That Christian rites were, from very early times, blended with festivities accordant to the national habits of the new converts, with even some alloy of pagan usages, is understood to have been a policy adopted by the founders of the faith among semi-barbarous nations—a concession to the weakness of their neophytes. Our own village wakes and fairs, with their green boughs and flags, cakes and ale, originally held in the precincts of the church on the feast-day of the patron saint, partook of a similar character as the festivals of the Gallurese; but with us the religious element has been long extinct.
The festivals are not confined to the Gallura; they have their stations throughout the island, every district having some shrine of peculiar sanctity. Their celebration is distinguished by some peculiarities, which, in common with many other customs of the Sardes, and numerous existing monuments and remains, leave no doubt of Sardinia having been early colonised from the East. Traces may also be found in the customs of the Sardes of similarity with the Greek life and manners, derived indeed by the Greeks from the same common source.
Thus the usages of the Sardes afford, in a variety of instances, a living commentary, perhaps the best still existing, on the modes of life and thought recorded in Homer and the Bible. This they owe to their insular position, their slight admixture with other races, and the consequent tenacity with which they have adhered to their primitive traditions.
Of some of these indications of origin we may take occasion to treat hereafter, as they fall in our way. For our present purpose may we not refer to the worship in “high places” and in “groves,” to which the Sardes are so zealously addicted, as a relic of practices often denounced in the Old Testament, when the sacrifice was offered to idols? They appear also to have been common and legitimate in the patriarchal age and the earlier times of the Israelitish commonwealth, Jehovah alone being the object of worship. What more biblical, as far as the Old Testament is concerned, than the idea that worship and prayer are more acceptable to the Almighty when offered on certain spots, holy ground, remote, perhaps, from the usual haunts of the worshipper! What a living picture we have in the festivities of the religious assemblies at Logo Santo and Santa Maria di Arsachena, of the feasting and music, the songs and dances accompanying the rites of Israelitish worship in common with those of other eastern nations; not to speak of the festive character of Greek solemnities, derived, indeed, from the same source, vestiges of which, left by the Hellenic colonies, may also be traced.