Such were the great festivals held once every five years. But besides these quinquennial festivals, celebrated on so grand a scale, and with, apparently, so large an expenditure of human life, it seems reasonable to suppose that festivals of the same sort, only on a lesser scale, were held annually, and that from these annual festivals are lineally descended some at least of the fire-festivals which, with their traces of human sacrifices, are still celebrated year by year in many parts of Europe. The gigantic images constructed of osiers or covered with grass in which the Druids enclosed their victims remind us of the leafy framework in which the human representative of the tree-spirit is still so often encased. Hence, seeing that the fertility of the land was apparently supposed to depend upon the due performance of these sacrifices, Mannhardt interpreted the Celtic victims, cased in osiers and grass, as representatives of the tree-spirit or spirit of vegetation.
These wicker giants of the Druids seem to have had till lately, if not down to the present time, their representatives at the spring and midsummer festivals of modern Europe. At Douay, down at least to the early part of the nineteenth century, a procession took place annually on the Sunday nearest to the seventh of July. The great feature of the procession was a colossal figure, some twenty or thirty feet high, made of osiers, and called the giant, which was moved through the streets by means of rollers and ropes worked by men who were enclosed within the effigy. The figure was armed as a knight with lance and sword, helmet and shield. Behind him marched his wife and his three children, all constructed of osiers on the same principle, but on a smaller scale. At Dunkirk the procession of the giants took place on Midsummer Day, the twenty-fourth of June. The festival, which was known as the Follies of Dunkirk, attracted multitudes of spectators. The giant was a huge figure of wicker-work, occasionally as much as forty-five feet high, dressed in a long blue robe with gold stripes, which reached to his feet, concealing the dozen or more men who made it dance and bob its head to the spectators.
This colossal effigy went by the name of Papa Reuss, and carried in its pocket a bouncing infant of Brobdingnagian proportions. The rear was brought up by the daughter of the giant, constructed, like her sire, of wicker-work, and little, if at all, inferior to him in size. Most towns and even villages of Brabant and Flanders have, or used to have, similar wicker giants which were annually led about to the delight of the populace, who loved these grotesque figures, spoke of them with patriotic enthusiasm, and never wearied of gazing at them. At Antwerp the giant was so big that no gate in the city was large enough to let him go through; hence he could not visit his brother giants in neighbouring towns, as the other Belgian giants used to do on solemn occasions.
In England artificial giants seem to have been a standing feature of the midsummer festival. A writer of the sixteenth century speaks of Midsommer pageants in London, where to make the people wonder, are set forth great and uglie gyants marching as if they were alive, and armed at all points, but within they are stuffed full of browne paper and tow, which the shrewd boyes, underpeering, do guilefully discover, and turne to a greate derision. At Chester the annual pageant on Midsummer Eve included the effigies of four giants, with animals, hobby-horses, and other figures. At Coventry it appears that the giant's wife figured beside the giant. At Burford, in Oxfordshire, Midsummer Eve used to be celebrated with great jollity by the carrying of a giant and a dragon up and down the town. The last survivor of these perambulating English giants lingered at Salisbury, where an antiquary found him mouldering to decay in the neglected hall of the Tailors' Company about the year 1844. His bodily framework was a lath and hoop, like the one which used to be worn by Jack-in-the-Green on May Day.
In these cases the giants merely figured in the processions. But sometimes they were burned in the summer bonfires. Thus the people of the Rue aux Ours in Paris used annually to make a great wicker-work figure, dressed as a soldier, which they promenaded up and down the streets for several days, and solemnly burned on the third of July, the crowd of spectators singing Salve Regina. A personage who bore the title of king presided over the ceremony with a lighted torch in his hand. The burning fragments of the image were scattered among the people, who eagerly scrambled for them. The custom was abolished in 1743. In Brie, Isle de France, a wicker-work giant, eighteen feet high, was annually burned on Midsummer Eve.
