The Golden Bough (Third Edition, Vol. 7 of 12) - Mirrors

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6 The Golden Bough (Third Edition, Vol. 7 of 12)anticipate the result of future research; and if in saying it I haveventured to make a prediction, which like all predictions is liableto be falsified by the event, I have done so only from a fearlest, without some such warning, the numerous facts recorded inthese volumes might lend themselves to an exaggerated estimateof their own importance and hence to a misinterpretation anddistortion of history.J. G. Frazer.CAMBRIDGE, 4th May 1912.[001]
Chapter I. Dionysus.In the preceding part of this work we saw that in antiquitythe civilised nations of western Asia and Egypt pictured tothemselves the changes of the seasons, and particularly the annualgrowth and decay of vegetation, as episodes in the life of gods,whose mournful death and happy resurrection they celebratedwith dramatic rites of alternate lamentation and rejoicing. Butif the celebration was in form dramatic, it was in substancemagical; that is to say, it was intended, on the principles ofsympathetic magic, to ensure the vernal regeneration of plantsand the multiplication of animals, which had seemed to bemenaced by the inroads of winter. In the ancient world, however,such ideas and such rites were by no means confined to theOriental peoples of Babylon and Syria, of Phrygia and Egypt;they were not a product peculiar to the religious mysticism ofthe dreamy East, but were shared by the races of livelier fancyand more mercurial temperament who inhabited the shores andislands of the Aegean. We need not, with some enquirers inancient and modern times, suppose that these Western peoplesborrowed from the older civilisation of the Orient the conceptionof the Dying and Reviving God, together with the solemn ritual,in which that conception was dramatically set forth before theeyes of the worshippers. More probably the resemblance whichmay be traced in this respect between the religions of the Eastand the West is no more than what we commonly, thoughincorrectly, call a fortuitous coincidence, the effect of similar [002]causes acting alike on the similar constitution of the human mindin different countries and under different skies. The Greek hadno need to journey into far countries to learn the vicissitudesof the seasons, to mark the fleeting beauty of the damask rose,Death andresurrection ofOriental godsof vegetation.The Dying andReviving godof vegetation inancient Greece.
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Page 3 and 4: ContentsPreface. . . . . . . . . .
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Page 7 and 8: Preface. 3see, the similar processe
Page 9: Preface. 5the sexes to each other,
Page 13 and 14: Chapter I. Dionysus. 9wild dances,
Page 15 and 16: Chapter I. Dionysus. 11vine, was th
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Chapter II. Demeter And Persephone.
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Chapter III. Magical Significance o
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115dig holes in the ground with dig
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117figures, some of whom executed w
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119dark, the omen was evil. On the
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121If the reader should entertain a
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123tree is thought to have a good e
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125the plants grow high; by playing
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127plant the first taro in a newly
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129Mabuiag, an island in Torres Str
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131occupation of their lives; who b
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133σῶμα. The Sacred Ploughing
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135detect a hint of the origin of t
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Chapter IV. Woman's Part inPrimitiv
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Chapter IV. Woman's Part in Primiti
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159have found independent reasons f
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161and honoured as a divine being.
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163the Harvest-mother or the Great
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165water. 446 In various parts of N
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167dead.” 456In some of these cus
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169shearing, 467 and when tillage i
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171in spring.” 472 In the north-e
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173see which would finish reaping f
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175sheaf or digs the last potato is
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177Of choicest flow'rs a garland to
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179bearer is rewarded with a gratui
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181Corn-mother is told that she is
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183preserved in the farmer's parlou
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185sickles at it; when they failed
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187of the Mhaighdean-Bhuana. The in
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189When it was cut the reapers gath
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191“The corn is not allowed to fa
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193seed to very young girls, 532 an
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195to her at the harvest-festival.
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197competition to avoid the Caillea
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199custom in Bernara and other part
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201cow in calf, and to horses at th
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203throwing the Corn-mother into th
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§ 1. The Corn-mother in America. 2
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§ 3. The Barley Bride among the Be
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§ 4. The Rice-mother in the East I
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§ 5. The Spirit of the Corn embodi
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§ 5. The Spirit of the Corn embodi
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245§ 6. The Double Personification
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247seeks to infuse his own vigorous
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249it may be noticed that they invo
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251got two distinct personification
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Chapter VII. Lityerses.§ 1. Songs
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§ 1. Songs of the Corn Reapers. 25
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§ 2. Killing the Corn-spirit. 257r
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§ 2. Killing the Corn-spirit. 259t
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§ 2. Killing the Corn-spirit. 261w
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§ 2. Killing the Corn-spirit. 265i
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§ 2. Killing the Corn-spirit. 267a
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§ 2. Killing the Corn-spirit. 269a
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§ 2. Killing the Corn-spirit. 273o
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§ 2. Killing the Corn-spirit. 275W
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§ 2. Killing the Corn-spirit. 277T
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§ 3. Human Sacrifices for the Crop
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§ 4. The Corn-spirit slain in his
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Chapter VIII. The Corn-Spirit as an
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§ 2. The Corn-spirit as a Wolf or
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§ 3. The Corn-spirit as a Cock. 32
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§ 4. The Corn-spirit as a Hare. 32
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§ 5. The Corn-spirit as a Cat. 329
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§ 6. The Corn-spirit as a Goat. 33
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§ 7. The Corn-spirit as a Bull, Co
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§ 7. The Corn-spirit as a Bull, Co
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§ 8. The Corn-spirit as a Horse or
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§ 8. The Corn-spirit as a Horse or
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§ 9. The Corn-spirit as a Bird. 34
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§ 10. The Corn-spirit as a Fox. 34
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§ 11. The Corn-spirit as a Pig (Bo
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§ 12. On the Animal Embodiments of
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Note. The Pleiades in PrimitiveCale
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Note. The Pleiades in Primitive Cal
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Footnotes
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CreditsFebruary 10, 2013Project Gut
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The Full Project Gutenberg LicenseP
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386 The Golden Bough (Third Edition
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The Golden Bough (Third Edition, Vol. 7 of 12) - Mirrors

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