Customs do not become established without reason. If no meaning is seen in a popular superstition or an annual festival, the significance or the apparent lack of significance, is simply that the ritual, as so often happens, has long outlived the belief.
In many of our hereditary customs we bow down, unaware, before the gods of our pagan ancestors. Thus May-Day rites, which have come to us through Roman and Druidical channels, are remains of a very early worship.
The Druids, on May 1, lighted great fires in honor of Bel or Belen--the Apollo, or Orus, of other nations. In Celtic centers of Great Britain the day is still called _la Bealtine_, _Bealtine_, or _Beltine_, which means "day of Belen's fire," since, in the Celtic language of Cornwall, _tan_ means "fire," and the verb _tine_ means to "light a fire."
In the Highlands of Scotland, as late as 1790, the Beltein, or rural sacrifice on May 1, was fully observed. The herdsmen of every village lighted a fire within a square outlined by cutting a trench in the turf. Over the fire was dressed a caudle of eggs, milk, oatmeal, and butter. Part was poured on the ground as a libation.
Then every one took a cake of oatmeal, upon which were nine knobs, each dedicated to some divinity. Facing the fire, they broke off the knobs, one at a time, throwing them over their shoulders and saying: "This I give to thee. Preserve thou my horses." "This to thee; preserve thou my sheep," and so on. The caudle was then eaten.
Traces of fire sacrifice are found in Ireland, particularly in the custom of lighting fires at short intervals and driving cattle between them, and the custom of fathers jumping over or running through fires with their children in their arms. Undoubtedly these singular forms of sport are modifications of what was once real sacrifice.
Our commonest May-Day games, however, probably come from the Floralia, or rather from the Maiuma, of the Romans, who, it is said, were but repeating the festal customs of ancient Egypt and India. The Maiuma were established under the Emperor Claudius, to take the place of the Floralia, from which they seem to have differed little, except, perhaps, that they were not made an occasion for so great license.