Rose of the May, come to the greenwood away,
We will be merry all.
So we go from the May to the roses.”
In the course of the song a wish is expressed that those who give nothing may lose their fowls by the marten, that their vine may bear no clusters, their tree no nuts, their field no corn; the produce of the year is supposed to depend on the gifts offered to these May singers.[299] Here and in the cases mentioned above, where children go about with green boughs on May Day singing and collecting money, the meaning is that with the spirit of vegetation they bring plenty and good luck to the house, and they expect to be paid for the service. In Russian Lithuania, on the 1st of May, they used to set up a green tree before the village. Then the rustic swains chose the prettiest girl, crowned her, swathed her in birch branches and set her beside the May-tree, where they danced, sang, and shouted [pg 084] “O May! O May!”[300] In Brie (Isle de France) a May-tree is set up in the midst of the village; its top is crowned with flowers; lower down it is twined with leaves and twigs, still lower with huge green branches. The girls dance round it, and at the same time a lad wrapt in leaves and called Father May is led about.[301] In Bavaria, on the 2d of May, a Walber (?) tree is erected before a tavern, and a man dances round it, enveloped in straw from head to foot in such a way that the ears of corn unite above his head to form a crown. He is called the Walber, and used to be led in solemn procession through the streets, which were adorned with sprigs of birch.[302] In Carinthia, on St. George's Day (24th April), the young people deck with flowers and garlands a tree which has been felled on the eve of the festival. The tree is then carried in procession, accompanied with music and joyful acclamations, the chief figure in the procession being the Green George, a young fellow clad from head to foot in green birch branches. At the close of the ceremonies the Green George, that is an effigy of him, is thrown into the water. It is the aim of the lad who acts Green George to step out of his leafy envelope and substitute the effigy so adroitly that no one shall perceive the change. In many places, however, the lad himself who plays the part of Green George is ducked in a river or pond, with the express intention of thus ensuring rain to make the fields and meadows green in summer. In some places the cattle are crowned and driven from their stalls to the accompaniment of a song—
“Green George we bring,
Green George we accompany,
May he feed our herds well,
If not, to the water with him.”[303]
Here we see that the same powers of making rain and fostering the cattle, which are ascribed to the tree-spirit regarded as incorporate in the tree, are also attributed to the tree-spirit represented by a living man.
An example of the double representation of the spirit of vegetation by a tree and a living man is reported from Bengal. The Oraons have a festival in spring while the sál trees are in blossom, because they think that at this time the marriage of earth is celebrated and the sál flowers are necessary for the ceremony. On an appointed day the villagers go with their priest to the Sarna, the sacred grove, a remnant of the old sál forest in which a goddess Sarna Burhi, or woman of the grove, is supposed to dwell. She is thought to have great influence on the rain; and the priest arriving with his party at the grove sacrifices to her five fowls, of which a morsel is given to each person present. Then they gather the sál flowers and return laden with them to the village. Next day the priest visits every house, carrying the flowers in a wide open basket. The women of each house bring out water to wash his feet as he approaches, and kneeling make him an obeisance. Then he dances with them and places some of the sál flowers over the door of the house and in the women's hair. No sooner is this done than the women empty their water-jugs over him, drenching him to the skin. A feast follows, and the young people, with sál flowers in their hair, dance all night on the village green.[304] Here, the equivalence of the flower-bearing [pg 086] priest to the goddess of the flowering-tree comes out plainly. For she is supposed to influence the rain, and the drenching of the priest with water is, doubtless, like the ducking of the Green George in Bavaria, a rain-charm. Thus the priest, as if he were the tree goddess herself, goes from door to door dispensing rain and bestowing fruitfulness on each house, but especially on the women.