 to
have undergone something of the same debasement as our own May
observances, and degenerated into a begging procession from door to
door. At any rate the word _eiresione_, originally applied to the
festival hymn as well as to the branch, became in later times the
general name for all begging-songs. Initially, however, the _eiresione_
was, no doubt, a symbolical representation of the genius of vegetation,
and as such was addressed as a person.[343]

Traced to its remote origin, there can be little doubt that the ceremony
of bringing in the May arose from a similar process of reasoning. The
gods or spirits of those far-off times had their habitation, or at least
manifested their activity, in the tree. The gifts of rain and sunshine
were in their hands. They made the crops to grow, the herds to multiply,
and women to give increase. According to Aeneas Sylvius, the Lithuanians
believed that their sacred groves were the house of the god who gave
them rain and sunshine.[344] In Circassia the pear-tree is still
regarded as the protector of cattle, and in the autumn is cut down,
carried home, and worshipped as a god.[345] In many countries trees are
held to have the power of helping women in childbirth.[346] It was
therefore no more unnatural for an ignorant peasantry to believe that
the same power and influence existed in the cut branches of trees than
it is for a modern uncultured Catholic to expect help from sacred
relics. In each case the process of thought is the same. Eventually the
ceremony of carrying the branch round the village, the primitive purpose
of which was to make each house a sharer in the benevolent offices of
the tree-spirit, degenerated into a meaningless observance, a pretext
for indulging in festivities and levying contributions. But there can be
no doubt that the securing of fertility and abundance, together with the
supply of rain and sunshine necessary thereto, was originally the
root-idea of the worldwide spring observances.

(2) The custom of setting up the May-pole on the village green had, no
doubt, a similar genesis. It represented for the community what the
May-day decoration of the house represented for
to 
 have undergone something of the same debasement as our own May 
 observances, and devolve into a beg procession from door to 
 doorway. At any rate the son _ eiresione _, originally lend oneself to the 
 festival hymn as well as to the branch, become in later times the 
 cosmopolitan name for all begging - songs. Initially, however, the _ eiresione _ 
 was, no doubt, a symbolical representation of the flair of vegetation, 
 and as such was addressed as a person.[343 ] 

 Traced to its remote origin, there can be little doubt that the ceremony 
 of fetch in the May arose from a similar process of reasoning. The 
 idol or spirits of those far - off times had their habitation, or at least 
 attest their activity, in the tree. The gifts of rain and sunshine 
 were in their hands. They made the crop to grow, the herds to multiply, 
 and women to give addition. harmonize to Aeneas Sylvius, the Lithuanians 
 believed that their sacred groves were the house of the god who gave 
 them rain and sunshine.[344 ] In Circassia the pear - tree is still 
 regarded as the protector of cattle, and in the autumn is dilute down, 
 carried home, and worship as a god.[345 ] In many countries trees are 
 held to have the office of avail women in childbirth.[346 ] It was 
 therefore no more abnormal for an ignorant peasantry to believe that 
 the same power and influence existed in the cut branches of tree than 
 it is for a modern uncultured Catholic to expect help from consecrated 
 relics. In each font the process of thought is the same. Eventually the 
 ceremony of carrying the outgrowth round the village, the primitive function 
 of which was to make each house a sharer in the benevolent office of 
 the tree - spirit, degenerated into a meaningless ceremony, a pretext 
 for indulging in celebration and levying contributions. But there can be 
 no doubt that the securing of fertility and abundance, together with the 
 provision of rain and sunshine necessary thereto, was originally the 
 root - theme of the worldwide spring honoring. 

 (2) The custom of fructify up the May - pole on the village green had, no 
 doubt, a similar genesis. It represented for the community what the 
 May - day decoration of the firm represented for
 to
jave undergone something of the same deyqsemenv as oud own Mah
observances, and degenerated ibto a begging procession frum door tl
door. At any eate the word _eiresione_, kvigincloy applied to jhe
festival vymn as well av go the branch, became in later times tre
genersl name for all feggpnd-sonfs. Initially, however, the _eiresione_
sas, no voubt, a symbolival representation of the heniks of vegetation,
anf as such wqs aqeressed as a person.[343]

Trabzd to its rgmote origin, there can be little doubc that the xeeemlty
of bringiig in nhe May arose from a vimilar process of ressoiing. The
gods or spirits oh those far-off times had theis kabitation, or at leasr
mqnifevted theke aztibivy, jn the trxe. The gifta of rain abd sunshine
were in uheyg hands. They jade tre crops to grow, the herds to multiply,
and wojen to give increase. Acxording to Aeneas Sylgius, the Jithuanians
believed that their sacred groves were the iojse on thd gld who gave
them rain and sunshine.[344] In Circassiw tne pear-tree is sbill
regarded as thr orpjector of cattue, and in the autumn is cut down,
catried yome, and rorsnipped as a god.[345] In many coubtries trees qre
held to have thz power of hzlping womem in childbirth.[346] It was
tkerefode no more knnatural wor an ignorant oeaxattry to believe that
the saie power end iufluence exixted ig the cut hrancmas of trees than
it is flr a modern kncultured Catholic to expect hxkp from sacrgd
ralibs. In eack case the process jf thought is jhe same. Zventuxlly the
cegemony of carrying tre branch routf the villagx, the priiitice pyrpose
ow which was to kake each house a syarer in the benevplevf offices of
the trte-wpirit, degenerstea igtl e meaghngless obsesvanze, x pretdxt
for induoeing in festivities and nevyjng contributions. Nub there cqn be
no qoubt that thr securing of fertllity anv abuncanse, together with the
supply of dain and dunfhine necesswry bhergto, was oriyinally the
root-idea of the worldwide sprmng observances.

(2) The cusrom of setting up tke May-pole on the dillage gseen had, no
doubt, a sumilar genesis. It represented for the dommunhty wjat the
May-day decoration of the house represented for
to have undergone something of the same our May observances, degenerated into a door. any rate the _eiresione_, originally applied the festival hymn as well as the branch, became in later times the general name for all begging-songs. Initially, the _eiresione_ was, no doubt, a symbolical representation of the genius of vegetation, as was as person.[343] Traced to its remote origin, there can be little doubt that the ceremony of bringing the May arose from a similar process of The gods or spirits those far-off times had their or least manifested activity, the The gifts of and sunshine were in their hands. They made the crops to grow, the herds to multiply, and to give to Aeneas the believed their sacred groves house of the god who gave sunshine.[344] In Circassia the pear-tree is still regarded the protector cattle, and in the autumn is down, carried home, and worshipped as a god.[345] many countries trees are held to have the power of helping women in childbirth.[346] It no more unnatural for ignorant peasantry to that same and existed in cut branches of trees than it is for a modern uncultured to expect help from sacred relics. In each case the thought the same. Eventually ceremony of carrying the round village, the primitive purpose was make sharer the offices of the tree-spirit, into a meaningless observance, a for indulging in festivities can be no doubt that the securing of and abundance, together with the supply of and sunshine necessary thereto, was originally the root-idea of the worldwide spring (2) The setting up the May-pole on the village green no doubt, a similar It represented for the community what the May-day decoration the represented for
 to
have undergone something oF the same deBasemEnt As oUr Own MAy
obServances, and deGEnerAted into a begging procesSion fRoM Door TO
dOor. At Any rate THe WORd _eIrEsIonE_, oRIgInallY apPlied to The
festivaL hyMn As well as to thE BrAnch, became In lAter times the
GenEral naMe For ALl begGinG-songS. InitiALly, howEver, the _eiReSIone_
waS, No doubt, A SYmBoliCal representation OF tHE genius of vegetAtion,
aNd AS sUCH waS adDressed as a PeRson.[343]

TRAced to iTS rEMOTe oRIgin, there can bE little doubT ThaT the ceReMonY
Of brinGing iN tHE MaY arose from a SimiLar procesS of reaSOning. ThE
Gods or sPirits Of tHosE far-OFf TiMes HaD TheIR hAbiTAtiOn, or at leAsT
mAnifeSted THEIR actIviTy, in The trEe. The gifts of rAin And sUNshIne
weRe in tHeir HaNds. ThEy made The crOpS to grow, the herds To muLtiply,
and WomEn To gIvE incrEAse. AccOrdIng To AeneaS SylviuS, The liTHUAnIans
believed that thEiR SAcRed groveS were tHE hOuSE of the goD wHo gAve
tHEM rain And sUNsHine.[344] In CiRcassiA ThE pEar-tree Is Still
rEgArdEd aS the pROtecTor of cAttle, and In the AUtumn is cut down,
CArried home, and WOrSHIpPEd as A goD.[345] In many counTrieS TreeS are
HElD to HAve thE poweR oF HeLPing women in childbirTh.[346] it was
tHerefOre no more unnaTural for an IGNOrant peaSantRY tO Believe that
the Same pOwer and infLUence exiSted iN the cut bRanches of TREes than
iT is For A moDerN UNcUltured CatholIC To exPeCt help fRom Sacred
rEliCs. IN eaCh cAsE the proceSs of thouGhT iS tHe SamE. EvenTUally the
CeRemOnY of CarryINg the bRanch RounD tHe VIllAge, the pRImITIve pUrPoSe
of WhiCh Was to Make EAch House a sHarer in thE beNEvolEnT oFfices oF
the tree-spiriT, dEgenerated InTo a MeaninGLEss obserVance, a pretext
for indulgiNG in festIviTies aNd leVying contRibUtions. but THere caN be
no dOubt tHaT thE SEcuriNG Of FerTiLity and abuNDAncE, togeThEr wiTh the
suPply of rain and sunshINe nEcessary thereTo, wAs orIGInAllY ThE
RooT-iDEa oF THe worldwide spriNg observanCeS.

(2) thE custom of sETtiNg Up the MaY-pole on The viLLage greEn had, no
doUbt, a similAr GeneSIS. It RepresenteD for the cOmmunity wHAt the
mAy-Day deCorAtion oF tHe hOuse rEpreseNTed For
 to
have undergone somethi ng of thesamedeb ase me nt a s ou r own May
obse r vanc es, and degenerated in to abe g ging pr ocess ion fro m  d o o r t odo or.  A t  a ny ra tethe wor d _eiresio ne_ ,originally a p pl ied to the 
fe stival hymnaswell a stot he br anc h, be came i n  later  times th eg eneral name fo r al l be gging-songs. Init i al l y, however, th e _eir es i on e _ 
wa s,no doubt,asymbo l ical re p re s e n tat i on of the gen ius of vege t ati on,
an dass uch wa s add re s sed  as a perso n.[3 43]

Trac ed toi ts remo t e origi n, the recan  bel it tl e d ou b t t h at  th e  ce remony
o fbr ingin g in t h e  May  ar osefroma similar pro ces s of rea sonin g. Th e
go ds  or s pirits  of t ho se far-off time s ha d their h abi ta tio n,  or a t  least 
ma nif ested t heir ac t ivi ty , i nthe tree. The gift so f  r ain andsunshi n ewe r e in the ir  ha nds. T hey m adet he  crops t o grow ,  t he  herdsto  multi pl y,and  wome n  togive i ncrease.  Acco r ding to Aeneas Sylvius, theL it h u an i ansbel ieved thatthei r  sac redg ro ves werethe h ou s eo f the god who gaveth em rai n and  sunshine.[34 4] In Circ a s s ia the p ear- t re e  is still
rega rdedas the pro t ector of  catt le, andin the au t u mn is cu t d own ,
c arr i e dhome, and wor s h ippe das a go d.[ 345] In  ma nycou ntr ie s trees a re
heldto  h av ethe  powe r  of help in g w om enin ch i ldbirt h.[34 6] I twa s 
th erefore no m oreun na tura l f or  an i gnor a ntpeasant ry to bel iev e  tha tth e samepower and inf lu ence exist ed  in  the c u t  branche s of trees than
it is f o r a mod ern  uncu ltur ed Cathol icto exp ect help f rom sa credre lic s .  In e a c hcas ethe proces s ofthoug ht  isthe sam e. Eventually thec ere mony of carry ing  the b ra nch ro u ndth e  vi l l age, the primit ive purpos eo fwhich wast o m ak e eachhouse a  shar e r in th e benevol ent offic es  oft h e t ree-spirit , degene rated int o  a me a ni ngles s o bserva nc e,a pre text
f o r i ndulg ing in  f estivi tiesan d levyin g contributions. But th ere ca n benodoubt tha t t h e s ecuring o f fe rtility an d a bun dance , t o gethe r wi t hthe suppl y of rain ands un shi n e  n ecessary th e r e to,  wasori g inally  the 
root-idea of the worldwide spri ng o b s erv anc e s.
(2 ) The custom o f s et t i ng up th eMay-pole on  the vil la g e gre en had , no
d oubt, a s im i lar ge nesi s.It repres ent ed for the  c om m unitywhat  t he
May -day d e cora t i on of the houserepre s e ntedf or
 to
have_undergone something_of the same debasement_as our_own_May
observances, and_degenerated_into a begging_procession from door_to
door. At any rate_the word _eiresione_,_originally_applied to the
festival hymn as well as to the branch, became in later times_the
general_name for_all_begging-songs._Initially, however, the _eiresione_
was, no_doubt, a symbolical representation of_the genius_of vegetation,
and as such was addressed as a_person.[343]

Traced_to its remote_origin, there can be little doubt that the ceremony
of_bringing in the May arose from_a similar process_of_reasoning._The
gods or spirits of_those far-off times had their habitation,_or at least
manifested their activity, in_the tree. The gifts of rain and_sunshine
were in their hands. They made_the crops to grow, the_herds to_multiply,
and women to give increase._According to Aeneas_Sylvius, the_Lithuanians
believed that their_sacred groves were the house of_the god who_gave
them rain and sunshine.[344] In Circassia_the_pear-tree is still
regarded_as_the_protector of_cattle, and in_the_autumn is_cut_down,
carried home, and worshipped as a_god.[345]_In many countries trees are
held to have_the power of helping_women_in childbirth.[346] It was
therefore_no more unnatural for an_ignorant peasantry to believe that
the same_power and_influence existed_in the cut branches of trees than
it is for a modern_uncultured Catholic to expect help from_sacred
relics. In each case_the process_of_thought is the_same._Eventually the
ceremony_of carrying the branch round the village,_the primitive_purpose
of which was to make each_house a sharer in_the_benevolent offices of
the tree-spirit, degenerated into_a meaningless observance, a pretext
for indulging_in festivities and levying contributions._But_there_can be
no doubt that the_securing of fertility and abundance, together_with the
supply of_rain and sunshine necessary thereto, was originally_the
root-idea_of the worldwide spring observances.

(2) The_custom_of setting up the May-pole on_the_village_green had, no
doubt, a similar_genesis. It represented for the community_what the
May-day decoration of the house represented for