634 REPORT—1896. 
now seeking. It is, on the one hand, definitely connected with the 
form preserved at Burghead ; on the other hand it departs from that form 
in one important particular which, however, as we shall see, reappears in 
many other examples which do not equate so nearly in other respects with 
the Burghead example. Thus, we have a partial equation and a partial 
divergence in the Biggar example, as compared with the typical form of 
Burghead, and the formula would appear as follows :— 
(6) Making the fire by group of co-villagers. 
(d) Continuous life of the village-fire. 
(e) Lighting of the family fires by the village-fire. 
(m) Unlucky to give fire from the house. 
So that the Biggar example equates with the typical form at Burghead in 
three elements, and introduces the first divergence in the belief of unluck 
attending the giving out of fire from the house. That this belief is an 
essential part of the custom is an important factor in the argument ; 
it is because of this taboo against giving fire from the house that the 
village-fire is necessary, and the two conceptions are part and parcel of the 
same set of beliefs. 
We can now go forward to examine other examples of the fire cus- 
tom. In the country parts of Ireland (unfortunately no direct locality is 
fixed upon) the May-day fire was formed by the inhabitants of each village. 
When the fire had nearly expired each individual present provided himself 
with a brawne or ember of the fire to carry home, and if it becomes 
extinguished before reaching the house it is an omen of impending mis- 
fortune ; the new fire is kindled with this spark. They also throw lighted 
embers into the cornfields, or among the potato crops or the flax to preserve 
them from witchcraft and to ensure a good return.!' Here there are three 
elements of the typical form, 0, e, and g; and possibly a variation of f. 
The divergences, however, are extremely important. Many of the old 
people might be seen circumambulating the fire and repeating to them- 
selves certain prayers. If a man was about to perform a long journey he 
leaped backwards and forwards three times through the fire to give him 
success in his undertaking ; if about to wed he did it to purify himself for 
the marriage state ; if going to undertake some hazardous enterprise he 
did it to render himself invulnerable ; as the fire sank low the girls tripped 
across it to procure good husbands, women great with child to ensure a 
happy delivery ; and children were carried across.? These details give us 
two additional divergences, namely :— 
(n) Walking round the fire saying prayers. 
(0) Passing through the fire for success and good luck. 
The significance of these rites lies in the fact that they are performed 
for the express purpose of obtaining aid in time of need. They brought 
the devotee into direct and close contact with the fire, and hence 
obtained for him its protection. This is the meaning of the ceremony ; 
and it allows no room for a trace of a malevolent deity demanding 
sacrifice, whether human or animal, all the evidence pointing to a 
1 Wilde’s Irish Popular Superstitions, 49; Vallancey, Collectanea, ii. 67, records 
practically the same rite as obtaining in Waterford and Kilkenny; Brand’s Pop. 
Antig. (Ellis), i. 305; Trans. Kilkenny Arch. Soc. i. 373, 381, Kerry, Kilkenny, and 
Dublin being the places mentioned specifically. 
2 Wilde, loc. cit. 
