Page:American Journal of Sociology Volume 11.djvu/157

 NOTES AND ABSTRACTS 141

Thus it is necessary to turn from the incidents of the strike, painful as they are, to the contention that lies at its foundation, that the proletariat ought to become master of the shop, and to recognize the gravity of this pretention, as well as the consequences which will follow if it is allowed to spread and triumph. PAUL LEROY-BEAULIEU, in Bconomiste franfais, April 22, 1905.

E. B. W.

Midsummer Customs in Morocco. The present article is based on infor- mation which I have obtained in the course of three years and a half devoted to anthropological research in Morocco, chiefly among its peasantry.

The population of Morocco consists of two groups of Arabic-speaking tribes, inhabiting the plains and the northern mountains respectively, and some four different groups of Berbers. Among these various groups of natives certain cere- monies are performed on June 24 (old style), the so-called l-'dnsara day; or on the eve of that day. In certain mountain villages, upon this day, after sunset, the villagers kindle large fires in open places, and men, women, and children leap over them, believing that by so doing they rid themselves of all misfortune which may be clinging to them ; the sick will be cured, and childless couples will have offspring. The smoke possesses benign virtue and prevents injury from the fire. Fig trees, grain fields, and beehives are made more fruitful in many localities by the kindling of fires near them, pennyroyal, and other herbs being sometimes thrown into the fire. The smoke from these midsummer fires is also thought to be beneficial to the domestic animals.

In some places fire ceremonies of another type are practiced at the same season, namely, ceremonies which are supposed to destroy misfortune by the flame rather than the smoke. For this purpose three sheaves of unthreshed wheat or barley are burned, " one for the children, one for the crops, and one for the animals."

Beside smoke and fire customs, water ceremonies are very commonly prac- ticed at midsummer. On l-'dnsara day the people bathe in the sea or in the rivers ; they also bathe their animals, sometimes maintaining that persons thus bathing will be free from sickness for a whole year. Rain which falls on April 27 (old style) is also supposed to be endowed with magic energy in a special degree, and it is carefully collected and afterward used for a variety of beneficent pur- poses. Sprinkling fruit trees, domestic animals, and bees with fine earth or dust alternates with the smoke custom referred to above.

Oleander branches and marjoram are held to possess magic charms. The stones which are used as weights in the market-place are held to possess efficacy as charms, due in part to the fact that many eyes have been gazing on them at the market. By catching so many glances of the eye, these stones have them- selves become like eyes ; and as the eye serves as a transmitter of baneful energy, it also, naturally, is capable of throwing back such energy on the person from whom it emanates ; hence the image of the eye is often used as a charm against the evil eye.

Eating ceremonies, in which a portion of the grain or other food of which an abundant harvest is wished is consumed, take place on Midsummer Day. In this custom there is evident the rule of pars pro toto, so commonly applied in magic.

In some localities ceremonies similar to those described above occur, not in midsummer, but at the Muhammedan New Year, or asur. These two sets of ceremonies largely supplement each other, for where no fire or water ceremonies are practiced at l-'dnsara, we may be sure of landing them at 'asuz. In view of the fact that I have been unable to find a single trace of midsummer ceremonies among Arabs who have not come in contact with the Berber race, I venture to suppose that such ceremonies prevailed among the indigenous Berbers. Although not found among pure Arabs, such customs, as is well known, are or have been universally practiced in Europe, and for a similar purificatory purpose. Con- sidering that such purification ceremonies at midsummer, so far as I know, occur only in Europe and northern Africa, I cannot help thinking that this coincidence