_Traditions ... des Ardennes_, 68.

[931] Bertrand, 119.

[932] Ibid. 407; Gaidoz, 21; Mannhardt, _Baumkultus_, 514, 523; Brand,
i. 8, 323.

[933] Mannhardt, _op. cit._ 525 f.; Frazer, _Golden Bough_{2}, iii. 319.

[934] P. 234, _supra_.

[935] Frazer, _op. cit._ i. 74; Brand, i. 222, 237, 246, 318; Hone,
_Everyday Book_, ii. 595; Mannhardt, _op. cit._ 177; Grimm, _Teut.
Myth._ 621, 777 f.

[936] See my _Childhood of Fiction_, ch. v.

[937] Frazer, i. 82, ii. 247 f., 275; Mannhardt, 315 f.

[938] Martin, 117. The custom of walking _deiseil_ round an object still
survives, and, as an imitation of the sun's course, it is supposed to
bring good luck or ward off evil. For the same reason the right hand
turn was of good augury. Medb's charioteer, as she departed for the war,
made her chariot turn to the right to repel evil omens (_LU_ 55).
Curiously enough, Pliny (xxviii. 2) says that the Gauls preferred the
left-hand turn in their religious rites, though Athenaeus refers to the
right-hand turn among them. _Deiseil_ is from _dekso-s_, "right," and
_svel_, "to turn."

[939] Hone, i. 846; Hazlitt, ii. 346.

[940] This account of the Midsummer ritual is based on notices found in
Hone, _Everyday Book_; Hazlitt, ii. 347 f.; Gaidoz, _Le Dieu Soleil_;
Bertrand; Deloche, _RC_ ix. 435; _Folk-Lore_, xii. 315; Frazer, _Golden
Bough_{2}, iii. 266 f.; Grimm, _Teut. Myth._ ii. 617 f.; Monnier, 186 f.

[941] _RC_ xvi. 51; Guiraud, _Les Assemblees provinciales dans l'Empire
Romain_.

[942] D'Arbois, i. 215, _Les Celtes_, 44; Loth, _Annales de Bretagne_,
xiii. No. 2.

[943] _RC_ xvi. 51.

[944] Strabo, iv. 4. 6.

[945] Dion. Per. v. 570.

[946] Pliny, xxii. 1.

[947] Greg, _de Glor. Conf._ 477; Sulp. Sev. _Vita S. Martini_, 9; Pass.
S. Symphor. Migne, _Pat. Graec._ v. 1463, 1466. The cult of Cybele had
been introduced into Gaul, and the ritual here described resembles it,
but we are evidently dealing here with the cult of a native goddess.
See, however, Frazer, _Adonis_, 176.

[948] Anwyl, _Celtic Religion_, 41.

[949] See Hartland, _Science of Fairy-Tales_, 84 f.

[950] Professor Rh[^y]s suggests that nudity, being a frequent symbol of
submission to a conqueror, acquired a similar significance in religious
rites (_AL_ 180). But the magical aspect of nudity came first in time.

[951] Adamnan, _Vita S. Col._ ii. 45.

[952] See Gomme, _Ethnology in Folk-lore_, 30 f., _Village Community_,
114.

CHAPTER XIX