar, and tallow-candles were received and conveyed away in baskets. When they had made the round of the farms, some of the farmers' wives helped to arrange the wedding feast, and the children danced merrily in clogs on the stamped clay floor till the sun rose and the birds began to sing. All this is now a thing of the past. Only the old folks still remember the little Whitsun-bride and her mimic pomp.
We have seen that in Sweden the ceremonies associated elsewhere with May Day or Whitsuntide commonly take place at Midsummer. Accordingly we find that in some parts of the Swedish province of Blekinge they still choose a Midsummer's Bride, to whom the "church coronet" is occasionally lent. The girl selects for herself a Bridegroom, and a collection is made for the pair, who for the time being are looked on as man and wife. The other youths also choose each his bride. A similar ceremony seems to be still kept up in Norway.
In the neighbourhood of Briançon (Dauphiné) on May Day the lads wrap up in green leaves a young fellow whose sweetheart has deserted him or married another. He lies down on the ground and feigns to be asleep. Then a girl who likes him, and would marry him, comes and wakes him, and raising him up offers him her arm and a flag. So they go to the alehouse, where the pair lead off the dancing. But they must marry within the year, or they are treated as old bachelor and old maid, and are debarred the company of the young folks. The lad is called the Bridegroom of the month of May. In the alehouse he puts off his garment of leaves, out of which, mixed with flowers, his partner in the dance makes a nosegay, and wears it at her breast next day, when he leads her again to the alehouse. Like this is a Russian custom observed in the district of Nerechta on the Thursday before Whitsunday. The girls go out into a birch-wood, wind a girdle or band round a stately birch, twist its lower branches into a wreath, and kiss each other in 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 fall 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. Here the part of the sleeper was probably at one time played 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.
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 parts 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 awakens him the fresh verdure or the genial sunshine of spring? It is hardly possible, on the evidence before us, to answer these questions.
In the Highlands of Scotland the revival of vegetation in spring used to be graphically represented on St. Bride's Day, the first of February. Thus 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 Briid's bed; and then the mistress and servants cry three times, 'Briid is come, Briid 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 Briid'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." 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." Similarly in the Isle of Man "on the eve of the first of February, a festival was formerly kept, called, in the Manks language, _Laa'l Breeshey,_ in honour of the Irish lady who went over to the Isle of Man to receive the veil from St. Maughold. The custom was to gather a bundle of green rushes, and standing with them in the hand on the threshold of the door, to invite the holy Saint Bridget to come and lodge with them that night. In the Manks language, the invitation ran thus: _'Brede, Brede, tar gys my thie tar dyn thie ayms noght Foshil jee yn dorrys da Brede, as lhig da Brede e heet staigh.'_ In English: 'Bridget, Bridget, come to my house, come to my house to-night. Open the door for Bridget, and let Bridget come in.' After these words were repeated, the rushes were strewn on the floor by way of a carpet or bed for St. Bridget. A custom very similar to this was also observed in some of the Out-Isles of the ancient Kingdom of Man." In these Manx and Highland ceremonies it is obvious that St. Bride, or St. Bridget, is an old heathen goddess of fertility, disguised in a threadbare Christian cloak. Probably she is no other than Brigit, the Celtic goddess of fire and apparently of the crops.
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. 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.
XI. The Influence of the Sexes on Vegetation
FROM THE PRECEDING examination of the spring and summer festivals of Europe we may infer that our rude forefathers personified the powers of vegetation as male and female, and attempted, on the principle of homoeopathic or imitative magic, to quicken the growth of trees and plants by representing the marriage of the sylvan deities in the persons of a King and Queen of May, a Whitsun Bridegroom and Bride, and so forth. Such representations were accordingly no mere symbolic or allegorical dramas, pastoral plays designed to amuse or instruct a rustic audience. They were charms intended to make the woods to grow green, the fresh grass to sprout, the corn to shoot, and the flowers to blow. And it was natural to suppose that the more closely the mock marriage of the leaf-clad or flower-decked mummers aped the real marriage of the woodland sprites, the more effective would be the charm. Accordingly we may assume with a high degree of probability that the profligacy which notoriously attended these ceremonies was at one time not an accidental excess but an essential part of the rites, and that in the opinion of those who performed them the marriage of trees and plants could not be fertile without the real union of the human sexes. At the present day it might perhaps be vain to look in civilised Europe for customs of this sort observed for the explicit purpose of promoting the growth of vegetation. But ruder races in other parts of the world have consciously employed the intercourse of the sexes as a means to ensure the fruitfulness of the earth; and some rites which are still, or were till lately, kept up in Europe can be reasonably explained only as stunted relics of a similar practice. The following facts will make this plain.