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

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202 The Golden Bough (Third Edition, Vol. 7 of 12)Reasons forregarding thespring and harvestcustoms of modernEurope as aprimitive ritual.[170]exert their power for good or evil in many other spheres of natureand life. Again, they bear individual or proper names, such asDemeter, Persephone, Dionysus; and their individual charactersand histories are fixed by current myths and the representationsof art.4. The rites are magical rather than propitiatory. In otherwords, the desired objects are attained, not by propitiating thefavour of divine beings through sacrifice, prayer, and praise,but by ceremonies which, as I have already explained, 559 arebelieved to influence the course of nature directly through aphysical sympathy or resemblance between the rite and the effectwhich it is the intention of the rite to produce.Judged by these tests, the spring and harvest customs ofour European peasantry deserve to rank as primitive. For nospecial class of persons and no special places are set exclusivelyapart for their performance; they may be performed by any one,master or man, mistress or maid, boy or girl; they are practised,not in temples or churches, but in the woods and meadows,beside brooks, in barns, on harvest fields and cottage floors.The supernatural beings whose existence is taken for granted inthem are spirits rather than deities: their functions are limitedto certain well-defined departments of nature: their names aregeneral, like the Barley-mother, the Old Woman, the Maiden,not proper names like Demeter, Persephone, Dionysus. Theirgeneric attributes are known, but their individual histories andcharacters are not the subject of myths. For they exist in classesrather than as individuals, and the members of each class areindistinguishable. For example, every farm has its Corn-mother,or its Old Woman, or its Maiden; but every Corn-mother ismuch like every other Corn-mother, and so with the Old Womenand Maidens. Lastly, in these harvest, as in the spring customs,the ritual is magical rather than propitiatory. This is shewn by559 The Magic Art and the Evolution of Kings, i. 220 sqq.
203throwing the Corn-mother into the river in order to secure rainand dew for the crops; 560 by making the Old Woman heavy inorder to get a heavy crop next year; 561 by strewing grain from thelast sheaf amongst the young crops in spring; 562 and by givingthe last sheaf to the cattle to make them thrive. 563 [171]560 Above, p. 146. The common custom of wetting the last sheaf and its beareris no doubt also a rain-charm; indeed the intention to procure rain or make thecorn grow is sometimes avowed. See above, pp. 134, 137, 143, 144, 145;Adonis, Attis, Osiris, Second Edition, pp. 195-197.561 Above, pp. 135 sq., 138, 139, 152.562 Above, p. 134.563 Above, pp. 134, 155, 158, 161.
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ContentsPreface. . . . . . . . . .
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[Transcriber's Note: The above cove
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Preface. 3see, the similar processe
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Preface. 5the sexes to each other,
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Chapter I. Dionysus.In the precedin
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Chapter I. Dionysus. 9wild dances,
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Chapter I. Dionysus. 11vine, was th
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Chapter I. Dionysus. 13been observe
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Chapter I. Dionysus. 15and then, af
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Chapter I. Dionysus. 17is furnished
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Chapter I. Dionysus. 19make them gr
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Chapter I. Dionysus. 21himself into
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Chapter I. Dionysus. 23up as he lay
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Chapter I. Dionysus. 25as a bull. 7
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Chapter I. Dionysus. 27skin from wh
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Chapter I. Dionysus. 29died from th
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Chapter I. Dionysus. 31Isa or Aïsa
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Chapter I. Dionysus. 33was original
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Chapter I. Dionysus. 35reasons. 106
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Chapter I. Dionysus. 37these have b
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Chapter I. Dionysus. 39completed, t
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Chapter I. Dionysus. 41with the the
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Chapter I. Dionysus. 43foot of the
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Chapter I. Dionysus. 45But before w
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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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Page 155 and 156: Chapter IV. Woman's Part in Primiti
Page 163 and 164: 159have found independent reasons f
Page 165 and 166: 161and honoured as a divine being.
Page 167 and 168: 163the Harvest-mother or the Great
Page 169 and 170: 165water. 446 In various parts of N
Page 171 and 172: 167dead.” 456In some of these cus
Page 173 and 174: 169shearing, 467 and when tillage i
Page 175 and 176: 171in spring.” 472 In the north-e
Page 177 and 178: 173see which would finish reaping f
Page 179 and 180: 175sheaf or digs the last potato is
Page 181 and 182: 177Of choicest flow'rs a garland to
Page 183 and 184: 179bearer is rewarded with a gratui
Page 185 and 186: 181Corn-mother is told that she is
Page 187 and 188: 183preserved in the farmer's parlou
Page 189 and 190: 185sickles at it; when they failed
Page 191 and 192: 187of the Mhaighdean-Bhuana. The in
Page 193 and 194: 189When it was cut the reapers gath
Page 195 and 196: 191“The corn is not allowed to fa
Page 197 and 198: 193seed to very young girls, 532 an
Page 199 and 200: 195to her at the harvest-festival.
Page 201 and 202: 197competition to avoid the Caillea
Page 203 and 204: 199custom in Bernara and other part
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Page 209 and 210: § 1. The Corn-mother in America. 2
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Page 219 and 220: § 4. The Rice-mother in the East I
Page 245 and 246: § 5. The Spirit of the Corn embodi
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Page 249 and 250: 245§ 6. The Double Personification
Page 251 and 252: 247seeks to infuse his own vigorous
Page 253 and 254: 249it may be noticed that they invo
Page 255 and 256: 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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