114 THE GIANT AND THE MAYPOLE OF CERNE. 



retreat from turbulence and violence to quietness and seclusion is 

 transformed into a toilsome journey through desert and un- 

 habited places, oppressed with hunger, thirst, and fatigue ; a 

 mental perception of the Divine Being grows into an actual 

 visible apparition ; and a reactionary change and contrition of 

 the hearts of the villagers is developed into a material, penal, 

 hereditary growth of fish-tails from their criminal backs. 



The interesting and sober story told by William of Malmes- 

 bury has, no doubt, an historical basis ; but it need not be taken 

 too literally. It would seem that, not Augustine nor in his day, 

 but a few of his more ardent followers, in after times, had cast 

 ignominy upon the Pagan divinity and reproaches upon those 

 who had been taught to revere him ; had called for the demoli- 

 tion of his image ; and had set forth, perhaps, with pick and 

 spade to destroy this idol, this Saturn, this Diabolus. 



Then, indeed, arose a popular tumult. Who were these men 

 with their new faith ; with their pretended poverty, their vaunted 

 chastity, their paraded obedience ? Why should they profess 

 to be so much better than their neighbours ? If the place 

 was too evil for them, why came they thither ? Away with 

 them, in all loathing and contempt ! What animal's tail was 

 sufficiently epicene and ridiculous to express the scorn uttered 

 by the coarse Italian peasant of to-day, who derides these 

 Capuchin horses, these mules, these priests in petticoats, who 

 are neither women nor men ? And so the symbol was fastened 

 to their skirts and the monks were " driven out, driven on, driven 

 off." But when rest and prayer had soothed the friars, and time 

 had brought regret and repentance to the people, there came 

 compromise and reconciliation. The giant remained, his power 

 for evil arrested by a potent spell; a church was built, healing 

 waters flowed, and many converts were gathered into the true fold. 



But what, after all, was the symbol of contempt ? William 

 distinctly says caudas racharnm. One scholiast courageously 

 suggests the emendation vaccarum ; the tails of cows. And yet, 

 would any heathen cut off the tail of his own cow in order to 

 show his disdain for a monk ? 



