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§ 1. Killing the Divine King, pp. 1-59.-The high gods mortal, pp. 1-5;

human gods also mortal and therefore put to death in their prime, before

decay sets in, p. 5 sq.; common men for the same reason prefer a violent

death, pp. 6-8; the Chitomé, the Ethiopian kings of Meroe, and other

African kings and chiefs put to death, especially on any symptom of bodily

decay, pp. 8-13; in South India kings kill themselves after reign of twelve

years, p. 14 sq.; mitigation of this rule in case of king of Calicut, p. 15;

kings regularly succeeded by their murderers in Bengal, Passier in

Sumatra, and among the old Slavs, pp. 15-17; substitutes put to death

for Sultan of Java, p. 17 sq.; Dorian kings liable to be deposed every eight.

years, on sign of falling star, p. 18 sq.; falling stars feared, pp. 19-21,

regarded as souls of dead, pp. 21-23; mock king put to death every year

at Babylonian festival of the Sacaea, probably as a substitute for the real

king, pp. 24-26; king of Ngoio killed after reign of one day, p. 26; in

Cambodia and Siam king abdicates annually and is replaced for a short

time by a temporary king, pp. 26-30; temporary king at the beginning of

each reign, p. 30 sq.; these temporary kings perform magical functions and

sometimes belong to the royal stock, pp. 31-34; members of royal families

liable to be sacrificed at Alus and Orchomenus in Greece, pp. 34-38;

kings and also common people sacrifice their children among the Semites,

pp. 38-40; references to the custom in Scripture, pp. 40-43; probably

the victims were the firstborn, pp. 43-47; this confirmed by tradition of

origin of Passover, pp. 47-507 children, especially the firstborn, sacrificed

by other peoples besides the Semites, pp. 51-55; thus king probably

allowed to sacrifice first his son and afterwards a criminal instead of him-

self, p. 55 sq.; soul of deceased transmitted to successor, pp. 56-59.

§ 2. Killing the Tree-spirit, pp. 59-70.—King of the Wood probably killed
formerly at end of set term, p. 59 sq.; pretence of killing leaf-clad repre-
sentatives of tree-spirit (the Pfingstl, the Wild Man, the King) every year

at Whitsuntide in Germany and Austria, pp. 60-65; tree-spirit killed
annually lest he should grow old and feeble, p. 65 sq.; resemblance of
these modern mummers to the King of the Wood, p. 66 sq.; a mock
human sacrifice often substituted for a real one, pp. 67-70.

§ 3. Carrying out Death, pp. 70-115.-Death and burial of the Carnival repre-

sented in effigy or by living person in Italy, Spain, France, Austria, and

Germany, pp. 71-81; ceremonies of the same sort in Greece and Esthonia,

p. 81 sq.; pretence of resurrection, p. 82; effigy of Death carried out

and thrown away or destroyed in Lent, pp. 82-86; "Sawing the

Old Woman" at Mid-Lent, pp. 86-89, practised by gypsies on Palm

Sunday, p. 89 sq.; effigies of Lent with seven legs rent in pieces, p. 90 sq.;

carrying out of Death followed by a pretence of bringing in Summer, which

is represented by a tree, branches, a puppet, or a living person, pp. 91-94 ;

in these customs the effigies of Death and the Carnival probably repre-

sented originally the dying or dead tree-spirit or spirit of vegetation,

pp. 94-99; contrast between vegetation in winter and spring represented

by dramatic contest between actors who play the parts of Winter and

Summer, pp. 99-103; struggle between representatives of summer and

winter among the Esquimaux, p. 103 sq.; funeral of Kostrubonko, Kupalo,

Kostroma, Yarilo, and other vegetation-spirits in Russia, pp. 105-107;

in these ceremonies sorrow mixed with joy, affection with fear, p. 107;

Albanian ceremony of throwing Kore into a river, p. 108; the fair of

Rali in India, p. 108 sq.; the foregoing ceremonies magic rites intended

by means of sympathetic magic to secure the revival of vegetation in

spring, pp. 110-113; analogous ceremonies performed by the Central

Australian savages at the approach of the rainy season, pp. 113-115.

§ 5. Attis, pp. 130-137.—Attis a Phrygian deity of vegetation, his death and
resurrection annually celebrated, pp. 130-132; originally a tree-spirit, but
also identified with the corn, pp. 132-134; his priests probably slain in

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the character of the god, pp. 134-136; Hyacinth perhaps another
embodiment of the flowery spring, his death annually mourned at
Amyclae, p. 136 sq.

§ 6. Osiris, pp. 137-160.-Myth of Osiris, pp. 137-139; his death and burial

celebrated with annual rites, p. 140 sq.; Osiris as a corn-spirit, pp. 141-143,

as a tree-spirit, pp. 143-145; Isis as a corn-goddess, p. 145 sq.; Osiris

sometimes interpreted as the sun, p. 146 sq.; position of the sun-god Ra

in Egyptian religion, pp. 147-150; Osiris represents not the sun but the

annual growth and decay of vegetation, pp. 150-152; Osiris identified by

some ancient authorities with the moon, pp. 152-154; moon popularly

regarded as the cause of growth and the source of moisture, pp. 154-159;

hence moon especially worshipped by agricultural peoples, p. 159 sq.; this

explains association of corn-god Osiris with the moon, p. 160.

§ 7. Dionysus, pp. 160-168.-Dionysus a tree-god, p. 160 sq.; legend of his
violent death and resurrection, pp. 161-163; his sufferings, death, and
resurrection enacted in his rites, p. 163 sq.; Dionysus as a bull, p. 164 sq.;
a live bull torn to pieces at his rites, p. 165; Dionysus as a goat, p. 165 sq.;
a live goat torn and devoured raw by his worshippers, p. 166; gods

killed in the form of their sacred animals, p. 166 sq.; at rites of Dionysus

a man sometimes torn in pieces instead of an animal, p. 168.

§ 8. Demeter and Proserpine, pp. 168-222.—Myth of Demeter and Proserpine,

p. 168 sq.; annual death and resurrection of Proserpine represented in her

rites, p. 169; Demeter interpreted by Mannhardt as the Barley-mother or

Corn-mother, p. 169 sq.; the Corn-mother in modern superstition,

p. 170 sq.; the Corn-mother present in the last corn cut at harvest,

pp. 171-173; the last sheaf also called the Harvest-mother, the Great

Mother, the Grandmother, the Old Man, the Old Woman, pp. 173-176;

in Scotland the last sheaf sometimes called the Cailleach or Old Wife,

pp. 176-178, in Wales the Hag (Wrach), p. 178 sq., and among the

Slavs the Baba or Boba (Old Woman), p. 179 sq.; the Harvest Queen in

England, p. 181; the spirit of the corn as Mother-corn or Old Woman

present in last corn threshed, p. 181 sq.; pretence of birth on harvest-

field, p. 182 sq.; Harvest-Child, Kern-Baby, the Mell, p. 183; last sheaf

called the Maiden in some parts of Scotland, pp. 184-186; the Oats-bride,

the Wheat-bride, p. 186 sq.; corn-spirit sometimes represented in Scotland

simultaneously as an old and a young woman (Cailleach and Maiden),

pp. 187-190; analogy of these harvest customs to spring customs previously

described, p. 190 sq.; marks of a primitive ritual, p. 191 sq.; the spring

and harvest customs in question bear these marks, p. 192; this supported

by analogy of harvest customs in other parts of the world, p. 192 sqq.;

Peruvian Mother of the Maize, p. 193 sq.; Mexican harvest customs,

p. 194 sq.; the Mother-cotton in the Punjaub, p. 195; harvest custom

among the Berbers, p. 195 sq.; securing the "soul of the rice" in Borneo

and Burma, pp. 196-198; the Rice-mother and Rice-child among the

Malays, pp. 198-201; marriage of Rice-bride and Rice-bridegroom in

Java, p. 201 sq.; among the Mandan and Minnitaree Indians the goddess

of the corn personated by old women, p. 203 sq.; the spirit of the corn

sometimes represented simultaneously in male and female form by a man

and woman, p. 204; this representation based on idea that plants are

propagated by the intercourse of the sexes, p. 204; intercourse of the

human sexes resorted to or mimicked as a sympathetic charm to promote

the growth of the crops, pp. 204-209; continence sometimes practised for

the same purpose, pp. 209-211; illicit love supposed to blight the crops,

pp. 211-214; suggested origin of Lent, p. 214; why profligacy and con-

tinence should both be supposed to affect the crops, pp. 214-216; Demeter

and Proserpine originally the Corn-mother and the Corn-maiden, pp. 216-

218; why the Greeks represented the corn in duplicate as mother and

daughter, pp. 218-222.

§ 9. Lityerses, pp. 222-261.-Death and resurrection of Adonis, Attis, Osiris,

and Dionysus probably originated in simple rustic rites at harvest and

vintage, p. 222; some of these rites known to us, p. 223; Maneros,

Linus, and Bormus plaintive songs or cries uttered by reapers and

vintagers in Egypt, Phoenicia, and Bithynia, p. 223 sq.; similar song

called Lityerses sung at reaping and threshing in Phrygia, p. 224; story

how Lityerses wrapped strangers in sheaves on the harvest-field and cut off

their heads, p. 224 sq.; parallels to the legend in modern harvest customs,

p. 225 sqq.; reaper, binder, or thresher of last corn, as representing the

corn-spirit, wrapt in corn, beaten, drenched with water, etc., pp. 225-229;

corn-spirit killed at reaping or threshing, p. 230 sq.; corn-spirit repre-

sented by passing stranger who is seized and wrapt in corn, p. 232 sq.;

pretence made of killing a stranger or the master himself on the harvest-

field or at threshing, pp. 233-235; passing stranger treated at the madder-

harvest as the spirit of the madder, pp. 235-237; human beings killed to

promote the fertility of the fields in America, Africa, India, etc., pp. 237-

241; human sacrifices for this purpose among the Khonds, pp. 241-246;

analogy of these savage rites to harvest customs of Europe, p. 247 sq.;

both in Europe and in Phrygia human beings formerly slain at harvest as

representatives of the corn-spirit, pp. 250-252; in Phrygia the victims may

have been priestly kings, p. 250; relation of Lityerses to Attis, p. 250 sq.;

the Bormus song probably a lamentation of reapers over slain corn-spirit,

p. 252; the Linus song probably sung by vintagers and reapers over the

dead spirit of the vines and the corn, p. 252 sq.; Linus perhaps the

rustic prototype of Adonis, p. 253; Adonis or Tammuz perhaps once

represented by a human victim, possibly by the mock king of the Sacaea

at Babylon, p. 253 sq.; Osiris as the slain corn-spirit represented by red-

haired men whose ashes were winnowed, pp. 254-257; ancient harvest

cries (Maneros, Linus, Lityerses, Bormus) announced the death of the

corn-spirit, p. 257 sq.; modern harvest cries (Devonshire "crying the

Neck," etc.), pp. 258-261.

§ 10. The Corn-spirit as an Animal, pp. 261-318.—Corn-spirit conceived as an

animal which is present in the corn and is caught or killed in the last

sheaf, pp. 261-263; corn-spirit as wolf or dog, pp. 263-266, as cock,

pp. 266-269, as hare, p. 269 sq., as cat, p. 270 sq., as goat, pp. 271-277,

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