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the golden bough-及149准

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dentification of the victim with the corn comes out in the African custom of killing him with spades and hoes察and the Mexican custom of grinding him察like corn察between two stones。

One more point in these savage customs deserves to be noted。 The Pawnee chief devoured the heart of the Sioux girl察and the Marimos and Gonds ate the victim's flesh。 If察as we suppose察the victim was regarded as divine察it follows that in eating his flesh his worshippers believed themselves to be partaking of the body of their god。

4。 The Corn´spirit slain in his Human Representatives。

THE BARBAROUS rites just described offer analogies to the harvest customs of Europe。 Thus the fertilising virtue ascribed to the corn´spirit is shown equally in the savage custom of mixing the victim's blood or ashes with the seed´corn and the European custom of mixing the grain from the last sheaf with the young corn in spring。 Again察the identification of the person with the corn appears alike in the savage custom of adapting the age and stature of the victim to the age and stature察whether actual or expected察of the crop察in the Scotch and Styrian rules that when the corn´spirit is conceived as the Maiden the last corn shall be cut by a young maiden察but when it is conceived as the Corn´mother it shall be cut by an old woman察in the warning given to old women in Lorraine to save themselves when the Old Woman is being killed察that is察when the last corn is being threshed察and in the Tyrolese expectation that if the man who gives the last stroke at threshing is tall察the next year's corn will be tall also。 Further察the same identification is implied in the savage custom of killing the representative of the corn´spirit with hoes or spades or by grinding him between stones察and in the European custom of pretending to kill him with the scythe or the flail。 Once more the Khond custom of pouring water on the buried flesh of the victim is parallel to the European customs of pouring water on the personal representative of the corn´spirit or plunging him into a stream。 Both the Khond and the European customs are rain´charms。

To return now to the Lityerses story。 It has been shown that in rude society human beings have been commonly killed to promote the growth of the crops。 There is therefore no improbability in the supposition that they may once have been killed for a like purpose in Phrygia and Europe察and when Phrygian legend and European folk´custom察closely agreeing with each other察point to the conclusion that men were so slain察we are bound察provisionally at least察to accept the conclusion。 Further察both the Lityerses story and European harvest´customs agree in indicating that the victim was put to death as a representative of the corn´spirit察and this indication is in harmony with the view which some savages appear to take of the victim slain to make the crops flourish。 On the whole察then察we may fairly suppose that both in Phrygia and in Europe the representative of the corn´spirit was annually killed upon the harvest´field。 Grounds have been already shown for believing that similarly in Europe the representative of the tree´spirit was annually slain。 The proofs of these two remarkable and closely analogous customs are entirely independent of each other。 Their coincidence seems to furnish fresh presumption in favour of both。

To the question察How was the representative of the corn´spirit chosen拭one answer has been already given。 Both the Lityerses story and European folk´custom show that passing strangers were regarded as manifestations of the corn´spirit escaping from the cut or threshed corn察and as such were seized and slain。 But this is not the only answer which the evidence suggests。 According to the Phrygian legend the victims of Lityerses were not simply passing strangers察but persons whom he had vanquished in a reaping contest and afterwards wrapt up in corn´sheaves and beheaded。 This suggests that the representative of the corn´spirit may have been selected by means of a competition on the harvest´field察in which the vanquished competitor was compelled to accept the fatal honour。 The supposition is countenanced by European harvest´customs。 We have seen that in Europe there is sometimes a contest amongst the reapers to avoid being last察and that the person who is vanquished in this competition察that is察who cuts the last corn察is often roughly handled。 It is true we have not found that a pretence is made of killing him察but on the other hand we have found that a pretence is made of killing the man who gives the last stroke at threshing察that is察who is vanquished in the threshing contest。 Now察since it is in the character of representative of the corn´spirit that the thresher of the last corn is slain in mimicry察and since the same representative character attaches as we have seen to the cutter and binder as well as to the thresher of the last corn察and since the same repugnance is evinced by harvesters to be last in any one of these labours察we may conjecture that a pretence has been commonly made of killing the reaper and binder as well as the thresher of the last corn察and that in ancient times this killing was actually carried out。 This conjecture is corroborated by the common superstition that whoever cuts the last corn must die soon。 Sometimes it is thought that the person who binds the last sheaf on the field will die in the course of next year。 The reason for fixing on the reaper察binder察or thresher of the last corn as the representative of the corn´spirit may be this。 The corn´spirit is supposed to lurk as long as he can in the corn察retreating before the reapers察the binders察and the threshers at their work。 But when he is forcibly expelled from his refuge in the last corn cut or the last sheaf bound or the last grain threshed察he necessarily assumes some other form than that of the corn´stalks察which had hitherto been his garment or body。 And what form can the expelled corn´spirit assume more naturally than that of the person who stands nearest to the corn from which he the corn´spirit has just been expelled拭But the person in question is necessarily the reaper察binder察or thresher of the last corn。 He or she察therefore察is seized and treated as the corn´spirit himself。

Thus the person who was killed on the harvest´field as the representative of the corn´spirit may have been either a passing stranger or the harvester who was last at reaping察binding察or threshing。 But there is a third possibility察to which ancient legend and modern folk´custom alike point。 Lityerses not only put strangers to death察he was himself slain察and apparently in the same way as he had slain others察namely察by being wrapt in a corn´sheaf察beheaded察and cast into the river察and it is implied that this happened to Lityerses on his own land。 Similarly in modern harvest´customs the pretence of killing appears to be carried out quite as often on the person of the master farmer or squire as on that of strangers。 Now when we remember that Lityerses was said to have been a son of the King of Phrygia察and that in one account he is himself called a king察and when we combine with this the tradition that he was put to death察apparently as a representative of the corn´spirit察we are led to conjecture that we have here another trace of the custom of annually slaying one of those divine or priestly kings who are known to have held ghostly sway in many parts of Western Asia and particularly in Phrygia。 The custom appears察as we have seen察to have been so far modified in places that the king's son was slain in the king's stead。 Of the custom thus modified the story of Lityerses would be察in one version at least察a reminiscence。

Turning now to the relation of the Phrygian Lityerses to the Phrygian Attis察it may be remembered that at Pessinusthe seat of a priestly kingshipthe high´priest appears to have been annually slain in the character of Attis察a god of vegetation察and that Attis was described by an ancient authority as a reaped ear of corn。 Thus Attis察as an embodiment of the corn´spirit察annually slain in the person of his representative察might be thought to be ultimately identical with Lityerses察the latter being simply the rustic prototype out of which the state religion of Attis was developed。 It may have been so察but察on the other hand察the analogy of European folk´custom warns us that amongst the same people two distinct deities of vegetation may have their separate personal representatives察both of whom are slain in the character of gods at different times of the year。 For in Europe察as we have seen察it appears that one man was commonly slain in the character of the tree´spirit in spring察and another in the character of the corn´spirit in autumn。 It may have been so in Phrygia also。 Attis was especially a tree´god察and his connexion with corn may have been only such an extension of the power of a tree´spirit as is indicated in customs like the Harvest´May。 Again察the representative of Attis appears to have been slain in spring察whereas Lityerses must have been slain in summer or autumn察according to the time of the harvest in Phrygia。 On the whole察then察while we are not justified in regarding Lityerses as the prototype of Attis察the two may be regarded as paral

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