(M240) In the "hunting of the wren," and the procession with the man clad in a cow-skin, there is nothing to shew that the customs in question have any relation to agriculture. So far as appears, they may date from a time before the invention of husbandry when animals were revered as divine in themselves, not merely as divine because they embodied the corn-spirit; and the analogy of the Gilyak procession of the bear and the Indian procession of the snake is in favour of assigning the corresponding European customs to this very early date. On the other hand, there are certain European processions of animals, or of men disguised as animals, which may perhaps be purely agricultural in their origin; in other words, the animals which figure in them may have been from the first nothing but representatives of the corn-spirit conceived in animal shape. Examples of such dramatic and at the same time religious rites have been collected by W. Mannhardt, who says of them in general: "Not only on the harvest field and on the threshing-floor but also quite apart from them people loved to represent the corn-spirit dramatically, especially in solemn processions in spring and about the winter solstice, whereby they meant to depict the return of the beneficent powers of summer to the desolate realm of nature."(958) Thus, for example, in country districts of Bohemia it is, or used to be, customary during the last days of the Carnival for young men to go about in procession from house to house collecting gratuities. Usually a man or boy is swathed from head to foot in pease-straw and wrapt round in straw-ropes: thus attired he goes by the name of the Shrovetide or Carnival Bear (_Fastnachtsbär_) and is led from house to house to the accompaniment of music and singing. In every house he dances with the girls, the maids, and the housewife herself, and drinks to the health of the good man, the good wife, and the girls. For this performance the mummer is regaled with food by the good wife, while the good man puts money in his box. When the mummers have gone the round of the village, they betake themselves to the ale-house, whither also all the peasants repair with their wives; "for at Shrovetide, but especially on Shrove Tuesday, every one must dance, if the flax, the vegetables, and the corn are to thrive; and the more and the higher they dance, the greater the blessing which the people expect to crown their exertions." In the Leitmeritz district the Shrovetide Bear, besides being wrapt in straw, sometimes wears a bear's mask to emphasise his resemblance to the animal. In the Czech villages the housewives pluck the pease-straw and other straw from the Shrovetide Bear and put it in the nests of their geese, believing that the geese will lay more eggs and hatch their broods better for the addition of this straw to their nests. For a similar purpose in the Saaz district the women put the straw of the Shrovetide Bear in the nests of their hens.(959) In these customs the dancing for the express purpose of making the crops grow high,(960) and the use of the straw to make the geese and hens lay more eggs, sufficiently prove that the Shrovetide Bear is conceived to represent the spirit of fertility both animal and vegetable; and we may reasonably conjecture that the dances of the mummer with the women and girls are especially intended to convey to them the fertilising powers of the spirit whom the mummer personates.(961)