strip you of your bark." Brand's 'Popular Antiquities of Britain' records several variants of this custom. "On Christmas Eve," he says, "the farmers and their men in Devonshire take a large bowl of cider, with a toast in it, and carrying it in state to the orchard, they salute the apple-trees with much ceremony, in order to make them bear well the next season." This salutation consists in throwing some of the cider about the roots of the tree, placing bits of the toast on the branches, and then, "encircling one of the best bearing trees in the orchard, they drink the following toast several times:—
'Here's to thee, old apple-tree
Whence thou mayst bud, and whence thou mayst blow,
And whence thou mayst bear apples enow!
Hats-full! caps-full!
Bushel, bushel sacks-full!
And my pockets full, too! Hurra!'"
Mr. J. G. Frazer has treated this subject with his usual fulness in 'The Golden Bough.'
I suspect that the pleasure we take in dramatic make-believe has more to do with such practices than any belief in their practical efficacy, and that they rather contain the germ of a religious cult of trees than are a survival of a primitive tree-worship.
Kukunochi.—The older records mention a Kukunochi (trees-father), a Ki no mi-oya no Kami (tree-august-parent-deity). There is also a Ko-mata no Kami (tree-fork-deity) and a Ha-mori no Kami (leaf-guardian-deity). These are class-deities.
Kaya nu hime.—The deity of herbs and grasses is called Kaya nu hime (reed-lady), or Nu-dzuchi (moor-father) or Kaya no mi-oya no Kami (reed-august-parent-deity). The chief reason for deifying trees and reeds was that they furnish materials for house-building, and are therefore deserving of our gratitude and worship.
