With the notion that the air is poisoned at midsummer we may compare the popular belief that it is similarly infected at an eclipse.  Thus among the Esquimaux on the Lower Yukon river in Alaska “it is believed that a subtle essence or unclean influence descends to the earth during an eclipse, and if any of it is caught in utensils of any kind it will produce sickness.  As a result, immediately on the commencement of an eclipse, every woman turns bottom side up all her pots, wooden buckets, and dishes” (E.W.  Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, Part i. (Washington, 1899) p. 431).  Similar notions and practices prevail among the peasantry of southern Germany.  Thus the Swabian peasants think that during an eclipse of the sun poison falls on the earth; hence at such a time they will not sow, mow, gather fruit or eat it, they bring the cattle into the stalls, and refrain from business of every kind.  If the eclipse lasts long, the people get very anxious, set a burning candle on the mantel-shelf of the stove, and pray to be delivered from the danger.  See Anton Birlinger, Volksthuemliches aus Schwaben (Freiburg im Breisgau, 1861-1862), i. 189.  Similarly Bavarian peasants imagine that water is poisoned during a solar eclipse (F.  Panzer, Beitrag zur deutschen Mythologie, ii. 297); and Thuringian bumpkins cover up the wells and bring the cattle home from pasture during an eclipse either of the sun or of the moon; an eclipse is particularly poisonous when it happens to fall on a Wednesday.  See August Witzschel, Sagen, Sitten und Gebraeuche aus Thueringen (Vienna, 1878), p. 287.  As eclipses are commonly supposed by the ignorant to be caused by a monster attacking the sun or moon (E.B.  Tylor, Primitive Culture,*[2] London, 1873, i. 328 sqq.), we may surmise, on the analogy of the explanation given of the Midsummer fires, that the unclean influence which is thought to descend on the earth at such times is popularly attributed to seed discharged by the monster or possibly by the sun or moon then in conjunction with each other.

[397] The Popish Kingdome or reigne of Antichrist, written in Latin verse by Thomas Naogeorgus and Englyshed by Barnabe Googe, 1570, edited by R.C.  Hope (London, 1880), p. 54 verso.  As to this work see above, p. 125 note 1.

[398] J. Boemus, Mores, leges et ritus omnium gentium (Lyons, 1541), pp. 225 sq.

[399] Tessier, “Sur la fete annuelle de la roue flamboyante de la Saint-Jean, a Basse-Kontz, arrondissement de Thionville,” Memoires et dissertations publies par la Societe Royale des Antiquaires de France, v. (1823) pp. 379-393.  Tessier witnessed the ceremony, 23rd June 1822 (not 1823, as is sometimes stated).  His account has been reproduced more or less fully by J. Grimm (Deutsche Mythologie,*[4] i. 515 sq.) W. Mannhardt (Der Baumkultus, pp. 510 sq.), and H. Gaidoz ("Le dieu gaulois du Soleil et le symbolisme de la Roue,” Revue Archeologique, iii.  Serie, iv. (1884) pp. 24 sq.).