(M120) Thus the custom of the Easter fires appears to have prevailed all over central and western Germany from north to south. We find it also in Holland, where the fires were kindled on the highest eminences, and the people danced round them and leaped through the flames or over the glowing embers. Here too, as so often in Germany, the materials for the bonfire were collected by the young folk from door to door.(367) In many parts of Sweden firearms are, as at Athens, discharged in all directions on Easter eve, and huge bonfires are lighted on hills and eminences. Some people think that the intention is to keep off the Troll and other evil spirits who are especially active at this season.(368) When the afternoon service on Good Friday is over, German children in Bohemia drive Judas out of the church by running about the sacred edifice and even the streets shaking rattles and clappers. Next day, on Easter Saturday, the remains of the holy oil are burnt before the church door in a fire which must be kindled with flint and steel. This fire is called “the burning of Judas,” but in spite of its evil name a beneficent virtue is ascribed to it, for the people scuffle for the cinders, which they put in the roofs of their houses as a safeguard against fire and lightning.(369) § 3. The Beltane Fires. (M121) In the central Highlands of Scotland bonfires, known as the Beltane fires, were formerly kindled with great ceremony on the first of May, and the traces of human sacrifices at them were particularly clear and unequivocal. The custom of lighting the bonfires lasted in various places far into the eighteenth century, and the descriptions of the ceremony by writers of that period present such a curious and interesting picture of ancient heathendom surviving in our own country that I will reproduce them in the words of their authors. The fullest of the descriptions, so far as I know, is the one bequeathed to us by John Ramsay, laird of Ochtertyre, near Crieff, the patron of Burns and the friend of Sir Walter Scott. From his voluminous manuscripts, written in the last quarter of the eighteenth century, a selection was published in the latter part of the nineteenth century. The following account of Beltane is extracted from a chapter dealing with Highland superstitions. Ramsay says: “But the most considerable of the Druidical festivals is that of Beltane, or May-day, which was lately observed in some parts of the Highlands with extraordinary ceremonies. Of later years it is chiefly attended to by young people, persons advanced in years considering it as inconsistent with their gravity to give it any countenance. Yet a number of circumstances relative to it may be collected from tradition, or the conversation of very old people, who witnessed this feast in their youth, when the ancient rites were better observed.