In Ireland, as elsewhere, water was also apparently thought to acquire a certain mystical virtue at midsummer. “At Stoole, near Downpatrick, there is a ceremony commencing at twelve o'clock at night on Midsummer Eve. Its sacred mount is consecrated to St. Patrick; the plain contains three wells, to which the most extraordinary virtues are attributed. Here and there are heaps of stones, around some of which appear great numbers of people, running with as much speed as possible; around others crowds of worshippers kneel with bare legs and feet as an indispensable part of the penance. The men, without coats, with handkerchiefs on their heads instead of hats, having gone seven times round each heap, kiss the ground, cross themselves, and proceed to the hill; here they ascend, on their bare knees, by a path so steep and rugged that it would be difficult to walk up. Many hold their hands clasped at the back of their necks, and several carry large stones on their heads. Having repeated this ceremony seven times, they go to what is called St. Patrick's Chair, which are two great flat stones fixed upright in the hill; here they cross and bless themselves as they step in between these stones, and, while repeating prayers, an old man, seated for the purpose, turns them round on their feet three times, for which he is paid; the devotee then goes to conclude his penance at a pile of stones, named the Altar. While this busy scene is continued by the multitude, the wells and streams issuing from them are thronged by crowds of halt, maimed, and blind, pressing [pg 206] to wash away their infirmities with water consecrated by their patron saint, and so powerful is the impression of its efficacy on their minds, that many of those who go to be healed, and who are not totally blind, or altogether crippled, really believe for a time that they are by means of its miraculous virtues perfectly restored.”525
In Scotland the traces of midsummer fires are few. We are told by a writer of the eighteenth century that “the midsummer-even fire, a relict of Druidism,” was kindled in some parts of the county of Perth.526 Another writer of the same period, describing what he calls the Druidical festivals of the Highlanders, says that “the least considerable of them is that of midsummer. In the Highlands of Perthshire there are some vestiges of it. The cowherd goes three times round the fold, according to the course of the sun, with a burning torch in his hand. They imagined this rite had a tendency to purify their herds and flocks, and to prevent diseases. At their return the landlady makes an entertainment for the cowherd and his associates.”527 In the north-east of Scotland, down to the latter half of the eighteenth century, farmers used to go round their lands with burning torches about the middle of June.528 On the hill of Cairnshee, in the parish of Durris, Kincardineshire, the herdsmen of the country round about annually kindle a bonfire at sunset on Midsummer Day (the twenty-fourth of June); the men or lads collect the fuel and push each other through the smoke and flames. The custom is kept up through the benefaction of a certain Alexander Hogg, a native of the parish, who died about 1790 and left a small sum for the maintenance of a midsummer bonfire on the spot, because as [pg 207] a boy he had herded cattle on the hill. We may conjecture that in doing so he merely provided for the continuance of an old custom which he himself had observed in the same place in his youth.529 At the village of Tarbolton in Ayrshire a bonfire has been annually kindled from time immemorial on the evening of the first Monday after the eleventh of June. A noted cattle-market was formerly held at the fair on the following day. The bonfire is still lit at the gloaming by the lads and lasses of the village on a high mound or hillock just outside of the village. Fuel for it is collected by the lads from door to door. The youth dance round the fire and leap over the fringes of it. The many cattle-drovers who used to assemble for the fair were wont to gather round the blazing pile, smoke their pipes, and listen to the young folk singing in chorus on the hillock. Afterwards they wrapped themselves in their plaids and slept round the bonfire, which was intended to last all night.530 Thomas Moresin of Aberdeen, a writer of the sixteenth century, says that on St. Peter's Day, which is the twenty-ninth of June, the Scotch ran about at night with lighted torches on mountains and high grounds, “as Ceres did when she roamed the whole earth in search of Proserpine”;531 and towards the end of the eighteenth century the parish minister of Loudoun, a district of Ayrshire whose “bonny woods and braes” have been sung by Burns, wrote that “the custom still remains amongst the herds and young people to kindle fires in the high grounds in honour of Beltan. Beltan, which in Gaelic signifies Baal, or Bel's-fire, was antiently the time of this solemnity. It is now kept on St. Peter's day.”532
[pg 208]All over Spain great bonfires called lumes are still lit on Midsummer Eve. They are kept up all night, and the children leap over them in a certain rhythmical way which is said to resemble the ancient dances. On the coast, people at this season plunge into the sea; in the inland districts the villagers go and roll naked in the dew of the meadows, which is supposed to be a sovereign preservative against diseases of the skin. On this evening, too, girls who would pry into the future put a vessel of water on the sill outside their window; and when the clocks strike twelve, they break an egg in the water and see, or fancy they see, in the shapes assumed by the pulp, as it blends with the liquid, the likeness of future bridegrooms, castles, coffins, and so forth. But generally, as might perhaps have been anticipated, the obliging egg exhibits the features of a bridegroom.533 In the Azores, also, bonfires are lit on Midsummer Eve (St. John's Eve), and boys jump over them for luck. On that night St. John himself is supposed to appear in person and bless all the seas and waters, driving out the devils and demons who had been disporting themselves in them ever since the second day of November; that is why in the interval between the second of November and the twenty-third of June nobody will bathe in the sea or in a hot spring. On Midsummer Eve, too, you can always see the devil, if you will go into a garden at midnight. He is invariably found standing near a mustard-plant. His reason for adopting this posture has not been ascertained; perhaps in the chilly air of the upper world he is attracted by the genial warmth of the mustard. Various forms of divination are practised by people in the Azores on Midsummer Eve. Thus a new-laid egg is broken [pg 209] into a glass of water, and the shapes which it assumes foreshadow the fate of the person concerned. Again, seven saucers are placed in a row, filled respectively with water, earth, ashes, keys, a thimble, money, and grass, which things signify travel, death, widowhood, housekeeping, spinsterhood, riches, and farming. A blindfolded person touches one or other of the saucers with a wand and so discovers his or her fate. Again, three broad beans are taken; one is left in its skin, one is half peeled, and the third is peeled outright. The three denote respectively riches, competence, and poverty. They are hidden and searched for; and he who finds one of them knows accordingly whether he will be rich, moderately well-off, or poor. Again, girls take slips of paper and write the names of young men twice over on them. These they fold up and crumple and place one set under their pillows and the other set in a saucer full of water. In the morning they draw one slip of paper from under their pillow, and see whether one in the water has opened out. If the names on the two slips are the same, it is the name of her future husband. Young men do the same with girls' names. Once more, if a girl rises at sunrise, goes out into the street, and asks the first passer-by his Christian name, that will be her husband's name.534 Some of these modes of divination resemble those which are or used to be practised in Scotland at Hallowe'en.535 In Corsica on the Eve of St. John the people set fire to the trunk of a tree or to a whole tree, and the young men and maidens dance round the blaze, which is called fucaraia.536 We have seen that at Ozieri, in Sardinia, a great bonfire is kindled on St. John's Eve, and that the young people dance round it.537
Passing to Italy, we find that the midsummer fires are still lighted on St. John's Eve in many parts of the Abruzzi. They are commonest in the territory which was inhabited in antiquity by the Vestini; they are rarer in the land of the ancient Marsi, and they disappear entirely in the lower valley [pg 210] of the Sangro. For the most part, the fires are fed with straw and dry grass, and are kindled in the fields near the villages or on high ground. As they blaze up, the people dance round or over them. In leaping across the flames the boys cry out, “St. John, preserve my thighs and legs!” Formerly it used to be common to light the bonfires also in the towns in front of churches of St. John, and the remains of the sacred fire were carried home by the people; but this custom has mostly fallen into disuse. However, at Celano the practice is still kept up of taking brands and ashes from the bonfires to the houses, although the fires are no longer kindled in front of the churches, but merely in the streets.538 In the Abruzzi water also is supposed to acquire certain marvellous and beneficent properties on St. John's Night. Hence many people bathe or at least wash their faces and hands in the sea or a river at that season, especially at the moment of sunrise. Such a bath is said to be an excellent cure for diseases of the skin. At Castiglione a Casauria the people, after washing in the river or in springs, gird their waists and wreath their brows with sprigs of briony in order to keep them from aches and pains.539 In various parts of Sicily, also, fires are kindled on Midsummer Eve (St. John's Eve), the twenty-third of June. On the Madonie mountains, in the north of the island, the herdsmen kindle them at intervals, so that the crests of the mountains are seen ablaze in the darkness for many miles. About Acireale, on the east coast of the island, the bonfires are lit by boys, who jump over them. At Chiaromonte the witches that night acquire extraordinary powers; hence everybody then puts a broom outside of his house, because a broom is an excellent protective against witchcraft.540 At Orvieto the midsummer fires were specially excepted from the prohibition directed against bonfires in general.541
In Malta also the people celebrate Midsummer Eve [pg 211] (St. John's Eve) “by kindling great fires in the public streets, and giving their children dolls to carry in their arms on this day, in order to make good the prophecy respecting the Baptist, Multi in nativitate ejus gaudebunt. Days and even weeks before this festival, groups of children are seen going out into the country fields to gather straw, twigs, and all sorts of other combustibles, which they store up for St. John's Eve. On the night of the twenty-third of June, the day before the festival of the Saint, great fires are kindled in the streets, squares, and market places of the towns and villages of the Island, and as fire after fire blazes out of the darkness of that summer night, the effect is singularly striking. These fires are sometimes kept up for hours, being continually fed by the scores of bystanders, who take great delight in throwing amidst the flames some old rickety piece of furniture which they consider as lumber in their houses. Lots of happy and reckless children, and very often men, are seen merrily leaping in succession over and through the crackling flames. At the time of the Order of St. John of Jerusalem, the Grand Master himself, soon after the Angelus, used to leave his palace, accompanied by the Grand Prior, the Bishop, and two bailiffs, to set fire to some pitch barrels which were placed for the occasion in the square facing the sacred Hospital. Great crowds used to assemble here in order to assist at this ceremony. The setting ablaze of the five casks, and later on of the eight casks, by the Grand Master, was a signal for the others to kindle their fires in the different parts of the town.”542
In Greece, the custom of kindling fires on St. John's Eve and jumping over them is said to be still universal. One reason assigned for it is a wish to escape from the fleas.543 According to another account, the women cry out, as they leap over the fire, “I leave my sins behind me.”544 In Lesbos the fires on St. John's Eve are usually lighted by threes, and [pg 212] the people spring thrice over them, each with a stone on his head, saying, “I jump the hare's fire, my head a stone!” On the morning of St. John's Day those who dwell near the coast go to bathe in the sea. As they go they gird themselves with osiers, and when they are in the water they let the osiers float away, saying, “Let my maladies go away!” Then they look for what is called “the hairy stone,” which possesses the remarkable property not only of keeping moths from clothes but even of multiplying the clothes in the chest where it is laid up, and the more hairs on the stone the more will the clothes multiply in the chest.545 In Calymnos the midsummer fire is supposed to ensure abundance in the coming year as well as deliverance from fleas. The people dance round the fires singing, with stones on their heads, and then jump over the blaze or the glowing embers. When the fire is burning low, they throw the stones into it; and when it is nearly out, they make crosses on their legs and then go straightway and bathe in the sea.546 In Cos the lads and lasses dance round the bonfires on St. John's Eve. Each of the lads binds a black stone on his head, signifying that he wishes to become as strong as the stone. Also they make the sign of the cross on their feet and legs and jump over the fire.547 On Midsummer Eve the Greeks of Macedonia light fires after supper in front of their gates. The garlands, now faded, which were hung over the doors on May Day, are taken down and cast into the flames, after which the young folk leap over the blaze, fully persuaded that St. John's fire will not burn them.548 In Albania fires of dry herbage are, or used to be, lit everywhere on St. John's Eve; young and old leap over them, for such a leap is thought to be good for the health.549
From the Old World the midsummer fires have been [pg 213] carried across the Atlantic to America. In Brazil people jump over the fires of St. John, and at this season they can take hot coals in their mouths without burning themselves.550 In Bolivia on the Eve of St. John it is usual to see bonfires lighted on the hills and even in the streets of the capital La Paz. As the city stands at the bottom of an immense ravine, and the Indians of the neighbourhood take a pride in kindling bonfires on heights which might seem inaccessible, the scene is very striking when the darkness of night is suddenly and simultaneously lit up by hundreds of fires, which cast a glare on surrounding objects, producing an effect at once weird and picturesque.551
The custom of kindling bonfires on Midsummer Day or on Midsummer Eve is widely spread among the Mohammedan peoples of North Africa, particularly in Morocco and Algeria; it is common both to the Berbers and to many of the Arabs or Arabic-speaking tribes. In these countries Midsummer Day (the twenty-fourth of June, Old Style) is called l'ánṣăra. The fires are lit in the courtyards, at cross-roads, in the fields, and sometimes on the threshing-floors. Plants which in burning give out a thick smoke and an aromatic smell are much sought after for fuel on these occasions; among the plants used for the purpose are giant-fennel, thyme, rue, chervil-seed, camomile, geranium, and penny-royal. People expose themselves, and especially their children, to the smoke, and drive it towards the orchards and the crops. Also they leap across the fires; in some places everybody ought to repeat the leap seven times. Moreover they take burning brands from the fires and carry them through the houses in order to fumigate them. They pass things through the fire, and bring the sick into contact with it, while they utter prayers for their recovery. The ashes of the bonfires are also reputed to possess beneficial properties; hence in some places people rub their hair or their bodies with them.552 For example, the Andjra [pg 214] mountaineers of Morocco kindle large fires in open places of their villages on Midsummer Day. Men, women, and children jump over the flames or the glowing embers, believing that by so doing they rid themselves of all misfortune which may be clinging to them; they imagine, also, that such leaps cure the sick and procure offspring for childless couples. Moreover, they burn straw, together with some marjoram and alum, in the fold where the cattle, sheep, and goats are penned for the night; the smoke, in their opinion, will make the animals thrive. On Midsummer Day the Arabs of the Mnasara tribe make fires outside their tents, near their animals, on their fields, and in their gardens. Large quantities of penny-royal are burned in these fires, and over some of them the people leap thrice to and fro. Sometimes small fires are also kindled inside the tents. They say that the smoke confers blessings on everything with which it comes into contact. At Salee, on the Atlantic coast of Morocco, persons who suffer from diseased eyes rub them with the ashes of the midsummer fire; and in Casablanca and Azemmur the people hold their faces over the fire, because the smoke is thought to be good for the eyes. The Arab tribe Ulad Bu Aziz, in the Dukkala province of Morocco, kindle midsummer bonfires, not for themselves and their cattle, but only for crops and fruit; nobody likes to reap his crops before Midsummer Day, because if he did they would lose the benefit of the blessed influence which flows from the smoke of the bonfires. [pg 215] Again, the Beni Mgild, a Berber tribe of Morocco, light fires of straw on Midsummer Eve and leap thrice over them to and fro. They let some of the smoke pass underneath their clothes, and married women hold their breasts over the fire, in order that their children may be strong. Moreover, they paint their eyes and lips with some black powder, in which ashes of the bonfire are mixed. And in order that their horses may also benefit by the fires, they dip the right forelegs of the animals in the smoke and flames or in the hot embers, and they rub ashes on the foreheads and between the nostrils of the horses. Berbers of the Rif province, in northern Morocco, similarly make great use of fires at midsummer for the good of themselves, their cattle, and their fruit-trees. They jump over the bonfires in the belief that this will preserve them in good health, and they light fires under fruit-trees to keep the fruit from falling untimely. And they imagine that by rubbing a paste of the ashes on their hair they prevent the hair from falling off their heads.553
In all these Moroccan customs, we are told, the beneficial effect is attributed wholly to the smoke, which is supposed to be endued with a magical quality that removes misfortune from men, animals, fruit-trees, and crops. But in some parts of Morocco people at midsummer kindle fires of a different sort, not for the sake of fumigation, but in order to burn up misfortune in the flames. Thus on Midsummer Eve the Berber tribe of the Beni Mgild burn three sheaves of unthreshed wheat or barley, “one for the children, one for the crops, and one for the animals.” On the same occasion they burn the tent of a widow who has never given birth to a child; by so doing they think to rid the village of ill luck. It is said that at midsummer the Zemmur burn a tent, which belongs to somebody who was killed in war during a feast; or if there is no such person in the village, the schoolmaster's tent is burned instead. Among the Arabic-speaking Beni Ahsen it is customary for those who live near the river Sbu to make a little hut of straw at midsummer, set it on fire, [pg 216] and let it float down the river. Similarly the inhabitants of Salee burn a straw hut on the river which flows past their town.554
Further it deserves to be noticed that in Northern Africa, as in Southern Europe, the midsummer festival comprises rites concerned with water as well as with fire. For example, among the Beni-Snous the women light a fire in an oven, throw perfumes into it, and circumambulate a tank, which they also incense after a fashion. In many places on the coast, as in the province of Oran and particularly in the north of Morocco, everybody goes and bathes in the sea at midsummer; and in many towns of the interior, such as Fez, Mequinez, and especially Merrakech, people throw water over each other on this day; and where water is scarce, earth is used instead, according to the Mohammedan principle which permits ablutions to be performed with earth or sand when water cannot be spared for the purpose.555 People of the Andjra district in Morocco not only bathe themselves in the sea or in rivers at midsummer, they also bathe their animals, their horses, mules, donkeys, cattle, sheep, and goats; for they think that on that day water possesses a blessed virtue (baraka), which removes sickness and misfortune. In Aglu, again, men, women, and children bathe in the sea or springs or rivers at midsummer, alleging that by so doing they protect themselves against disease for the whole year. Among the Berbers of the Rif district the custom of bathing on this day is commonly observed, and animals share the ablutions.556
The celebration of a midsummer festival by Mohammedan peoples is particularly remarkable, because the Mohammedan calendar, being purely lunar and uncorrected by intercalation, necessarily takes no note of festivals which occupy fixed points in the solar year; all strictly Mohammedan feasts, being pinned to the moon, slide [pg 217] gradually with that luminary through the whole period of the earth's revolution about the sun. This fact of itself seems to prove that among the Mohammedan peoples of Northern Africa, as among the Christian peoples of Europe, the midsummer festival is quite independent of the religion which the people publicly profess, and is a relic of a far older paganism. There are, indeed, independent grounds for thinking that the Arabs enjoyed the advantage of a comparatively well-regulated solar year before the prophet of God saddled them with the absurdity and inconvenience of a purely lunar calendar.557 Be that as it may, it is notable that some Mohammedan people of North Africa kindle fires and bathe in water at the movable New Year of their lunar calendar instead of at the fixed Midsummer of the solar year; while others again practise these observances at both seasons. New Year's Day, on which the rites are celebrated, is called Ashur; it is the tenth day of Moharram, the first month of the Mohammedan calendar. On that day bonfires are kindled in Tunis and also at Merrakech and among some tribes of the neighbourhood.558 At Demnat, in the Great Atlas mountains, people kindle a large bonfire on New Year's Eve and leap to and fro over the flames, uttering words which imply that by these leaps they think to purify themselves from all kinds of evil. At Aglu, in the province of Sus, the fire is lighted at three different points by an unmarried girl, and when it has died down the young men leap over the glowing embers, saying, “We shook on you, O Lady Ashur, fleas, and lice, and the illnesses of the heart, as also those of the bones; we shall pass through you again next year and the following years with safety and health.” Both at Aglu and Glawi, in the Great Atlas, smaller fires are also kindled, over which the animals [pg 218] are driven. At Demnat girls who wish to marry wash themselves in water which has been boiled over the New Year fire; and in Dukkala people use the ashes of that fire to rub sore eyes with. New Year fires appear to be commonly kindled among the Berbers who inhabit the western portion of the Great Atlas, and also among the Arabic-speaking tribes of the plains; but Dr. Westermarck found no traces of such fires among the Arabic-speaking mountaineers of Northern Morocco and the Berbers of the Rif province. Further, it should be observed that water ceremonies like those which are practised at Midsummer are very commonly observed in Morocco at the New Year, that is, on the tenth day of the first month. On the morning of that day (Ashur) all water or, according to some people, only spring water is endowed with a magical virtue (baraka), especially before sunrise. Hence at that time the people bathe and pour water over each other; in some places they also sprinkle their animals, tents, or rooms. In Dukkala some of the New Year water is preserved at home till New Year's Day (Ashur) of next year; some of it is kept to be used as medicine, some of it is poured on the place where the corn is threshed, and some is used to water the money which is to be buried in the ground; for the people think that the earth-spirits will not be able to steal the buried treasures which have thus been sanctified with the holy water.559
Thus the rites of fire and water which are observed in Morocco at Midsummer and New Year appear to be identical in character and intention, and it seems certain that the duplication of the rites is due to a conflict between two calendars, namely the old Julian calendar of the Romans, which was based on the sun, and the newer Mohammedan calendar of the Arabs, which is based on the moon. For not only was the Julian calendar in use throughout the whole of Northern Africa under the Roman Empire; to this day it is everywhere employed among Mohammedans for the regulation of agriculture and all the affairs of daily life; its practical convenience has made it indispensable, [pg 219] and the lunar calendar of orthodox Mohammedanism is scarcely used except for purposes of chronology. Even the old Latin names of the months are known and employed, in slightly disguised forms, throughout the whole Moslem world; and little calendars of the Julian year circulate in manuscript among Mohammedans, permitting them to combine the practical advantages of pagan science with a nominal adherence to orthodox absurdity.560 Thus the heathen origin of the midsummer festival is too palpable to escape the attention of good Mohammedans, who accordingly frown upon the midsummer bonfires as pagan superstitions, precisely as similar observances in Europe have often been denounced by orthodox Christianity. Indeed, many religious people in Morocco entirely disapprove of the whole of the midsummer ceremonies, maintaining that they are all bad; and a conscientious schoolmaster will even refuse his pupils a holiday at midsummer, though the boys sometimes offer him a bribe if he will sacrifice his scruples to his avarice.561 As the midsummer customs appear to flourish among all the Berbers of Morocco but to be unknown among the pure Arabs who have not been affected by Berber influence, it seems reasonable to infer with Dr. Westermarck that the midsummer festival has belonged from time immemorial to the Berber race, and that so far as it is now observed by the Arabs of Morocco, it has been learned by them from the Berbers, the old indigenous inhabitants of the country. Dr. Westermarck may also be right in holding that, in spite of the close similarity which obtains between the midsummer festival of Europe and the midsummer festival of North Africa, the latter is not a copy of the former, but that both have been handed down independently from a time beyond the purview of history, when such ceremonies were common to the Mediterranean race.562