Part 32 (1/2)

See _The Works of Robert Herrick_ (Edinburgh, 1823), vol. ii. pp. 91, 124. From these latter verses it seems that the Yule log was replaced on the fire on Candlemas (the second of February).

[659] Miss C. S. Burne and Miss G. F. Jackson, _Shrops.h.i.+re Folk-lore_ (London, 1883), p. 398 note 2. See also below, pp. 257, 258, as to the Lincolns.h.i.+re, Herefords.h.i.+re, and Welsh practice.

[660] Francis Grose, _Provincial Glossary_, Second Edition (London, 1811), pp. 141 _sq._; T.F. Thiselton Dyer, _British Popular Customs_ (London, 1876), p. 466.

[661] _County Folk-lore_, vol. iv. _Northumberland_, collected by M.C.

Balfour and edited by Northcote W. Thomas (London, 1904), p. 79.

[662] _County Folk-lore,_ vol. ii. _North Riding of Yorks.h.i.+re, York and the Ainsty,_ collected and edited by Mrs. Gutch (London, 1901), pp. 273, 274, 275 _sq_.

[663] _County Folk-lore_, vol. vi. _East Riding of Yorks.h.i.+re_, collected and edited by Mrs. Gutch (London, 1912), pp. 23, 118, compare p. 114.

[664] John Aubrey, _Remaines of Gentilisme and Judaisme_ (London, 1881), p. 5.

[665] _County Folk-lore_, vol. v. _Lincolns.h.i.+re_, collected by Mrs.

Gutch and Mabel Peac.o.c.k (London, 1908), p. 219. Elsewhere in Lincolns.h.i.+re the Yule-log seems to have been called the Yule-clog (_op.

cit_. pp. 215, 216).

[666] Mrs. Samuel Chandler (Sarah Whateley), quoted in _The Folk-lore Journal_, i. (1883) pp. 351 _sq_.

[667] Miss C.S. Burne and Miss G.F. Jackson, _Shrops.h.i.+re Folk-lore_ (London, 1883), pp. 397 _sq_. One of the informants of these writers says (_op. cit._ p. 399): ”In 1845 I was at the Vessons farmhouse, near the Eastbridge Coppice (at the northern end of the Stiperstones). The floor was of flags, an unusual thing in this part. Observing a sort of roadway through the kitchen, and the flags much broken, I enquired what caused it, and was told it was from the horses' hoofs drawing in the 'Christmas Brund.'”

[668] Mrs. Ella Mary Leather, _The Folklore of Herefords.h.i.+re_ (Hereford and London, 1912), p. 109. Compare Miss C.S. Burne, ”Herefords.h.i.+re Notes,” _The Folk-lore Journal_, iv. (1886) p. 167.

[669] Marie Trevelyan, _Folk-lore and Folk-stories of Wales_ (London, 1909), p. 28.

[670] ”In earlier ages, and even so late as towards the middle of the nineteenth century, the Servian village organisation and the Servian agriculture had yet another distinguis.h.i.+ng feature. The dangers from wild beasts in old time, the want of security for life and property during the Turkish rule, or rather misrule, the natural difficulties of the agriculture, more especially the lack in agricultural labourers, induced the Servian peasants not to leave the parental house but to remain together on the family's property. In the same yard, within the same fence, one could see around the ancestral house a number of wooden huts which contained one or two rooms, and were used as sleeping places for the sons, nephews and grandsons and their wives. Men and women of three generations could be often seen living in that way together, and working together the land which was considered as common property of the whole family. This expanded family, remaining with all its branches together, and, so to say, under the same roof, working together, dividing the fruits of their joint labours together, this family and an agricultural a.s.sociation in one, was called _Zadrooga_ (The a.s.sociation). This combination of family and agricultural a.s.sociation has morally, economically, socially, and politically rendered very important services to the Servians. The headman or chief (called _Stares.h.i.+na_) of such family a.s.sociation is generally the oldest male member of the family. He is the administrator of the common property and director of work. He is the executive chairman of the a.s.sociation.

Generally he does not give any order without having consulted all the grown-up male members of the _Zadroega_” (Chedo Mijatovich, _Servia and the Servians_, London, 1908, pp. 237 _sq._). As to the house-communities of the South Slavs see further Og. M. Utiesenovic, _Die Hauskommunionen der Sudslaven_ (Vienna, 1859); F. Demelic, _Le Droit Coutumier des Slaves Meridionaux_ (Paris, 1876), pp. 23 _sqq._; F.S. Krauss, _Sitte und Brauch der Sudslaven_ (Vienna, 1885), pp. 64 _sqq._ Since Servia, freed from Turkish oppression, has become a well-regulated European state, with laws borrowed from the codes of France and Germany, the old house-communities have been rapidly disappearing (Chedo Mijatovich, _op.

cit._ p. 240).

[671] Chedo Mijatovich, _Servia and the Servians_ (London, 1908), pp.

98-105.

[672] Baron Rajacsich, _Das Leben, die Sitten und Gebrauche der im Kaiserthume Oesterreich lebenden Sudslaven_ (Vienna, 1873), pp. 122-128.

[673] Baron Rajacsich, _Das Leben, die Sitten und Gebrauche der im Kaiserthume Oesterreich lebenden Sudslaven_ (Vienna, 1873), pp. 129-131.

The Yule log (_badnyak_) is also known in Bulgaria, where the women place it on the hearth on Christmas Eve. See A. Strausz, _Die Bulgaren_ (Leipsic, 1898), p. 361.

[674] M. Edith Durham, _High Albania_ (London, 1909), p. 129.

[675] R.F. Kaindl, _Die Huzulen_ (Vienna, 1894) p. 71.

[676] See above, pp. 248, 249, 250, 251, 252, 253, 254, 255, 256, 258.

Similarly at Candlemas people lighted candles in the churches, then took them home and kept them, and thought that by lighting them at any time they could keep off thunder, storm, and tempest. See Barnabe Googe, _The Popish Kingdom_ (reprinted London, 1880), p. 48 _verso_.

[677] See above, pp. 248, 250, 251, 257, 258, 263.

[678] See _The Magic Art and the Evolution of Kings_, ii. 356 _sqq._

[679] See above, pp. 248, 249, 250, 251, 264.