|Tree-spirit or vegetation-spirit represented by a person alone.| Thus far we have seen that the tree-spirit or the spirit of vegetation in general is represented either in vegetable form alone, as by a tree, bough, or flower; or in vegetable and human form simultaneously, as by a tree, bough, or flower in combination with a puppet or a living person. It remains to shew that the representation of him by a tree, bough, or flower is sometimes entirely dropped, while the representation of him by a living person remains. In this case the representative character of the person is generally marked by dressing him or her in leaves or flowers; sometimes too it is indicated by the name he or she bears.
|Green George in Russia.| Thus in some parts of Russia on St. George’s Day (the twenty-third of April) a youth is dressed out, like our Jack-in-the-Green, with leaves and flowers. The Slovenes call him the Green George. Holding a lighted torch in one hand and a pie in the other, he goes out to the corn-fields, followed by girls singing appropriate songs. A circle of brushwood is then lighted, in the middle of which is set the pie. All who take part in the ceremony then sit down around the fire and divide the pie among them.[[295]] In this custom the Green George dressed in leaves and flowers is plainly identical with the similarly disguised Green George who is associated with a tree in the Carinthian, Transylvanian, and Roumanian customs observed on the same day. Again, |Whitsuntide customs in Russia.| we saw that in Russia at Whitsuntide a birch-tree is dressed in woman’s clothes and set up in the house. Clearly equivalent to this is the custom observed on Whit-Monday by Russian girls in the district of Pinsk. They choose the prettiest of their number, envelop her in a mass of foliage taken from the birch-trees and maples, and carry her about through the village. In a district of Little Russia they take round a “poplar,” represented by a girl wearing bright flowers in her hair.[[296]] At Whitsuntide in Holland poor women used to go about begging with a little girl called Whitsuntide Flower (Pinxterbloem, perhaps a kind of iris); she was decked with flowers and sat in a waggon. In North Brabant she wears the flowers from which she takes her name and a song is sung:—
“Whitsuntide Flower,
Turn yourself once round.”[[297]]
|May customs in France.| All over Provence on the first of May pretty little girls are dressed in white, decked with crowns and wreaths of roses, and set on seats or platforms strewn with flowers in the streets, while their companions go about begging coppers for the Mayos or Mayes, as they are called, from the passers-by.[[298]] In some parts of the Ardennes on May Day a small girl, clad in white and wearing a chaplet of flowers on her head, used to go from house to house with her play-mates, collecting contributions and singing that it was May, the month of May, the pretty month of May, that the wheat was tall, the hawthorn in bloom, and the lark carolling in the sky.[[299]]
|The Little Leaf Man.| In Ruhla (Thüringen) as soon as the trees begin to grow green in spring, the children assemble on a Sunday and go out into the woods, where they choose one of their play-mates to be the Little Leaf Man. They break branches from the trees and twine them about the child till only his shoes peep out from the leafy mantle. Holes are made in it for him to see through, and two of the children lead the Little Leaf Man that he may not stumble or fall. Singing and dancing they take him from house to house, asking for gifts of food such as eggs, cream, sausages, and cakes. Lastly, they sprinkle the Leaf Man with water and feast on the food they have collected.[[300]] At Röllshausen on the |Leaf-clad mummers at Whitsuntide.| Schwalm, in Hesse, when afternoon service is over on Whitsunday, the schoolboys and schoolgirls go out into the wood and there clothe a boy from head to foot in leaves so that nobody would know him. He is called the Little Whitsuntide Man. A procession is then formed. Two boys lead their leaf-clad playfellow; two others precede him with a basket; and two girls with another basket bring up the rear. Thus they go from house to house singing hymns or popular songs and collecting eggs and cakes in the baskets. When they have feasted on these, they strip their comrade of his verdant envelope on an open place in front of the village.[[301]] In some parts of Rhenish Bavaria at Whitsuntide a boy or lad is swathed in the yellow blossom of the broom, the dark green twigs of the firs, and other foliage. Thus attired he is known as the Quack and goes from door to door, whirling about in the dance, while an appropriate song is chanted and his companions levy contributions.[[302]] In the Fricktal, Switzerland, at Whitsuntide boys go out into a wood and swathe one of their number in leafy boughs. He is called the Whitsuntide-lout (Pfingstlümmel), and being mounted on horseback with a green branch in his hand he is led back into the village. At the village-well a halt is called and the leaf-clad lout is dismounted and ducked in the trough. Thereby he acquires the right of sprinkling water on everybody, and he exercises the right specially on girls and street urchins. The urchins march before him in bands begging him to give them a Whitsuntide wetting.[[303]]
|Jack-in-the-Green in England.| In England the best-known example of these leaf-clad mummers is the Jack-in-the-Green, a chimney-sweeper who walks encased in a pyramidal framework of wickerwork, which is covered with holly and ivy, and surmounted by a crown of flowers and ribbons. Thus arrayed he dances on May Day at the head of a troop of chimney-sweeps, who collect pence.[[304]] The ceremony was witnessed at Cheltenham on the second of May 1892, by Dr. W. H. D. Rouse, who has described in detail the costume of the performers. They were all chimney-sweeps of the town. Jack-in-the-Green or the Bush-carrier was enclosed in a wooden framework on which leaves were fastened so as to make a thick cone about six feet high, topped with a crown, which consisted of two wooden hoops placed crosswise and covered with flowers. The leafy envelope was unbroken except for a single opening through which peered the face of the mummer. From time to time in their progress through the streets the performers halted, and three of them, dressed in red, blue, and yellow respectively, tripped lightly round the leaf-covered man to the inspiring strains of a fiddle and a tin whistle on which two of their comrades with blackened faces discoursed sweet music. The leader of the procession was a clown fantastically clad in a long white pinafore or blouse with coloured fringes and frills, and wearing on his head a beaver hat of the familiar pattern, the crown of which hung loose and was adorned with ribbons and a bird or a bundle of feathers. Large black rings surrounded his eyes, and a red dab over mouth and chin lent a pleasing variety to his countenance. He contributed to the public hilarity by flapping the yellow fringe of his blouse with quaint gestures and occasionally fanning himself languidly. His efforts were seconded by another performer, who wore a red fool’s cap, all stuck with flowers, and a white pinafore enriched with black human figures in front and a black gridiron-like pattern, crossed diagonally by a red bar, at the back. Two boys in white pinafores, with similar figures, or stars, on the breast, and a fish on the back, completed the company. Formerly there used to be a man in woman’s clothes, who personated the clown’s wife.[[305]] In some parts also of France a young fellow is encased in a wicker framework covered with leaves and is led about.[[306]] In Frickthal, in the Swiss |The Whitsuntide Basket in Switzerland.| canton of Aargau, a similar frame of basketwork is called the Whitsuntide Basket. As soon as the trees begin to bud, a spot is chosen in the wood, and here the village lads make the frame with all secrecy, lest others should forestall them. Leafy branches are twined round two hoops, one of which rests on the shoulders of the wearer, the other encircles his calves; holes are made for his eyes and mouth; and a large nosegay crowns the whole. In this guise he appears suddenly in the village at the hour of vespers, preceded by three boys blowing on horns made of willow bark. The great object of his supporters is to set up the Whitsuntide Basket on the village well, and to keep it and him there, despite the efforts of the lads from neighbouring villages, who seek to carry off the Whitsuntide Basket and set it up on their own well.[[307]] In the neighbourhood of Ertingen (Würtemberg) a |The Lazy Man in Würtemberg.| masker of the same sort, known as the Lazy Man (Latzmann), goes about the village on Midsummer Day; he is hidden under a great pyramidal or conical frame of wickerwork, ten or twelve feet high, which is completely covered with sprigs of fir. He has a bell which he rings as he goes, and he is attended by a suite of persons dressed up in character—a footman, a colonel, a butcher, an angel, the devil, the doctor, and so on. They march in Indian file and halt before every house, where each of them speaks in character, except the Lazy Man, who says nothing. With what they get by begging from door to door they hold a feast.[[308]]
In the class of cases of which the foregoing are specimens it is obvious that the leaf-clad person who is led about is equivalent to the May-tree, May-bough, or May-doll, which is carried from house to house by children begging. Both are representatives of the beneficent spirit of vegetation, whose visit to the house is recompensed by a present of money or food.
|Leaf-clad representative of vegetation sometimes called a King or Queen.| Often the leaf-clad person who represents the spirit of vegetation is known as the king or the queen; thus, for example, he or she is called the May King, Whitsuntide King, Queen of May, and so on. These titles, as Mannhardt observes, imply that the spirit incorporate in vegetation is a ruler, whose creative power extends far and wide.[[309]]
|May-Kings at Whitsuntide in Germany and Bohemia.| In a village near Salzwedel a May-tree is set up at Whitsuntide and the boys race to it; he who reaches it first is king; a garland of flowers is put round his neck and in his hand he carries a May-bush, with which, as the procession moves along, he sweeps away the dew. At each house they sing a song, wishing the inmates good luck, referring to the “black cow in the stall milking white milk, black hen on the nest laying white eggs,” and begging a gift of eggs, bacon, and so on.[[310]] At the village of Ellgoth in Silesia a ceremony called the King’s Race is observed at Whitsuntide. A pole with a cloth tied to it is set up in a meadow, and the young men ride past it on horseback, each trying to snatch away the cloth as he gallops by. The one who succeeds in carrying it off and dipping it in the neighbouring Oder is proclaimed King.[[311]] Here the pole is clearly a substitute for a May-tree. In some villages of Brunswick at Whitsuntide a May King is completely enveloped in a May-bush. In some parts of Thüringen also they have a May King at Whitsuntide, but he is dressed up rather differently. A frame of wood is made in which a man can stand; it is completely covered with birch boughs and is surmounted by a crown of birch and flowers, in which a bell is fastened. This frame is placed in the wood and the May King gets into it. The rest go out and look for him, and when they have found him they lead him back into the village to the magistrate, the clergyman, and others, who have to guess who is in the verdurous frame. If they guess wrong, the May King rings his bell by shaking his head, and a forfeit of beer or the like must be paid by the unsuccessful guesser.[[312]] At Wahrstedt in Brunswick the boys at Whitsuntide choose by lot a king and a high-steward (füstje-meier). The latter is completely concealed in a May-bush, wears a wooden crown wreathed with flowers, and carries a wooden sword. The king, on the other hand, is only distinguished by a nosegay in his cap, and a reed, with a red ribbon tied to it, in his hand. They beg for eggs from house to house, threatening that, where none are given, none will be laid by the hens throughout the year. In this custom the high-steward appears, for some reason, to have usurped the insignia of the king.[[313]] At Hildesheim, in Hanover, five or six young fellows go about on the afternoon of Whit-Monday cracking long whips in measured time and collecting eggs from the houses. The chief person of the band is the |The Leaf King.| Leaf King, a lad swathed so completely in birchen twigs that nothing of him can be seen but his feet. A huge head-dress of birchen twigs adds to his apparent stature. In his hand he carries a long crook, with which he tries to catch stray dogs and children.[[314]] In some parts of Bohemia on Whit-Monday the young fellows disguise themselves in tall caps of birch bark adorned with flowers. One of them is dressed as a king and dragged on a sledge to the village green, and if on the way they pass a pool the sledge is always overturned into it. Arrived at the green they gather round the king; the crier jumps on a stone or climbs up a tree and recites lampoons about each house and its inmates. Afterwards the disguises of bark are stripped off and they go about the village in holiday attire, carrying a May-tree and begging. Cakes, eggs, and corn are sometimes given them.[[315]] At Grossvargula, near Langensalza, in |The Grass King.| the eighteenth century a Grass King used to be led about in procession at Whitsuntide. He was encased in a pyramid of poplar branches, the top of which was adorned with a royal crown of branches and flowers. He rode on horseback with the leafy pyramid over him, so that its lower end touched the ground, and an opening was left in it only for his face. Surrounded by a cavalcade of young fellows, he rode in procession to the town hall, the parsonage, and so on, where they all got a drink of beer. Then under the seven lindens of the neighbouring Sommerberg, the Grass King was stripped of his green casing; the crown was handed to the Mayor, and the branches were stuck in the flax fields in order to make the flax grow tall.[[316]] In this last trait the fertilising influence ascribed to the representative of the tree-spirit comes out clearly. In the neighbourhood of Pilsen (Bohemia) a conical hut of green branches, without any door, is erected at Whitsuntide in the midst of the village. To this hut rides a troop of village lads with a king at their head. He wears a sword at his side and a sugar-loaf hat of rushes on his head. In his train are a judge, a crier, and a personage called the Frog-flayer or Hangman. This last is a sort of ragged merryandrew, wearing a rusty old sword and bestriding a sorry hack. On reaching the hut the crier dismounts and goes round it looking for a door. Finding none, he says, “Ah, this is perhaps an enchanted castle; the witches creep through the leaves and need no door.” At last he draws his sword and hews his way into the hut, where there is a chair, on which he seats himself and proceeds to criticise in rhyme the girls, farmers, and farm-servants of the neighbourhood. When this is over, the Frog-flayer steps forward and, after exhibiting a cage with frogs in it, sets up a gallows on which he hangs the frogs in a row.[[317]] In the neighbourhood of Plas the ceremony differs in some points. The king and his soldiers are completely clad in bark, adorned with flowers and ribbons; they all carry swords and ride horses, which are gay with green branches and flowers. While the village dames and girls are being criticised at the arbour, a frog is secretly pinched and poked by the crier till it quacks. Sentence of death is passed on the frog by the king; the hangman beheads it and flings the bleeding body among the spectators. Lastly, the king is driven from the hut and pursued by the soldiers.[[318]] The pinching and beheading of the frog are doubtless, as Mannhardt observes,[[319]] a rain-charm. We have seen that some Indians of the Orinoco beat frogs for the express purpose of producing rain, and that killing a frog is a European rain-charm.[[320]]