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ed 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。
Chapter 11。 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。
For four days before they committed the seed to the earth the Pipiles of Central America kept apart from their wives in order that on the night before planting they might indulge their passions to the fullest extent； certain persons are even said to have been appointed to perform the sexual act at the very moment when the first seeds were deposited in the ground。 The use of their wives at that time was indeed enjoined upon the people by the priests as a religious duty； in default of which it was not lawful to sow the seed。 The only possible explanation of this custom seems to be that the Indians confused the process by which human beings reproduce their kind with the process by which plants discharge the same function； and fancied that by resorting to the former they were simultaneously forwarding the latter。 In some parts of Java； at the season when the bloom will soon be on the rice； the husbandman and his wife visit their fields by night and there engage in sexual intercourse for the purpose of promoting the grow