The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 08 of 12)

956

R. Chambers, Popular Rhymes of Scotland, New Edition (London and Edinburgh, n. d.), pp. 166 sq.

957

See above, vol. i. pp. 246 sq.

958

W. Mannhardt, Antike Wald- und Feldkulte (Berlin, 1877), p. 183.

959

O. Freiherr von Reinsberg-Düringsfeld, Fest- Kalender aus Böhmen (Prague, n. d., preface dated 1861), pp. 49-52. Compare E. Cortet, Essai sur les Fêtes Religieuses (Paris, 1867), p. 83. Similar processions with a Shrovetide Bear take place among some of the German peasantry of Moravia, though there the mummer is said to be wrapt in skins and furs rather than in straw and to personate Winter. See W. Müller, Beiträge zur Volkskunde der Deutschen in Mähren (Vienna and Olmütz, 1893), p. 431. This latter interpretation may be due to a misunderstanding of the old custom.

960

On this custom see The Magic Art and the Evolution of Kings, i. 137 sqq.

961

Real bears and other animals were formerly promenaded about both town and country with rags of coloured cloth attached to them. Scraps of these cloths and hairs of the animals were given, rather perhaps sold, to all who asked for them as preservatives against sickness and the evil eye. The practice was condemned by the Council of Constance. See J. B. Thiers, Traité des Superstitions (Paris, 1679), pp. 315 sq. We need not suppose that these animals represented the corn-spirit.

962

W. Mannhardt, Antike Wald- und Feldkulte, pp. 183 sq.

963

See above, vol. i. pp. 281 sqq.

964

W. Mannhardt, op. cit. p. 190.

965

W. Mannhardt, op. cit. p. 188.

966

W. Mannhardt, op. cit. pp. 191-193.

967

L. Lloyd, Peasant Life in Sweden (London, 1870), pp. 184 sq.; W. Mannhardt, op. cit. pp. 196 sq.

968

W. Mannhardt, op. cit. p. 196.

969

W. Mannhardt, op. cit. pp. 197 sq.

970

See above, vol. i. pp. 275, 298 sqq.

971

Letter of Professor G. C. Moore Smith, dated The University, Sheffield, 13th January, 1909.

972

R. Chambers, The Book of Days (London and Edinburgh, 1886), i. 94 sq.; J. Brand, Popular Antiquities, New Edition (London, 1883), i. 506 sqq.; T. F. Thiselton Dyer, British Popular Customs (London, 1876), pp. 37 sqq.; O. Freiherr von Reinsberg-Düringsfeld, Das festliche Jahr (Leipsic, 1863), pp. 27 sq. Compare W. Mannhardt, Baumkultus (Berlin, 1875), pp. 557 sq.; T. Fairman Ordish, “English Folk-drama,” Folk-lore, iv. (1893) pp. 163 sqq.; Folk-lore, viii. (1897) p. 184; E. K. Chambers, The Mediaeval Stage (Oxford, 1903), i. 208-210; H. Munro Chadwick, The Origin of the English Nation (Cambridge, 1907), p. 238. Counties in which the custom of Plough Monday is reported to have been observed are Norfolk, Cambridgeshire, Huntingdonshire, Northamptonshire, Lincolnshire, Leicestershire, Nottinghamshire, Derbyshire, Cheshire, and Yorkshire. Thus the custom would seem to have been characteristic of a group of counties in the centre of England. In January 1887, I witnessed the ceremony in the streets of Cambridge. Wooden ploughs of a primitive sort were dragged about by bands of young men who were profusely decked with scarves and ribbons. They ran at a good pace, and beside them ran a companion with a money-box collecting donations. Amongst them I did not observe any woman or man in female attire. Compare The Folk-lore Journal, v. (1887) p. 161.

973

See above, vol. i. pp. 25 sqq.

974

G. Kazarow, “Karnevalbräuche in Bulgarien,” Archiv für Religionswissenschaft, xi. (1908) pp. 407 sq.

975

G. Kazarow, “Karnevalbräuche in Bulgarien,” Archiv für Religionswissenschaft, xi. (1908) pp. 408 sq.

976

Major A. Playfair, The Garos (London, 1909), pp. 94 sq.

977

See above, p. 21.

978

See my note on Pausanias, viii. 37. 3 (vol. iv. pp. 375 sqq.).