It is with extreme reluctance that I would dissent from a writer who has contributed so largely as the gentleman before us towards the restoration of literature; but since we agree as to the era of the origin of the festival, and substantially as to its design, I have the less hesitation in recording my belief that it was not the creation of the earth or of man that was intended to be commemorated, but the commencement of a new dispensation, consequent upon man’s defection.[253]
Lord, from the Shaster, quotes the following abstract, marking the opinion of the Easterns themselves, as to Adam and Eve having had many contemporaries. This relates an interview between a different couple. “Being both persuaded that God had a hand in this their meeting, they took council from this book, to bind themselves in the inviolable bond of marriage, and with the courtesies interceding between man and wife, were lodged in one another’s bosoms: for joy whereof the sun put on his nuptial lustre, and looked brighter than ordinary, causing the season to shine upon them with golden joy; and the silver moon welcomed the evening of their repose, whilst music from heaven, as if God’s purpose in them had been determinate, sent forth a pleasing sound, such as useth to fleet from the loud trumpet, together with the noise of the triumphant drum. Thus proving the effects of generation together, they had fruitful issue, and so peopled the East, and the woman’s name was Sanatree.”
This Maypole ceremony, under the name of Phallica, Dionysia, or Orgia, which last word, though sometimes applied to the mysteries of other deities, belongs more particularly to those of Bacchus,[254] was celebrated, at one time, throughout Attica with all the extravagance of religio-lascivious pomp. Archer, in his Travels in Upper India, arrived at a village just a few hours only after the May gaieties were over, and found the pole still standing. “The occasion,” says he, “was one of festivity, for all had strings of flowers about their heads, and they spoke of the matter as one of great pleasure and amusement.” As, however, he did not come in for the actual observances, I shall supply the omission by detailing the form of its celebration in our own country.
“Anciently,” says M‘Skimin, in his History of Carrickfergus, “a large company of young men assembled each May-day, who were called May-boys. They wore above their other dress white linen shirts, which were covered with a profusion of various coloured ribbons, formed into large and fantastic knots. One of the party was called King, and the other Queen, each of whom wore a crown, composed of the most beautiful flowers of the season, and was attended by pages who held up the train. When met, their first act was dancing to music round the pole, planted the preceding evening; after which they went to the houses of the most respectable inhabitants round about, and having taken a short jig in front of each house, received a voluntary offering from those within. The sum given was rarely less than five shillings. In the course of this ramble the King always presented a rich garland of flowers to some handsome young woman, who was hence called ‘the Queen of May’ till the following year.”
With this compare the description given by the author of the Rites and Ceremonies of all Nations, of a similar worship as celebrated amongst the Banians. “Another god,” says he, “much esteemed and worshipped by these people, is called Perimal, and his image is that of a pole, or the large mast of a ship. The Indians relate the following legend concerning this idol. At Cydambaran, a city in Golcondo, a penitent having accidentally pricked his foot with an awl, let it continue in the wound for several years together; and although this extravagant method of putting himself to excessive torture was displeasing to the god Perimal, yet the zealot swore he would not have it pulled out till he saw the god dance. At last, the indulgent god had compassion on him, and danced, and the sun, moon, and stars danced along with him. During this celestial movement, a chain of gold dropped from either the sun or the god, and the place has been ever since called Cydambaran. It was also in memory of this remarkable transaction that the image of the god was changed from that of an ape to a pole, thereby intimating (adds the good-natured expositor of himself) that all religious worship should reach up towards heaven, that human affections should be placed on things above.”
Now, this mysterious Peri-Mal is but a euphony for Peri-Bal, that is, the Baal-Peor before explained: and when you remember the destination which I have there assigned him, you will perceive the propriety of his having been represented by a mast or May-pole. As to the Indian legend, it only shows the antiquity of the rite, superadded to that religious investment which was meant as a shield against profanation.
Vallancey also mentions the following additional custom, which he himself witnessed in the county of Waterford:—“On the first day of May, annually, a number of youths, of both sexes, go round the parish to every couple married within the year, and oblige them to give a ball. This is ornamented with gold or silver coin. I have been assured, they sometimes expended three guineas on this ornament. The balls are suspended by a thread, in two hoops placed at right angles, decorated with festoons of flowers. The hoops are fastened to the end of a long pole, and carried about in great solemnity, attended with singing, music, and dancing.”
The mummers, in like manner, who went about upon this day, demanding money, and with similar solemnities, as if for the moon in labour, were derived from the same origin. In Ceylon this practice is confined to “women alone,”[255] who, as the editor of the Rites and Ceremonies, etc., informs us, “go from door to door with the image of Buddu in their hands, calling out as they pass, ‘Pray, remember Buddu.’[256] The meaning is, that will enable them to sacrifice to the god. Some of the people give them money, others cotton thread, some rice, and others oil for the lamps. Part of these gifts they carry to the priests of Buddu, and the remainder they carry home for their own use.”
The money collected in Ireland, on the same occasion, would appear to have been somewhat similarly expended, having been “mostly sacrificed to the jolly god; the remainder given to the poor in the neighbourhood.”
“Here, for a while, my proper cares resigned,
Here let me sit in sorrow for mankind;
Like yon neglected shrub, at random cast,
That shades the steep, and sighs at every blast.”[257]