On the feast of the Panagia (Virgin Mary) sacrifices of lambs, kids, honey, wine, &c., are offered in order that the children of the house may enjoy good health throughout the year. A little child divines by touching one of three saints' candles to which the offering is to be dedicated; when the choice is thus made, the bystanders each drink a cup of wine, saying 'Saint So-and-So, to thee is the offering.' Then they cut the throat of the lamb, or smother the bees, and in the evening the whole village assembles to eat the various sacrifices, and the men end the ceremony with the usual drunken bout.[1] Within the borders of Russia, many and various sacrifices are still offered; such is the horse with head smeared with honey and mane decked with ribbons, cast into the river with two millstones to its neck to appease the water-spirit, the Vodyany, at his spiteful flood-time in early spring; and such is the portion of supper left out for the house-demon, the domovoy, who if not thus fed is apt to turn spirit-rapper, and knock the tables and benches about at night.[2] In many another district of Europe, the tenacious memory of the tiller of the soil has kept up in wondrous perfection heirlooms from præ-Christian faiths. In Franconia, people will pour on the ground a libation before drinking; entering a forest they will put offerings of bread and fruit on a stone, to avert the attacks of the demon of the woods, the 'bilberry-man;' the bakers will throw white rolls into the oven flue for luck, and say, 'Here, devil, they are thine!' The Carinthian peasant will fodder the wind by setting up a dish of food in a tree before his house, and the fire by casting in lard and dripping, in order that gale and conflagration may not hurt him. At least up to the end of the 18th century this most direct elemental sacrifice might be seen in Germany at the midsummer festival in the most perfect form; some of the porridge
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