A very ancient “Homily” relates other particulars and superstitions relating to the bonfires on this day:—
“In worshyp of Saint Johan the people waked at home, and made three maner of fyres: one was clene bones, and noo woode, and that is called a bone fyre; another is clene woode, and no bones, and that is called a wood fyre, for people to sit and wake thereby; the thirde is made of wode and bones, and it is callyd Saynt Johannys fyre. The first fyre, as a great clerke, Johan Belleth, telleth, he was in a certayne countrey, so in the countrey there was so soo greate hete, the which causid that dragons to go togyther in tokenynge, that Johan dyed in brennynge love and charyte to God and man, and they that dye in charyte shall have part of all good prayers, and they that do not, shall never be saved. Then as these dragons flewe in th’ ayre they shed down to that water froth of ther kynde, and so envenymed the waters, and caused moche people for to take theyr deth thereby, and many dyverse sykenesse. Wyse clerkes knoweth well that dragons hate nothyng more than the stenche of brennynge bones, and therefore they gaderyd as many as they mighte fynde, and brent them; and so with the stenche thereof they drove away the dragons, and so they were brought out of greete dysease. The seconde fyre was made of woode, for that wyll brenne lyght, and wyll be seen farre. For it is the chefe of fyre to be seen farre, and betokennynge that Saynt Johan was a lanterne of lyght to the people. Also the people made blases of fyre for that they shulde be seene farre, and specyally in the nyght, in token of St. Johan’s having been seen from far in the spirit by Jeremiah. The third fyre of bones betokenneth Johan’s martyrdome, for hys bones were brente.”—Brand calls this “a pleasant absurdity;” the justice of the denomination can hardly be disputed.
Gebelin observes of these fires, that “they were kindled about midnight on the very moment of the summer solstice, by the greatest part as well of the ancient as of modern nations; and that this fire-lighting was a religious ceremony of the most remote antiquity, which was observed for the prosperity of states and people, and to dispel every kind of evil.” He then proceeds to remark, that “the origin of this fire, which is still retained by so many nations, though enveloped in the mist of antiquity, is very simple: it was a feu de joie, kindled the very moment the year began; for the first of all years, and the most ancient that we know of, began at this month of June. Thence the very name of this month, junior, the youngest, which is renewed; while that of the preceding one is May, major, the ancient. Thus the one was the month of young people, while the other belonged to old men. These feux de joie were accompanied at the same time with vows and sacrifices for the prosperity of the people and the fruits of the earth. They danced also round this fire; for what feast is there without a dance? and the most active leaped over it. Each on departing took away a fire-brand, great or small, and the remains were scattered to the wind, which, at the same time that it dispersed the ashes, was thought to expel every evil. When, after a long train of years, the year ceased to commence at this solstice, still the custom of making these fires at this time was continued by force of habit, and of those superstitious ideas that are annexed to it.” So far remarks Gebelin concerning the universality of the practice.
Bourne, a chronicler of old customs, says, “that men and women were accustomed to gather together in the evening by the sea side, or in some certain houses, and there adorn a girl, who was her parent’s first begotten child, after the manner of a bride. Then they feasted, and leaped after the manner of bacchanals, and danced and shouted as they were wont to do on their holidays; after this they poured into a narrow-necked vessel some of the sea water, and put also into it certain things belonging to each of them; then, as if the devil gifted the girl with the faculty of telling future things, they would inquire with a loud voice about the good or evil fortune that should attend them: upon this the girl would take out of the vessel the first thing that came to hand, and show it, and give it to the owner, who, upon receiving it, was so foolish as to imagine himself wiser as to the good or evil fortune that should attend him.” “In Cornwall, particularly,” says Borlase, “the people went with lighted torches, tarred and pitched at the end, and made their perambulations round their fires.” They went “from village to village, carrying their torches before them, and this is certainly the remains of the Druid superstition.”
And so in Ireland, according to sir Henry Piers, in Vallancey, “on the eves of St. John the baptist and St. Peter, they always have in every town a bonfire late in the evenings, and carry about bundles of reeds fast tied and fired; these being dry, will last long, and flame better than a torch, and be a pleasing divertive prospect to the distant beholder; a stranger would go near to imagine the whole country was on fire.” Brand cites further, from “The Survey of the South of Ireland,” that—“It is not strange that many Druid remains should still exist; but it is a little extraordinary that some of their customs should still be practised. They annually renew the sacrifices that used to be offered to Apollo, without knowing it. On Midsummer’s eve, every eminence, near which is a habitation, blazes with bonfires; and round these they carry numerous torches, shouting and dancing, which affords a beautiful sight. Though historians had not given us the mythology of the pagan Irish, and though they had not told us expressly that they worshipped Beal, or Bealin, and that this Beal was the sun, and their chief god, it might, nevertheless, be investigated from this custom, which the lapse of so many centuries has not been able to wear away.” Brand goes on to quote from the “Gentleman’s Magazine,” for February 1795, “The Irish have ever been worshippers of fire and of Baal, and are so to this day. This is owing to the Roman Catholics, who have artfully yielded to the superstitions of the natives, in order to gain and keep up an establishment, grafting christianity upon pagan rites. The chief festival in honour of the sun and fire is upon the 21st of June, when the sun arrives at the summer solstice, or rather begins its retrograde motion. I was so fortunate in the summer of 1782, as to have my curiosity gratified by a sight of this ceremony to a very great extent of country. At the house where I was entertained, it was told me that we should see at midnight the most singular sight in Ireland, which was the lighting of fires in honour of the sun. Accordingly, exactly at midnight, the fires began to appear: and taking the advantage of going up to the leads of the house, which had a widely extended view, I saw on a radius of thirty miles, all around, the fires burning on every eminence which the country afforded. I had a farther satisfaction in learning, from undoubted authority, that the people danced round the fires, and at the close went through these fires, and made their sons and daughters, together with their cattle, pass the fire; and the whole was conducted with religious solemnity.”
Mr. Brand notices, that Mr. Douce has a curious French print, entitled “L’este le Feu de la St. Jean;” Mariette ex. In the centre is the fire made of wood piled up very regularly, and having a tree stuck in the midst of it. Young men and women are represented dancing round it hand in hand. Herbs are stuck in their hats and caps, and garlands of the same surround their waists, or are slung across their shoulders. A boy is represented carrying a large bough of a tree. Several spectators are looking on. The following lines are at the bottom:—
“Que de Feux brulans dans les airs!
Qu’ils font une douce harmonie!
Redoublons cette mélodie
Par nos dances, par nos concerts!”
This “curious French print,” furnished the [engraving] at [page 823], or to speak more correctly, it was executed from one in the possession of the editor of the Every-Day Book.