(M191) In support of her view that the procession of the _Perchten_ aims chiefly at banishing demons who might otherwise blight the crops, Mrs. Andree-Eysn lays stress on the bells which figure so prominently in the costume of these maskers; for the sound of bells, as she reminds us, is commonly believed to be a potent means of driving evil spirits away. The notion is too familiar to call for proof,(587) but a single case from Central Africa may be cited as an illustration. The Teso people, who inhabit a land of rolling plains between Mount Elgon and Lake Kioga, “make use of bells to exorcise the storm fiend; a person who has been injured by a flash or in the resulting fire wears bells round his ankles for weeks afterwards. Whenever rain threatens, and rain in Uganda almost always comes in company with thunder and lightning, this person will parade the village for an hour, with the jingling bells upon his legs and a wand of papyrus in his hand, attended by as many of his family as may happen to be at hand and not employed in necessary duties.”(588) The resemblance of such men, with their bells and wands, to the Austrian _Perchten_ with their bells and wands is, on the theory in question, fairly close; both of them go about to dispel demons by the sound of their bells and probably also by the blows of their rods. Whatever may be thought of their efficacy in banning fiends, certain it is that in the Tyrol, where the _Perchten_ play their pranks, the chime of bells is used for the express purpose of causing the grass to grow in spring. Thus in the lower valley of the Inn, especially at Schwaz, on the twenty-fourth of April (there reckoned St. George’s Day) troops of young fellows go about ringing bells, some of which they hold in their hands, while others are attached to their persons; and the peasants say, “Wherever the Grass-ringers come, there the grass grows well, and the corn bears abundant fruit.” Hence the bell-ringers are welcomed and treated wherever they go. Formerly, it is said, they wore masks, like the _Perchten_, but afterwards they contented themselves with blackening their faces with soot.(589) In other parts of the Tyrol the bell-ringing processions take place at the Carnival, but their object is the same; for “it is believed that by this noisy procession growth in general, but especially the growth of the meadows, is promoted.”(590) Again, at Bergell, in the Swiss canton of the Grisons, children go in procession on the first of March ringing bells, “in order that the grass may grow.”(591) So in Hildesheim, on the afternoon of Ascension Day, young girls ascend the church tower and ring all the church bells, “in order that they may get a good harvest of flax; the girl who, hanging on to the bell-rope, is swung highest by the swing of the bell, will get the longest flax.”(592) Here the sound of the bells as a means of promoting the growth of the flax is reinforced by the upward swing of the