of plants and the development of all that makes for health and happiness; on the other view, the fire is a fierce destructive power which blasts and consumes all the noxious elements, whether spiritual or material, that menace the life of men, of animals, and of plants.  According to the one theory the fire is a stimulant, according to the other it is a disinfectant; on the one view its virtue is positive, on the other it is negative.

[The two explanations are perhaps not mutually exclusive.]

Yet the two explanations, different as they are in the character which they attribute to the fire, are perhaps not wholly irreconcilable.  If we assume that the fires kindled at these festivals were primarily intended to imitate the sun’s light and heat, may we not regard the purificatory and disinfecting qualities, which popular opinion certainly appears to have ascribed to them, as attributes derived directly from the purificatory and disinfecting qualities of sunshine?  In this way we might conclude that, while the imitation of sunshine in these ceremonies was primary and original, the purification attributed to them was secondary and derivative.  Such a conclusion, occupying an intermediate position between the two opposing theories and recognizing an element of truth in both of them, was adopted by me in earlier editions of this work;[801] but in the meantime Dr. Westermarck has argued powerfully in favour of the purificatory theory alone, and I am bound to say that his arguments carry great weight, and that on a fuller review of the facts the balance of evidence seems to me to incline decidedly in his favour.  However, the case is not so clear as to justify us in dismissing the solar theory without discussion, and accordingly I propose to adduce the considerations which tell for it before proceeding to notice those which tell against it.  A theory which had the support of so learned and sagacious an investigator as W. Mannhardt is entitled to a respectful hearing.

Sec. 2. The Solar Theory of the Fire-festivals

[Theory that the fire-festivals are charms to ensure a supply of sunshine.]

In an earlier part of this work we saw that savages resort to charms for making sunshine,[802] and it would be no wonder if primitive man in Europe did the same.  Indeed, when we consider the cold and cloudy climate of Europe during a great part of the year, we shall find it natural that sun-charms should have played a much more prominent part among the superstitious practices of European peoples than among those of savages who live nearer the equator and who consequently are apt to get in the course of nature more sunshine than they want.  This view of the festivals may be supported by various arguments drawn partly from their dates, partly from the nature of the rites, and partly from the influence which they are believed to exert upon the weather and on vegetation.

[Coincidence of two of the festivals with the solstices.]