diff options
| -rw-r--r-- | .gitattributes | 7 | ||||
| -rw-r--r-- | 3623-0.txt (renamed from 3623-8.txt) | 672 | ||||
| -rw-r--r-- | 3623-8.zip | bin | 857864 -> 0 bytes | |||
| -rw-r--r-- | 3623-h.zip | bin | 869000 -> 0 bytes | |||
| -rw-r--r-- | 3623-h/3623-h.htm | 707 | ||||
| -rw-r--r-- | LICENSE.txt | 4 | ||||
| -rw-r--r-- | README.md | 2 |
7 files changed, 323 insertions, 1069 deletions
diff --git a/.gitattributes b/.gitattributes index 6833f05..d7b82bc 100644 --- a/.gitattributes +++ b/.gitattributes @@ -1,3 +1,4 @@ -* text=auto -*.txt text -*.md text +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf @@ -1,48 +1,4 @@ -The Project Gutenberg EBook of The Golden Bough, by Sir James George Frazer - -Copyright laws are changing all over the world. Be sure to check the -copyright laws for your country before downloading or redistributing -this or any other Project Gutenberg eBook. - -This header should be the first thing seen when viewing this Project -Gutenberg file. Please do not remove it. Do not change or edit the -header without written permission. - -Please read the "legal small print," and other information about the -eBook and Project Gutenberg at the bottom of this file. Included is -important information about your specific rights and restrictions in -how the file may be used. You can also find out about how to make a -donation to Project Gutenberg, and how to get involved. - - -**Welcome To The World of Free Plain Vanilla Electronic Texts** - -**eBooks Readable By Both Humans and By Computers, Since 1971** - -*****These eBooks Were Prepared By Thousands of Volunteers!***** - - -Title: The Golden Bough - A study of magic and religion - -Author: Sir James George Frazer - -Release Date: January, 2003 [EBook #3623] -[This file was last updated on March 23, 2003] - -Edition: 11 - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THE PROJECT GUTENBERG EBOOK THE GOLDEN BOUGH *** - - - - -This etext was produced by David Reed - +*** START OF THE PROJECT GUTENBERG EBOOK 3623 *** @@ -1864,7 +1820,7 @@ battle. Among the many beneficent uses to which a mistaken ingenuity has applied the principle of homoeopathic or imitative magic, is that of -causing trees and plants to bear fruit in due season. In Thüringen +causing trees and plants to bear fruit in due season. In Thüringen the man who sows flax carries the seed in a long bag which reaches from his shoulders to his knees, and he walks with long strides, so that the bag sways to and fro on his back. It is believed that this @@ -1882,7 +1838,7 @@ the tassel of the maize might grow in like profusion, that the grain might be correspondingly large and flat, and that the people might have abundance." In many parts of Europe dancing or leaping high in the air are approved homoeopathic modes of making the crops grow -high. Thus in Franche-Comté they say that you should dance at the +high. Thus in Franche-Comté they say that you should dance at the Carnival in order to make the hemp grow tall. The notion that a person can influence a plant homoeopathically by @@ -2122,7 +2078,7 @@ a good thick cudgel or an iron bar, even though it hurt very much. For they thought that if a man were beaten with anything hollow, his inside would waste away till he died. In eastern seas there is a large shell which the Buginese of Celebes call the "old man" -(_kadjâwo_). On Fridays they turn these "old men" upside down and +(_kadjâwo_). On Fridays they turn these "old men" upside down and place them on the thresholds of their houses, believing that whoever then steps over the threshold of the house will live to be old. At initiation a Brahman boy is made to tread with his right foot on a @@ -3211,13 +3167,13 @@ have been so strained in consequence that the bishop has had to translate the rector to another benefice. Again, Gascon peasants believe that to revenge themselves on their enemies bad men will sometimes induce a priest to say a mass called the Mass of Saint -Sécaire. Very few priests know this mass, and three-fourths of those +Sécaire. Very few priests know this mass, and three-fourths of those who do know it would not say it for love or money. None but wicked priests dare to perform the gruesome ceremony, and you may be quite sure that they will have a very heavy account to render for it at the last day. No curate or bishop, not even the archbishop of Auch, can pardon them; that right belongs to the pope of Rome alone. The -Mass of Saint Sécaire may be said only in a ruined or deserted +Mass of Saint Sécaire may be said only in a ruined or deserted church, where owls mope and hoot, where bats flit in the gloaming, where gypsies lodge of nights, and where toads squat under the desecrated altar. Thither the bad priest comes by night with his @@ -3232,7 +3188,7 @@ Christian could look upon without being struck blind and deaf and dumb for the rest of his life. But the man for whom the mass is said withers away little by little, and nobody can say what is the matter with him; even the doctors can make nothing of it. They do not know -that he is slowly dying of the Mass of Saint Sécaire. +that he is slowly dying of the Mass of Saint Sécaire. Yet though magic is thus found to fuse and amalgamate with religion in many ages and in many lands, there are some grounds for thinking @@ -3464,7 +3420,7 @@ with the growth of knowledge to deepen into a confession of man's entire and absolute dependence on the divine; his old free bearing is exchanged for an attitude of lowliest prostration before the mysterious powers of the unseen, and his highest virtue is to submit -his will to theirs: _In la sua volontade è nostra pace._ But this +his will to theirs: _In la sua volontade è nostra pace._ But this deepening sense of religion, this more perfect submission to the divine will in all things, affects only those higher intelligences who have breadth of view enough to comprehend the vastness of the @@ -3910,7 +3866,7 @@ Some of the foregoing facts strongly support an interpretation which Professor Oldenberg has given of the rules to be observed by a Brahman who would learn a particular hymn of the ancient Indian collection known as the Samaveda. The hymn, which bears the name of -the Sakvari¯ song, was believed to embody the might of Indra's +the Sakvari¯ song, was believed to embody the might of Indra's weapon, the thunderbolt; and hence, on account of the dreadful and dangerous potency with which it was thus charged, the bold student who essayed to master it had to be isolated from his fellow-men, and @@ -3920,13 +3876,13 @@ from one to twelve years, he had to observe certain rules of life, among which were the following. Thrice a day he had to touch water; he must wear black garments and eat black food; when it rained, he might not seek the shelter of a roof, but had to sit in the rain and -say, "Water is the Sakvari¯ song"; when the lightning flashed, he -said, "That is like the Sakvari¯ song"; when the thunder pealed, he +say, "Water is the Sakvari¯ song"; when the lightning flashed, he +said, "That is like the Sakvari¯ song"; when the thunder pealed, he said, "The Great One is making a great noise." He might never cross a running stream without touching water; he might never set foot on a ship unless his life were in danger, and even then he must be sure to touch water when he went on board; "for in water," so ran the -saying, "lies the virtue of the Sakvari¯ song." When at last he was +saying, "lies the virtue of the Sakvari¯ song." When at last he was allowed to learn the song itself, he had to dip his hands in a vessel of water in which plants of all sorts had been placed. If a man walked in the way of all these precepts, the rain-god Parjanya, @@ -4228,7 +4184,7 @@ of bringing down rain. The Thompson Indians of British Columbia and some people in Europe think that to kill a frog will cause rain to fall. In order to procure rain people of low caste in the Central Provinces of India will tie a frog to a rod covered with green -leaves and branches of the _nîm_ tree (_Azadirachta Indica_) and +leaves and branches of the _nîm_ tree (_Azadirachta Indica_) and carry it from door to door singing: @@ -4413,7 +4369,7 @@ whither the inhabitants go in procession to obtain rain or fine weather according to the needs of the crops. In times of great drought they throw into the basin of the fountain an ancient stone image of the saint that stands in a sort of niche from which the -fountain flows. At Collobrières and Carpentras a similar practice +fountain flows. At Collobrières and Carpentras a similar practice was observed with the images of St. Pons and St. Gens respectively. In several villages of Navarre prayers for rain used to be offered to St. Peter, and by way of enforcing them the villagers carried the @@ -4957,7 +4913,7 @@ crops, but the sacred beasts were also held responsible for the course of nature. When pestilence and other calamities had fallen on the land, in consequence of a long and severe drought, the priests took the animals by night and threatened them, but if the evil did -not abate they slew the beasts. On the coral island of Niue¯ or +not abate they slew the beasts. On the coral island of Niue¯ or Savage Island, in the South Pacific, there formerly reigned a line of kings. But as the kings were also high priests, and were supposed to make the food grow, the people became angry with them in times of @@ -6654,7 +6610,7 @@ garment has passed the night. Among the Kara-Kirghiz barren women roll themselves on the ground under a solitary apple-tree, in order to obtain offspring. Lastly, the power of granting to women an easy delivery at child-birth is ascribed to trees both in Sweden and -Africa. In some districts of Sweden there was formerly a _bardträd_ +Africa. In some districts of Sweden there was formerly a _bardträd_ or guardian-tree (lime, ash, or elm) in the neighbourhood of every farm. No one would pluck a single leaf of the sacred tree, any injury to which was punished by ill-luck or sickness. Pregnant women @@ -6912,7 +6868,7 @@ old May-tree is sometimes burned at the end of the year. Thus in the district of Prague young people break pieces of the public May-tree and place them behind the holy pictures in their rooms, where they remain till next May Day, and are then burned on the hearth. In -Würtemberg the bushes which are set up on the houses on Palm Sunday +Würtemberg the bushes which are set up on the houses on Palm Sunday are sometimes left there for a year and then burnt. So much for the tree-spirit conceived as incorporate or immanent in @@ -7171,7 +7127,7 @@ by. The one who succeeds in carrying it off and dipping it in the neighbouring Oder is proclaimed King. Here the pole is clearly a substitute for a May-tree. In some villages of Brunswick at Whitsuntide a May King is completely enveloped in a May-bush. In -some parts of Thüringen also they have a May King at Whitsuntide, +some parts of Thüringen also they have a May King at Whitsuntide, but he is dressed up rather differently. A frame of wood is made in which a man can stand; it is completely covered with birch boughs and is surmounted by a crown of birch and flowers, in which a bell @@ -7284,7 +7240,7 @@ at right angles to each other. These are also decked with flowers, and from the ends of the bars hang hoops similarly adorned. At the houses the children sing May songs and receive money, which is used to provide tea for them at the schoolhouse in the afternoon. In a -Bohemian village near Königgrätz on Whit-Monday the children play +Bohemian village near Königgrätz on Whit-Monday the children play the king's game, at which a king and queen march about under a canopy, the queen wearing a garland, and the youngest girl carrying two wreaths on a plate behind them. They are attended by boys and @@ -7365,7 +7321,7 @@ collection is made for the pair, who for the time being are looked on as man and wife. The other youths also choose each his bride. A similar ceremony seems to be still kept up in Norway. -In the neighbourhood of Briançon (Dauphiné) on May Day the lads wrap +In the neighbourhood of Briançon (Dauphiné) on May Day the lads wrap up in green leaves a young fellow whose sweetheart has deserted him or married another. He lies down on the ground and feigns to be asleep. Then a girl who likes him, and would marry him, comes and @@ -7508,7 +7464,7 @@ intercourse for the purpose of promoting the growth of the crop. In the Leti, Sarmata, and some other groups of islands which lie between the western end of New Guinea and the northern part of Australia, the heathen population regard the sun as the male -principle by whom the earth or female prínciple is fertilised. They +principle by whom the earth or female prÃnciple is fertilised. They call him Upu-lera or Mr. Sun, and represent him under the form of a lamp made of coco-nut leaves, which may be seen hanging everywhere in their houses and in the sacred fig-tree. Under the tree lies a @@ -7947,8 +7903,8 @@ the custom. A share of the catch was always given to the families of the two girls who acted as brides of the net for the year. The Oraons of Bengal worship the Earth as a goddess, and annually -celebrate her marriage with the Sun-god Dharme¯ at the time when the -_sa¯l_ tree is in blossom. The ceremony is as follows. All bathe, +celebrate her marriage with the Sun-god Dharme¯ at the time when the +_sa¯l_ tree is in blossom. The ceremony is as follows. All bathe, then the men repair to the sacred grove (_sarna_), while the women assemble at the house of the village priest. After sacrificing some fowls to the Sun-god and the demon of the grove, the men eat and @@ -9044,7 +9000,7 @@ name from Janus than that he got his name from it. This view is strengthened by a consideration of the word _janua_ itself. The regular word for door is the same in all the languages of the Aryan family from India to Ireland. It is _dur_ in Sanscrit, _thura_ in -Greek, _tür_ in German, _door_ in English, _dorus_ in old Irish, and +Greek, _tür_ in German, _door_ in English, _dorus_ in old Irish, and _foris_ in Latin. Yet besides this ordinary name for door, which the Latins shared with all their Aryan brethren, they had also the name _janua,_ to which there is no corresponding term in any @@ -9256,7 +9212,7 @@ but even then he may not set foot in the hut of any mortal man, and must return to his place of exile the same day. The business of government in the villages is conducted by subordinate chiefs, who are appointed by him. In the West African kingdom of Congo there was -a supreme pontiff called Chitomé or Chitombé, whom the negroes +a supreme pontiff called Chitomé or Chitombé, whom the negroes regarded as a god on earth and all-powerful in heaven. Hence before they would taste the new crops they offered him the first-fruits, fearing that manifold misfortunes would befall them if they broke @@ -9290,7 +9246,7 @@ the gods was brought to him." If the child she bore him was a son, he was brought up as a prince of the blood, and the eldest son succeeded his father on the pontifical throne. The supernatural powers attributed to this pontiff are not specified, but probably -they resembled those of the Mikado and Chitomé. +they resembled those of the Mikado and Chitomé. Wherever, as in Japan and West Africa, it is supposed that the order of nature, and even the existence of the world, is bound up with the @@ -9306,7 +9262,7 @@ irregularity on his part may set up a tremor which shall shake the earth to its foundations. And if nature may be disturbed by the slightest involuntary act of the king, it is easy to conceive the convulsion which his death might provoke. The natural death of the -Chitomé, as we have seen, was thought to entail the destruction of +Chitomé, as we have seen, was thought to entail the destruction of all things. Clearly, therefore, out of a regard for their own safety, which might be imperilled by any rash act of the king, and still more by his death, the people will exact of their king or @@ -11257,7 +11213,7 @@ and all vessels used by them during their seclusion are burned. In Uganda the pots which a woman touches, while the impurity of childbirth or of menstruation is on her, should be destroyed; spears and shields defiled by her touch are not destroyed, but only -purified. "Among all the Déné and most other American tribes, hardly +purified. "Among all the Déné and most other American tribes, hardly any other being was the object of so much dread as a menstruating woman. As soon as signs of that condition made themselves apparent in a young girl she was carefully segregated from all but female @@ -14305,7 +14261,7 @@ The mystic kings of Fire and Water in Cambodia are not allowed to die a natural death. Hence when one of them is seriously ill and the elders think that he cannot recover, they stab him to death. The people of Congo believed, as we have seen, that if their pontiff the -Chitomé were to die a natural death, the world would perish, and the +Chitomé were to die a natural death, the world would perish, and the earth, which he alone sustained by his power and merit, would immediately be annihilated. Accordingly when he fell ill and seemed likely to die, the man who was destined to be his successor entered @@ -14898,7 +14854,7 @@ struck the fatal blow was of the royal lineage, and as soon as he had done the deed of blood and seated himself on the throne he was regarded as the legitimate king, provided that he contrived to maintain his seat peaceably for a single day. This, however, the -regicide did not always succeed in doing. When Fernão Peres +regicide did not always succeed in doing. When Fernão Peres d'Andrade, on a voyage to China, put in at Passier for a cargo of spices, two kings were massacred, and that in the most peaceable and orderly manner, without the smallest sign of tumult or sedition in @@ -15198,11 +15154,11 @@ The king still abdicates annually for a short time and his place is filled by a more or less nominal sovereign; but at the close of his short reign the latter is no longer killed, though sometimes a mock execution still survives as a memorial of the time when he was -actually put to death. To take examples. In the month of Méac +actually put to death. To take examples. In the month of Méac (February) the king of Cambodia annually abdicated for three days. During this time he performed no act of authority, he did not touch the seals, he did not even receive the revenues which fell due. In -his stead there reigned a temporary king called Sdach Méac, that is, +his stead there reigned a temporary king called Sdach Méac, that is, King February. The office of temporary king was hereditary in a family distantly connected with the royal house, the sons succeeding the fathers and the younger brothers the elder brothers just as in @@ -15391,7 +15347,7 @@ death of a Rajah, for a Brahman to eat rice out of the dead Rajah's hand, and then to occupy the throne for a year. At the end of the year the Brahman receives presents and is dismissed from the territory, being forbidden apparently to return. "The idea seems to -be that the spirit of the Rájá enters into the Bráhman who eats the +be that the spirit of the Rájá enters into the Bráhman who eats the _khir_ (rice and milk) out of his hand when he is dead, as the Brahman is apparently carefully watched during the whole year, and not allowed to go away." The same or a similar custom is believed to @@ -15843,7 +15799,7 @@ supported by the theory and practice of the Shilluk, who put their divine king to death at the first signs of failing health, lest his decrepitude should entail a corresponding failure of vital energy on the corn, the cattle, and men. Moreover, it is countenanced by the -analogy of the Chitomé, upon whose life the existence of the world +analogy of the Chitomé, upon whose life the existence of the world was supposed to hang, and who was therefore slain by his successor as soon as he showed signs of breaking up. Again, the terms on which in later times the King of Calicut held office are identical with @@ -15870,7 +15826,7 @@ of the tree-spirit, in Northern Europe. Now in point of fact such a custom has left unmistakable traces of itself in the rural festivals of the peasantry. To take examples. -At Niederpöring, in Lower Bavaria, the Whitsuntide representative of +At Niederpöring, in Lower Bavaria, the Whitsuntide representative of the tree-spirit--the _Pfingstl_ as he was called--was clad from top to toe in leaves and flowers. On his head he wore a high pointed cap, the ends of which rested on his shoulders, only two holes being @@ -15908,7 +15864,7 @@ succeeds in wrenching it from the ground as he gallops past keeps it with all its decorations. The ceremony is observed every second or third year. -In Saxony and Thüringen there is a Whitsuntide ceremony called +In Saxony and Thüringen there is a Whitsuntide ceremony called "chasing the Wild Man out of the bush," or "fetching the Wild Man out of the wood." A young fellow is enveloped in leaves or moss and called the Wild Man. He hides in the wood and the other lads of the @@ -15954,7 +15910,7 @@ amid much noise and outcry, strikes with his sword a blow on the King's robe of bark till it rings again. Then a gratuity is demanded. The ceremony of decapitation, which is here somewhat slurred over, is carried out with a greater semblance of reality in -other parts of Bohemia. Thus in some villages of the Königgrätz +other parts of Bohemia. Thus in some villages of the Königgrätz district on Whit-Monday the girls assemble under one lime-tree and the young men under another, all dressed in their best and tricked out with ribbons. The young men twine a garland for the Queen, and @@ -16046,7 +16002,7 @@ tree-spirit in spring is regarded as a means to promote and quicken the growth of vegetation. For the killing of the tree-spirit is associated always (we must suppose) implicitly, and sometimes explicitly also, with a revival or resurrection of him in a more -youthful and vigorous form. So in the Saxon and Thüringen custom, +youthful and vigorous form. So in the Saxon and Thüringen custom, after the Wild Man has been shot he is brought to life again by a doctor; and in the Wurmlingen ceremony there figures a Dr. Iron-Beard, who probably once played a similar part; certainly in @@ -16090,7 +16046,7 @@ either put to death after a fixed period or allowed to prove by the strong hand or the fleet foot that their divinity is vigorous and unimpaired. One more point of resemblance may be noted between the Italian King of the Wood and his northern counterparts. In Saxony -and Thüringen the representative of the tree-spirit, after being +and Thüringen the representative of the tree-spirit, after being killed, is brought to life again by a doctor. This is exactly what legend affirmed to have happened to the first King of the Wood at Nemi, Hippolytus or Virbius, who after he had been killed by his @@ -16323,7 +16279,7 @@ defence, was thrown on a heap of straw, a torch was put to it, and a great blaze shot up, to the delight of the children who frisked round it screaming out some old popular verses about the death of the Carnival. Sometimes the effigy was rolled down the slope of a -hill before being burnt. At Saint-Lô the ragged effigy of Shrove +hill before being burnt. At Saint-Lô the ragged effigy of Shrove Tuesday was followed by his widow, a big burly lout dressed as a woman with a crape veil, who emitted sounds of lamentation and woe in a stentorian voice. After being carried about the streets on a @@ -16350,7 +16306,7 @@ last glimmer of the blazing phantom had vanished, like a falling star, at the end of the valley, every one withdrew, crowd and maskers alike, and we quitted the ramparts with our guests." -In the neighbourhood of Tübingen on Shrove Tuesday a straw-man, +In the neighbourhood of Tübingen on Shrove Tuesday a straw-man, called the Shrovetide Bear, is made up; he is dressed in a pair of old trousers, and a fresh black-pudding or two squirts filled with blood are inserted in his neck. After a formal condemnation he is @@ -16443,7 +16399,7 @@ carry Death into the water, carry him in and out again." In some parts of Bavaria down to 1780 it was believed that a fatal epidemic would ensue if the custom of "Carrying out Death" were not observed. -In some villages of Thüringen, on the fourth Sunday of Lent, the +In some villages of Thüringen, on the fourth Sunday of Lent, the children used to carry a puppet of birchen twigs through the village, and then threw it into a pool, while they sang, "We carry the old Death out behind the herdman's old house; we have got @@ -16456,12 +16412,12 @@ and throw it into the river. On returning to the village they break the good news to the people, and receive eggs and other victuals as a reward. The ceremony is or was supposed to purify the village and to protect the inhabitants from sickness and plague. In other -villages of Thüringen, in which the population was originally +villages of Thüringen, in which the population was originally Slavonic, the carrying out of the puppet is accompanied with the singing of a song, which begins, "Now we carry Death out of the village and Spring into the village." At the end of the seventeenth and beginning of the eighteenth century the custom was observed in -Thüringen as follows. The boys and girls made an effigy of straw or +Thüringen as follows. The boys and girls made an effigy of straw or the like materials, but the shape of the figure varied from year to year. In one year it would represent an old man, in the next an old woman, in the third a young man, and in the fourth a maiden, and the @@ -16621,7 +16577,7 @@ in some parts of Bohemia the effigy of Death is drowned by being thrown into the water at sunset; then the girls go out into the wood and cut down a young tree with a green crown, hang a doll dressed as a woman on it, deck the whole with green, red, and white ribbons, -and march in procession with their _Líto_ (Summer) into the village, +and march in procession with their _LÃto_ (Summer) into the village, collecting gifts and singing-- @@ -16934,7 +16890,7 @@ everywhere welcomed by the children with great delight. The representative of Summer was clad in white and bore a sickle; his comrade, who played the part of Winter, had a fur-cap on his head, his arms and legs were swathed in straw, and he carried a flail. In -every house they sang verses alternately. At Drömling in Brunswick, +every house they sang verses alternately. At Drömling in Brunswick, down to the present time, the contest between Summer and Winter is acted every year at Whitsuntide by a troop of boys and a troop of girls. The boys rush singing, shouting, and ringing bells from house @@ -17092,13 +17048,13 @@ question which I shall try to answer in the sequel. IN THE KANAGRA district of India there is a custom observed by young girls in spring which closely resembles some of the European spring -ceremonies just described. It is called the _Ralî Ka melâ,_ or fair -of Ralî, the _Ralî_ being a small painted earthen image of Siva or -Pârvatî. The custom is in vogue all over the Kanagra district, and +ceremonies just described. It is called the _Ralî Ka melâ,_ or fair +of Ralî, the _Ralî_ being a small painted earthen image of Siva or +Pârvatî. The custom is in vogue all over the Kanagra district, and its celebration, which is entirely confined to young girls, lasts -through most of Chet (March-April) up to the Sankrânt of Baisâkh +through most of Chet (March-April) up to the Sankrânt of Baisâkh (April). On a morning in March all the young girls of the village -take small baskets of _dûb_ grass and flowers to an appointed place, +take small baskets of _dûb_ grass and flowers to an appointed place, where they throw them in a heap. Round this heap they stand in a circle and sing. This goes on every day for ten days, till the heap of grass and flowers has reached a fair height. Then they cut in the @@ -17106,19 +17062,19 @@ jungle two branches, each with three prongs at one end, and place them, prongs downwards, over the heap of flowers, so as to make two tripods or pyramids. On the single uppermost points of these branches they get an image-maker to construct two clay images, one -to represent Siva, and the other Pârvatî. The girls then divide -themselves into two parties, one for Siva and one for Pârvatî, and +to represent Siva, and the other Pârvatî. The girls then divide +themselves into two parties, one for Siva and one for Pârvatî, and marry the images in the usual way, leaving out no part of the ceremony. After the marriage they have a feast, the cost of which is defrayed by contributions solicited from their parents. Then at the -next Sankrânt (Baisâkh) they all go together to the river-side, +next Sankrânt (Baisâkh) they all go together to the river-side, throw the images into a deep pool, and weep over the place, as though they were performing funeral obsequies. The boys of the neighbourhood often tease them by diving after the images, bringing them up, and waving them about while the girls are crying over them. The object of the fair is said to be to secure a good husband. -That in this Indian ceremony the deities Siva and Pârvatî are +That in this Indian ceremony the deities Siva and Pârvatî are conceived as spirits of vegetation seems to be proved by the placing of their images on branches over a heap of grass and flowers. Here, as often in European folk-custom, the divinities of vegetation are @@ -18019,13 +17975,13 @@ in an account of his festival given by an Arabic writer of the tenth century. In describing the rites and sacrifices observed at the different seasons of the year by the heathen Syrians of Harran, he says: "Tammuz (July). In the middle of this month is the festival of -el-Bûgât, that is, of the weeping women, and this is the Tâ-uz -festival, which is celebrated in honour of the god Tâ-uz. The women +el-Bûgât, that is, of the weeping women, and this is the Tâ-uz +festival, which is celebrated in honour of the god Tâ-uz. The women bewail him, because his lord slew him so cruelly, ground his bones in a mill, and then scattered them to the wind. The women (during this festival) eat nothing which has been ground in a mill, but limit their diet to steeped wheat, sweet vetches, dates, raisins, -and the like." Tâ-uz, who is no other than Tammuz, is here like +and the like." Tâ-uz, who is no other than Tammuz, is here like Burns's John Barleycorn: @@ -18360,7 +18316,7 @@ and great cucumbers; the girls tend the basil, and the thicker it grows the more it is prized. In these midsummer customs of Sardinia and Sicily it is possible -that, as Mr. R. Wünsch supposes, St. John has replaced Adonis. We +that, as Mr. R. Wünsch supposes, St. John has replaced Adonis. We have seen that the rites of Tammuz or Adonis were commonly celebrated about midsummer; according to Jerome, their date was June. @@ -18420,7 +18376,7 @@ was grafted upon a similar celebration of the dead and risen Adonis, which, as we have seen reason to believe, was celebrated in Syria at the same season. The type, created by Greek artists, of the sorrowful goddess with her dying lover in her arms, resembles and -may have been the model of the _Pietà_ of Christian art, the Virgin +may have been the model of the _Pietà _ of Christian art, the Virgin with the dead body of her divine Son in her lap, of which the most celebrated example is the one by Michael Angelo in St. Peters. That noble group, in which the living sorrow of the mother contrasts so @@ -19677,7 +19633,7 @@ canals and fields is a great event in the Egyptian year. At Cairo the operation generally takes place between the sixth and the sixteenth of August, and till lately was attended by ceremonies which deserve to be noticed, because they were probably handed down -from antiquity. An ancient canal, known by the name of the Khalíj, +from antiquity. An ancient canal, known by the name of the KhalÃj, formerly passed through the native town of Cairo. Near its entrance the canal was crossed by a dam of earth, very broad at the bottom and diminishing in breadth upwards, which used to be constructed @@ -20120,7 +20076,7 @@ historian Snorri Sturluson: "He had been the most prosperous (literally, blessed with abundance) of all kings. So greatly did men value him that when the news came that he was dead and his body removed to Hringariki and intended for burial there, the chief men -from Raumariki and Westfold and Heithmörk came and all requested +from Raumariki and Westfold and Heithmörk came and all requested that they might take his body with them and bury it in their various provinces; they thought that it would bring abundance to those who obtained it. Eventually it was settled that the body was distributed @@ -21244,7 +21200,7 @@ delivered to the farmer's wife, who unties it and gives drink-money in return. Sometimes the last sheaf is called, not the Corn-mother, but the -Harvest-mother or the Great Mother. In the province of Osnabrück, +Harvest-mother or the Great Mother. In the province of Osnabrück, Hanover, it is called the Harvest-mother; it is made up in female form, and then the reapers dance about with it. In some parts of Westphalia the last sheaf at the rye-harvest is made especially @@ -21452,7 +21408,7 @@ strew on the fields, doubtless to fertilise them. The name Queen, as applied to the last sheaf, has its analogies in Central and Northern Europe. Thus, in the Salzburg district of Austria, at the end of the harvest a great procession takes place, in which a Queen of the -Corn-ears (_Ährenkönigin_) is drawn along in a little carriage by +Corn-ears (_Ährenkönigin_) is drawn along in a little carriage by young fellows. The custom of the Harvest Queen appears to have been common in England. Milton must have been familiar with it, for in _Paradise Lost_ he says: @@ -21476,7 +21432,7 @@ Sometimes the person who gives the last stroke with the flail is called the Old Woman, and is wrapt in the straw of the last sheaf, or has a bundle of straw fastened on his back. Whether wrapt in the straw or carrying it on his back, he is carted through the village -amid general laughter. In some districts of Bavaria, Thüringen, and +amid general laughter. In some districts of Bavaria, Thüringen, and elsewhere, the man who threshes the last sheaf is said to have the Old Woman or the Old Corn-woman; he is tied up in straw, carried or carted about the village, and set down at last on the dunghill, or @@ -21494,7 +21450,7 @@ threshers call out, "Behold the Corn-woman." Here the stranger woman, thus suddenly appearing, is taken to be the corn-spirit who has just been expelled by the flails from the corn-stalks. In other cases the farmer's wife represents the corn-spirit. Thus in the -Commune of Saligné (Vendée), the farmer's wife, along with the last +Commune of Saligné (Vendée), the farmer's wife, along with the last sheaf, is tied up in a sheet, placed on a litter, and carried to the threshing machine, under which she is shoved. Then the woman is drawn out and the sheaf is threshed by itself, but the woman is @@ -21628,7 +21584,7 @@ A somewhat maturer but still youthful age is assigned to the corn-spirit by the appellations of Bride, Oats-bride, and Wheat-bride, which in Germany are sometimes bestowed both on the last sheaf and on the woman who binds it. At wheat-harvest near -Müglitz, in Moravia, a small portion of the wheat is left standing +Müglitz, in Moravia, a small portion of the wheat is left standing after all the rest has been reaped. This remnant is then cut, amid the rejoicing of the reapers, by a young girl who wears a wreath of wheaten ears on her head and goes by the name of the Wheat-bride. It @@ -22111,7 +22067,7 @@ ceremony observed at the rice-harvest in Java. Before the reapers begin to cut the rice, the priest or sorcerer picks out a number of ears of rice, which are tied together, smeared with ointment, and adorned with flowers. Thus decked out, the ears are called the -_padi-peengantèn,_ that is, the Rice-bride and the Rice-bridegroom; +_padi-peengantèn,_ that is, the Rice-bride and the Rice-bridegroom; their wedding feast is celebrated, and the cutting of the rice begins immediately afterwards. Later on, when the rice is being got in, a bridal chamber is partitioned off in the barn, and furnished @@ -22626,7 +22582,7 @@ the first half of the nineteenth century it was the custom to tie up a man in the last sheaf. He was called the Old Man, and was brought home on the last waggon, amid huzzas and music. On reaching the farmyard he was rolled round the barn and drenched with water. At -Nördlingen in Bavaria the man who gives the last stroke at threshing +Nördlingen in Bavaria the man who gives the last stroke at threshing is wrapt in straw and rolled on the threshing-floor. In some parts of Oberpfalz, Bavaria, he is said to "get the Old Man," is wrapt in straw, and carried to a neighbour who has not yet finished his @@ -22718,12 +22674,12 @@ pay a forfeit; and when the farmer himself or one of his guests enters the field or the threshing-floor for the first time, he is treated in the same way. Sometimes the rope is only tied round his arm or his feet or his neck. But sometimes he is regularly swathed -in corn. Thus at Solör in Norway, whoever enters the field, be he +in corn. Thus at Solör in Norway, whoever enters the field, be he the master or a stranger, is tied up in a sheaf and must pay a ransom. In the neighbourhood of Soest, when the farmer visits the flax-pullers for the first time, he is completely enveloped in flax. Passers-by are also surrounded by the women, tied up in flax, and -compelled to stand brandy. At Nördlingen strangers are caught with +compelled to stand brandy. At Nördlingen strangers are caught with straw ropes and tied up in a sheaf till they pay a forfeit. Among the Germans of Haselberg, in West Bohemia, as soon as a farmer had given the last corn to be threshed on the threshing-floor, he was @@ -22738,7 +22694,7 @@ binding him, and the conditions to be observed at the harvest-supper are dictated to him. When he has accepted them, he is released and allowed to get up. At Brie, Isle de France, when any one who does not belong to the farm passes by the harvest-field, the reapers give -chase. If they catch him, they bind him in a sheaf an dbite him, one +chase. If they catch him, they bind him in a sheaf and bite him, one after the other, in the forehead, crying, "You shall carry the key of the field." "To have the key" is an expression used by harvesters elsewhere in the sense of to cut or bind or thresh the last sheaf; @@ -22836,7 +22792,7 @@ examples will make this plain. THE INDIANS of Guayaquil, in Ecuador, used to sacrifice human blood and the hearts of men when they sowed their fields. The people of -Cañar (now Cuenca in Ecuador) used to sacrifice a hundred children +Cañar (now Cuenca in Ecuador) used to sacrifice a hundred children annually at harvest. The kings of Quito, the Incas of Peru, and for a long time the Spaniards were unable to suppress the bloody rite. At a Mexican harvest-festival, when the first-fruits of the season @@ -22970,7 +22926,7 @@ to ensure good crops, is supplied by the Khonds or Kandhs, another Dravidian race in Bengal. Our knowledge of them is derived from the accounts written by British officers who, about the middle of the nineteenth century, were engaged in putting them down. The -sacrifices were offered to the Earth Goddess. Tari Pennu or Bera +sacrifices were offered to the Earth Goddess, Tari Pennu or Bera Pennu, and were believed to ensure good crops and immunity from all disease and accidents. In particular, they were considered necessary in the cultivation of turmeric, the Khonds arguing that the turmeric @@ -23437,7 +23393,7 @@ The name Busiris was in reality the name of a city, _pe-Asar,_ "the house of Osiris," the city being so called because it contained the grave of Osiris. Indeed some high modern authorities believe that Busiris was the original home of Osiris, from which his worship -spread to other parts of Egypt. The human sacrifice were said to +spread to other parts of Egypt. The human sacrifices were said to have been offered at his grave, and the victims were red-haired men, whose ashes were scattered abroad by means of winnowing-fans. This tradition of human sacrifices offered at the tomb of Osiris is @@ -23450,7 +23406,7 @@ stranger, whose red hair made him a suitable representative of the ripe corn. This man, in his representative character, was slain on the harvest-field, and mourned by the reapers, who prayed at the same time that the corn-spirit might revive and return -(_mââ-ne-rha,_ Maneros) with renewed vigour in the following year. +(_mââ-ne-rha,_ Maneros) with renewed vigour in the following year. Finally, the victim, or some part of him, was burned, and the ashes scattered by winnowing-fans over the fields to fertilise them. Here the choice of the victim on the ground of his resemblance to the @@ -23604,7 +23560,7 @@ plaited together, and the reapers, standing ten or twenty paces off, threw their sickles at it. Whoever cut it through was said to have cut off the gander's neck. The "neck" was taken to the farmer's wife, who was supposed to keep it in the house for good luck till -the next harvest came round. Near Trèves, the man who reaps the last +the next harvest came round. Near Trèves, the man who reaps the last standing corn "cuts the goat's neck off." At Faslane, on the Gareloch (Dumbartonshire), the last handful of standing corn was sometimes called the "head." At Aurich, in East Friesland, the man @@ -23756,7 +23712,7 @@ who binds it they say, "The Wolf is biting her," "She has the Wolf," is called Wolf; they cry out to her, "Thou art the Wolf," and she has to bear the name for a whole year; sometimes, according to the crop, she is called the Rye-wolf or the Potato-wolf. In the island -of Rügen not only is the woman who binds the last sheaf called Wolf, +of Rügen not only is the woman who binds the last sheaf called Wolf, but when she comes home she bites the lady of the house and the stewardess, for which she receives a large piece of meat. Yet nobody likes to be the Wolf. The same woman may be Rye-wolf, Wheat-wolf, @@ -23793,7 +23749,7 @@ killed. In France also the Corn-wolf appears at harvest. Thus they call out to the reaper of the last corn, "You will catch the Wolf." Near -Chambéry they form a ring round the last standing corn, and cry, +Chambéry they form a ring round the last standing corn, and cry, "The Wolf is in there." In Finisterre, when the reaping draws near an end, the harvesters cry, "There is the Wolf; we will catch him." Each takes a swath to reap, and he who finishes first calls out, @@ -23830,7 +23786,7 @@ North Germany they say that "the Cock sits in the last sheaf"; and at cutting the last corn the reapers cry, "Now we will chase out the Cock." When it is cut they say, "We have caught the Cock." At Braller, in Transylvania, when the reapers come to the last patch of -corn, they cry, "Here we shall catch the Cock." At Fürstenwalde, +corn, they cry, "Here we shall catch the Cock." At Fürstenwalde, when the last sheaf is about to be bound, the master releases a cock, which he has brought in a basket, and lets it run over the field. All the harvesters chase it till they catch it. Elsewhere the @@ -23845,7 +23801,7 @@ the beer which was served out to the reapers at this time went by the name of "Cock-beer." The last sheaf is called Cock, Cock-sheaf, Harvest-cock, Harvest-hen, Autumn-hen. A distinction is made between a Wheat-cock, Bean-cock, and so on, according to the crop. At -Wünschensuhl, in Thüringen, the last sheaf is made into the shape of +Wünschensuhl, in Thüringen, the last sheaf is made into the shape of a cock, and called the Harvest-cock. A figure of a cock, made of wood, pasteboard, ears of corn, or flowers, is borne in front of the harvest-waggon, especially in Westphalia, where the cock carries in @@ -23958,14 +23914,14 @@ parts of Silesia at mowing the last corn they say, "The Cat is caught"; and at threshing, the man who gives the last stroke is called the Cat. In the neighbourhood of Lyons the last sheaf and the harvest-supper are both called the Cat. About Vesoul when they cut -the last corn they say, "We have the Cat by the tail." At Briançon, -in Dauphiné, at the beginning of reaping, a cat is decked out with +the last corn they say, "We have the Cat by the tail." At Briançon, +in Dauphiné, at the beginning of reaping, a cat is decked out with ribbons, flowers, and ears of corn. It is called the Cat of the ball-skin (_le chat de peau de balle_). If a reaper is wounded at his work, they make the cat lick the wound. At the close of the reaping the cat is again decked out with ribbons and ears of corn; then they dance and make merry. When the dance is over the girls -solemnly strip the cat of its finery. At Grüneberg, in Silesia, the +solemnly strip the cat of its finery. At Grüneberg, in Silesia, the reaper who cuts the last corn goes by the name of the Tom-cat. He is enveloped in rye-stalks and green withes, and is furnished with a long plaited tail. Sometimes as a companion he has a man similarly @@ -24021,9 +23977,9 @@ each reaper hastens to finish his piece first; he who is the last to finish gets the Oats-goat. Again, the last sheaf is itself called the Goat. Thus, in the valley of the Wiesent, Bavaria, the last sheaf bound on the field is called the Goat, and they have a -proverb, "The field must bear a goat." At Spachbrücken, in Hesse, +proverb, "The field must bear a goat." At Spachbrücken, in Hesse, the last handful of corn which is cut is called the Goat, and the -man who cuts it is much ridiculed. At Dürrenbüchig and about Mosbach +man who cuts it is much ridiculed. At Dürrenbüchig and about Mosbach in Baden the last sheaf is also called the Goat. Sometimes the last sheaf is made up in the form of a goat, and they say, "The Goat is sitting in it." Again, the person who cuts or binds the last sheaf @@ -24034,7 +23990,7 @@ of the Harvest-goat"; that is, the woman who bound the last sheaf is wrapt in straw, crowned with a harvest-wreath, and brought in a wheel-barrow to the village, where a round dance takes place. About Luneburg, also, the woman who binds the last corn is decked with a -crown of corn-ears and is called the Corn-goat. At Münzesheim in +crown of corn-ears and is called the Corn-goat. At Münzesheim in Baden the reaper who cuts the last handful of corn or oats is called the Corn-goat or the Oats-goat. In the Canton St. Gall, Switzerland, the person who cuts the last handful of corn on the field, or drives @@ -24115,7 +24071,7 @@ of the threshers rush at it and tear the best of it out; others lay on with their flails so recklessly that heads are sometimes broken. At Oberinntal, in the Tyrol, the last thresher is called Goat. So at Haselberg, in West Bohemia, the man who gives the last stroke at -threshing oats is called the Oats-goat. At Tettnang, in Würtemburg, +threshing oats is called the Oats-goat. At Tettnang, in Würtemburg, the thresher who gives the last stroke to the last bundle of corn before it is turned goes by the name of the He-goat, and it is said, "He has driven the He-goat away." The person who, after the bundle @@ -24125,10 +24081,10 @@ a pair of corn-spirits, male and female. Further, the corn-spirit, captured in the form of a goat at threshing, is passed on to a neighbour whose threshing is not yet -finished. In Franche Comté, as soon as the threshing is over, the +finished. In Franche Comté, as soon as the threshing is over, the young people set up a straw figure of a goat on the farmyard of a neighbour who is still threshing. He must give them wine or money in -return. At Ellwangen, in Würtemburg, the effigy of a goat is made +return. At Ellwangen, in Würtemburg, the effigy of a goat is made out of the last bundle of corn at threshing; four sticks form its legs, and two its horns. The man who gives the last stroke with the flail must carry the Goat to the barn of a neighbour who is still @@ -24160,7 +24116,7 @@ overstrained and lamed himself, they say in the Graudenz district of West Prussia, "The Bull pushed him"; in Lorraine they say, "He has the Bull." The meaning of both expressions is that he has unwittingly lighted upon the divine corn-spirit, who has punished -the profane intruder with lameness. So near Chambéry when a reaper +the profane intruder with lameness. So near Chambéry when a reaper wounds himself with his sickle, it is said that he has "the wound of the Ox." In the district of Bunzlau (Silesia) the last sheaf is sometimes made into the shape of a horned ox, stuffed with tow and @@ -24199,7 +24155,7 @@ followed by the whole troop of reapers dancing. Then a man disguised as the Devil cuts the last ears of corn and immediately slaughters the ox. Part of the flesh of the animal is eaten at the harvest-supper; part is pickled and kept till the first day of -sowing in spring. At Pont à Mousson and elsewhere on the evening of +sowing in spring. At Pont à Mousson and elsewhere on the evening of the last day of reaping, a calf adorned with flowers and ears of corn is led thrice round the farmyard, being allured by a bait or driven by men with sticks, or conducted by the farmer's wife with a @@ -24207,12 +24163,12 @@ rope. The calf chosen for this ceremony is the calf which was born first on the farm in the spring of the year. It is followed by all the reapers with their tools. Then it is allowed to run free; the reapers chase it, and whoever catches it is called King of the Calf. -Lastly, it is solemnly killed; at Lunéville the man who acts as +Lastly, it is solemnly killed; at Lunéville the man who acts as butcher is the Jewish merchant of the village. Sometimes again the corn-spirit hides himself amongst the cut corn in the barn to reappear in bull or cow form at threshing. Thus at -Wurmlingen, in Thüringen, the man who gives the last stroke at +Wurmlingen, in Thüringen, the man who gives the last stroke at threshing is called the Cow, or rather the Barley-cow, Oats-cow, Peas-cow, or the like, according to the crop. He is entirely enveloped in straw; his head is surmounted by sticks in imitation of @@ -24236,7 +24192,7 @@ it. At Pessnitz, in the district of Dresden, the man who gives the last stroke with the flail is called Bull. He must make a straw-man and set it up before a neighbour's window. Here, apparently, as in so many cases, the corn-spirit is passed on to a neighbour who has -not finished threshing. So at Herbrechtingen, in Thüringen, the +not finished threshing. So at Herbrechtingen, in Thüringen, the effigy of a ragged old woman is flung into the barn of the farmer who is last with his threshing. The man who throws it in cries, "There is the Cow for you." If the threshers catch him they detain @@ -24250,7 +24206,7 @@ corn, they call out twelve times, "We are killing the Bull." In the neighbourhood of Bordeaux, where a butcher kills an ox on the field immediately after the close of the reaping, it is said of the man who gives the last stroke at threshing that "he has killed the -Bull." At Chambéry the last sheaf is called the sheaf of the Young +Bull." At Chambéry the last sheaf is called the sheaf of the Young Ox, and a race takes place to it in which all the reapers join. When the last stroke is given at threshing they say that "the Ox is killed"; and immediately thereupon a real ox is slaughtered by the @@ -24264,14 +24220,14 @@ corn-spirit is sometimes supposed to be born on the field in calf form; for when a binder has not rope enough to bind all the corn in sheaves, he puts aside the wheat that remains over and imitates the lowing of a cow. The meaning is that "the sheaf has given birth to a -calf." In Puy-de-Dôme when a binder cannot keep up with the reaper +calf." In Puy-de-Dôme when a binder cannot keep up with the reaper whom he or she follows, they say "He (or she) is giving birth to the Calf." In some parts of Prussia, in similar circumstances, they call out to the woman, "The Bull is coming," and imitate the bellowing of a bull. In these cases the woman is conceived as the Corn-cow or old corn-spirit, while the supposed calf is the Corn-calf or young corn-spirit. In some parts of Austria a mythical calf -(_Muhkälbchen_) is believed to be seen amongst the sprouting corn in +(_Muhkälbchen_) is believed to be seen amongst the sprouting corn in spring and to push the children; when the corn waves in the wind they say, "The Calf is going about." Clearly, as Mannhardt observes, this calf of the spring-time is the same animal which is afterwards @@ -24309,7 +24265,7 @@ was subjected to some rough treatment at the farmhouse to which he paid his unwelcome visit. In the neighbourhood of Lille the idea of the corn-spirit in horse -form in clearly preserved. When a harvester grows weary at his work, +form is clearly preserved. When a harvester grows weary at his work, it is said, "He has the fatigue of the Horse." The first sheaf, called the "Cross of the Horse," is placed on a cross of boxwood in the barn, and the youngest horse on the farm must tread on it. The @@ -24327,7 +24283,7 @@ sheaf. The thresher of the last sheaf is said to "beat the Horse." 9. The Corn-spirit as a Pig (Boar or Sow) THE LAST animal embodiment of the corn-spirit which we shall notice -is the pig (boar or sow). In Thüringen, when the wind sets the young +is the pig (boar or sow). In Thüringen, when the wind sets the young corn in motion, they sometimes say, "The Boar is rushing through the corn." Amongst the Esthonians of the island of Oesel the last sheaf is called the Ryeboar, and the man who gets it is saluted with a cry @@ -24339,7 +24295,7 @@ last stalk "gets the Sow," and is laughed at. In other Swabian villages also the man who cuts the last corn "has the Sow," or "has the Rye-sow." At Bohlingen, near Radolfzell in Baden, the last sheaf is called the Rye-sow or the Wheat-sow, according to the crop; and -at Röhrenbach in Baden the person who brings the last armful for the +at Röhrenbach in Baden the person who brings the last armful for the last sheaf is called the Corn-sow or the Oats-sow. At Friedingen, in Swabia, the thresher who gives the last stroke is called Sow--Barley-sow, Corn-sow, or the like, according to the crop. At @@ -24363,10 +24319,10 @@ his back, and so on; if the bearer of the Sow is a woman they cut off her hair. At the harvest supper or dinner the man who "carried the Pig" gets one or more dumplings made in the form of pigs. When the dumplings are served up by the maidservant, all the people at -table cry "Süz, süz, süz !" that being the cry used in calling pigs. +table cry "Süz, süz, süz !" that being the cry used in calling pigs. Sometimes after dinner the man who "carried the Pig" has his face blackened, and is set on a cart and drawn round the village by his -fellows, followed by a crowd crying "Süz, süz, süz !" as if they +fellows, followed by a crowd crying "Süz, süz, süz !" as if they were calling swine. Sometimes, after being wheeled round the village, he is flung on the dunghill. @@ -24914,7 +24870,7 @@ said to have injured a god was originally the god himself. Perhaps the cry of "Hyes Attes! Hyes Attes!" which was raised by the worshippers of Attis, may be neither more nor less than "Pig Attis! Pig Attis!"--_hyes_ being possibly a Phrygian form of the Greek -_hy¯s,_ "a pig." +_hy¯s,_ "a pig." In regard to Adonis, his connexion with the boar was not always explained by the story that he had been killed by the animal. @@ -25006,8 +24962,8 @@ male elk they would break out in boils and white spots in different parts of their bodies. In the same tribe men whose totem is the red maize, think that if they ate red maize they would have running sores all round their mouths. The Bush negroes of Surinam, who -practise totemism, believe that if they ate the _capiaï_ (an animal -like a pig) it would give them leprosy; perhaps the _capiaï_ is one +practise totemism, believe that if they ate the _capiaï_ (an animal +like a pig) it would give them leprosy; perhaps the _capiaï_ is one of their totems. The Syrians, in antiquity, who esteemed fish sacred, thought that if they ate fish their bodies would break out in ulcers, and their feet and stomach would swell up. The Chasas of @@ -25978,11 +25934,11 @@ foundation, since the practice of putting up dummies to divert the attention of ghosts or demons from living people is not uncommon. For example, the Tibetans stand in fear of innumerable earth-demons, -all of whom are under the authority of Old Mother Khön-ma. This +all of whom are under the authority of Old Mother Khön-ma. This goddess, who may be compared to the Roman Mania, the Mother or Grandmother of Ghosts, is dressed in golden-yellow robes, holds a golden noose in her hand, and rides on a ram. In order to bar the -dwelling-house against the foul fiends, of whom Old Mother Khön-ma +dwelling-house against the foul fiends, of whom Old Mother Khön-ma is mistress, an elaborate structure somewhat resembling a chandelier is fixed above the door on the outside of the house. It contains a ram's skull, a variety of precious objects such as gold-leaf, @@ -25993,7 +25949,7 @@ deceive the demons should they still come in spite of this offering, and to mislead them into the belief that the foregoing pictures are the inmates of the house, so that they may wreak their wrath on these bits of wood and to save the real human occupants." When all -is ready, a priest prays to Old Mother Khön-ma that she would be +is ready, a priest prays to Old Mother Khön-ma that she would be pleased to accept these dainty offerings and to close the open doors of the earth, in order that the demons may not come forth to infest and injure the household. @@ -26591,7 +26547,7 @@ waters of the lake of the dead.' The shell, carefully scraped and dried, was made into a dance-rattle, and, covered by a piece of buckskin, it still hangs from the smoke-stained rafters of my brother's house. Once a Navajo tried to buy it for a ladle; loaded -with indignant reproaches, he was turned cut of the house. Were any +with indignant reproaches, he was turned out of the house. Were any one to venture the suggestion that the turtle no longer lived, his remark would cause a flood of tears, and he would be reminded that it had only 'changed houses and gone to live for ever in the home of @@ -26636,7 +26592,7 @@ are hung by their necks to the rafters till morning, when they are thrown into pots of boiling water. The eggs are considered a great delicacy. The meat is seldom touched except as a medicine, which is curative for cutaneous diseases. Part of the meat is deposited in -the river with _kóhakwa_ (white shell beads) and turquoise beads as +the river with _kóhakwa_ (white shell beads) and turquoise beads as offerings to Council of the Gods." This account at all events confirms the inference that the tortoises are supposed to be reincarnations of the human dead, for they are called the @@ -28446,7 +28402,7 @@ Sometimes in case of sickness the malady is transferred to an effigy as a preliminary to passing it on to a human being. Thus among the Baganda the medicine-man would sometimes make a model of his patient in clay; then a relative of the sick man would rub the image over -the sufferer's body and either bury it in the road \??\ it in the +the sufferer's body and either bury it in the road or hide it in the grass by the wayside. The first person who stepped over the image or passed by it would catch the disease. Sometimes the effigy was made out of a plantain-flower tied up so as to look like a person; it was @@ -29073,14 +29029,14 @@ occurs towards the close of an Arctic winter, when the sun reappears on the horizon after an absence of weeks or months. Accordingly, at Point Barrow, the most northerly extremity of Alaska, and nearly of America, the Esquimaux choose the moment of the sun's reappearance -to hunt the mischievous spirit Tuña from every house. The ceremony +to hunt the mischievous spirit Tuña from every house. The ceremony was witnessed by the members of the United States Polar Expedition, who wintered at Point Barrow. A fire was built in front of the council-house, and an old woman was posted at the entrance to every house. The men gathered round the council-house while the young women and girls drove the spirit out of every house with their knives, stabbing viciously under the bunk and deer-skins, and -calling upon Tuña to be gone. When they thought he had been driven +calling upon Tuña to be gone. When they thought he had been driven out of every hole and corner, they thrust him down through the hole in the floor and chased him into the open air with loud cries and frantic gestures. Meanwhile the old woman at the entrance of the @@ -29094,7 +29050,7 @@ the fire. Two men now stepped forward with rifles loaded with blank cartridges, while a third brought a vessel of urine and flung it on the flames. At the same time one of the men fired a shot into the fire; and as the cloud of steam rose it received the other shot, -which was supposed to finish Tunña for the time being. +which was supposed to finish Tunña for the time being. In late autumn, when storms rage over the land and break the icy fetters by which the frozen sea is as yet but slightly bound, when @@ -29403,7 +29359,7 @@ even then it is forbidden to work at the rice-fields or to buy and sell in the market. Most people still stay at home, whiling away the time with cards and dice. -In Tonquin a _theckydaw_ or general expulsion of maleyolent spirits +In Tonquin a _theckydaw_ or general expulsion of malevolent spirits commonly took place once a year, especially if there was a great mortality amongst men, the elephants or horses of the general's stable, or the cattle of the country, "the cause of which they @@ -29556,7 +29512,7 @@ Then they run seven times round the houses, the yards, and the village. So the witches are smoked out of their lurking-places and driven away. The custom of expelling the witches on Walpurgis Night is still, or was down to recent years, observed in many parts of -Bavaria and among the Germans of Bohemia. Thus in the Böhmer-wald +Bavaria and among the Germans of Bohemia. Thus in the Böhmer-wald Mountains all the young fellows of the village assemble after sunset on some height, especially at a cross-road, and crack whips for a while in unison with all their strength. This drives away the @@ -29583,8 +29539,8 @@ various parts of Europe. Thus at Brunnen, on the Lake of Lucerne, boys go about in procession on Twelfth Night carrying torches and making a great noise with horns, bells, whips, and so forth to frighten away two female spirits of the wood, Strudeli and -Strätteli. The people think that if they do not make enough noise, -there will be little fruit that year. Again, in Labruguière, a +Strätteli. The people think that if they do not make enough noise, +there will be little fruit that year. Again, in Labruguière, a canton of Southern France, on the eve of Twelfth Day the people run through the streets, jangling bells, clattering kettles, and doing everything to make a discordant noise. Then by the light of torches @@ -30005,7 +29961,7 @@ beings used to be annually sacrificed to take away the sins of the land. The victims were purchased by public subscription. All persons who, during the past year, had fallen into gross sins, such as incendiarism, theft, adultery, witchcraft, and so forth, were -expected to contribute 28 _ngugas,_ or a little over £2. The money +expected to contribute 28 _ngugas,_ or a little over £2. The money thus collected was taken into the interior of the country and expended in the purchase of two sickly persons "to be offered as a sacrifice for all these abominable crimes--one for the land and one @@ -30450,8 +30406,8 @@ primitive. However, in the Roman, as in the Slavonic, ceremony, the representative of the god appears to have been treated not only as a deity of vegetation but also as a scapegoat. His expulsion implies this; for there is no reason why the god of vegetation, as such, -should be expelled the city. But it is otherwise if he is also a -scapegoat; it then becomes necessary to drive him beyond the +should be expelled from the city. But it is otherwise if he is also +a scapegoat; it then becomes necessary to drive him beyond the boundaries, that he may carry his sorrowful burden away to other lands. And, in fact, Mamurius Veturius appears to have been driven away to the land of the Oscans, the enemies of Rome. @@ -31821,7 +31777,7 @@ is a curse both on her and on it. According to the Talmud, if a woman at the beginning of her period passes between two men, she thereby kills one of them. Peasants of -the Lebanon think that menstruous women are the cause or many +the Lebanon think that menstruous women are the cause of many misfortunes; their shadow causes flowers to wither and trees to perish, it even arrests the movements of serpents; if one of them mounts a horse, the animal might die or at least be disabled for a @@ -32026,7 +31982,7 @@ cloths. Whatever may be thought of an historical kernel underlying a mythical husk in the legend of Balder, the details of the story suggest that it belongs to that class of myths which have been -dramatised an ritual, or, to put it otherwise, which have been +dramatised as ritual, or, to put it otherwise, which have been performed as magical ceremonies for the sake of producing those natural effects which they describe in figurative language. A myth is never so graphic and precise in its details as when it is, so to @@ -32104,7 +32060,7 @@ of the nineteenth century, women and men disguised in female attire used to go with burning torches to the fields, where they danced and sang comic songs for the purpose, as they alleged, of driving away "the wicked sower," who is mentioned in the Gospel for the day. At -Pâturages, in the province of Hainaut, down to about 1840 the custom +Pâturages, in the province of Hainaut, down to about 1840 the custom was observed under the name of _Escouvion_ or _Scouvion._ Every year on the first Sunday of Lent, which was called the Day of the Little Scouvion, young folks and children used to run with lighted torches @@ -32133,13 +32089,13 @@ smoke and flames as a sure means of guarding them against sickness and witchcraft. In some communes it was believed that the livelier the dance round the fire, the better would be the crops that year. -In the French province of Franche-Comté, to the west of the Jura +In the French province of Franche-Comté, to the west of the Jura Mountains, the first Sunday of Lent is known as the Sunday of the Firebrands (_Brandons_), on account of the fires which it is customary to kindle on that day. On the Saturday or the Sunday the village lads harness themselves to a cart and drag it about the streets, stopping at the doors of the houses where there are girls -and begging fora faggot. When they have got enough, they cart the +and begging for a faggot. When they have got enough, they cart the fuel to a spot at some little distance from the village, pile it up, and set it on fire. All the people of the parish come out to see the bonfire. In some villages, when the bells have rung the Angelus, the @@ -32256,7 +32212,7 @@ board. The burning disc is thus thrown off, and mounting high into the air, describes a long fiery curve before it reaches the ground. The charred embers of the burned "witch" and discs are taken home and planted in the flax-fields the same night, in the belief that -they will keep vermin from the fields. In the Rhön Mountains, +they will keep vermin from the fields. In the Rhön Mountains, situated on the borders of Hesse and Bavaria, the people used to march to the top of a hill or eminence on the first Sunday in Lent. Children and lads carried torches, brooms daubed with tar, and poles @@ -32268,9 +32224,9 @@ song. The object of running about the fields with the blazing torches was to "drive away the wicked sower." Or it was done in honour of the Virgin, that she might preserve the fruits of the earth throughout the year and bless them. In neighbouring villages -of Hesse, between the Rhön and the Vogel Mountains, it is thought +of Hesse, between the Rhön and the Vogel Mountains, it is thought that wherever the burning wheels roll, the fields will be safe from -hail and strom. +hail and storm. In Switzerland, also, it is or used to be customary to kindle bonfires on high places on the evening of the first Sunday in Lent, @@ -32313,7 +32269,7 @@ the last bride must leap over it. In Oldenburg on the evening of Shrove Tuesday people used to make long bundles of straw, which they set on fire, and then ran about the fields waving them, shrieking, and singing wild songs. Finally they burned a straw-man on the -field. In the district of Düsseldorf the straw-man burned on Shrove +field. In the district of Düsseldorf the straw-man burned on Shrove Tuesday was made of an unthreshed sheaf of corn. On the first Monday after the spring equinox the urchins of Zurich drag a straw-man on a little cart through the streets, while at the same time the girls @@ -32390,7 +32346,7 @@ be set on fire, and then sent rolling down the hillside. In others the boys light torches and wisps of straw at the bonfires and rush about brandishing them in their hands. -In Münsterland these Easter fires are always kindled upon certain +In Münsterland these Easter fires are always kindled upon certain definite hills, which are hence known as Easter or Paschal Mountains. The whole community assembles about the fire. The young men and maidens, singing Easter hymns, march round and round the @@ -32407,7 +32363,7 @@ At the end of the ceremony the urchins tried to blacken each other and the clothes of grown-up people. In the Altmark it is believed that as far as the blaze of the Easter bonfire is visible, the corn will grow well throughout the year, and no conflagration will break -out. At Braunröde, in the Harz Mountains, it was the custom to burn +out. At Braunröde, in the Harz Mountains, it was the custom to burn squirrels in the Easter bonfire. In the Altmark, bones were burned in it. @@ -32830,13 +32786,13 @@ leaped over the fire. In others the old folk used to plant three charred sticks from the bonfire in the fields, believing that this would make the flax grow tall. Elsewhere an extinguished brand was put in the roof of the house to protect it against fire. In the -towns about Würzburg the bonfires used to be kindled in the +towns about Würzburg the bonfires used to be kindled in the market-places, and the young people who jumped over them wore garlands of flowers, especially of mugwort and vervain, and carried sprigs of larkspur in their hands. They thought that such as looked at the fire holding a bit of larkspur before their face would be troubled by no malady of the eyes throughout the year. Further, it -was customary at Würzburg, in the sixteenth century, for the +was customary at Würzburg, in the sixteenth century, for the bishop's followers to throw burning discs of wood into the air from a mountain which overhangs the town. The discs were discharged by means of flexible rods, and in their flight through the darkness @@ -32887,7 +32843,7 @@ eminences and throw a glare of light over the surrounding landscape. The people dance round the fires and leap over or through them. In parts of Norrland on St. John's Eve the bonfires are lit at the cross-roads. The fuel consists of nine different sorts of wood, and -the spectators cast into the flames a kind of toad-stool (_Bäran_) +the spectators cast into the flames a kind of toad-stool (_Bäran_) in order to counteract the power of the Trolls and other evil spirits, who are believed to be abroad that night; for at that mystic season the mountains open and from their cavernous depths the @@ -33062,7 +33018,7 @@ kindle the bonfire just at the moment when the sun was about to dip below the horizon; and the peasants drove their cattle through the fires to protect them against witchcraft, especially against the spells of witches and wizards who attempted to steal the milk and -butter. At Jumièges in Normandy, down to the first half of the +butter. At Jumièges in Normandy, down to the first half of the nineteenth century, the midsummer festival was marked by certain singular features which bore the stamp of a very high antiquity. Every year, on the twenty-third of June, the Eve of St. John, the @@ -33103,7 +33059,7 @@ the holy hand-bells, deposited on the step of the altar, were entrusted as insignia of office to the man who was to be the Green Wolf next year. -At Château-Thierry, in the department of Aisne, the custom of +At Château-Thierry, in the department of Aisne, the custom of lighting bonfires and dancing round them at the midsummer festival of St. John lasted down to about 1850; the fires were kindled especially when June had been rainy, and the people thought that the @@ -33152,7 +33108,7 @@ St. John's Day; the right of hunting was accorded to him, and soldiers might not be quartered in his house. At Marseilles also on this day one of the guilds chose a king of the _badache_ or double axe; but it does not appear that he kindled the bonfire, which is -said to have been lighted with great ceremony by the préfet and +said to have been lighted with great ceremony by the préfet and other authorities. In Belgium the custom of kindling the midsummer bonfires has long @@ -33215,7 +33171,7 @@ is widely spread among the Mohammedan peoples of North Africa, particularly in Morocco and Algeria; it is common both to the Berbers and to many of the Arabs or Arabic-speaking tribes. In these countries Midsummer Day (the twenty-fourth of June, Old Style) is -called _l'ánsara._ The fires are lit in the courtyards, at +called _l'ánsara._ The fires are lit in the courtyards, at cross-roads, in the fields, and sometimes on the threshing-floors. Plants which in burning give out a thick smoke and an aromatic smell are much sought after for fuel on these occasions; among the plants @@ -33390,7 +33346,7 @@ it the gayest night of all the year. Amongst the things which in the Highlands of Scotland contributed to invest the festival with a romantic beauty were the bonfires which used to blaze at frequent intervals on the heights. "On the last day of autumn children -gathered ferns, tar-barrels, the long thin stalks called _gàinisg,_ +gathered ferns, tar-barrels, the long thin stalks called _gà inisg,_ and everything suitable for a bonfire. These were placed in a heap on some eminence near the house, and in the evening set fire to. The fires were called _Samhnagan._ There was one for each house, and it @@ -33512,10 +33468,10 @@ smouldering. In other villages of Westphalia the old custom was to tie up the Yule log in the last sheaf cut at harvest. In several provinces of France, and particularly in Provence, the -custom of the Yule log or _tréfoir,_ as it was called in many +custom of the Yule log or _tréfoir,_ as it was called in many places, was long observed. A French writer of the seventeenth century denounces as superstitious "the belief that a log called the -_tréfoir_ or Christmas brand, which you put on the fire for the +_tréfoir_ or Christmas brand, which you put on the fire for the first time on Christmas Eve and continue to put on the fire for a little while every day till Twelfth Night, can, if kept under the bed, protect the house for a whole year from fire and thunder; that @@ -33698,7 +33654,7 @@ triumph behind the cattle into the village and would not wash themselves for a long time. From the bonfire people carried live embers home and used them to rekindle the fires in their houses. These brands, after being extinguished in water, they sometimes put -in the managers at which the cattle fed, and kept them there for a +in the mangers at which the cattle fed, and kept them there for a while. Ashes from the need-fire were also strewed on the fields to protect the crops against vermin; sometimes they were taken home to be employed as remedies in sickness, being sprinkled on the ailing @@ -34320,7 +34276,7 @@ people is sometimes carried so far that it seems reasonable to regard it as a mitigated survival of an older custom of actually burning them. Thus in Aachen, as we saw, the man clad in peas-straw acts so cleverly that the children really believe he is being -burned. At Jumièges in Normandy the man clad all in green, who bore +burned. At Jumièges in Normandy the man clad all in green, who bore the title of the Green Wolf, was pursued by his comrades, and when they caught him they feigned to fling him upon the midsummer bonfire. Similarly at the Beltane fires in Scotland the pretended @@ -34499,7 +34455,7 @@ struggles for life giving rise to enthusiastic delight among the surrounding spectators. This is a favourite annual ceremony for the inhabitants of Luchon and its neighbourhood, and local tradition assigns it to a heathen origin." In the midsummer fires formerly -kindled on the Place de Grève at Paris it was the custom to burn a +kindled on the Place de Grève at Paris it was the custom to burn a basket, barrel, or sack full of live cats, which was hung from a tall mast in the midst of the bonfire; sometimes a fox was burned. The people collected the embers and ashes of the fire and took them @@ -35516,8 +35472,8 @@ bag. In the bag is a serpent with twelve heads. In the serpent is my soul. When you have killed the serpent, you have killed me also." So the youth took the saddle-bag from the horse and killed the twelve-headed serpent, whereupon the demon expired. In another -Tartar poem a hero called Kök Chan deposits with a maiden a golden -ring, in which is half his strength. Afterwards when Kök Chan is +Tartar poem a hero called Kök Chan deposits with a maiden a golden +ring, in which is half his strength. Afterwards when Kök Chan is wrestling long with a hero and cannot kill him, a woman drops into his mouth the ring which contains half his strength. Thus inspired with fresh force he slays his enemy. @@ -36139,7 +36095,7 @@ death of the Indian chief, and the killing of the parrot by the death of Punchkin in the fairy tale. Thus, for example, the Wotjobaluk tribe of South-Eastern Australia "held that 'the life of Ngunungunut (the Bat) is the life of a man, and the life of -Yártatgurk (the Nightjar) is the life of a woman,' and that when +Yártatgurk (the Nightjar) is the life of a woman,' and that when either of these creatures is killed the life of some man or of some woman is shortened. In such a case every man or every woman in the camp feared that he or she might be the victim, and from this cause @@ -36875,7 +36831,7 @@ not grow on the ground witches have no power over it; if it is to have its full effect it must be cut on Ascension Day." Hence it is placed over doors to prevent the ingress of witches. In Sweden and Norway, also, magical properties are ascribed to a "flying-rowan" -(_flögrönn_), that is to a rowan which is found growing not in the +(_flögrönn_), that is to a rowan which is found growing not in the ordinary fashion on the ground but on another tree, or on a roof, or in a cleft of the rock, where it has sprouted from seed scattered by birds. They say that a man who is out in the dark should have a bit @@ -37496,330 +37452,4 @@ lingeringly away across the wide Campagnan marshes. _Le roi est mort, vive le roi! Ave Maria!_ - - - - - - -End of Project Gutenberg's The Golden Bough, by Sir James George Frazer - -*** END OF THE PROJECT GUTENBERG EBOOK THE GOLDEN BOUGH *** - -This file should be named 3623-8.txt or 3623-8.zip -Corrected EDITIONS of our eBooks get a new NUMBER, bough11.txt -VERSIONS based on separate sources get new LETTER, bough10a.txt - -This etext was produced by David Reed - -Project Gutenberg eBooks are often created from several printed -editions, all of which are confirmed as Public Domain in the US -unless a copyright notice is included. Thus, we usually do not -keep eBooks in compliance with any particular paper edition. - -We are now trying to release all our eBooks one year in advance -of the official release dates, leaving time for better editing. -Please be encouraged to tell us about any error or corrections, -even years after the official publication date. - -Please note neither this listing nor its contents are final til -midnight of the last day of the month of any such announcement. -The official release date of all Project Gutenberg eBooks is at -Midnight, Central Time, of the last day of the stated month. A -preliminary version may often be posted for suggestion, comment -and editing by those who wish to do so. - -Most people start at our Web sites at: -https://gutenberg.org or -http://promo.net/pg - -These Web sites include award-winning information about Project -Gutenberg, including how to donate, how to help produce our new -eBooks, and how to subscribe to our email newsletter (free!). - - -Those of you who want to download any eBook before announcement -can get to them as follows, and just download by date. This is -also a good way to get them instantly upon announcement, as the -indexes our cataloguers produce obviously take a while after an -announcement goes out in the Project Gutenberg Newsletter. - -http://www.ibiblio.org/gutenberg/etext03 or -ftp://ftp.ibiblio.org/pub/docs/books/gutenberg/etext03 - -Or /etext02, 01, 00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90 - -Just search by the first five letters of the filename you want, -as it appears in our Newsletters. - - -Information about Project Gutenberg (one page) - -We produce about two million dollars for each hour we work. The -time it takes us, a rather conservative estimate, is fifty hours -to get any eBook selected, entered, proofread, edited, copyright -searched and analyzed, the copyright letters written, etc. Our -projected audience is one hundred million readers. If the value -per text is nominally estimated at one dollar then we produce $2 -million dollars per hour in 2002 as we release over 100 new text -files per month: 1240 more eBooks in 2001 for a total of 4000+ -We are already on our way to trying for 2000 more eBooks in 2002 -If they reach just 1-2% of the world's population then the total -will reach over half a trillion eBooks given away by year's end. - -The Goal of Project Gutenberg is to Give Away 1 Trillion eBooks! -This is ten thousand titles each to one hundred million readers, -which is only about 4% of the present number of computer users. - -Here is the briefest record of our progress (* means estimated): - -eBooks Year Month - - 1 1971 July - 10 1991 January - 100 1994 January - 1000 1997 August - 1500 1998 October - 2000 1999 December - 2500 2000 December - 3000 2001 November - 4000 2001 October/November - 6000 2002 December* - 9000 2003 November* -10000 2004 January* - - -The Project Gutenberg Literary Archive Foundation has been created -to secure a future for Project Gutenberg into the next millennium. - -We need your donations more than ever! - -As of February, 2002, contributions are being solicited from people -and organizations in: Alabama, Alaska, Arkansas, Connecticut, -Delaware, District of Columbia, Florida, Georgia, Hawaii, Illinois, -Indiana, Iowa, Kansas, Kentucky, Louisiana, Maine, Massachusetts, -Michigan, Mississippi, Missouri, Montana, Nebraska, Nevada, New -Hampshire, New Jersey, New Mexico, New York, North Carolina, Ohio, -Oklahoma, Oregon, Pennsylvania, Rhode Island, South Carolina, South -Dakota, Tennessee, Texas, Utah, Vermont, Virginia, Washington, West -Virginia, Wisconsin, and Wyoming. - -We have filed in all 50 states now, but these are the only ones -that have responded. - -As the requirements for other states are met, additions to this list -will be made and fund raising will begin in the additional states. -Please feel free to ask to check the status of your state. - -In answer to various questions we have received on this: - -We are constantly working on finishing the paperwork to legally -request donations in all 50 states. If your state is not listed and -you would like to know if we have added it since the list you have, -just ask. - -While we cannot solicit donations from people in states where we are -not yet registered, we know of no prohibition against accepting -donations from donors in these states who approach us with an offer to -donate. - -International donations are accepted, but we don't know ANYTHING about -how to make them tax-deductible, or even if they CAN be made -deductible, and don't have the staff to handle it even if there are -ways. - -Donations by check or money order may be sent to: - -Project Gutenberg Literary Archive Foundation -PMB 113 -1739 University Ave. -Oxford, MS 38655-4109 - -Contact us if you want to arrange for a wire transfer or payment -method other than by check or money order. - -The Project Gutenberg Literary Archive Foundation has been approved by -the US Internal Revenue Service as a 501(c)(3) organization with EIN -[Employee Identification Number] 64-622154. Donations are -tax-deductible to the maximum extent permitted by law. As fund-raising -requirements for other states are met, additions to this list will be -made and fund-raising will begin in the additional states. - -We need your donations more than ever! - -You can get up to date donation information online at: - -https://www.gutenberg.org/donation.html - - -*** - -If you can't reach Project Gutenberg, -you can always email directly to: - -Michael S. Hart <hart@pobox.com> - -Prof. Hart will answer or forward your message. - -We would prefer to send you information by email. - - -**The Legal Small Print** - - -(Three Pages) - -***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN EBOOKS**START*** -Why is this "Small Print!" statement here? You know: lawyers. -They tell us you might sue us if there is something wrong with -your copy of this eBook, even if you got it for free from -someone other than us, and even if what's wrong is not our -fault. So, among other things, this "Small Print!" statement -disclaims most of our liability to you. It also tells you how -you may distribute copies of this eBook if you want to. - -*BEFORE!* YOU USE OR READ THIS EBOOK -By using or reading any part of this PROJECT GUTENBERG-tm -eBook, you indicate that you understand, agree to and accept -this "Small Print!" statement. If you do not, you can receive -a refund of the money (if any) you paid for this eBook by -sending a request within 30 days of receiving it to the person -you got it from. If you received this eBook on a physical -medium (such as a disk), you must return it with your request. - -ABOUT PROJECT GUTENBERG-TM EBOOKS -This PROJECT GUTENBERG-tm eBook, like most PROJECT GUTENBERG-tm eBooks, -is a "public domain" work distributed by Professor Michael S. Hart -through the Project Gutenberg Association (the "Project"). -Among other things, this means that no one owns a United States copyright -on or for this work, so the Project (and you!) can copy and -distribute it in the United States without permission and -without paying copyright royalties. Special rules, set forth -below, apply if you wish to copy and distribute this eBook -under the "PROJECT GUTENBERG" trademark. - -Please do not use the "PROJECT GUTENBERG" trademark to market -any commercial products without permission. - -To create these eBooks, the Project expends considerable -efforts to identify, transcribe and proofread public domain -works. Despite these efforts, the Project's eBooks and any -medium they may be on may contain "Defects". Among other -things, Defects may take the form of incomplete, inaccurate or -corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged -disk or other eBook medium, a computer virus, or computer -codes that damage or cannot be read by your equipment. - -LIMITED WARRANTY; DISCLAIMER OF DAMAGES -But for the "Right of Replacement or Refund" described below, -[1] Michael Hart and the Foundation (and any other party you may -receive this eBook from as a PROJECT GUTENBERG-tm eBook) disclaims -all liability to you for damages, costs and expenses, including -legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR -UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, -INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE -OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE -POSSIBILITY OF SUCH DAMAGES. - -If you discover a Defect in this eBook within 90 days of -receiving it, you can receive a refund of the money (if any) -you paid for it by sending an explanatory note within that -time to the person you received it from. If you received it -on a physical medium, you must return it with your note, and -such person may choose to alternatively give you a replacement -copy. If you received it electronically, such person may -choose to alternatively give you a second opportunity to -receive it electronically. - -THIS EBOOK IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER -WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS -TO THE EBOOK OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A -PARTICULAR PURPOSE. - -Some states do not allow disclaimers of implied warranties or -the exclusion or limitation of consequential damages, so the -above disclaimers and exclusions may not apply to you, and you -may have other legal rights. - -INDEMNITY -You will indemnify and hold Michael Hart, the Foundation, -and its trustees and agents, and any volunteers associated -with the production and distribution of Project Gutenberg-tm -texts harmless, from all liability, cost and expense, including -legal fees, that arise directly or indirectly from any of the -following that you do or cause: [1] distribution of this eBook, -[2] alteration, modification, or addition to the eBook, -or [3] any Defect. - -DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" -You may distribute copies of this eBook electronically, or by -disk, book or any other medium if you either delete this -"Small Print!" and all other references to Project Gutenberg, -or: - -[1] Only give exact copies of it. Among other things, this - requires that you do not remove, alter or modify the - eBook or this "small print!" statement. You may however, - if you wish, distribute this eBook in machine readable - binary, compressed, mark-up, or proprietary form, - including any form resulting from conversion by word - processing or hypertext software, but only so long as - *EITHER*: - - [*] The eBook, when displayed, is clearly readable, and - does *not* contain characters other than those - intended by the author of the work, although tilde - (~), asterisk (*) and underline (_) characters may - be used to convey punctuation intended by the - author, and additional characters may be used to - indicate hypertext links; OR - - [*] The eBook may be readily converted by the reader at - no expense into plain ASCII, EBCDIC or equivalent - form by the program that displays the eBook (as is - the case, for instance, with most word processors); - OR - - [*] You provide, or agree to also provide on request at - no additional cost, fee or expense, a copy of the - eBook in its original plain ASCII form (or in EBCDIC - or other equivalent proprietary form). - -[2] Honor the eBook refund and replacement provisions of this - "Small Print!" statement. - -[3] Pay a trademark license fee to the Foundation of 20% of the - gross profits you derive calculated using the method you - already use to calculate your applicable taxes. If you - don't derive profits, no royalty is due. Royalties are - payable to "Project Gutenberg Literary Archive Foundation" - the 60 days following each date you prepare (or were - legally required to prepare) your annual (or equivalent - periodic) tax return. Please contact us beforehand to - let us know your plans and to work out the details. - -WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? -Project Gutenberg is dedicated to increasing the number of -public domain and licensed works that can be freely distributed -in machine readable form. - -The Project gratefully accepts contributions of money, time, -public domain materials, or royalty free copyright licenses. -Money should be paid to the: -"Project Gutenberg Literary Archive Foundation." - -If you are interested in contributing scanning equipment or -software or other items, please contact Michael Hart at: -hart@pobox.com - -[Portions of this eBook's header and trailer may be reprinted only -when distributed free of all fees. Copyright (C) 2001, 2002 by -Michael S. Hart. Project Gutenberg is a TradeMark and may not be -used in any sales of Project Gutenberg eBooks or other materials be -they hardware or software or any other related product without -express permission.] - -*END THE SMALL PRINT! FOR PUBLIC DOMAIN EBOOKS*Ver.02/11/02*END* - +*** END OF THE PROJECT GUTENBERG EBOOK 3623 *** diff --git a/3623-8.zip b/3623-8.zip Binary files differdeleted file mode 100644 index ebde5cd..0000000 --- a/3623-8.zip +++ /dev/null diff --git a/3623-h.zip b/3623-h.zip Binary files differdeleted file mode 100644 index 6e2bd11..0000000 --- a/3623-h.zip +++ /dev/null diff --git a/3623-h/3623-h.htm b/3623-h/3623-h.htm index 981e4c5..6d4aa7c 100644 --- a/3623-h/3623-h.htm +++ b/3623-h/3623-h.htm @@ -1,78 +1,26 @@ -<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01//EN" - "http://www.w3.org/TR/html4/strict.dtd"> -<html> +<!DOCTYPE html> +<html lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html; charset=iso-8859-1"> - <title>The Project Gutenberg eBook of The Golden Bough, by Sir James George Frazer</title> + <meta charset="utf-8"> + + <title>The Golden Bough | Project Gutenberg</title> <meta name="Author" content="Sir James George Frazer"> <meta name="Description" content="The Golden Bough : a study of magic and religion, by Sir James George Frazer"> - <style type ="text/css"> + <style> + body {margin-left: 10%; margin-right: 10%; text-align: justify;} div.verse { text-align: left; margin-left: 2em; } h5 { text-align: left; margin-left: 7em; } </style> </head> - <body> -<pre> - -The Project Gutenberg EBook of The Golden Bough, by Sir James George Frazer - -Copyright laws are changing all over the world. Be sure to check the -copyright laws for your country before downloading or redistributing -this or any other Project Gutenberg eBook. - -This header should be the first thing seen when viewing this Project -Gutenberg file. Please do not remove it. Do not change or edit the -header without written permission. - -Please read the "legal small print," and other information about the -eBook and Project Gutenberg at the bottom of this file. Included is -important information about your specific rights and restrictions in -how the file may be used. You can also find out about how to make a -donation to Project Gutenberg, and how to get involved. - - -**Welcome To The World of Free Plain Vanilla Electronic Texts** - -**eBooks Readable By Both Humans and By Computers, Since 1971** - -*****These eBooks Were Prepared By Thousands of Volunteers!***** - - -Title: The Golden Bough - A study of magic and religion - -Author: Sir James George Frazer - -Release Date: January, 2003 [EBook #3623] -[This file was last updated on March 23, 2003] - -Edition: 11 - -Language: English - -Character set encoding: ISO-8859-1 characters - -*** START OF THE PROJECT GUTENBERG EBOOK THE GOLDEN BOUGH *** - - - - -This etext was produced by David Reed - - - - -</pre> -<div class="dochead"> +<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 3623 ***</div> <h1>The Golden Bough : a study of magic and religion</h1> <h4>by</h4> <h2>Sir James George Frazer</h2> <hr> -</div> <div class="TOC"> @@ -355,25 +303,25 @@ or of two years, after being liable in the interval to be attacked and killed by a strong man, who thereupon succeeded to the priesthood or the kingdom.<a href="#5">[5]</a></p> -<p class="note" id="note1"><a name="1">[1]</a> J. G. Frazer, +<p class="note" id="note1"><a id="1">[1]</a> J. G. Frazer, “The Killing of the Khazar Kings,” <em>Folk-lore,</em> xxviii. (1917), pp. 382–407.</p> -<p class="note" id="note2"><a name="2">[2]</a> Rev. J. Roscoe, +<p class="note" id="note2"><a id="2">[2]</a> Rev. J. Roscoe, <em>The Soul of Central Africa</em> (London, 1922), p. 200. Compare J. G. Frazer, &147;The Mackie Ethnological Expedition to Central Africa,” <em>Man,</em> xx. (1920), p. 181.</p> -<p class="note" id="note3"><a name="3">[3]</a> H. Zimmern, <em>Zum +<p class="note" id="note3"><a id="3">[3]</a> H. Zimmern, <em>Zum babylonischen Neujahrsfest</em> (Leipzig, 1918). Compare A. H. Sayce, in <em>Journal of the Royal Asiatic Society,</em> July 1921, pp. 440–442.</p> -<p class="note" id="note4"><a name="4">[4]</a> <em>The Golden +<p class="note" id="note4"><a id="4">[4]</a> <em>The Golden Bough,</em> Part VI. <em>The Scapegoat,</em> pp. 354 <em>sqq.,</em> 412 <em>sqq.</em></p> -<p class="note" id="note5"><a name="5">[5]</a> P. Amaury Talbot in +<p class="note" id="note5"><a id="5">[5]</a> P. Amaury Talbot in <em>Journal of the African Society,</em> July 1916, pp. 309 <em>sq.; id.,</em> in <em>Folk-lore, xxvi.</em> (1916), pp. 79 <em>sq.;</em> H. R. Palmer, in <em>Journal of the African @@ -1864,7 +1812,7 @@ in the battle.</p> <p>Among the many beneficent uses to which a mistaken ingenuity has applied the principle of homoeopathic or imitative magic, is that of causing trees and plants to bear fruit in due season. In -Thüringen the man who sows flax carries the seed in a long bag +Thüringen the man who sows flax carries the seed in a long bag which reaches from his shoulders to his knees, and he walks with long strides, so that the bag sways to and fro on his back. It is believed that this will cause the flax to wave in the wind. In the @@ -1882,7 +1830,7 @@ the maize might grow in like profusion, that the grain might be correspondingly large and flat, and that the people might have abundance.” In many parts of Europe dancing or leaping high in the air are approved homoeopathic modes of making the crops grow -high. Thus in Franche-Comté they say that you should dance at the +high. Thus in Franche-Comté they say that you should dance at the Carnival in order to make the hemp grow tall.</p> <p>The notion that a person can influence a plant homoeopathically @@ -2129,7 +2077,7 @@ being thrashed with a good thick cudgel or an iron bar, even though it hurt very much. For they thought that if a man were beaten with anything hollow, his inside would waste away till he died. In eastern seas there is a large shell which the Buginese of Celebes -call the “old man” (<em>kadjâwo</em>). On Fridays they +call the “old man” (<em>kadjâwo</em>). On Fridays they turn these “old men” upside down and place them on the thresholds of their houses, believing that whoever then steps over the threshold of the house will live to be old. At initiation a @@ -3252,13 +3200,13 @@ the two have been so strained in consequence that the bishop has had to translate the rector to another benefice. Again, Gascon peasants believe that to revenge themselves on their enemies bad men will sometimes induce a priest to say a mass called the Mass of -Saint Sécaire. Very few priests know this mass, and three-fourths +Saint Sécaire. Very few priests know this mass, and three-fourths of those who do know it would not say it for love or money. None but wicked priests dare to perform the gruesome ceremony, and you may be quite sure that they will have a very heavy account to render for it at the last day. No curate or bishop, not even the archbishop of Auch, can pardon them; that right belongs to the pope -of Rome alone. The Mass of Saint Sécaire may be said only in a +of Rome alone. The Mass of Saint Sécaire may be said only in a ruined or deserted church, where owls mope and hoot, where bats flit in the gloaming, where gypsies lodge of nights, and where toads squat under the desecrated altar. Thither the bad priest @@ -3274,7 +3222,7 @@ upon without being struck blind and deaf and dumb for the rest of his life. But the man for whom the mass is said withers away little by little, and nobody can say what is the matter with him; even the doctors can make nothing of it. They do not know that he is slowly -dying of the Mass of Saint Sécaire.</p> +dying of the Mass of Saint Sécaire.</p> <p>Yet though magic is thus found to fuse and amalgamate with religion in many ages and in many lands, there are some grounds for @@ -3512,7 +3460,7 @@ confession of man’s entire and absolute dependence on the divine; his old free bearing is exchanged for an attitude of lowliest prostration before the mysterious powers of the unseen, and his highest virtue is to submit his will to theirs: <em>In la -sua volontade è nostra pace.</em> But this deepening sense of +sua volontade è nostra pace.</em> But this deepening sense of religion, this more perfect submission to the divine will in all things, affects only those higher intelligences who have breadth of view enough to comprehend the vastness of the universe and the @@ -3969,7 +3917,7 @@ be the only means of bringing down the rain.</p> which Professor Oldenberg has given of the rules to be observed by a Brahman who would learn a particular hymn of the ancient Indian collection known as the Samaveda. The hymn, which bears the name of -the Sakvari¯ song, was believed to embody the might of +the Sakvari¯ song, was believed to embody the might of Indra’s weapon, the thunderbolt; and hence, on account of the dreadful and dangerous potency with which it was thus charged, the bold student who essayed to master it had to be isolated from his @@ -3979,15 +3927,15 @@ doctors of the law, from one to twelve years, he had to observe certain rules of life, among which were the following. Thrice a day he had to touch water; he must wear black garments and eat black food; when it rained, he might not seek the shelter of a roof, but -had to sit in the rain and say, “Water is the Sakvari¯ +had to sit in the rain and say, “Water is the Sakvari¯ song”; when the lightning flashed, he said, “That is -like the Sakvari¯ song”; when the thunder pealed, he said, +like the Sakvari¯ song”; when the thunder pealed, he said, “The Great One is making a great noise.” He might never cross a running stream without touching water; he might never set foot on a ship unless his life were in danger, and even then he must be sure to touch water when he went on board; “for in water,” so ran the saying, “lies the virtue of the -Sakvari¯ song.” When at last he was allowed to learn the song +Sakvari¯ song.” When at last he was allowed to learn the song itself, he had to dip his hands in a vessel of water in which plants of all sorts had been placed. If a man walked in the way of all these precepts, the rain-god Parjanya, it was said, would send @@ -4295,7 +4243,7 @@ Indians of British Columbia and some people in Europe think that to kill a frog will cause rain to fall. In order to procure rain people of low caste in the Central Provinces of India will tie a frog to a rod covered with green leaves and branches of the -<em>nîm</em> tree (<em>Azadirachta Indica</em>) and carry it from +<em>nîm</em> tree (<em>Azadirachta Indica</em>) and carry it from door to door singing:</p> <div class="verse"> @@ -4487,7 +4435,7 @@ inhabitants go in procession to obtain rain or fine weather according to the needs of the crops. In times of great drought they throw into the basin of the fountain an ancient stone image of the saint that stands in a sort of niche from which the fountain flows. -At Collobrières and Carpentras a similar practice was observed with +At Collobrières and Carpentras a similar practice was observed with the images of St. Pons and St. Gens respectively. In several villages of Navarre prayers for rain used to be offered to St. Peter, and by way of enforcing them the villagers carried the image @@ -5045,7 +4993,7 @@ course of nature. When pestilence and other calamities had fallen on the land, in consequence of a long and severe drought, the priests took the animals by night and threatened them, but if the evil did not abate they slew the beasts. On the coral island of -Niue¯ or Savage Island, in the South Pacific, there formerly +Niue¯ or Savage Island, in the South Pacific, there formerly reigned a line of kings. But as the kings were also high priests, and were supposed to make the food grow, the people became angry with them in times of scarcity and killed them; till at last, as @@ -6797,7 +6745,7 @@ themselves on the ground under a solitary apple-tree, in order to obtain offspring. Lastly, the power of granting to women an easy delivery at child-birth is ascribed to trees both in Sweden and Africa. In some districts of Sweden there was formerly a -<em>bardträd</em> or guardian-tree (lime, ash, or elm) in the +<em>bardträd</em> or guardian-tree (lime, ash, or elm) in the neighbourhood of every farm. No one would pluck a single leaf of the sacred tree, any injury to which was punished by ill-luck or sickness. Pregnant women used to clasp the tree in their arms in @@ -7064,7 +7012,7 @@ noting that the old May-tree is sometimes burned at the end of the year. Thus in the district of Prague young people break pieces of the public May-tree and place them behind the holy pictures in their rooms, where they remain till next May Day, and are then -burned on the hearth. In Würtemberg the bushes which are set up on +burned on the hearth. In Würtemberg the bushes which are set up on the houses on Palm Sunday are sometimes left there for a year and then burnt.</p> @@ -7330,7 +7278,7 @@ away the cloth as he gallops by. The one who succeeds in carrying it off and dipping it in the neighbouring Oder is proclaimed King. Here the pole is clearly a substitute for a May-tree. In some villages of Brunswick at Whitsuntide a May King is completely -enveloped in a May-bush. In some parts of Thüringen also they have +enveloped in a May-bush. In some parts of Thüringen also they have a May King at Whitsuntide, but he is dressed up rather differently. A frame of wood is made in which a man can stand; it is completely covered with birch boughs and is surmounted by a crown of birch and @@ -7445,7 +7393,7 @@ two cross-bars at right angles to each other. These are also decked with flowers, and from the ends of the bars hang hoops similarly adorned. At the houses the children sing May songs and receive money, which is used to provide tea for them at the schoolhouse in -the afternoon. In a Bohemian village near Königgrätz on Whit-Monday +the afternoon. In a Bohemian village near Königgrätz on Whit-Monday the children play the king’s game, at which a king and queen march about under a canopy, the queen wearing a garland, and the youngest girl carrying two wreaths on a plate behind them. They are @@ -7530,7 +7478,7 @@ who for the time being are looked on as man and wife. The other youths also choose each his bride. A similar ceremony seems to be still kept up in Norway.</p> -<p>In the neighbourhood of Briançon (Dauphiné) on May Day the lads +<p>In the neighbourhood of Briançon (Dauphiné) on May Day the lads wrap up in green leaves a young fellow whose sweetheart has deserted him or married another. He lies down on the ground and feigns to be asleep. Then a girl who likes him, and would marry @@ -7679,7 +7627,7 @@ there engage in sexual intercourse for the purpose of promoting the growth of the crop. In the Leti, Sarmata, and some other groups of islands which lie between the western end of New Guinea and the northern part of Australia, the heathen population regard the sun -as the male principle by whom the earth or female prínciple is +as the male principle by whom the earth or female prÃnciple is fertilised. They call him Upu-lera or Mr. Sun, and represent him under the form of a lamp made of coco-nut leaves, which may be seen hanging everywhere in their houses and in the sacred fig-tree. @@ -8132,8 +8080,8 @@ custom. A share of the catch was always given to the families of the two girls who acted as brides of the net for the year.</p> <p>The Oraons of Bengal worship the Earth as a goddess, and -annually celebrate her marriage with the Sun-god Dharme¯ at the -time when the <em>sa¯l</em> tree is in blossom. The ceremony is as +annually celebrate her marriage with the Sun-god Dharme¯ at the +time when the <em>sa¯l</em> tree is in blossom. The ceremony is as follows. All bathe, then the men repair to the sacred grove (<em>sarna</em>), while the women assemble at the house of the village priest. After sacrificing some fowls to the Sun-god and the @@ -9258,7 +9206,7 @@ with so lowly a beginning. It is more probable that the door from it. This view is strengthened by a consideration of the word <em>janua</em> itself. The regular word for door is the same in all the languages of the Aryan family from India to Ireland. It is -<em>dur</em> in Sanscrit, <em>thura</em> in Greek, <em>tür</em> in +<em>dur</em> in Sanscrit, <em>thura</em> in Greek, <em>tür</em> in German, <em>door</em> in English, <em>dorus</em> in old Irish, and <em>foris</em> in Latin. Yet besides this ordinary name for door, which the Latins shared with all their Aryan brethren, they had @@ -9478,7 +9426,7 @@ the market; but even then he may not set foot in the hut of any mortal man, and must return to his place of exile the same day. The business of government in the villages is conducted by subordinate chiefs, who are appointed by him. In the West African kingdom of -Congo there was a supreme pontiff called Chitomé or Chitombé, whom +Congo there was a supreme pontiff called Chitomé or Chitombé, whom the negroes regarded as a god on earth and all-powerful in heaven. Hence before they would taste the new crops they offered him the first-fruits, fearing that manifold misfortunes would befall them @@ -9513,7 +9461,7 @@ him.” If the child she bore him was a son, he was brought up as a prince of the blood, and the eldest son succeeded his father on the pontifical throne. The supernatural powers attributed to this pontiff are not specified, but probably they resembled those -of the Mikado and Chitomé.</p> +of the Mikado and Chitomé.</p> <p>Wherever, as in Japan and West Africa, it is supposed that the order of nature, and even the existence of the world, is bound up @@ -9529,7 +9477,7 @@ least irregularity on his part may set up a tremor which shall shake the earth to its foundations. And if nature may be disturbed by the slightest involuntary act of the king, it is easy to conceive the convulsion which his death might provoke. The natural -death of the Chitomé, as we have seen, was thought to entail the +death of the Chitomé, as we have seen, was thought to entail the destruction of all things. Clearly, therefore, out of a regard for their own safety, which might be imperilled by any rash act of the king, and still more by his death, the people will exact of their @@ -11538,7 +11486,7 @@ secluded at childbirth, and all vessels used by them during their seclusion are burned. In Uganda the pots which a woman touches, while the impurity of childbirth or of menstruation is on her, should be destroyed; spears and shields defiled by her touch are -not destroyed, but only purified. “Among all the Déné and +not destroyed, but only purified. “Among all the Déné and most other American tribes, hardly any other being was the object of so much dread as a menstruating woman. As soon as signs of that condition made themselves apparent in a young girl she was @@ -14696,7 +14644,7 @@ vigorous successor.</p> to die a natural death. Hence when one of them is seriously ill and the elders think that he cannot recover, they stab him to death. The people of Congo believed, as we have seen, that if their -pontiff the Chitomé were to die a natural death, the world would +pontiff the Chitomé were to die a natural death, the world would perish, and the earth, which he alone sustained by his power and merit, would immediately be annihilated. Accordingly when he fell ill and seemed likely to die, the man who was destined to be his @@ -15310,7 +15258,7 @@ the royal lineage, and as soon as he had done the deed of blood and seated himself on the throne he was regarded as the legitimate king, provided that he contrived to maintain his seat peaceably for a single day. This, however, the regicide did not always succeed in -doing. When Fernão Peres d’Andrade, on a voyage to China, put +doing. When Fernão Peres d’Andrade, on a voyage to China, put in at Passier for a cargo of spices, two kings were massacred, and that in the most peaceable and orderly manner, without the smallest sign of tumult or sedition in the city, where everything went on in @@ -15623,11 +15571,11 @@ and his place is filled by a more or less nominal sovereign; but at the close of his short reign the latter is no longer killed, though sometimes a mock execution still survives as a memorial of the time when he was actually put to death. To take examples. In the month -of Méac (February) the king of Cambodia annually abdicated for +of Méac (February) the king of Cambodia annually abdicated for three days. During this time he performed no act of authority, he did not touch the seals, he did not even receive the revenues which fell due. In his stead there reigned a temporary king called Sdach -Méac, that is, King February. The office of temporary king was +Méac, that is, King February. The office of temporary king was hereditary in a family distantly connected with the royal house, the sons succeeding the fathers and the younger brothers the elder brothers just as in the succession to the real sovereignty. On a @@ -15820,8 +15768,8 @@ custom, after the death of a Rajah, for a Brahman to eat rice out of the dead Rajah’s hand, and then to occupy the throne for a year. At the end of the year the Brahman receives presents and is dismissed from the territory, being forbidden apparently to return. -“The idea seems to be that the spirit of the Rájá enters into -the Bráhman who eats the <em>khir</em> (rice and milk) out of his +“The idea seems to be that the spirit of the Rájá enters into +the Bráhman who eats the <em>khir</em> (rice and milk) out of his hand when he is dead, as the Brahman is apparently carefully watched during the whole year, and not allowed to go away.” The same or a similar custom is believed to obtain among the hill @@ -16285,7 +16233,7 @@ intelligible. It is strongly supported by the theory and practice of the Shilluk, who put their divine king to death at the first signs of failing health, lest his decrepitude should entail a corresponding failure of vital energy on the corn, the cattle, and -men. Moreover, it is countenanced by the analogy of the Chitomé, +men. Moreover, it is countenanced by the analogy of the Chitomé, upon whose life the existence of the world was supposed to hang, and who was therefore slain by his successor as soon as he showed signs of breaking up. Again, the terms on which in later times the @@ -16313,7 +16261,7 @@ representatives of the tree-spirit, in Northern Europe. Now in point of fact such a custom has left unmistakable traces of itself in the rural festivals of the peasantry. To take examples.</p> -<p>At Niederpöring, in Lower Bavaria, the Whitsuntide +<p>At Niederpöring, in Lower Bavaria, the Whitsuntide representative of the tree-spirit—the <em>Pfingstl</em> as he was called—was clad from top to toe in leaves and flowers. On his head he wore a high pointed cap, the ends of which rested on @@ -16353,7 +16301,7 @@ in wrenching it from the ground as he gallops past keeps it with all its decorations. The ceremony is observed every second or third year.</p> -<p>In Saxony and Thüringen there is a Whitsuntide ceremony called +<p>In Saxony and Thüringen there is a Whitsuntide ceremony called “chasing the Wild Man out of the bush,” or “fetching the Wild Man out of the wood.” A young fellow is enveloped in leaves or moss and called the Wild Man. He hides in @@ -16400,7 +16348,7 @@ amid much noise and outcry, strikes with his sword a blow on the King’s robe of bark till it rings again. Then a gratuity is demanded. The ceremony of decapitation, which is here somewhat slurred over, is carried out with a greater semblance of reality in -other parts of Bohemia. Thus in some villages of the Königgrätz +other parts of Bohemia. Thus in some villages of the Königgrätz district on Whit-Monday the girls assemble under one lime-tree and the young men under another, all dressed in their best and tricked out with ribbons. The young men twine a garland for the Queen, and @@ -16496,7 +16444,7 @@ to promote and quicken the growth of vegetation. For the killing of the tree-spirit is associated always (we must suppose) implicitly, and sometimes explicitly also, with a revival or resurrection of him in a more youthful and vigorous form. So in the Saxon and -Thüringen custom, after the Wild Man has been shot he is brought to +Thüringen custom, after the Wild Man has been shot he is brought to life again by a doctor; and in the Wurmlingen ceremony there figures a Dr. Iron-Beard, who probably once played a similar part; certainly in another spring ceremony, which will be described @@ -16540,7 +16488,7 @@ those divine kings who are either put to death after a fixed period or allowed to prove by the strong hand or the fleet foot that their divinity is vigorous and unimpaired. One more point of resemblance may be noted between the Italian King of the Wood and his northern -counterparts. In Saxony and Thüringen the representative of the +counterparts. In Saxony and Thüringen the representative of the tree-spirit, after being killed, is brought to life again by a doctor. This is exactly what legend affirmed to have happened to the first King of the Wood at Nemi, Hippolytus or Virbius, who @@ -16776,7 +16724,7 @@ defence, was thrown on a heap of straw, a torch was put to it, and a great blaze shot up, to the delight of the children who frisked round it screaming out some old popular verses about the death of the Carnival. Sometimes the effigy was rolled down the slope of a -hill before being burnt. At Saint-Lô the ragged effigy of Shrove +hill before being burnt. At Saint-Lô the ragged effigy of Shrove Tuesday was followed by his widow, a big burly lout dressed as a woman with a crape veil, who emitted sounds of lamentation and woe in a stentorian voice. After being carried about the streets on a @@ -16804,7 +16752,7 @@ glimmer of the blazing phantom had vanished, like a falling star, at the end of the valley, every one withdrew, crowd and maskers alike, and we quitted the ramparts with our guests.”</p> -<p>In the neighbourhood of Tübingen on Shrove Tuesday a straw-man, +<p>In the neighbourhood of Tübingen on Shrove Tuesday a straw-man, called the Shrovetide Bear, is made up; he is dressed in a pair of old trousers, and a fresh black-pudding or two squirts filled with blood are inserted in his neck. After a formal condemnation he is @@ -16900,7 +16848,7 @@ again.” In some parts of Bavaria down to 1780 it was believed that a fatal epidemic would ensue if the custom of “Carrying out Death” were not observed.</p> -<p>In some villages of Thüringen, on the fourth Sunday of Lent, the +<p>In some villages of Thüringen, on the fourth Sunday of Lent, the children used to carry a puppet of birchen twigs through the village, and then threw it into a pool, while they sang, “We carry the old Death out behind the herdman’s old house; we @@ -16914,12 +16862,12 @@ river. On returning to the village they break the good news to the people, and receive eggs and other victuals as a reward. The ceremony is or was supposed to purify the village and to protect the inhabitants from sickness and plague. In other villages of -Thüringen, in which the population was originally Slavonic, the +Thüringen, in which the population was originally Slavonic, the carrying out of the puppet is accompanied with the singing of a song, which begins, “Now we carry Death out of the village and Spring into the village.” At the end of the seventeenth and beginning of the eighteenth century the custom was observed in -Thüringen as follows. The boys and girls made an effigy of straw or +Thüringen as follows. The boys and girls made an effigy of straw or the like materials, but the shape of the figure varied from year to year. In one year it would represent an old man, in the next an old woman, in the third a young man, and in the fourth a maiden, and @@ -17084,7 +17032,7 @@ Thus in some parts of Bohemia the effigy of Death is drowned by being thrown into the water at sunset; then the girls go out into the wood and cut down a young tree with a green crown, hang a doll dressed as a woman on it, deck the whole with green, red, and white -ribbons, and march in procession with their <em>Líto</em> (Summer) +ribbons, and march in procession with their <em>LÃto</em> (Summer) into the village, collecting gifts and singing—</p> <div class="verse"> @@ -17406,7 +17354,7 @@ everywhere welcomed by the children with great delight. The representative of Summer was clad in white and bore a sickle; his comrade, who played the part of Winter, had a fur-cap on his head, his arms and legs were swathed in straw, and he carried a flail. In -every house they sang verses alternately. At Drömling in Brunswick, +every house they sang verses alternately. At Drömling in Brunswick, down to the present time, the contest between Summer and Winter is acted every year at Whitsuntide by a troop of boys and a troop of girls. The boys rush singing, shouting, and ringing bells from @@ -17576,13 +17524,13 @@ question which I shall try to answer in the sequel.</p> <p>IN THE KANAGRA district of India there is a custom observed by young girls in spring which closely resembles some of the European -spring ceremonies just described. It is called the <em>Ralî Ka -melâ,</em> or fair of Ralî, the <em>Ralî</em> being a small painted -earthen image of Siva or Pârvatî. The custom is in vogue all over +spring ceremonies just described. It is called the <em>Ralî Ka +melâ,</em> or fair of Ralî, the <em>Ralî</em> being a small painted +earthen image of Siva or Pârvatî. The custom is in vogue all over the Kanagra district, and its celebration, which is entirely confined to young girls, lasts through most of Chet (March-April) -up to the Sankrânt of Baisâkh (April). On a morning in March all -the young girls of the village take small baskets of <em>dûb</em> +up to the Sankrânt of Baisâkh (April). On a morning in March all +the young girls of the village take small baskets of <em>dûb</em> grass and flowers to an appointed place, where they throw them in a heap. Round this heap they stand in a circle and sing. This goes on every day for ten days, till the heap of grass and flowers has @@ -17591,12 +17539,12 @@ each with three prongs at one end, and place them, prongs downwards, over the heap of flowers, so as to make two tripods or pyramids. On the single uppermost points of these branches they get an image-maker to construct two clay images, one to represent Siva, -and the other Pârvatî. The girls then divide themselves into two -parties, one for Siva and one for Pârvatî, and marry the images in +and the other Pârvatî. The girls then divide themselves into two +parties, one for Siva and one for Pârvatî, and marry the images in the usual way, leaving out no part of the ceremony. After the marriage they have a feast, the cost of which is defrayed by contributions solicited from their parents. Then at the next -Sankrânt (Baisâkh) they all go together to the river-side, throw +Sankrânt (Baisâkh) they all go together to the river-side, throw the images into a deep pool, and weep over the place, as though they were performing funeral obsequies. The boys of the neighbourhood often tease them by diving after the images, bringing @@ -17604,7 +17552,7 @@ them up, and waving them about while the girls are crying over them. The object of the fair is said to be to secure a good husband.</p> -<p>That in this Indian ceremony the deities Siva and Pârvatî are +<p>That in this Indian ceremony the deities Siva and Pârvatî are conceived as spirits of vegetation seems to be proved by the placing of their images on branches over a heap of grass and flowers. Here, as often in European folk-custom, the divinities of @@ -18541,13 +18489,13 @@ plainly in an account of his festival given by an Arabic writer of the tenth century. In describing the rites and sacrifices observed at the different seasons of the year by the heathen Syrians of Harran, he says: “Tammuz (July). In the middle of this month -is the festival of el-Bûgât, that is, of the weeping women, and -this is the Tâ-uz festival, which is celebrated in honour of the -god Tâ-uz. The women bewail him, because his lord slew him so +is the festival of el-Bûgât, that is, of the weeping women, and +this is the Tâ-uz festival, which is celebrated in honour of the +god Tâ-uz. The women bewail him, because his lord slew him so cruelly, ground his bones in a mill, and then scattered them to the wind. The women (during this festival) eat nothing which has been ground in a mill, but limit their diet to steeped wheat, sweet -vetches, dates, raisins, and the like.” Tâ-uz, who is no +vetches, dates, raisins, and the like.” Tâ-uz, who is no other than Tammuz, is here like Burns’s John Barleycorn:</p> <div class="verse"> @@ -18891,7 +18839,7 @@ the gossips exchange pots of basil and great cucumbers; the girls tend the basil, and the thicker it grows the more it is prized.</p> <p>In these midsummer customs of Sardinia and Sicily it is possible -that, as Mr. R. Wünsch supposes, St. John has replaced Adonis. We +that, as Mr. R. Wünsch supposes, St. John has replaced Adonis. We have seen that the rites of Tammuz or Adonis were commonly celebrated about midsummer; according to Jerome, their date was June.</p> @@ -18953,7 +18901,7 @@ Christ was grafted upon a similar celebration of the dead and risen Adonis, which, as we have seen reason to believe, was celebrated in Syria at the same season. The type, created by Greek artists, of the sorrowful goddess with her dying lover in her arms, resembles -and may have been the model of the <em>Pietà</em> of Christian art, +and may have been the model of the <em>Pietà </em> of Christian art, the Virgin with the dead body of her divine Son in her lap, of which the most celebrated example is the one by Michael Angelo in St. Peters. That noble group, in which the living sorrow of the @@ -20244,7 +20192,7 @@ canals and fields is a great event in the Egyptian year. At Cairo the operation generally takes place between the sixth and the sixteenth of August, and till lately was attended by ceremonies which deserve to be noticed, because they were probably handed down -from antiquity. An ancient canal, known by the name of the Khalíj, +from antiquity. An ancient canal, known by the name of the KhalÃj, formerly passed through the native town of Cairo. Near its entrance the canal was crossed by a dam of earth, very broad at the bottom and diminishing in breadth upwards, which used to be constructed @@ -20697,7 +20645,7 @@ Norse historian Snorri Sturluson: “He had been the most prosperous (literally, blessed with abundance) of all kings. So greatly did men value him that when the news came that he was dead and his body removed to Hringariki and intended for burial there, -the chief men from Raumariki and Westfold and Heithmörk came and +the chief men from Raumariki and Westfold and Heithmörk came and all requested that they might take his body with them and bury it in their various provinces; they thought that it would bring abundance to those who obtained it. Eventually it was settled that @@ -21866,7 +21814,7 @@ Mother-sheaf. It is delivered to the farmer’s wife, who unties it and gives drink-money in return.</p> <p>Sometimes the last sheaf is called, not the Corn-mother, but the -Harvest-mother or the Great Mother. In the province of Osnabrück, +Harvest-mother or the Great Mother. In the province of Osnabrück, Hanover, it is called the Harvest-mother; it is made up in female form, and then the reapers dance about with it. In some parts of Westphalia the last sheaf at the rye-harvest is made especially @@ -22086,7 +22034,7 @@ fertilise them. The name Queen, as applied to the last sheaf, has its analogies in Central and Northern Europe. Thus, in the Salzburg district of Austria, at the end of the harvest a great procession takes place, in which a Queen of the Corn-ears -(<em>Ährenkönigin</em>) is drawn along in a little carriage by +(<em>Ährenkönigin</em>) is drawn along in a little carriage by young fellows. The custom of the Harvest Queen appears to have been common in England. Milton must have been familiar with it, for in <em>Paradise Lost</em> he says:</p> @@ -22111,7 +22059,7 @@ last stroke with the flail is called the Old Woman, and is wrapt in the straw of the last sheaf, or has a bundle of straw fastened on his back. Whether wrapt in the straw or carrying it on his back, he is carted through the village amid general laughter. In some -districts of Bavaria, Thüringen, and elsewhere, the man who +districts of Bavaria, Thüringen, and elsewhere, the man who threshes the last sheaf is said to have the Old Woman or the Old Corn-woman; he is tied up in straw, carried or carted about the village, and set down at last on the dunghill, or taken to the @@ -22129,7 +22077,7 @@ the threshers call out, “Behold the Corn-woman.” Here the stranger woman, thus suddenly appearing, is taken to be the corn-spirit who has just been expelled by the flails from the corn-stalks. In other cases the farmer’s wife represents the -corn-spirit. Thus in the Commune of Saligné (Vendée), the +corn-spirit. Thus in the Commune of Saligné (Vendée), the farmer’s wife, along with the last sheaf, is tied up in a sheet, placed on a litter, and carried to the threshing machine, under which she is shoved. Then the woman is drawn out and the @@ -22267,7 +22215,7 @@ and Sutherlandshire.</p> corn-spirit by the appellations of Bride, Oats-bride, and Wheat-bride, which in Germany are sometimes bestowed both on the last sheaf and on the woman who binds it. At wheat-harvest near -Müglitz, in Moravia, a small portion of the wheat is left standing +Müglitz, in Moravia, a small portion of the wheat is left standing after all the rest has been reaped. This remnant is then cut, amid the rejoicing of the reapers, by a young girl who wears a wreath of wheaten ears on her head and goes by the name of the Wheat-bride. @@ -22766,7 +22714,7 @@ ceremony observed at the rice-harvest in Java. Before the reapers begin to cut the rice, the priest or sorcerer picks out a number of ears of rice, which are tied together, smeared with ointment, and adorned with flowers. Thus decked out, the ears are called the -<em>padi-peĕngantèn,</em> that is, the Rice-bride and the +<em>padi-peĕngantèn,</em> that is, the Rice-bride and the Rice-bridegroom; their wedding feast is celebrated, and the cutting of the rice begins immediately afterwards. Later on, when the rice is being got in, a bridal chamber is partitioned off in the barn, @@ -23295,7 +23243,7 @@ Dingelstedt, in the district of Erfurt, down to the first half of the nineteenth century it was the custom to tie up a man in the last sheaf. He was called the Old Man, and was brought home on the last waggon, amid huzzas and music. On reaching the farmyard he was -rolled round the barn and drenched with water. At Nördlingen in +rolled round the barn and drenched with water. At Nördlingen in Bavaria the man who gives the last stroke at threshing is wrapt in straw and rolled on the threshing-floor. In some parts of Oberpfalz, Bavaria, he is said to “get the Old Man,” is @@ -23392,13 +23340,13 @@ corn-stalks, till they pay a forfeit; and when the farmer himself or one of his guests enters the field or the threshing-floor for the first time, he is treated in the same way. Sometimes the rope is only tied round his arm or his feet or his neck. But sometimes -he is regularly swathed in corn. Thus at Solör in Norway, whoever +he is regularly swathed in corn. Thus at Solör in Norway, whoever enters the field, be he the master or a stranger, is tied up in a sheaf and must pay a ransom. In the neighbourhood of Soest, when the farmer visits the flax-pullers for the first time, he is completely enveloped in flax. Passers-by are also surrounded by the women, tied up in flax, and compelled to stand brandy. At -Nördlingen strangers are caught with straw ropes and tied up in a +Nördlingen strangers are caught with straw ropes and tied up in a sheaf till they pay a forfeit. Among the Germans of Haselberg, in West Bohemia, as soon as a farmer had given the last corn to be threshed on the threshing-floor, he was swathed in it and had to @@ -23413,7 +23361,7 @@ to be observed at the harvest-supper are dictated to him. When he has accepted them, he is released and allowed to get up. At Brie, Isle de France, when any one who does not belong to the farm passes by the harvest-field, the reapers give chase. If they catch him, -they bind him in a sheaf an dbite him, one after the other, in the +they bind him in a sheaf and bite him, one after the other, in the forehead, crying, “You shall carry the key of the field.” “To have the key” is an expression used by harvesters elsewhere in the sense of to cut or bind or thresh @@ -23514,7 +23462,7 @@ examples will make this plain.</p> <p>THE INDIANS of Guayaquil, in Ecuador, used to sacrifice human blood and the hearts of men when they sowed their fields. The -people of Cañar (now Cuenca in Ecuador) used to sacrifice a hundred +people of Cañar (now Cuenca in Ecuador) used to sacrifice a hundred children annually at harvest. The kings of Quito, the Incas of Peru, and for a long time the Spaniards were unable to suppress the bloody rite. At a Mexican harvest-festival, when the first-fruits @@ -23652,7 +23600,7 @@ offered to ensure good crops, is supplied by the Khonds or Kandhs, another Dravidian race in Bengal. Our knowledge of them is derived from the accounts written by British officers who, about the middle of the nineteenth century, were engaged in putting them down. The -sacrifices were offered to the Earth Goddess. Tari Pennu or Bera +sacrifices were offered to the Earth Goddess, Tari Pennu or Bera Pennu, and were believed to ensure good crops and immunity from all disease and accidents. In particular, they were considered necessary in the cultivation of turmeric, the Khonds arguing that @@ -24134,7 +24082,7 @@ Busiris was in reality the name of a city, <em>pe-Asar,</em> it contained the grave of Osiris. Indeed some high modern authorities believe that Busiris was the original home of Osiris, from which his worship spread to other parts of Egypt. The human -sacrifice were said to have been offered at his grave, and the +sacrifices were said to have been offered at his grave, and the victims were red-haired men, whose ashes were scattered abroad by means of winnowing-fans. This tradition of human sacrifices offered at the tomb of Osiris is confirmed by the evidence of the @@ -24147,7 +24095,7 @@ stranger, whose red hair made him a suitable representative of the ripe corn. This man, in his representative character, was slain on the harvest-field, and mourned by the reapers, who prayed at the same time that the corn-spirit might revive and return -(<em>mââ-ne-rha,</em> Maneros) with renewed vigour in the following +(<em>mââ-ne-rha,</em> Maneros) with renewed vigour in the following year. Finally, the victim, or some part of him, was burned, and the ashes scattered by winnowing-fans over the fields to fertilise them. Here the choice of the victim on the ground of his @@ -24314,7 +24262,7 @@ the reapers, standing ten or twenty paces off, threw their sickles at it. Whoever cut it through was said to have cut off the gander’s neck. The “neck” was taken to the farmer’s wife, who was supposed to keep it in the house for -good luck till the next harvest came round. Near Trèves, the man +good luck till the next harvest came round. Near Trèves, the man who reaps the last standing corn “cuts the goat’s neck off.” At Faslane, on the Gareloch (Dumbartonshire), the last handful of standing corn was sometimes called the @@ -24478,7 +24426,7 @@ Wolf,” “She must fetch the Wolf” (out of the corn). Moreover, she herself is called Wolf; they cry out to her, “Thou art the Wolf,” and she has to bear the name for a whole year; sometimes, according to the crop, she is called the -Rye-wolf or the Potato-wolf. In the island of Rügen not only is the +Rye-wolf or the Potato-wolf. In the island of Rügen not only is the woman who binds the last sheaf called Wolf, but when she comes home she bites the lady of the house and the stewardess, for which she receives a large piece of meat. Yet nobody likes to be the Wolf. @@ -24516,7 +24464,7 @@ certainly killed.</p> <p>In France also the Corn-wolf appears at harvest. Thus they call out to the reaper of the last corn, “You will catch the -Wolf.” Near Chambéry they form a ring round the last standing +Wolf.” Near Chambéry they form a ring round the last standing corn, and cry, “The Wolf is in there.” In Finisterre, when the reaping draws near an end, the harvesters cry, “There is the Wolf; we will catch him.” Each takes a @@ -24558,7 +24506,7 @@ the last sheaf”; and at cutting the last corn the reapers cry, “Now we will chase out the Cock.” When it is cut they say, “We have caught the Cock.” At Braller, in Transylvania, when the reapers come to the last patch of corn, they -cry, “Here we shall catch the Cock.” At Fürstenwalde, +cry, “Here we shall catch the Cock.” At Fürstenwalde, when the last sheaf is about to be bound, the master releases a cock, which he has brought in a basket, and lets it run over the field. All the harvesters chase it till they catch it. Elsewhere @@ -24574,7 +24522,7 @@ reapers at this time went by the name of “Cock-beer.” The last sheaf is called Cock, Cock-sheaf, Harvest-cock, Harvest-hen, Autumn-hen. A distinction is made between a Wheat-cock, Bean-cock, and so on, according to the crop. At -Wünschensuhl, in Thüringen, the last sheaf is made into the shape +Wünschensuhl, in Thüringen, the last sheaf is made into the shape of a cock, and called the Harvest-cock. A figure of a cock, made of wood, pasteboard, ears of corn, or flowers, is borne in front of the harvest-waggon, especially in Westphalia, where the cock @@ -24695,14 +24643,14 @@ mowing the last corn they say, “The Cat is caught”; and at threshing, the man who gives the last stroke is called the Cat. In the neighbourhood of Lyons the last sheaf and the harvest-supper are both called the Cat. About Vesoul when they cut the last corn -they say, “We have the Cat by the tail.” At Briançon, -in Dauphiné, at the beginning of reaping, a cat is decked out with +they say, “We have the Cat by the tail.” At Briançon, +in Dauphiné, at the beginning of reaping, a cat is decked out with ribbons, flowers, and ears of corn. It is called the Cat of the ball-skin (<em>le chat de peau de balle</em>). If a reaper is wounded at his work, they make the cat lick the wound. At the close of the reaping the cat is again decked out with ribbons and ears of corn; then they dance and make merry. When the dance is over the -girls solemnly strip the cat of its finery. At Grüneberg, in +girls solemnly strip the cat of its finery. At Grüneberg, in Silesia, the reaper who cuts the last corn goes by the name of the Tom-cat. He is enveloped in rye-stalks and green withes, and is furnished with a long plaited tail. Sometimes as a companion he has @@ -24764,9 +24712,9 @@ first; he who is the last to finish gets the Oats-goat. Again, the last sheaf is itself called the Goat. Thus, in the valley of the Wiesent, Bavaria, the last sheaf bound on the field is called the Goat, and they have a proverb, “The field must bear a -goat.” At Spachbrücken, in Hesse, the last handful of corn +goat.” At Spachbrücken, in Hesse, the last handful of corn which is cut is called the Goat, and the man who cuts it is much -ridiculed. At Dürrenbüchig and about Mosbach in Baden the last +ridiculed. At Dürrenbüchig and about Mosbach in Baden the last sheaf is also called the Goat. Sometimes the last sheaf is made up in the form of a goat, and they say, “The Goat is sitting in it.” Again, the person who cuts or binds the last sheaf is @@ -24778,7 +24726,7 @@ is, the woman who bound the last sheaf is wrapt in straw, crowned with a harvest-wreath, and brought in a wheel-barrow to the village, where a round dance takes place. About Luneburg, also, the woman who binds the last corn is decked with a crown of corn-ears -and is called the Corn-goat. At Münzesheim in Baden the reaper who +and is called the Corn-goat. At Münzesheim in Baden the reaper who cuts the last handful of corn or oats is called the Corn-goat or the Oats-goat. In the Canton St. Gall, Switzerland, the person who cuts the last handful of corn on the field, or drives the last @@ -24862,7 +24810,7 @@ of the threshers rush at it and tear the best of it out; others lay on with their flails so recklessly that heads are sometimes broken. At Oberinntal, in the Tyrol, the last thresher is called Goat. So at Haselberg, in West Bohemia, the man who gives the last stroke at -threshing oats is called the Oats-goat. At Tettnang, in Würtemburg, +threshing oats is called the Oats-goat. At Tettnang, in Würtemburg, the thresher who gives the last stroke to the last bundle of corn before it is turned goes by the name of the He-goat, and it is said, “He has driven the He-goat away.” The person who, @@ -24872,10 +24820,10 @@ inhabited by a pair of corn-spirits, male and female.</p> <p>Further, the corn-spirit, captured in the form of a goat at threshing, is passed on to a neighbour whose threshing is not yet -finished. In Franche Comté, as soon as the threshing is over, the +finished. In Franche Comté, as soon as the threshing is over, the young people set up a straw figure of a goat on the farmyard of a neighbour who is still threshing. He must give them wine or money -in return. At Ellwangen, in Würtemburg, the effigy of a goat is +in return. At Ellwangen, in Würtemburg, the effigy of a goat is made out of the last bundle of corn at threshing; four sticks form its legs, and two its horns. The man who gives the last stroke with the flail must carry the Goat to the barn of a neighbour who is @@ -24909,7 +24857,7 @@ they say in the Graudenz district of West Prussia, “The Bull pushed him”; in Lorraine they say, “He has the Bull.” The meaning of both expressions is that he has unwittingly lighted upon the divine corn-spirit, who has punished -the profane intruder with lameness. So near Chambéry when a reaper +the profane intruder with lameness. So near Chambéry when a reaper wounds himself with his sickle, it is said that he has “the wound of the Ox.” In the district of Bunzlau (Silesia) the last sheaf is sometimes made into the shape of a horned ox, stuffed @@ -24948,7 +24896,7 @@ the field, followed by the whole troop of reapers dancing. Then a man disguised as the Devil cuts the last ears of corn and immediately slaughters the ox. Part of the flesh of the animal is eaten at the harvest-supper; part is pickled and kept till the -first day of sowing in spring. At Pont à Mousson and elsewhere on +first day of sowing in spring. At Pont à Mousson and elsewhere on the evening of the last day of reaping, a calf adorned with flowers and ears of corn is led thrice round the farmyard, being allured by a bait or driven by men with sticks, or conducted by the @@ -24957,12 +24905,12 @@ is the calf which was born first on the farm in the spring of the year. It is followed by all the reapers with their tools. Then it is allowed to run free; the reapers chase it, and whoever catches it is called King of the Calf. Lastly, it is solemnly killed; at -Lunéville the man who acts as butcher is the Jewish merchant of the +Lunéville the man who acts as butcher is the Jewish merchant of the village.</p> <p>Sometimes again the corn-spirit hides himself amongst the cut corn in the barn to reappear in bull or cow form at threshing. Thus -at Wurmlingen, in Thüringen, the man who gives the last stroke at +at Wurmlingen, in Thüringen, the man who gives the last stroke at threshing is called the Cow, or rather the Barley-cow, Oats-cow, Peas-cow, or the like, according to the crop. He is entirely enveloped in straw; his head is surmounted by sticks in imitation @@ -24987,7 +24935,7 @@ Pessnitz, in the district of Dresden, the man who gives the last stroke with the flail is called Bull. He must make a straw-man and set it up before a neighbour’s window. Here, apparently, as in so many cases, the corn-spirit is passed on to a neighbour who -has not finished threshing. So at Herbrechtingen, in Thüringen, the +has not finished threshing. So at Herbrechtingen, in Thüringen, the effigy of a ragged old woman is flung into the barn of the farmer who is last with his threshing. The man who throws it in cries, “There is the Cow for you.” If the threshers catch him @@ -25001,7 +24949,7 @@ corn, they call out twelve times, “We are killing the Bull.” In the neighbourhood of Bordeaux, where a butcher kills an ox on the field immediately after the close of the reaping, it is said of the man who gives the last stroke at -threshing that “he has killed the Bull.” At Chambéry +threshing that “he has killed the Bull.” At Chambéry the last sheaf is called the sheaf of the Young Ox, and a race takes place to it in which all the reapers join. When the last stroke is given at threshing they say that “the Ox is @@ -25016,14 +24964,14 @@ corn-spirit is sometimes supposed to be born on the field in calf form; for when a binder has not rope enough to bind all the corn in sheaves, he puts aside the wheat that remains over and imitates the lowing of a cow. The meaning is that “the sheaf has given -birth to a calf.” In Puy-de-Dôme when a binder cannot keep up +birth to a calf.” In Puy-de-Dôme when a binder cannot keep up with the reaper whom he or she follows, they say “He (or she) is giving birth to the Calf.” In some parts of Prussia, in similar circumstances, they call out to the woman, “The Bull is coming,” and imitate the bellowing of a bull. In these cases the woman is conceived as the Corn-cow or old corn-spirit, while the supposed calf is the Corn-calf or young corn-spirit. In -some parts of Austria a mythical calf (<em>Muhkälbchen</em>) is +some parts of Austria a mythical calf (<em>Muhkälbchen</em>) is believed to be seen amongst the sprouting corn in spring and to push the children; when the corn waves in the wind they say, “The Calf is going about.” Clearly, as Mannhardt @@ -25067,7 +25015,7 @@ treatment at the farmhouse to which he paid his unwelcome visit.</p> <p>In the neighbourhood of Lille the idea of the corn-spirit in -horse form in clearly preserved. When a harvester grows weary at +horse form is clearly preserved. When a harvester grows weary at his work, it is said, “He has the fatigue of the Horse.” The first sheaf, called the “Cross of the Horse,” is placed on a cross of boxwood in the barn, and the @@ -25088,7 +25036,7 @@ Horse.”</p> <h4>9. The Corn-spirit as a Pig (Boar or Sow)</h4> <p>THE LAST animal embodiment of the corn-spirit which we shall -notice is the pig (boar or sow). In Thüringen, when the wind sets +notice is the pig (boar or sow). In Thüringen, when the wind sets the young corn in motion, they sometimes say, “The Boar is rushing through the corn.” Amongst the Esthonians of the island of Oesel the last sheaf is called the Ryeboar, and the man @@ -25101,7 +25049,7 @@ stalk, by all the reapers in turn. He who cuts the last stalk villages also the man who cuts the last corn “has the Sow,” or “has the Rye-sow.” At Bohlingen, near Radolfzell in Baden, the last sheaf is called the Rye-sow or the -Wheat-sow, according to the crop; and at Röhrenbach in Baden the +Wheat-sow, according to the crop; and at Röhrenbach in Baden the person who brings the last armful for the last sheaf is called the Corn-sow or the Oats-sow. At Friedingen, in Swabia, the thresher who gives the last stroke is called Sow—Barley-sow, Corn-sow, @@ -25127,11 +25075,11 @@ bearer of the Sow is a woman they cut off her hair. At the harvest supper or dinner the man who “carried the Pig” gets one or more dumplings made in the form of pigs. When the dumplings are served up by the maidservant, all the people at table cry -“Süz, süz, süz !” that being the cry used in calling +“Süz, süz, süz !” that being the cry used in calling pigs. Sometimes after dinner the man who “carried the Pig” has his face blackened, and is set on a cart and drawn round the village by his fellows, followed by a crowd crying -“Süz, süz, süz !” as if they were calling swine. +“Süz, süz, süz !” as if they were calling swine. Sometimes, after being wheeled round the village, he is flung on the dunghill.</p> @@ -25698,7 +25646,7 @@ which is said to have injured a god was originally the god himself. Perhaps the cry of “Hyes Attes! Hyes Attes!” which was raised by the worshippers of Attis, may be neither more nor less than “Pig Attis! Pig Attis!”—<em>hyes</em> being -possibly a Phrygian form of the Greek <em>hy¯s,</em> “a +possibly a Phrygian form of the Greek <em>hy¯s,</em> “a pig.”</p> <p>In regard to Adonis, his connexion with the boar was not always @@ -25794,8 +25742,8 @@ and white spots in different parts of their bodies. In the same tribe men whose totem is the red maize, think that if they ate red maize they would have running sores all round their mouths. The Bush negroes of Surinam, who practise totemism, believe that if -they ate the <em>capiaï</em> (an animal like a pig) it would give -them leprosy; perhaps the <em>capiaï</em> is one of their totems. +they ate the <em>capiaï</em> (an animal like a pig) it would give +them leprosy; perhaps the <em>capiaï</em> is one of their totems. The Syrians, in antiquity, who esteemed fish sacred, thought that if they ate fish their bodies would break out in ulcers, and their feet and stomach would swell up. The Chasas of Orissa believe that @@ -26797,11 +26745,11 @@ uncommon.</p> <p>For example, the Tibetans stand in fear of innumerable earth-demons, all of whom are under the authority of Old Mother -Khön-ma. This goddess, who may be compared to the Roman Mania, the +Khön-ma. This goddess, who may be compared to the Roman Mania, the Mother or Grandmother of Ghosts, is dressed in golden-yellow robes, holds a golden noose in her hand, and rides on a ram. In order to bar the dwelling-house against the foul fiends, of whom Old Mother -Khön-ma is mistress, an elaborate structure somewhat resembling a +Khön-ma is mistress, an elaborate structure somewhat resembling a chandelier is fixed above the door on the outside of the house. It contains a ram’s skull, a variety of precious objects such as gold-leaf, silver, and turquoise, also some dry food, such as rice, @@ -26812,7 +26760,7 @@ this offering, and to mislead them into the belief that the foregoing pictures are the inmates of the house, so that they may wreak their wrath on these bits of wood and to save the real human occupants.” When all is ready, a priest prays to Old Mother -Khön-ma that she would be pleased to accept these dainty offerings +Khön-ma that she would be pleased to accept these dainty offerings and to close the open doors of the earth, in order that the demons may not come forth to infest and injure the household.</p> @@ -27439,7 +27387,7 @@ dark waters of the lake of the dead.’ The shell, carefully scraped and dried, was made into a dance-rattle, and, covered by a piece of buckskin, it still hangs from the smoke-stained rafters of my brother’s house. Once a Navajo tried to buy it for a -ladle; loaded with indignant reproaches, he was turned cut of the +ladle; loaded with indignant reproaches, he was turned out of the house. Were any one to venture the suggestion that the turtle no longer lived, his remark would cause a flood of tears, and he would be reminded that it had only ‘changed houses and gone to live @@ -27486,7 +27434,7 @@ their necks to the rafters till morning, when they are thrown into pots of boiling water. The eggs are considered a great delicacy. The meat is seldom touched except as a medicine, which is curative for cutaneous diseases. Part of the meat is deposited in the river -with <em>kóhakwa</em> (white shell beads) and turquoise beads as +with <em>kóhakwa</em> (white shell beads) and turquoise beads as offerings to Council of the Gods.” This account at all events confirms the inference that the tortoises are supposed to be reincarnations of the human dead, for they are called the @@ -29370,7 +29318,7 @@ effigy as a preliminary to passing it on to a human being. Thus among the Baganda the medicine-man would sometimes make a model of his patient in clay; then a relative of the sick man would rub the image over the sufferer’s body and either bury it in the road -\??\ it in the grass by the wayside. The first person who stepped +or hide it in the grass by the wayside. The first person who stepped over the image or passed by it would catch the disease. Sometimes the effigy was made out of a plantain-flower tied up so as to look like a person; it was used in the same way as the clay figure. But @@ -30020,14 +29968,14 @@ moment occurs towards the close of an Arctic winter, when the sun reappears on the horizon after an absence of weeks or months. Accordingly, at Point Barrow, the most northerly extremity of Alaska, and nearly of America, the Esquimaux choose the moment of -the sun’s reappearance to hunt the mischievous spirit Tuña +the sun’s reappearance to hunt the mischievous spirit Tuña from every house. The ceremony was witnessed by the members of the United States Polar Expedition, who wintered at Point Barrow. A fire was built in front of the council-house, and an old woman was posted at the entrance to every house. The men gathered round the council-house while the young women and girls drove the spirit out of every house with their knives, stabbing viciously under the bunk -and deer-skins, and calling upon Tuña to be gone. When they thought +and deer-skins, and calling upon Tuña to be gone. When they thought he had been driven out of every hole and corner, they thrust him down through the hole in the floor and chased him into the open air with loud cries and frantic gestures. Meanwhile the old woman at @@ -30041,7 +29989,7 @@ and go into the fire. Two men now stepped forward with rifles loaded with blank cartridges, while a third brought a vessel of urine and flung it on the flames. At the same time one of the men fired a shot into the fire; and as the cloud of steam rose it -received the other shot, which was supposed to finish Tunña for the +received the other shot, which was supposed to finish Tunña for the time being.</p> <p>In late autumn, when storms rage over the land and break the icy @@ -30360,7 +30308,7 @@ sell in the market. Most people still stay at home, whiling away the time with cards and dice.</p> <p>In Tonquin a <em>theckydaw</em> or general expulsion of -maleyolent spirits commonly took place once a year, especially if +malevolent spirits commonly took place once a year, especially if there was a great mortality amongst men, the elephants or horses of the general’s stable, or the cattle of the country, “the cause of which they attribute to the malicious spirits @@ -30519,7 +30467,7 @@ thee.</em>”</p> village. So the witches are smoked out of their lurking-places and driven away. The custom of expelling the witches on Walpurgis Night is still, or was down to recent years, observed in many parts of -Bavaria and among the Germans of Bohemia. Thus in the Böhmer-wald +Bavaria and among the Germans of Bohemia. Thus in the Böhmer-wald Mountains all the young fellows of the village assemble after sunset on some height, especially at a cross-road, and crack whips for a while in unison with all their strength. This drives away the @@ -30546,9 +30494,9 @@ season for the expulsion of the powers of evil in various parts of Europe. Thus at Brunnen, on the Lake of Lucerne, boys go about in procession on Twelfth Night carrying torches and making a great noise with horns, bells, whips, and so forth to frighten away two -female spirits of the wood, Strudeli and Strätteli. The people +female spirits of the wood, Strudeli and Strätteli. The people think that if they do not make enough noise, there will be little -fruit that year. Again, in Labruguière, a canton of Southern +fruit that year. Again, in Labruguière, a canton of Southern France, on the eve of Twelfth Day the people run through the streets, jangling bells, clattering kettles, and doing everything to make a discordant noise. Then by the light of torches and @@ -30981,7 +30929,7 @@ human beings used to be annually sacrificed to take away the sins of the land. The victims were purchased by public subscription. All persons who, during the past year, had fallen into gross sins, such as incendiarism, theft, adultery, witchcraft, and so forth, were -expected to contribute 28 <em>ngugas,</em> or a little over £2. The +expected to contribute 28 <em>ngugas,</em> or a little over £2. The money thus collected was taken into the interior of the country and expended in the purchase of two sickly persons “to be offered as a sacrifice for all these abominable crimes—one for the @@ -31445,7 +31393,7 @@ primitive. However, in the Roman, as in the Slavonic, ceremony, the representative of the god appears to have been treated not only as a deity of vegetation but also as a scapegoat. His expulsion implies this; for there is no reason why the god of vegetation, as -such, should be expelled the city. But it is otherwise if he is +such, should be expelled from the city. But it is otherwise if he is also a scapegoat; it then becomes necessary to drive him beyond the boundaries, that he may carry his sorrowful burden away to other lands. And, in fact, Mamurius Veturius appears to have been driven @@ -32857,7 +32805,7 @@ is a curse both on her and on it.</p> <p>According to the Talmud, if a woman at the beginning of her period passes between two men, she thereby kills one of them. Peasants of the Lebanon think that menstruous women are the cause -or many misfortunes; their shadow causes flowers to wither and +of many misfortunes; their shadow causes flowers to wither and trees to perish, it even arrests the movements of serpents; if one of them mounts a horse, the animal might die or at least be disabled for a long time.</p> @@ -33068,7 +33016,7 @@ dried them with cloths.</p> <p>Whatever may be thought of an historical kernel underlying a mythical husk in the legend of Balder, the details of the story suggest that it belongs to that class of myths which have been -dramatised an ritual, or, to put it otherwise, which have been +dramatised as ritual, or, to put it otherwise, which have been performed as magical ceremonies for the sake of producing those natural effects which they describe in figurative language. A myth is never so graphic and precise in its details as when it is, so to @@ -33151,7 +33099,7 @@ the beginning of the nineteenth century, women and men disguised in female attire used to go with burning torches to the fields, where they danced and sang comic songs for the purpose, as they alleged, of driving away “the wicked sower,” who is mentioned in -the Gospel for the day. At Pâturages, in the province of Hainaut, +the Gospel for the day. At Pâturages, in the province of Hainaut, down to about 1840 the custom was observed under the name of <em>Escouvion</em> or <em>Scouvion.</em> Every year on the first Sunday of Lent, which was called the Day of the Little Scouvion, @@ -33184,13 +33132,13 @@ them against sickness and witchcraft. In some communes it was believed that the livelier the dance round the fire, the better would be the crops that year.</p> -<p>In the French province of Franche-Comté, to the west of the Jura +<p>In the French province of Franche-Comté, to the west of the Jura Mountains, the first Sunday of Lent is known as the Sunday of the Firebrands (<em>Brandons</em>), on account of the fires which it is customary to kindle on that day. On the Saturday or the Sunday the village lads harness themselves to a cart and drag it about the streets, stopping at the doors of the houses where there are girls -and begging fora faggot. When they have got enough, they cart the +and begging for a faggot. When they have got enough, they cart the fuel to a spot at some little distance from the village, pile it up, and set it on fire. All the people of the parish come out to see the bonfire. In some villages, when the bells have rung the @@ -33315,7 +33263,7 @@ mounting high into the air, describes a long fiery curve before it reaches the ground. The charred embers of the burned “witch” and discs are taken home and planted in the flax-fields the same night, in the belief that they will keep -vermin from the fields. In the Rhön Mountains, situated on the +vermin from the fields. In the Rhön Mountains, situated on the borders of Hesse and Bavaria, the people used to march to the top of a hill or eminence on the first Sunday in Lent. Children and lads carried torches, brooms daubed with tar, and poles swathed in @@ -33327,9 +33275,9 @@ object of running about the fields with the blazing torches was to “drive away the wicked sower.” Or it was done in honour of the Virgin, that she might preserve the fruits of the earth throughout the year and bless them. In neighbouring villages of -Hesse, between the Rhön and the Vogel Mountains, it is thought that +Hesse, between the Rhön and the Vogel Mountains, it is thought that wherever the burning wheels roll, the fields will be safe from hail -and strom.</p> +and storm.</p> <p>In Switzerland, also, it is or used to be customary to kindle bonfires on high places on the evening of the first Sunday in Lent, @@ -33374,7 +33322,7 @@ last bride must leap over it. In Oldenburg on the evening of Shrove Tuesday people used to make long bundles of straw, which they set on fire, and then ran about the fields waving them, shrieking, and singing wild songs. Finally they burned a straw-man on the field. -In the district of Düsseldorf the straw-man burned on Shrove +In the district of Düsseldorf the straw-man burned on Shrove Tuesday was made of an unthreshed sheaf of corn. On the first Monday after the spring equinox the urchins of Zurich drag a straw-man on a little cart through the streets, while at the same @@ -33453,7 +33401,7 @@ straw used to be set on fire, and then sent rolling down the hillside. In others the boys light torches and wisps of straw at the bonfires and rush about brandishing them in their hands.</p> -<p>In Münsterland these Easter fires are always kindled upon +<p>In Münsterland these Easter fires are always kindled upon certain definite hills, which are hence known as Easter or Paschal Mountains. The whole community assembles about the fire. The young men and maidens, singing Easter hymns, march round and round the @@ -33470,7 +33418,7 @@ the whole. At the end of the ceremony the urchins tried to blacken each other and the clothes of grown-up people. In the Altmark it is believed that as far as the blaze of the Easter bonfire is visible, the corn will grow well throughout the year, and no conflagration -will break out. At Braunröde, in the Harz Mountains, it was the +will break out. At Braunröde, in the Harz Mountains, it was the custom to burn squirrels in the Easter bonfire. In the Altmark, bones were burned in it.</p> @@ -33827,7 +33775,7 @@ thoughts as these the midsummer festivals of our European peasantry may perhaps have taken their rise. Whatever their origin, they have prevailed all over this quarter of the globe, from Ireland on the west to Russia on the east, and from Norway and Sweden on the north -to Spain and Greece on the south. According to a mediæval writer, +to Spain and Greece on the south. According to a mediæval writer, the three great features of the midsummer celebration were the bonfires, the procession with torches round the fields, and the custom of rolling a wheel. He tells us that boys burned bones and @@ -33909,13 +33857,13 @@ as the young people leaped over the fire. In others the old folk used to plant three charred sticks from the bonfire in the fields, believing that this would make the flax grow tall. Elsewhere an extinguished brand was put in the roof of the house to protect it -against fire. In the towns about Würzburg the bonfires used to be +against fire. In the towns about Würzburg the bonfires used to be kindled in the market-places, and the young people who jumped over them wore garlands of flowers, especially of mugwort and vervain, and carried sprigs of larkspur in their hands. They thought that such as looked at the fire holding a bit of larkspur before their face would be troubled by no malady of the eyes throughout the -year. Further, it was customary at Würzburg, in the sixteenth +year. Further, it was customary at Würzburg, in the sixteenth century, for the bishop’s followers to throw burning discs of wood into the air from a mountain which overhangs the town. The discs were discharged by means of flexible rods, and in their @@ -33969,7 +33917,7 @@ surrounding landscape. The people dance round the fires and leap over or through them. In parts of Norrland on St. John’s Eve the bonfires are lit at the cross-roads. The fuel consists of nine different sorts of wood, and the spectators cast into the flames a -kind of toad-stool (<em>Bäran</em>) in order to counteract the +kind of toad-stool (<em>Bäran</em>) in order to counteract the power of the Trolls and other evil spirits, who are believed to be abroad that night; for at that mystic season the mountains open and from their cavernous depths the uncanny crew pours forth to dance @@ -34149,7 +34097,7 @@ kindle the bonfire just at the moment when the sun was about to dip below the horizon; and the peasants drove their cattle through the fires to protect them against witchcraft, especially against the spells of witches and wizards who attempted to steal the milk and -butter. At Jumièges in Normandy, down to the first half of the +butter. At Jumièges in Normandy, down to the first half of the nineteenth century, the midsummer festival was marked by certain singular features which bore the stamp of a very high antiquity. Every year, on the twenty-third of June, the Eve of St. John, the @@ -34191,7 +34139,7 @@ hand-bells, deposited on the step of the altar, were entrusted as insignia of office to the man who was to be the Green Wolf next year.</p> -<p>At Château-Thierry, in the department of Aisne, the custom of +<p>At Château-Thierry, in the department of Aisne, the custom of lighting bonfires and dancing round them at the midsummer festival of St. John lasted down to about 1850; the fires were kindled especially when June had been rainy, and the people thought that @@ -34242,7 +34190,7 @@ him, and soldiers might not be quartered in his house. At Marseilles also on this day one of the guilds chose a king of the <em>badache</em> or double axe; but it does not appear that he kindled the bonfire, which is said to have been lighted with great -ceremony by the préfet and other authorities.</p> +ceremony by the préfet and other authorities.</p> <p>In Belgium the custom of kindling the midsummer bonfires has long disappeared from the great cities, but it is still kept up in @@ -34307,7 +34255,7 @@ Eve is widely spread among the Mohammedan peoples of North Africa, particularly in Morocco and Algeria; it is common both to the Berbers and to many of the Arabs or Arabic-speaking tribes. In these countries Midsummer Day (the twenty-fourth of June, Old -Style) is called <em>l’ánsăra.</em> The fires are +Style) is called <em>l’ánsăra.</em> The fires are lit in the courtyards, at cross-roads, in the fields, and sometimes on the threshing-floors. Plants which in burning give out a thick smoke and an aromatic smell are much sought after for fuel on these @@ -34490,7 +34438,7 @@ the Highlands of Scotland contributed to invest the festival with a romantic beauty were the bonfires which used to blaze at frequent intervals on the heights. “On the last day of autumn children gathered ferns, tar-barrels, the long thin stalks called -<em>gàinisg,</em> and everything suitable for a bonfire. These were +<em>gà inisg,</em> and everything suitable for a bonfire. These were placed in a heap on some eminence near the house, and in the evening set fire to. The fires were called <em>Samhnagan.</em> There was one for each house, and it was an object of ambition who @@ -34614,10 +34562,10 @@ smouldering. In other villages of Westphalia the old custom was to tie up the Yule log in the last sheaf cut at harvest.</p> <p>In several provinces of France, and particularly in Provence, -the custom of the Yule log or <em>tréfoir,</em> as it was called in +the custom of the Yule log or <em>tréfoir,</em> as it was called in many places, was long observed. A French writer of the seventeenth century denounces as superstitious “the belief that a log -called the <em>tréfoir</em> or Christmas brand, which you put on +called the <em>tréfoir</em> or Christmas brand, which you put on the fire for the first time on Christmas Eve and continue to put on the fire for a little while every day till Twelfth Night, can, if kept under the bed, protect the house for a whole year from fire @@ -34805,7 +34753,7 @@ would march in triumph behind the cattle into the village and would not wash themselves for a long time. From the bonfire people carried live embers home and used them to rekindle the fires in their houses. These brands, after being extinguished in water, they -sometimes put in the managers at which the cattle fed, and kept +sometimes put in the mangers at which the cattle fed, and kept them there for a while. Ashes from the need-fire were also strewed on the fields to protect the crops against vermin; sometimes they were taken home to be employed as remedies in sickness, being @@ -35446,7 +35394,7 @@ the pretence of burning people is sometimes carried so far that it seems reasonable to regard it as a mitigated survival of an older custom of actually burning them. Thus in Aachen, as we saw, the man clad in peas-straw acts so cleverly that the children really -believe he is being burned. At Jumièges in Normandy the man clad +believe he is being burned. At Jumièges in Normandy the man clad all in green, who bore the title of the Green Wolf, was pursued by his comrades, and when they caught him they feigned to fling him upon the midsummer bonfire. Similarly at the Beltane fires in @@ -35633,7 +35581,7 @@ enthusiastic delight among the surrounding spectators. This is a favourite annual ceremony for the inhabitants of Luchon and its neighbourhood, and local tradition assigns it to a heathen origin.” In the midsummer fires formerly kindled on the Place -de Grève at Paris it was the custom to burn a basket, barrel, or +de Grève at Paris it was the custom to burn a basket, barrel, or sack full of live cats, which was hung from a tall mast in the midst of the bonfire; sometimes a fox was burned. The people collected the embers and ashes of the fire and took them home, @@ -36693,8 +36641,8 @@ a bag. In the bag is a serpent with twelve heads. In the serpent is my soul. When you have killed the serpent, you have killed me also.” So the youth took the saddle-bag from the horse and killed the twelve-headed serpent, whereupon the demon expired. In -another Tartar poem a hero called Kök Chan deposits with a maiden a -golden ring, in which is half his strength. Afterwards when Kök +another Tartar poem a hero called Kök Chan deposits with a maiden a +golden ring, in which is half his strength. Afterwards when Kök Chan is wrestling long with a hero and cannot kill him, a woman drops into his mouth the ring which contains half his strength. Thus inspired with fresh force he slays his enemy.</p> @@ -37341,7 +37289,7 @@ killing of the parrot by the death of Punchkin in the fairy tale. Thus, for example, the Wotjobaluk tribe of South-Eastern Australia “held that ‘the life of Ngǔnǔngǔnǔt (the Bat) -is the life of a man, and the life of Yártatgǔrk (the +is the life of a man, and the life of Yártatgǔrk (the Nightjar) is the life of a woman,’ and that when either of these creatures is killed the life of some man or of some woman is shortened. In such a case every man or every woman in the camp @@ -38108,7 +38056,7 @@ does not grow on the ground witches have no power over it; if it is to have its full effect it must be cut on Ascension Day.” Hence it is placed over doors to prevent the ingress of witches. In Sweden and Norway, also, magical properties are ascribed to a -“flying-rowan” (<em>flögrönn</em>), that is to a rowan +“flying-rowan” (<em>flögrönn</em>), that is to a rowan which is found growing not in the ordinary fashion on the ground but on another tree, or on a roof, or in a cleft of the rock, where it has sprouted from seed scattered by birds. They say that a man @@ -38746,331 +38694,6 @@ wide Campagnan marshes. <em>Le roi est mort, vive le roi! Ave Maria!</em></p> </div> -<p> -End of Project Gutenberg's The Golden Bough, by Sir James George Frazer -</p> -<pre> - - -*** END OF THE PROJECT GUTENBERG EBOOK THE GOLDEN BOUGH *** - -This file should be named bough11h.htm or bough11h.zip -Corrected EDITIONS of our eBooks get a new NUMBER, bough11h.htm -VERSIONS based on separate sources get new LETTER, bough10ah.htm - -This etext was produced by David Reed - -Project Gutenberg eBooks are often created from several printed -editions, all of which are confirmed as Public Domain in the US -unless a copyright notice is included. Thus, we usually do not -keep eBooks in compliance with any particular paper edition. - -We are now trying to release all our eBooks one year in advance -of the official release dates, leaving time for better editing. -Please be encouraged to tell us about any error or corrections, -even years after the official publication date. - -Please note neither this listing nor its contents are final til -midnight of the last day of the month of any such announcement. -The official release date of all Project Gutenberg eBooks is at -Midnight, Central Time, of the last day of the stated month. A -preliminary version may often be posted for suggestion, comment -and editing by those who wish to do so. - -Most people start at our Web sites at: -https://gutenberg.org or -http://promo.net/pg - -These Web sites include award-winning information about Project -Gutenberg, including how to donate, how to help produce our new -eBooks, and how to subscribe to our email newsletter (free!). - - -Those of you who want to download any eBook before announcement -can get to them as follows, and just download by date. This is -also a good way to get them instantly upon announcement, as the -indexes our cataloguers produce obviously take a while after an -announcement goes out in the Project Gutenberg Newsletter. - -http://www.ibiblio.org/gutenberg/etext03 or -ftp://ftp.ibiblio.org/pub/docs/books/gutenberg/etext03 - -Or /etext02, 01, 00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90 - -Just search by the first five letters of the filename you want, -as it appears in our Newsletters. - - -Information about Project Gutenberg (one page) - -We produce about two million dollars for each hour we work. The -time it takes us, a rather conservative estimate, is fifty hours -to get any eBook selected, entered, proofread, edited, copyright -searched and analyzed, the copyright letters written, etc. Our -projected audience is one hundred million readers. If the value -per text is nominally estimated at one dollar then we produce $2 -million dollars per hour in 2002 as we release over 100 new text -files per month: 1240 more eBooks in 2001 for a total of 4000+ -We are already on our way to trying for 2000 more eBooks in 2002 -If they reach just 1-2% of the world's population then the total -will reach over half a trillion eBooks given away by year's end. - -The Goal of Project Gutenberg is to Give Away 1 Trillion eBooks! -This is ten thousand titles each to one hundred million readers, -which is only about 4% of the present number of computer users. - -Here is the briefest record of our progress (* means estimated): - -eBooks Year Month - - 1 1971 July - 10 1991 January - 100 1994 January - 1000 1997 August - 1500 1998 October - 2000 1999 December - 2500 2000 December - 3000 2001 November - 4000 2001 October/November - 6000 2002 December* - 9000 2003 November* -10000 2004 January* - - -The Project Gutenberg Literary Archive Foundation has been created -to secure a future for Project Gutenberg into the next millennium. - -We need your donations more than ever! - -As of February, 2002, contributions are being solicited from people -and organizations in: Alabama, Alaska, Arkansas, Connecticut, -Delaware, District of Columbia, Florida, Georgia, Hawaii, Illinois, -Indiana, Iowa, Kansas, Kentucky, Louisiana, Maine, Massachusetts, -Michigan, Mississippi, Missouri, Montana, Nebraska, Nevada, New -Hampshire, New Jersey, New Mexico, New York, North Carolina, Ohio, -Oklahoma, Oregon, Pennsylvania, Rhode Island, South Carolina, South -Dakota, Tennessee, Texas, Utah, Vermont, Virginia, Washington, West -Virginia, Wisconsin, and Wyoming. - -We have filed in all 50 states now, but these are the only ones -that have responded. - -As the requirements for other states are met, additions to this list -will be made and fund raising will begin in the additional states. -Please feel free to ask to check the status of your state. - -In answer to various questions we have received on this: - -We are constantly working on finishing the paperwork to legally -request donations in all 50 states. If your state is not listed and -you would like to know if we have added it since the list you have, -just ask. - -While we cannot solicit donations from people in states where we are -not yet registered, we know of no prohibition against accepting -donations from donors in these states who approach us with an offer to -donate. - -International donations are accepted, but we don't know ANYTHING about -how to make them tax-deductible, or even if they CAN be made -deductible, and don't have the staff to handle it even if there are -ways. - -Donations by check or money order may be sent to: - -Project Gutenberg Literary Archive Foundation -PMB 113 -1739 University Ave. -Oxford, MS 38655-4109 - -Contact us if you want to arrange for a wire transfer or payment -method other than by check or money order. - -The Project Gutenberg Literary Archive Foundation has been approved by -the US Internal Revenue Service as a 501(c)(3) organization with EIN -[Employee Identification Number] 64-622154. Donations are -tax-deductible to the maximum extent permitted by law. As fund-raising -requirements for other states are met, additions to this list will be -made and fund-raising will begin in the additional states. - -We need your donations more than ever! - -You can get up to date donation information online at: - -https://www.gutenberg.org/donation.html - - -*** - -If you can't reach Project Gutenberg, -you can always email directly to: - -Michael S. Hart hart@pobox.com - -Prof. Hart will answer or forward your message. - -We would prefer to send you information by email. - - -**The Legal Small Print** - - -(Three Pages) - -***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN EBOOKS**START*** -Why is this "Small Print!" statement here? You know: lawyers. -They tell us you might sue us if there is something wrong with -your copy of this eBook, even if you got it for free from -someone other than us, and even if what's wrong is not our -fault. So, among other things, this "Small Print!" statement -disclaims most of our liability to you. It also tells you how -you may distribute copies of this eBook if you want to. - -*BEFORE!* YOU USE OR READ THIS EBOOK -By using or reading any part of this PROJECT GUTENBERG-tm -eBook, you indicate that you understand, agree to and accept -this "Small Print!" statement. If you do not, you can receive -a refund of the money (if any) you paid for this eBook by -sending a request within 30 days of receiving it to the person -you got it from. If you received this eBook on a physical -medium (such as a disk), you must return it with your request. - -ABOUT PROJECT GUTENBERG-TM EBOOKS -This PROJECT GUTENBERG-tm eBook, like most PROJECT GUTENBERG-tm eBooks, -is a "public domain" work distributed by Professor Michael S. Hart -through the Project Gutenberg Association (the "Project"). -Among other things, this means that no one owns a United States copyright -on or for this work, so the Project (and you!) can copy and -distribute it in the United States without permission and -without paying copyright royalties. Special rules, set forth -below, apply if you wish to copy and distribute this eBook -under the "PROJECT GUTENBERG" trademark. - -Please do not use the "PROJECT GUTENBERG" trademark to market -any commercial products without permission. - -To create these eBooks, the Project expends considerable -efforts to identify, transcribe and proofread public domain -works. Despite these efforts, the Project's eBooks and any -medium they may be on may contain "Defects". Among other -things, Defects may take the form of incomplete, inaccurate or -corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged -disk or other eBook medium, a computer virus, or computer -codes that damage or cannot be read by your equipment. - -LIMITED WARRANTY; DISCLAIMER OF DAMAGES -But for the "Right of Replacement or Refund" described below, -[1] Michael Hart and the Foundation (and any other party you may -receive this eBook from as a PROJECT GUTENBERG-tm eBook) disclaims -all liability to you for damages, costs and expenses, including -legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR -UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, -INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE -OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE -POSSIBILITY OF SUCH DAMAGES. - -If you discover a Defect in this eBook within 90 days of -receiving it, you can receive a refund of the money (if any) -you paid for it by sending an explanatory note within that -time to the person you received it from. If you received it -on a physical medium, you must return it with your note, and -such person may choose to alternatively give you a replacement -copy. If you received it electronically, such person may -choose to alternatively give you a second opportunity to -receive it electronically. - -THIS EBOOK IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER -WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS -TO THE EBOOK OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A -PARTICULAR PURPOSE. - -Some states do not allow disclaimers of implied warranties or -the exclusion or limitation of consequential damages, so the -above disclaimers and exclusions may not apply to you, and you -may have other legal rights. - -INDEMNITY -You will indemnify and hold Michael Hart, the Foundation, -and its trustees and agents, and any volunteers associated -with the production and distribution of Project Gutenberg-tm -texts harmless, from all liability, cost and expense, including -legal fees, that arise directly or indirectly from any of the -following that you do or cause: [1] distribution of this eBook, -[2] alteration, modification, or addition to the eBook, -or [3] any Defect. - -DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" -You may distribute copies of this eBook electronically, or by -disk, book or any other medium if you either delete this -"Small Print!" and all other references to Project Gutenberg, -or: - -[1] Only give exact copies of it. Among other things, this - requires that you do not remove, alter or modify the - eBook or this "small print!" statement. You may however, - if you wish, distribute this eBook in machine readable - binary, compressed, mark-up, or proprietary form, - including any form resulting from conversion by word - processing or hypertext software, but only so long as - *EITHER*: - - [*] The eBook, when displayed, is clearly readable, and - does *not* contain characters other than those - intended by the author of the work, although tilde - (~), asterisk (*) and underline (_) characters may - be used to convey punctuation intended by the - author, and additional characters may be used to - indicate hypertext links; OR - - [*] The eBook may be readily converted by the reader at - no expense into plain ASCII, EBCDIC or equivalent - form by the program that displays the eBook (as is - the case, for instance, with most word processors); - OR - - [*] You provide, or agree to also provide on request at - no additional cost, fee or expense, a copy of the - eBook in its original plain ASCII form (or in EBCDIC - or other equivalent proprietary form). - -[2] Honor the eBook refund and replacement provisions of this - "Small Print!" statement. - -[3] Pay a trademark license fee to the Foundation of 20% of the - gross profits you derive calculated using the method you - already use to calculate your applicable taxes. If you - don't derive profits, no royalty is due. Royalties are - payable to "Project Gutenberg Literary Archive Foundation" - the 60 days following each date you prepare (or were - legally required to prepare) your annual (or equivalent - periodic) tax return. Please contact us beforehand to - let us know your plans and to work out the details. - -WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? -Project Gutenberg is dedicated to increasing the number of -public domain and licensed works that can be freely distributed -in machine readable form. - -The Project gratefully accepts contributions of money, time, -public domain materials, or royalty free copyright licenses. -Money should be paid to the: -"Project Gutenberg Literary Archive Foundation." - -If you are interested in contributing scanning equipment or -software or other items, please contact Michael Hart at: -hart@pobox.com - -[Portions of this eBook's header and trailer may be reprinted only -when distributed free of all fees. Copyright (C) 2001, 2002 by -Michael S. Hart. Project Gutenberg is a TradeMark and may not be -used in any sales of Project Gutenberg eBooks or other materials be -they hardware or software or any other related product without -express permission.] - -*END THE SMALL PRINT! FOR PUBLIC DOMAIN EBOOKS*Ver.02/11/02*END* -</pre> +<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 3623 ***</div> </body> - </html> diff --git a/LICENSE.txt b/LICENSE.txt index 6312041..b5dba15 100644 --- a/LICENSE.txt +++ b/LICENSE.txt @@ -1,4 +1,4 @@ -This eBook, including all associated images, markup, improvements, +This book, including all associated images, markup, improvements, metadata, and any other content or labor, has been confirmed to be in the PUBLIC DOMAIN IN THE UNITED STATES. @@ -7,5 +7,5 @@ the "Copyright How-To" at https://www.gutenberg.org. No investigation has been made concerning possible copyrights in jurisdictions other than the United States. Anyone seeking to utilize -this eBook outside of the United States should confirm copyright +this book outside of the United States should confirm copyright status under the laws that apply to them. @@ -1,2 +1,2 @@ Project Gutenberg (https://www.gutenberg.org) public repository for -eBook #3623 (https://www.gutenberg.org/ebooks/3623) +book #3623 (https://www.gutenberg.org/ebooks/3623) |