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

76

Giuseppe Pitrè, Spettacoli e Feste Popolari Siciliane (Palermo, 1881), p. 313.

77

J. Grimm, Deutsche Mythologie,

i. 489 sq., iii. 487; A. Wuttke, Der deutsche Volksaberglaube

(Berlin, 1869), p. 77 § 92; O. Freiherr von Reinsberg-Düringsfeld, Das festliche Jahr (Leipsic, 1863), p. 193; F. J. Vonbun, Beiträge zur deutschen Mythologie (Chur, 1862), p. 133; P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien (Leipsic, 1903-1906), i. 143 § 161; Karl Haupt, Sagenbuch der Lausitz (Leipsic, 1862-1863), i. 248, No. 303; F. J. Wiedemann, Aus dem inneren und äusseren Leben der Ehsten (St. Petersburg, 1876), p. 415; L. Lloyd, Peasant Life in Sweden (London, 1870), pp. 261 sq.; Paul Sébillot, Le Folk-lore de France (Paris, 1904-1907), ii. 160 sq.; T. F. Thiselton Dyer, British Popular Customs (London, 1876), pp. 322 sq., 329 sq. For more evidence, see above, vol. i. pp. 193, 194, 205 sq., 208, 210, 216; Adonis, Attis, Osiris, Second Edition, pp. 204 sqq.

78

Le Baron de Reinsberg-Düringsfeld, Calendrier Belge (Brussels, 1861-1862), i. 420 sq.; E. Monseur, Le Folklore Wallon (Brussels, n. d.), p. 130; P. Sébillot, Le Folk-lore de France, ii. 374 sq.

79

E. Hoffmann-Krayer, Feste und Bräuche des Schweizervolkes (Zurich, 1913), p. 163. See above, p. 27.

80

E. Westermarck, “Midsummer Customs in Morocco,” Folk-lore, xvi. (1905) pp. 31 sq.; id., Ceremonies and Beliefs connected with Agriculture, certain Dates of the Solar Year, and the Weather in Morocco (Helsingfors, 1913), pp. 84-86; E. Doutté, Magie et Religion dans l'Afrique du Nord (Algiers, 1908), pp. 567 sq. See also above, vol. i. p. 216.

81

See above, vol. i. pp. 213-219.

82

E. Westermarck, Ceremonies and Beliefs connected with Agriculture, certain Dates of the Solar Year, and the Weather in Morocco (Helsingfors, 1913), pp. 94 sq.

83

This has been rightly pointed out by Dr. Edward Westermarck (“Midsummer Customs in Morocco,” Folk-lore, xvi. (1905) p. 46).

84

Caesar, Bell. Gall. vi. 15; Strabo, iv. 4. 5, p. 198; Diodorus Siculus, v. 32. See W. Mannhardt, Baumkultus, pp. 525 sqq.

85

Strabo, iv. 4. 4, p. 197: τὰς δὲ φονικὰς δίκας μάλιστα τούτοις [i. e. the Druids] ἐπετέτραπτο δικάζειν, ὅταν τε φορὰ τούτων ᾖ, φορὰν καὶ τῆς χώρας νομίζουσιν ὑπάρχειν. On this passage see W. Mannhardt, Baumkultus, pp. 529 sqq.; and below, pp. 42 sq.

86

The Magic Art and the Evolution of Kings, ii. 80 sqq.

87

Madame Clément, Histoire des fêtes civiles et religieuses du département du Nord

(Cambrai, 1836), pp. 193-200; A. de Nore, Coutumes, Mythes et Traditions des Provinces de France, (Paris and Lyons, 1846), pp. 323 sq.; F. W. Fairholt, Gog and Magog, the Giants in Guildhall, their real and legendary History (London, 1859), pp. 78-87; W. Mannhardt, Baumkultus, p. 523, note. It is said that the giantess made her first appearance in 1665, and that the children were not added to the show till the end of the seventeenth century. In the eighteenth century the procession took place on the third Sunday in June, which must always have been within about a week of Midsummer Day (H. Gaidoz, “Le dieu gaulois du soleil et le symbolisme de la roue,” Revue Archéologique, iii. série iv. 32 sq.).

88

The Gentleman's Magazine, xxix. (1759), pp. 263-265; Madame Clément, Histoire des fêtes civiles et religieuses du département du Nord,

pp. 169-175; A. de Nore, Coutumes, Mythes et Traditions des Provinces de France, pp. 328-332. Compare John Milner, The History, Civil and Ecclesiastical, and Survey of the Antiquities of Winchester (Winchester, n. d.), i. 8 sq. note 6; John Brand, Popular Antiquities of Great Britain (London, 1882-1883), i. 325 sq.; James Logan, The Scottish Gael or Celtic Manners, edited by Rev. Alex. Stewart (Inverness, n. d.), ii. 358. According to the writer in The Gentleman's Magazine the name of the procession was the Cor-mass.

89

Madame Clément, Histoire des fêtes civiles et religieuses, etc., de la Belgique méridionale, etc. (Avesnes, 1846), p. 252; Le Baron de Reinsberg-Düringsfeld, Calendrier Belge (Brussels, 1861-1862), i. 123-126. We may conjecture that the Flemish Reuze, like the Reuss of Dunkirk, is only another form of the German Riese, “giant.”

90

F. W. Fairholt, Gog and Magog, the Giants in Guildhall, their real and legendary History (London, 1859), pp. 64-78. For the loan of this work and of the one cited in the next note I have to thank Mrs. Wherry, of St. Peter's Terrace, Cambridge.

91

E. Fourdin, “La foire d'Ath,” Annales du Cercle Archéologique de Mons, ix. (Mons, 1869) pp. 7, 8, 12, 36 sq. The history of the festival has been carefully investigated, with the help of documents by M. Fourdin. According to him, the procession was religious in its origin and took its rise from a pestilence which desolated Hainaut in 1215 (op. cit. pp. 1 sqq.). He thinks that the effigies of giants were not introduced into the procession till between 1450 and 1460 (op. cit. p. 8).

92

George Puttenham, The Arte of English Poesie (London, 1811, reprint of the original edition of London, 1589), book iii. chapter vi. p. 128. On the history of the English giants and their relation to those of the continent, see F. W. Fairholt, Gog and Magog, the Giants in Guildhall, their real and legendary History (London, 1859).

93

Joseph Strutt, The Sports and Pastimes of the People of England, New Edition, by W. Hone (London, 1834), pp. xliii. – xlv.; F. W. Fairholt, Gog and Magog, the Giants in Guildhall (London, 1859), pp. 52-59.

94

F. W. Fairholt, op. cit. pp. 59-61.

95

F. W. Fairholt, op. cit. pp. 61-63.

96

Felix Liebrecht, Des Gervasius von Tilbury Otia Imperialia (Hanover, 1856), pp. 212 sq.; A. de Nore, Coutumes, Mythes, et Traditions des Provinces de France, pp. 354 sq.; W. Mannhardt, Baumkultus, p. 514.

97

W. Mannhardt, Baumkultus, pp. 514, 523.

98

Athenaeum, 24th July 1869, p. 115; W. Mannhardt, Baumkultus, pp. 515 sq. From a later account we learn that about the year 1890 the custom of lighting a bonfire and dancing round it was still observed at Bagnères de Luchon on Midsummer Eve, but the practice of burning live serpents in it had been discontinued. The fire was kindled by a priest. See Folk-lore, xii. (1901) pp. 315-317.