[The white of eggs in water; the names on the chimney piece; the nuts in the fire; the milk and meal; the apples in the water; the three plates.]
These ways of prying into the future are practised outside of the house; others are observed in the kitchen or the parlour before the cheerful blaze of the fire. Thus the white of eggs, dropped in a gla.s.s of pure water, indicates by certain marks how many children a person will have.
The impatience and clamour of the children, eager to ascertain the exact number of their future progeny, often induced the housewife to perform this ceremony for them by daylight; and the kindly mother, standing with her face to the window, dropping the white of an egg into a crystal gla.s.s of clean water, and surrounded by a group of children intently watching her proceedings, made up a pretty picture.[605] When the fun of the evening had fairly commenced, the names of eligible or likely matches were written on the chimney-piece, and the young man who wished to try his fortune was led up blindfolded to the list. Whatever name he put his finger on would prove that of his future wife.[606] Again, two nuts, representing a lad and a la.s.s whose names were announced to the company, were put side by side in the fire. If they burned quietly together, the pair would be man and wife, and from the length of time they burned and the brightness of the flame the length and happiness of the married life of the two were augured. But if instead of burning together one of the nuts leaped away from the other, then there would be no marriage, and the blame would rest with the person whose nut had thus started away by itself.[607] Again, a dish of milk and meal (in Gaelic _fuarag_, in Lowland Scotch _crowdie_) or of beat potatoes was made and a ring was hidden in it. Spoons were served out to the company, who supped the contents of the dish hastily with them, and the one who got the ring would be the first to be married.[608] Again, apples and a silver sixpence were put in a tub of water; the apples naturally floated on the top and the sixpence sank to the bottom. Whoever could lift an apple or the sixpence from the water with his mouth, without using his teeth, was counted very lucky and got the prize to himself.[609] Again, three plates or basins were placed on the hearth. One was filled with clean water, another with dirty water, and the third was empty. The enquirer was blindfolded, knelt in front of the hearth, and groped about till he put his finger in one of them. If he lighted on the plate with the clean water, he would wed a maid; if on the plate with the dirty water, he would marry a widow; and if on the empty plate, he would remain a bachelor. For a girl the answer of the oracle was a.n.a.logous; she would marry a bachelor, a widower, or n.o.body according to the plate into which she chanced to dip her finger. But to make sure, the operation had to be repeated thrice, the position of the plates being changed each time. If the enquirer put his or her finger into the same plate thrice or even twice, it was quite conclusive.[610]
[The sliced apple; the white of egg in water; the salt cake or salt herring.]
These forms of divination in the house were practised by the company in a body; but the following had to be performed by the person alone. You took an apple and stood with it in your hand in front of a looking-gla.s.s. Then you sliced the apple, stuck each slice on the point of the knife, and held it over your left shoulder, while you looked into the gla.s.s and combed your hair. The spectre of your future husband would then appear in the mirror stretching forth his hand to take the slices of the apple over your shoulder. Some say that the number of slices should be nine, that you should eat the first eight yourself, and only throw the ninth over your left shoulder for your husband; also that at each slice you should say, "In the name of the Father and the Son."[611]
Again, take an egg, p.r.i.c.k it with a pin, and let the white drop into a wine-gla.s.s nearly full of water. Take some of this in your mouth and go out for a walk. The first name you hear called out aloud will be that of your future husband or wife. An old woman told a lady that she had tried this mode of divination in her youth, that the name of Archibald "came up as it were from the very ground," and that Archibald sure enough was the name of her husband.[612] In South Uist and Eriskay, two of the outer Hebrides, a salt cake called _Bonnach Salainn_ is eaten at Hallowe"en to induce dreams that will reveal the future. It is baked of common meal with a great deal of salt. After eating it you may not drink water nor utter a word, not even to say your prayers. A salt herring, eaten bones and all in three bites, is equally efficacious, always provided that you drink no water and hold your tongue.[613]
[Hallowe"en fires in Wales; omens drawn from stones thrown into the fire; divination by stones in the ashes.]
In the northern part of Wales it used to be customary for every family to make a great bonfire called _Coel Coeth_ on Hallowe"en. The fire was kindled on the most conspicuous spot near the house; and when it had nearly gone out everyone threw into the ashes a white stone, which he had first marked. Then having said their prayers round the fire, they went to bed. Next morning, as soon as they were up, they came to search out the stones, and if any one of them was found to be missing, they had a notion that the person who threw it would die before he saw another Hallowe"en.[614] A writer on Wales at the beginning of the nineteenth century says that "the autumnal fire is still kindled in North Wales, being on the eve of the first day of November, and is attended by many ceremonies; such as running through the fire and smoke, each casting a stone into the fire, and all running off at the conclusion to escape from the black short-tailed sow; then supping upon parsnips, nuts, and apples; catching up an apple suspended by a string with the mouth alone, and the same by an apple in a tub of water: each throwing a nut into the fire; and those that burn bright, betoken prosperity to the owners through the following year, but those that burn black and crackle, denote misfortune. On the following morning the stones are searched for in the fire, and if any be missing, they betide ill to those who threw them in."[615] According to Sir John Rhys, the habit of celebrating Hallowe"en by lighting bonfires on the hills is perhaps not yet extinct in Wales, and men still living can remember how the people who a.s.sisted at the bonfires would wait till the last spark was out and then would suddenly take to their heels, shouting at the top of their voices, "The cropped black sow seize the hindmost!" The saying, as Sir John Rhys justly remarks, implies that originally one of the company became a victim in dead earnest. Down to the present time the saying is current in Carnarvonshire, where allusions to the cutty black sow are still occasionally made to frighten children.[616] We can now understand why in Lower Brittany every person throws a pebble into the midsummer bonfire.[617] Doubtless there, as in Wales and the Highlands of Scotland,[618] omens of life and death have at one time or other been drawn from the position and state of the pebbles on the morning of All Saints" Day. The custom, thus found among three separate branches of the Celtic stock, probably dates from a period before their dispersion, or at least from a time when alien races had not yet driven home the wedges of separation between them.
[Divination as to love and marriage at Hallowe"en in Wales.]
In Wales, as in Scotland, Hallowe"en was also the great season for forecasting the future in respect of love and marriage, and some of the forms of divination employed for this purpose resembled those which were in use among the Scotch peasantry. Two girls, for example, would make a little ladder of yarn, without breaking it from the ball, and having done so they would throw it out of the window. Then one of the girls, holding the ball in her hand, would wind the yarn back, repeating a rhyme in Welsh. This she did thrice, and as she wound the yarn she would see her future husband climbing up the little ladder. Again, three bowls or basins were placed on a table. One of them contained clean water, one dirty water, and one was empty. The girls of the household, and sometimes the boys too, then eagerly tried their fortunes. They were blindfolded, led up to the table, and dipped their hands into a bowl. If they happened to dip into the clean water, they would marry maidens or bachelors; if into the dirty water, they would be widowers or widows; if into the empty bowl, they would live unmarried. Again, if a girl, walking backwards, would place a knife among the leeks on Hallowe"en, she would see her future husband come and pick up the knife and throw it into the middle of the garden.[619]
[Divination at Hallowe"en in Ireland.]
In Ireland the Hallowe"en bonfires would seem to have died out, but the Hallowe"en divination has survived. Writing towards the end of the eighteenth century, General Vallancey tells us that on Hallowe"en or the vigil of Saman, as he calls it, "the peasants in Ireland a.s.semble with sticks and clubs (the emblems of laceration) going from house to house, collecting money, bread-cake, b.u.t.ter, cheese, eggs, etc., etc., for the feast, repeating verses in honour of the solemnity, demanding preparations for the festival, in the name of St. Columb Kill, desiring them to lay aside the fatted calf, and to bring forth the black sheep.
The good women are employed in making the griddle cake and candles; these last are sent from house to house in the vicinity, and are lighted up on the (Saman) next day, before which they pray, or are supposed to pray, for the departed souls of the donor. Every house abounds in the best viands they can afford: apples and nuts are devoured in abundance: the nut-sh.e.l.ls are burnt, and from the ashes many strange things are foretold: cabbages are torn up by the root: hemp seed is sown by the maidens, and they believe, that if they look back, they will see the apparition of the man intended for their future spouse: they hang a smock before the fire, on the close of the feast, and sit up all night, concealed in a corner of the room, convinced that his apparition will come down the chimney and turn the smock: they throw a ball of yarn out of the window, and wind it on the reel within, convinced, that if they repeat the _Pater Noster_ backwards, and look at the ball of yarn without, they will then also see his _sith_ or apparition: they dip for apples in a tub of water, and endeavour to bring one up in the mouth: they suspend a cord with a cross-stick, with apples at one point, and candles lighted at the other, and endeavour to catch the apple, while it is in a circular motion, in the mouth. These, and many other superst.i.tious ceremonies, the remains of Druidism, are observed on this holiday, which will never be eradicated, while the name of _Saman_ is permitted to remain."[620]
[Divination at Hallow-e"en in Queen"s County; divination at Hallow-e"en in County Leitrim; divination at Hallowe"en in County Roscommon.]
In Queen"s County, Ireland, down to the latter part of the nineteenth century children practised various of these rites of divination on Hallowe"en. Girls went out into the garden blindfold and pulled up cabbages: if the cabbage was well grown, the girl would have a handsome husband, but if it had a crooked stalk, the future spouse would be a stingy old man. Nuts, again, were placed in pairs on the bar of the fire, and from their behaviour omens were drawn of the fate in love and marriage of the couple whom they represented. Lead, also, was melted and allowed to drop into a tub of cold water, and from the shapes which it a.s.sumed in the water predictions were made to the children of their future destiny. Again, apples were bobbed for in a tub of water and brought up with the teeth; or a stick was hung from a hook with an apple at one end and a candle at the other, and the stick being made to revolve you made a bite at the apple and sometimes got a mouthful of candle instead.[621] In County Leitrim, also, down to near the end of the nineteenth century various forms of divination were practised at Hallowe"en. Girls ascertained the character of their future husbands by the help of cabbages just as in Queen"s County. Again, if a girl found a branch of a briar-thorn which had bent over and grown into the ground so as to form a loop, she would creep through the loop thrice late in the evening in the devil"s name, then cut the briar and put it under her pillow, all without speaking a word. Then she would lay her head on the pillow and dream of the man she was to marry. Boys, also, would dream in like manner of love and marriage at Hallowe"en, if only they would gather ten leaves of ivy without speaking, throw away one, and put the other nine under their pillow. Again, divination was practised by means of a cake called _barm-breac_, in which a nut and a ring were baked.
Whoever got the ring would be married first; whoever got the nut would marry a widow or a widower; but if the nut were an empty sh.e.l.l, he or she would remain unwed. Again, a girl would take a clue of worsted, go to a lime kiln in the gloaming, and throw the clew into the kiln in the devil"s name, while she held fast the other end of the thread. Then she would rewind the thread and ask, "Who holds my clue?" and the name of her future husband would come up from the depth of the kiln. Another way was to take a rake, go to a rick and walk round it nine times, saying, "I rake this rick in the devil"s name." At the ninth time the wraith of your destined partner for life would come and take the rake out of your hand. Once more, before the company separated for the night, they would rake the ashes smooth on the hearth, and search them next morning for tracks, from which they judged whether anybody should come to the house, or leave it, or die in it before another year was out.[622] In County Roscommon, which borders on County Leitrim, a cake is made in nearly every house on Hallowe"en, and a ring, a coin, a sloe, and a chip of wood are put into it. Whoever gets the coin will be rich; whoever gets the ring will be married first; whoever gets the chip of wood, which stands for a coffin, will die first; and whoever gets the sloe will live longest, because the fairies blight the sloes in the hedges on Hallowe"en, so that the sloe in the cake will be the last of the year.
Again, on the same mystic evening girls take nine grains of oats in their mouths, and going out without speaking walk about till they hear a man"s name p.r.o.nounced; it will be the name of their future husband. In County Roscommon, too, on Hallowe"en there is the usual dipping in water for apples or sixpences, and the usual bites at a revolving apple and tallow candle.[623]
[Hallowe"en fires in the Isle of Man; divination at Hallowe"en in the Isle of Man.]
In the Isle of Man also, another Celtic country, Hallow-e"en was celebrated down to modern times by the kindling of fires, accompanied with all the usual ceremonies designed to prevent the baneful influence of fairies and witches. Bands of young men perambulated the island by night, and at the door of every dwelling-house they struck up a Manx rhyme, beginning
"_Noght oie howney hop-dy-naw_,"
that is to say, "This is Hollantide Eve." For Hollantide is the Manx way of expressing the old English _All hallowen tide_, that is, All Saints"
Day, the first of November. But as the people reckon this festival according to the Old Style, Hollantide in the Isle of Man is our twelfth of November. The native Manx name for the day is _Sauin_ or _Laa Houney_. Potatoes, parsnips and fish, pounded up together and mixed with b.u.t.ter, formed the proper evening meal (_mrastyr_) on Hallowe"en in the Isle of Man.[624] Here, too, as in Scotland forms of divination are practised by some people on this important evening. For example, the housewife fills a thimble full of salt for each member of the family and each guest; the contents of the thimblefuls are emptied out in as many neat little piles on a plate, and left there over night. Next morning the piles are examined, and if any of them has fallen down, he or she whom it represents will die within the year. Again, the women carefully sweep out the ashes from under the fireplace and flatten them down neatly on the open hearth. If they find next morning a footprint turned towards the door, it signifies a death in the family within the year; but if the footprint is turned in the opposite direction, it bodes a marriage. Again, divination by eavesdropping is practised in the Isle of Man in much the same way as in Scotland. You go out with your mouth full of water and your hands full of salt and listen at a neighbour"s door, and the first name you hear will be the name of your husband. Again, Manx maids bandage their eyes and grope about the room till they dip their hands in vessels full of clean or dirty water, and so on; and from the thing they touch they draw corresponding omens. But some people in the Isle of Man observe these auguries, not on Hallowe"en or Hollantide Eve, as they call it, which was the old Manx New Year"s Eve, but on the modern New Year"s Eve, that is, on the thirty-first of December. The change no doubt marks a transition from the ancient to the modern mode of dating the beginning of the year.[625]
[Hallowe"en fires and divination in Lancashire; candles lighted to keep off the witches; divination at Hallowe"en in Northumberland; Hallowe"en fires in France.]
In Lancashire, also, some traces of the old Celtic celebration of Hallowe"en have been reported in modern times. It is said that "fires are still lighted in Lancashire, on Hallowe"en, under the name of Beltains or Teanlas; and even such cakes as the Jews are said to have made in honour of the Queen of Heaven, are yet to be found at this season amongst the inhabitants of the banks of the Ribble.... Both the fires and the cakes, however, are now connected with superst.i.tious notions respecting Purgatory, etc."[626] On Hallowe"en, too, the Lancashire maiden "strews the ashes which are to take the form of one or more letters of her lover"s name; she throws hemp-seed over her shoulder and timidly glances to see who follows her."[627] Again, witches in Lancashire used to gather on Hallowe"en at the Malkin Tower, a ruined and desolate farm-house in the forest of Pendle. They a.s.sembled for no good purpose; but you could keep the infernal rout at bay by carrying a lighted candle about the fells from eleven to twelve o"clock at night.
The witches tried to blow out the candle, and if they succeeded, so much the worse for you; but if the flame burned steadily till the clocks had struck midnight, you were safe. Some people performed the ceremony by deputy; and parties went about from house to house in the evening collecting candles, one for each inmate, and offering their services to _late_ or _leet_ the witches, as the phrase ran. This custom was practised at Longridge Fell in the early part of the nineteenth century.[628] In Northumberland on Hallowe"en omens of marriage were drawn from nuts thrown into the fire; and the sports of ducking for apples and biting at a revolving apple and lighted candle were also practised on that evening.[629] The equivalent of the Hallowe"en bonfires is reported also from France. We are told that in the department of Deux-Sevres, which forms part of the old province of Poitou, young people used to a.s.semble in the fields on All Saints" Day (the first of November) and kindle great fires of ferns, thorns, leaves, and stubble, at which they roasted chestnuts. They also danced round the fires and indulged in noisy pastimes.[630]
-- 7. _The Midwinter Fires_
[A Midwinter festival of fire; Christmas the continuation of an old heathen festival of the sun.]
If the heathen of ancient Europe celebrated, as we have good reason to believe, the season of Midsummer with a great festival of fire, of which the traces have survived in many places down to our own time, it is natural to suppose that they should have observed with similar rites the corresponding season of Midwinter; for Midsummer and Midwinter, or, in more technical language, the summer solstice and the winter solstice, are the two great turning-points in the sun"s apparent course through the sky, and from the standpoint of primitive man nothing might seem more appropriate than to kindle fires on earth at the two moments when the fire and heat of the great luminary in heaven begin to wane or to wax. In this way the savage philosopher, to whose meditations on the nature of things we owe many ancient customs and ceremonies, might easily imagine that he helped the labouring sun to relight his dying lamp, or at all events to blow up the flame into a brighter blaze.
Certain it is that the winter solstice, which the ancients erroneously a.s.signed to the twenty-fifth of December, was celebrated in antiquity as the Birthday of the Sun, and that festal lights or fires were kindled on this joyful occasion. Our Christmas festival is nothing but a continuation under a Christian name of this old solar festivity; for the ecclesiastical authorities saw fit, about the end of the third or the beginning of the fourth century, arbitrarily to transfer the nativity of Christ from the sixth of January to the twenty-fifth of December, for the purpose of diverting to their Lord the worship which the heathen had hitherto paid on that day to the sun.[631]
[The Yule log is the Midwinter counterpart of the Midsummer bonfire.]
In modern Christendom the ancient fire-festival of the winter solstice appears to survive, or to have survived down to recent years, in the old custom of the Yule log, clog, or block, as it was variously called in England.[632] The custom was widespread in Europe, but seems to have flourished especially in England, France, and among the South Slavs; at least the fullest accounts of the custom come from these quarters. That the Yule log was only the winter counterpart of the Midsummer bonfire, kindled within doors instead of in the open air on account of the cold and inclement weather of the season, was pointed out long ago by our English antiquary John Brand;[633] and the view is supported by the many quaint superst.i.tions attaching to the Yule log, superst.i.tions which have no apparent connexion with Christianity but carry their heathen origin plainly stamped upon them. But while the two solst.i.tial celebrations were both festivals of fire, the necessity or desirability of holding the winter celebration within doors lent it the character of a private or domestic festivity, which contrasts strongly with the publicity of the summer celebration, at which the people gathered on some open s.p.a.ce or conspicuous height, kindled a huge bonfire in common, and danced and made merry round it together.
[The Yule log in Germany; the Yule log in Switzerland.]
Among the Germans the custom of the Yule log is known to have been observed in the eleventh century; for in the year 1184 the parish priest of Ahlen, in Munsterland, spoke of "bringing a tree to kindle the festal fire at the Lord"s Nativity."[634] Down to about the middle of the nineteenth century the old rite was kept up in some parts of central Germany, as we learn from an account of it given by a contemporary writer. After mentioning the custom of feeding the cattle and shaking the fruit-trees on Christmas night, to make them bear fruit, he goes on as follows: "Other customs pointing back to the far-off times of heathendom may still be met with among the old-fashioned peasants of the mountain regions. Such is in the valleys of the Sieg and Lahn the practice of laying a new log as a foundation of the hearth. A heavy block of oak-wood, generally a stump grubbed up from the ground, is fitted either into the floor of the hearth, or into a niche made for the purpose in the wall under the hook on which the kettle hangs. When the fire on the hearth glows, this block of wood glows too, but it is so placed that it is hardly reduced to ashes within a year. When the new foundation is laid, the remains of the old block are carefully taken out, ground to powder, and strewed over the fields during the Twelve Nights. This, so people fancied, promotes the fruitfulness of the year"s crops."[635] In some parts of the Eifel Mountains, to the west of Coblentz, a log of wood called the _Christbrand_ used to be placed on the hearth on Christmas Eve; and the charred remains of it on Twelfth Night were put in the corn-bin to keep the mice from devouring the corn.[636] At Weidenhausen and Girkshausen, in Westphalia, the practice was to withdraw the Yule log (_Christbrand_) from the fire so soon as it was slightly charred; it was then kept carefully to be replaced on the fire whenever a thunder-storm broke, because the people believed that lightning would not strike a house in which the Yule log was smouldering.[637] In some villages near Berleburg in Westphalia the old custom was to tie up the Yule log in the last sheaf cut at harvest.[638]
On Christmas Eve the peasantry of the Oberland, in Meiningen, a province of Central Germany, used to put a great block of wood called the _Christklots_ on the fire before they went to bed; it should burn all night, and the charred remains were believed to guard the house for the whole year against the risk of fire, burglary, and other misfortunes.[639] The Yule log seems to be known only in the French-speaking parts of Switzerland, where it goes by the usual French name of _Buche de Noel_. In the Jura mountains of the canton of Bern, while the log is burning on the hearth the people sing a blessing over it as follows:--
"_May the log burn!
May all good come in!
May the women have children And the sheep lambs!
White bread for every one And the vat full of wine_!"
The embers of the Yule log were kept carefully, for they were believed to be a protection against lightning.[640]
[The Yule log in Belgium.]
"The Christmas fires, which were formerly lit everywhere in the Low Countries, have fallen into disuse. But in Flanders a great log of wood, called the _kersavondblok_ and usually cut from the roots of a fir or a beech, is still put on the fire; all the lights in the house are extinguished, and the whole family gathers round the log to spend part of the night in singing, in telling stories, especially about ghosts, were-wolves, and so on, and also in drinking gin. At Grammont and in the neighbourhood of that town, where the Yule log is called _Kersmismot_, it is customary to set fire to the remainder of the gin at the moment when the log is reduced to ashes. Elsewhere a piece of the log is kept and put under the bed to protect the house against thunder and lightning. The charcoal of the log which burned during Christmas Night, if pounded up and mixed with water, is a cure for consumption. In the country of Limburg the log burns several nights, and the pounded charcoal is kept as a preventive (so they say), of toothache."[641]
[The Yule log in France.]
In several provinces of France, and particularly in Provence, the custom of the Yule log or _trefoir_, as it was called in many places, was long observed. A French writer of the seventeenth century tells us that on Christmas Eve the log was prepared, and when the whole family had a.s.sembled in the kitchen or parlour of the house, they went and brought it in, walking in procession and singing Provencal verses to the following effect:--
"_Let the log rejoice, To-morrow is the day of bread; Let all good enter here; Let the women bear children; Let the she-goats bring forth kids; Let the ewes drop lambs; Let there be much wheat and flour, And the vat full of wine_."
Then the log was blessed by the smallest and youngest child of the house, who poured a gla.s.s of wine over it saying, _In nomine patris_, etc.; after which the log was set on the fire. The charcoal of the burnt wood was kept the whole year, and used as an ingredient in several remedies.[642]
[French superst.i.tions as to the Yule log.]
Amongst the superst.i.tions denounced by the same writer is "the belief that a log called the _trefoir_ or Christmas brand, which you put on the fire for the first time on Christmas Eve and continue to put on the fire for a little while every day till Twelfth Night, can, if kept under the bed, protect the house for a whole year from fire and thunder; that it can prevent the inmates from having chilblains on their heels in winter; that it can cure the cattle of many maladies; that if a piece of it be steeped in the water which cows drink it helps them to calve; and lastly that if the ashes of the log be strewn on the fields it can save the wheat from mildew."[643]
[The Yule log at Ma.r.s.eilles and in Perigord; virtues ascribed to the charcoal and ashes of the burnt log; the Yule log in Berry.]
In Ma.r.s.eilles the Yule log used to be a great block of oak, which went by the name of _calendeau_ or _calignau_; it was sprinkled with wine and oil, and the head of the house kindled it himself.[644] "The Yule log plays a great part at the festival of the winter solstice in Perigord.
The countryman thinks that it is best made of plum-tree, cherry, or oak, and that the larger it is the better. If it burns well, it is a good omen, the blessing of heaven rests upon it. The charcoal and ashes, which are collected very carefully, are excellent for healing swollen glands; the part of the trunk which has not been burnt in the fire is used by ploughmen to make the wedge (_tecoin ou cale_) for their plough, because they allege that it causes the seeds to thrive better; and the women keep pieces of it till Twelfth Night for the sake of their chickens. Nevertheless if you sit down on the log, you become subject to boils, and to cure yourself of them you must pa.s.s nine times under a bramble branch which happens to be rooted in the ground at both ends.
The charcoal heals sheep of a disease called the _goumon_; and the ashes, carefully wrapt up in white linen, preserve the whole household from accidents. Some people think that they will have as many chickens as there are sparks that fly out of the brands of the log when they shake them; and others place the extinct brands under the bed to drive away vermin. In Vienne, on Christmas Eve, when supper is over, the master of the house has a great log--the Christmas brand--brought in, and then, surrounded by all the spectators gathered in profound silence, he sprinkles salt and water on the log. It is then put on the fire to burn during the three festivals; but they carefully preserve a piece to be kindled every time that it thunders."[645] In Berry, a district of Central France, the Yule log was called the _cosse de Nau_, the last word being an abbreviation of the usual French word for Christmas (Noel). It consisted of an enormous tree-trunk, so heavy that the united strength of several men was needed to carry it in and place it on the hearth, where it served to feed the fire during the three days of the Christmas festivity. Strictly speaking, it should be the trunk of an old oak-tree which had never been lopped and had been felled at midnight. It was placed on the hearth at the moment when the tinkle of the bell announced the elevation of the host at the midnight ma.s.s; and the head of the family, after sprinkling it with holy water, set it on fire. The remains of the log were preserved till the same day next year. They were kept under the bed of the master of the house; and whenever thunder was heard, one of the family would take a piece of the log and throw it on the fire, which was believed to guard the family against lightning. In the Middle Ages, we are told, several fiefs were granted on condition that the va.s.sal should bring in person a Yule log every year for the hearth of his liege lord.[646]
[The Yule log in Normandy and Brittany.]
Similar customs and beliefs survived till recent years in some of the remote country villages of the picturesque district known as the Bocage of Normandy. There it was the grandfather or other oldest man of the family who chose the Yule log in good time and had it ready for Christmas Eve. Then he placed it on the hearth at the moment when the church bell began to ring for the evening service. Kneeling reverently at the hearth with the members of his family in a like att.i.tude of devotion, the old man recited three _Pater Nosters_ and three _Aves_, and invoked the blessing of heaven on the log and on the cottage. Then at the sound of the bell which proclaimed the sacrament of the ma.s.s, or, if the church was too far off to allow the tinkle of the bell to be heard, at the moment when they judged that the priest was elevating the host before the high altar, the patriarch sprinkled the burning log with holy water, blessed it in the name of the Father and of the Son and of the Holy Ghost, and drew it out of the fire. The charred log was then carefully kept till the following Christmas as a precious relic which would guard the house against the levin bolt, evil spirits, sorcerers, and every misfortune that might befall in the course of the year.[647]
In the department of Orne "the Yule-log is called _trefouet_; holy water is poured on it; it should last the three days of the festival, and the remains of it are kept to be put on the fire when it thunders. This brand is a protection both against thunder and against sorcerers."[648]
In Upper Brittany, also, the Yule log is thought to be a safeguard against thunder and lightning. It is sprinkled with holy water on Christmas morning and allowed to burn till evening. If a piece of it is thrown into the well, it will ensure a supply of good water.[649]
[The Yule log in the Ardennes.]
"In almost all the families of the Ardennes," we are told, "at the present day they never fail to put the Yule log on the fireplace, but formerly it was the object of a superst.i.tious worship which is now obsolete. The charred remains of it, placed under the pillow or under the house, preserved the house from storms, and before it was burned the Virgin used to come and sit on it, invisible, swaddling the infant Jesus. At Nouzon, twenty years ago, the traditional log was brought into the kitchen on Christmas Eve, and the grandmother, with a sprig of box in her hand, sprinkled the log with holy water as soon as the clock struck the first stroke of midnight. As she did so she chanted,