The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 07 of 12)

The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 07 of 12)
James Frazer

James George Frazer

The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 07 of 12)

Preface

In the last part of this work we examined the figure of the Dying and Reviving God as it appears in the Oriental religions of classical antiquity. With the present instalment of The Golden Bough we pursue the same theme in other religions and among other races. Passing from the East to Europe we begin with the religion of ancient Greece, which embodies the now familiar conception in two typical examples, the vine-god Dionysus and the corn-goddess Persephone, with her mother and duplicate Demeter. Both of these Greek divinities are personifications of cultivated plants, and a consideration of them naturally leads us on to investigate similar personifications elsewhere. Now of all the plants which men have artificially reared for the sake of food the cereals are on the whole the most important; therefore it is natural that the religion of primitive agricultural communities should be deeply coloured by the principal occupation of their lives, the care of the corn. Hence the frequency with which the figures of the Corn-mother and Corn-maiden, answering to the Demeter and Persephone of ancient Greece, meet us in other parts of the world, and not least of all on the harvest-fields of modern Europe. But edible roots as well as cereals have been cultivated by many races, especially in the tropical regions, as a subsidiary or even as a principal means of subsistence; and accordingly they too enter largely into the religious ideas of the peoples who live by them. Yet in the case of the roots, such as yams, taro, and potatoes, the conception of the Dying and Reviving God appears to figure less prominently than in the case of the cereals, perhaps for the simple reason that while the growth and decay of the one sort of fruit go on above ground for all to see, the similar processes of the other are hidden under ground and therefore strike the popular imagination less forcibly.

Having surveyed the variations of our main theme among the agricultural races of mankind, we prosecute the enquiry among savages who remain more or less completely in the hunting, fishing, and pastoral stages of society. The same motive which leads the primitive husbandman to adore the corn or the roots, induces the primitive hunter, fowler, fisher, or herdsman to adore the beasts, birds, or fishes which furnish him with the means of subsistence. To him the conception of the death of these worshipful beings is naturally presented with singular force and distinctness; since it is no figurative or allegorical death, no poetical embroidery thrown over the skeleton, but the real death, the naked skeleton, that constantly thrusts itself importunately on his attention. And strange as it may seem to us civilised men, the notion of the immortality and even of the resurrection of the lower animals appears to be almost as familiar to the savage and to be accepted by him with nearly as unwavering a faith as the obvious fact of their death and destruction. For the most part he assumes as a matter of course that the souls of dead animals survive their decease; hence much of the thought of the savage hunter is devoted to the problem of how he can best appease the naturally incensed ghosts of his victims so as to prevent them from doing him a mischief. This refusal of the savage to recognise in death a final cessation of the vital process, this unquestioning faith in the unbroken continuity of all life, is a fact that has not yet received the attention which it seems to merit from enquirers into the constitution of the human mind as well as into the history of religion. In the following pages I have collected examples of this curious faith; I must leave it to others to appraise them.

Thus on the whole we are concerned in these volumes with the reverence or worship paid by men to the natural resources from which they draw their nutriment, both vegetable and animal. That they should invest these resources with an atmosphere of wonder and awe, often indeed with a halo of divinity, is no matter for surprise. The circle of human knowledge, illuminated by the pale cold light of reason, is so infinitesimally small, the dark regions of human ignorance which lie beyond that luminous ring are so immeasurably vast, that imagination is fain to step up to the border line and send the warm, richly coloured beams of her fairy lantern streaming out into the darkness; and so, peering into the gloom, she is apt to mistake the shadowy reflections of her own figure for real beings moving in the abyss. In short, few men are sensible of the sharp line that divides the known from the unknown; to most men it is a hazy borderland where perception and conception melt indissolubly into one. Hence to the savage the ghosts of dead animals and men, with which his imagination peoples the void, are hardly less real than the solid shapes which the living animals and men present to his senses; and his thoughts and activities are nearly as much absorbed by the one as by the other. Of him it may be said with perhaps even greater truth than of his civilised brother, “What shadows we are, and what shadows we pursue!”

But having said so much in this book of the misty glory which the human imagination sheds round the hard material realities of the food supply, I am unwilling to leave my readers under the impression, natural but erroneous, that man has created most of his gods out of his belly. That is not so, at least that is not my reading of the history of religion. Among the visible, tangible, perceptible elements by which he is surrounded – and it is only of these that I presume to speak – there are others than the merely nutritious which have exerted a powerful influence in touching his imagination and stimulating his energies, and so have contributed to build up the complex fabric of religion. To the preservation of the species the reproductive faculties are no less essential than the nutritive; and with them we enter on a very different sphere of thought and feeling, to wit, the relation of the sexes to each other, with all the depths of tenderness and all the intricate problems which that mysterious relation involves. The study of the various forms, some gross and palpable, some subtle and elusive, in which the sexual instinct has moulded the religious consciousness of our race, is one of the most interesting, as it is one of the most difficult and delicate tasks, which await the future historian of religion.

But the influence which the sexes exert on each other, intimate and profound as it has been and must always be, is far indeed from exhausting the forces of attraction by which mankind are bound together in society. The need of mutual protection, the economic advantages of co-operation, the contagion of example, the communication of knowledge, the great ideas that radiate from great minds, like shafts of light from high towers, – these and many other things combine to draw men into communities, to drill them into regiments, and to set them marching on the road of progress with a concentrated force to which the loose skirmishers of mere anarchy and individualism can never hope to oppose a permanent resistance. Hence when we consider how intimately humanity depends on society for many of the boons which it prizes most highly, we shall probably admit that of all the forces open to our observation which have shaped human destiny the influence of man on man is by far the greatest. If that is so, it seems to follow that among the beings, real or imaginary, which the religious imagination has clothed with the attributes of divinity, human spirits are likely to play a more important part than the spirits of plants, animals, or inanimate objects. I believe that a careful examination of the evidence, which has still to be undertaken, will confirm this conclusion; and that if we could strictly interrogate the phantoms which the human mind has conjured up out of the depths of its bottomless ignorance and enshrined as deities in the dim light of temples, we should find that the majority of them have been nothing but the ghosts of dead men. However, to say this is necessarily to anticipate the result of future research; and if in saying it I have ventured to make a prediction, which like all predictions is liable to be falsified by the event, I have done so only from a fear lest, without some such warning, the numerous facts recorded in these volumes might lend themselves to an exaggerated estimate of their own importance and hence to a misinterpretation and distortion of history.

J. G. Frazer.

Cambridge, 4th May 1912.

Chapter I. Dionysus

Death and resurrection of Oriental gods of vegetation. The Dying and Reviving god of vegetation in ancient Greece.

In the preceding part of this work we saw that in antiquity the civilised nations of western Asia and Egypt pictured to themselves the changes of the seasons, and particularly the annual growth and decay of vegetation, as episodes in the life of gods, whose mournful death and happy resurrection they celebrated with dramatic rites of alternate lamentation and rejoicing. But if the celebration was in form dramatic, it was in substance magical; that is to say, it was intended, on the principles of sympathetic magic, to ensure the vernal regeneration of plants and the multiplication of animals, which had seemed to be menaced by the inroads of winter. In the ancient world, however, such ideas and such rites were by no means confined to the Oriental peoples of Babylon and Syria, of Phrygia and Egypt; they were not a product peculiar to the religious mysticism of the dreamy East, but were shared by the races of livelier fancy and more mercurial temperament who inhabited the shores and islands of the Aegean. We need not, with some enquirers in ancient and modern times, suppose that these Western peoples borrowed from the older civilisation of the Orient the conception of the Dying and Reviving God, together with the solemn ritual, in which that conception was dramatically set forth before the eyes of the worshippers. More probably the resemblance which may be traced in this respect between the religions of the East and the West is no more than what we commonly, though incorrectly, call a fortuitous coincidence, the effect of similar causes acting alike on the similar constitution of the human mind in different countries and under different skies. The Greek had no need to journey into far countries to learn the vicissitudes of the seasons, to mark the fleeting beauty of the damask rose, the transient glory of the golden corn, the passing splendour of the purple grapes. Year by year in his own beautiful land he beheld, with natural regret, the bright pomp of summer fading into the gloom and stagnation of winter, and year by year he hailed with natural delight the outburst of fresh life in spring. Accustomed to personify the forces of nature, to tinge her cold abstractions with the warm hues of imagination, to clothe her naked realities with the gorgeous drapery of a mythic fancy, he fashioned for himself a train of gods and goddesses, of spirits and elves, out of the shifting panorama of the seasons, and followed the annual fluctuations of their fortunes with alternate emotions of cheerfulness and dejection, of gladness and sorrow, which found their natural expression in alternate rites of rejoicing and lamentation, of revelry and mourning. A consideration of some of the Greek divinities who thus died and rose again from the dead may furnish us with a series of companion pictures to set side by side with the sad figures of Adonis, Attis, and Osiris. We begin with Dionysus.

Dionysus, the god of the vine, originally a Thracian deity.

The god Dionysus or Bacchus is best known to us as a personification of the vine and of the exhilaration produced by the juice of the grape.[1 - On Dionysus in general, see L. Preller, Griechische Mythologie,

i. 659 sqq.; Fr. Lenormant, s. v. “Bacchus,” in Daremberg and Saglio's Dictionnaire des Antiquités Grecques et Romaines, i. 591 sqq.; Voigt and Thraemer, s. v. “Dionysus,” in W. H. Roscher's Lexikon der griech. u. röm. Mythologie, i. 1029 sqq.; E. Rohde, Psyche

(Tübingen and Leipsic, 1903), ii. 1 sqq.; Miss J. E. Harrison, Prolegomena to the Study of Greek Religion, Second Edition (Cambridge, 1908), pp. 363 sqq.; Kern, s. v. “Dionysus,” in Pauly-Wissowa's Real-Encyclopädie der classischen Altertumswissenschaft, v. 1010 sqq.; M. P. Nilsson, Griechische Feste von religiöser Bedeutung (Leipsic, 1906), pp. 258 sqq.; L. R. Farnell, The Cults of the Greek States, v. (Oxford, 1909) pp. 85 sqq. The epithet Bromios bestowed on Dionysus, and his identification with the Thracian and Phrygian deity Sabazius, have been adduced as evidence that Dionysus was a god of beer or of other cereal intoxicants before he became a god of wine. See W. Headlam, in Classical Review, xv. (1901) p. 23; Miss J. E. Harrison, Prolegomena to the Study of Greek Religion, pp. 414-426.] His ecstatic worship, characterised by wild dances, thrilling music, and tipsy excess, appears to have originated among the rude tribes of Thrace, who were notoriously addicted to drunkenness.[2 - Plato, Laws, i. p. 637 e; Theopompus, cited by Athenaeus, x. 60, p. 442 e f; Suidas, s. v. κατασκεδάζειν; compare Xenophon, Anabasis, vii. 3. 32. For the evidence of the Thracian origin of Dionysus, see the writers cited in the preceding note, especially Dr. L. R. Farnell, op. cit. v. 85 sqq. Compare W. Ridgeway, The Origin of Tragedy (Cambridge, 1910), pp. 10 sqq.] Its mystic doctrines and extravagant rites were essentially foreign to the clear intelligence and sober temperament of the Greek race. Yet appealing as it did to that love of mystery and that proneness to revert to savagery which seem to be innate in most men, the religion spread like wildfire through Greece until the god whom Homer hardly deigned to notice had become the most popular figure of the pantheon. The resemblance which his story and his ceremonies present to those of Osiris have led some enquirers both in ancient and modern times to hold that Dionysus was merely a disguised Osiris, imported directly from Egypt into Greece.[3 - Herodotus, ii. 49; Diodorus Siculus, i. 97. 4; P. Foucart, Le Culte de Dionyse en Attique (Paris, 1904), pp. 9 sqq., 159 sqq. (Mémoires de l'Académie des Inscriptions et Belles-lettres, xxxvii.).] But the great preponderance of evidence points to his Thracian origin, and the similarity of the two worships is sufficiently explained by the similarity of the ideas and customs on which they were founded.

Dionysus a god of trees, especially of fruit-trees.

While the vine with its clusters was the most characteristic manifestation of Dionysus, he was also a god of trees in general. Thus we are told that almost all the Greeks sacrificed to “Dionysus of the tree.”[4 - Plutarch, Quaest. Conviv. v. 3: Διονύσῳ δὲ δενδρίτῃ πάντες, ὡς ἔπος εἰπεῖν, Ἕλληνες θύουσιν.] In Boeotia one of his titles was “Dionysus in the tree.”[5 - Hesychius, s. v. Ἔνδενδρος.] His image was often merely an upright post, without arms, but draped in a mantle, with a bearded mask to represent the head, and with leafy boughs projecting from the head or body to shew the nature of the deity.[6 - See the pictures of his images, drawn from ancient vases, in C. Bötticher's Baumkultus der Hellenen (Berlin, 1856), plates 42, 43, 43 a, 43 b, 44; Daremberg et Saglio, Dictionnaire des Antiquités Grecques et Romaines, i. 361, 626 sq.] On a vase his rude effigy is depicted appearing out of a low tree or bush.[7 - Daremberg et Saglio, op. cit. i. 626.] At Magnesia on the Maeander an image of Dionysus is said to have been found in a plane-tree, which had been broken by the wind.[8 - P. Wendland und O. Kern, Beiträge zur Geschichte der griechischen Philosophie und Religion (Berlin, 1895), pp. 79 sqq.; Ch. Michel, Recueil d' Inscriptions Grecques (Brussels, 1900), No. 856.] He was the patron of cultivated trees;[9 - Cornutus, Theologiae Graecae Compendium, 30.] prayers were offered to him that he would make the trees grow;[10 - Pindar, quoted by Plutarch, Isis et Osiris, 35.] and he was especially honoured by husbandmen, chiefly fruit-growers, who set up an image of him, in the shape of a natural tree-stump, in their orchards.[11 - Maximus Tyrius, Dissertat. viii. 1.] He was said to have discovered all tree-fruits, amongst which apples and figs are particularly mentioned;[12 - Athenaeus, iii. chs. 14 and 23, pp. 78 c, 82 d.] and he was referred to as “well-fruited,” “he of the green fruit,” and “making the fruit to grow.”[13 - Orphica, Hymn l. 4. liii. 8.] One of his titles was “teeming” or “bursting” (as of sap or blossoms);[14 - Aelian, Var. Hist. iii. 41; Hesychius, s. v. Φλέω[ς]. Compare Plutarch, Quaest. Conviv. v. 8. 3.] and there was a Flowery Dionysus in Attica and at Patrae in Achaia.[15 - Pausanias, i. 31. 4; id. vii. 21. 6.] The Athenians sacrificed to him for the prosperity of the fruits of the land.[16 - Dittenberger, Sylloge Inscriptionum Graecarum,

No. 636, vol. ii. p. 435, τῶν καρπῶν τῶν ἐν τῇ χώρᾳ. However, the words may equally well refer to the cereal crops.] Amongst the trees particularly sacred to him, in addition to the vine, was the pine-tree.[17 - Plutarch, Quaest. Conviv. v. 3.] The Delphic oracle commanded the Corinthians to worship a particular pine-tree “equally with the god,” so they made two images of Dionysus out of it, with red faces and gilt bodies.[18 - Pausanias, ii. 2. 6 sq. Pausanias does not mention the kind of tree; but from Euripides, Bacchae, 1064 sqq., and Philostratus, Imag. i. 17 (18), we may infer that it was a pine, though Theocritus (xxvi. 11) speaks of it as a mastich-tree.] In art a wand, tipped with a pine-cone, is commonly carried by the god or his worshippers.[19 - Müller-Wieseler, Denkmäler der alten Kunst, ii. pll. xxxii. sqq.; A. Baumeister, Denkmäler des klassischen Altertums, i. figures 489, 491, 492, 495. Compare F. Lenormant, in Daremberg et Saglio, Dictionnaire des Antiquités Grecques et Romaines, i. 623; Ch. F. Lobeck, Aglaophamus (Königsberg, 1829), p. 700.] Again, the ivy and the fig-tree were especially associated with him. In the Attic township of Acharnae there was a Dionysus Ivy;[20 - Pausanias, i. 31. 6.] at Lacedaemon there was a Fig Dionysus; and in Naxos, where figs were called meilicha, there was a Dionysus Meilichios, the face of whose image was made of fig-wood.[21 - Athenaeus, iii. 14, p. 78 c.]

Dionysus as a god of agriculture and the corn. The winnowing-fan as an emblem of Dionysus.

Further, there are indications, few but significant, that Dionysus was conceived as a deity of agriculture and the corn. He is spoken of as himself doing the work of a husbandman:[22 - Himerius, Orat. i. 10, Δίονυσος γεωργεῖ.] he is reported to have been the first to yoke oxen to the plough, which before had been dragged by hand alone; and some people found in this tradition the clue to the bovine shape in which, as we shall see, the god was often supposed to present himself to his worshippers. Thus guiding the ploughshare and scattering the seed as he went, Dionysus is said to have eased the labour of the husbandman.[23 - Diodorus Siculus, iii. 64. 1-3, iv. 4. 1 sq. On the agricultural aspect of Dionysus, see L. R. Farnell, The Cults of the Greek States, v. (Oxford, 1909) pp. 123 sq.] Further, we are told that in the land of the Bisaltae, a Thracian tribe, there was a great and fair sanctuary of Dionysus, where at his festival a bright light shone forth at night as a token of an abundant harvest vouchsafed by the deity; but if the crops were to fail that year, the mystic light was not seen, darkness brooded over the sanctuary as at other times.[24 - [Aristotle,] Mirab. Auscult. 122 (p. 842 a, ed. Im. Bekker, Berlin edition).] Moreover, among the emblems of Dionysus was the winnowing-fan, that is the large open shovel-shaped basket, which down to modern times has been used by farmers to separate the grain from the chaff by tossing the corn in the air. This simple agricultural instrument figured in the mystic rites of Dionysus; indeed the god is traditionally said to have been placed at birth in a winnowing-fan as in a cradle: in art he is represented as an infant so cradled; and from these traditions and representations he derived the epithet of Liknites, that is, “He of the Winnowing-fan.”[25 - Servius on Virgil, Georg. i. 166; Plutarch, Isis et Osiris, 35. The literary and monumental evidence as to the winnowing-fan in the myth and ritual of Dionysus has been collected and admirably interpreted by Miss J. E. Harrison in her article “Mystica Vannus Iacchi,” Journal of Hellenic Studies, xxiii. (1903) pp. 292-324. Compare her Prolegomena to the Study of Greek Religion

(Cambridge, 1908), pp. 517 sqq. I must refer the reader to these works for full details on the subject. In the passage of Servius referred to the reading is somewhat uncertain; in his critical edition G. Thilo reads λικμητὴν and λικμὸς instead of the usual λικνιτὴν and λικνόν. But the variation does not affect the meaning.]

Use of the winnowing-fan to cradle infants. The winnowing-fan sometimes intended to avert evil spirits from children.

At first sight this symbolism might be explained very simply and naturally by supposing that the divine infant cradled in the winnowing-fan was identified with the corn which it is the function of the instrument to winnow and sift. Yet against this identification it may be urged with reason that the use of a winnowing-fan as a cradle was not peculiar to Dionysus; it was a regular practice with the ancient Greeks to place their infants in winnowing-fans as an omen of wealth and fertility for the future life of the children.[26 - Ἐν γὰρ λείκνοις τὸ παλαιὸν κατεκοίμιζον τὰ Βρέφη πλοῦτον καὶ καρπούς οἰωνιζόμενοι, Scholiast on Callimachus, i. 48 (Callimachea, edidit O. Schneider, Leipsic, 1870-1873, vol. i. p. 109).] Customs of the same sort have been observed, apparently for similar reasons, by other peoples in other lands. For example, in Java it is or used to be customary to place every child at birth in a bamboo basket like the sieve or winnowing-basket which Javanese farmers use for separating the rice from the chaff.[27 - T. S. Raffles, History of Java (London, 1817), i. 323; C. F. Winter, “Instellingen, Gewoontenen Gebruiken der Javanen te Soerakarta,” Tijdschrift voor Neêrlands Indie, Vijfde Jaargang, Eerste Deel (1843), p. 695; P. J. Veth, Java (Haarlem, 1875-1884), i. 639.] It is the midwife who places the child in the basket, and as she does so she suddenly knocks with the palms of both hands on the basket in order that the child may not be timid and fearful. Then she addresses the child thus: “Cry not, for Njaï-among and Kaki-among” (two spirits) “are watching over you.” Next she addresses these two spirits, saying, “Bring not your grandchild to the road, lest he be trampled by a horse; bring him not to the bank of the river, lest he fall into the river.” The object of the ceremony is said to be that these two spirits should always and everywhere guard the child.[28 - C. Poensen, “Iets over de kleeding der Javanen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xx. (1876) pp. 279 sq.] On the first anniversary of a child's birthday the Chinese of Foo-Chow set the little one in a large bamboo sieve, such as farmers employ in winnowing grain, and in the sieve they place along with the child a variety of articles, such as fruits, gold or silver ornaments, a set of money-scales, books, a pencil, pen, ink, paper, and so on, and they draw omens of the child's future career from the object which it first handles and plays with. Thus, if the infant first grasps the money-scale, he will be wealthy; if he seizes on a book, he will be learned, and so forth.[29 - Rev. J. Doolittle, Social Life of the Chinese, edited and revised by the Rev. Paxton Hood (London, 1868), pp. 90 sq.] In the Bilaspore district of India it is customary for well-to-do people to place a newborn infant in a winnowing-fan filled with rice and afterwards to give the grain to the nurse in attendance.[30 - Rev. E. M. Gordon, “Some Notes concerning the People of Mungēli Tahsīl, Bilaspur District,” Journal of the Asiatic Society of Bengal, lxxi., Part iii. (Calcutta, 1903) p. 74; id., Indian Folk Tales (London, 1908), p. 41.] In Upper Egypt a newly-born babe is immediately laid upon a corn-sieve and corn is scattered around it; moreover, on the seventh day after birth the infant is carried on a sieve through the whole house, while the midwife scatters wheat, barley, pease and salt. The intention of these ceremonies is said to be to avert evil spirits from the child,[31 - C. B. Klunzinger, Bilder aus Oberägypten (Stuttgart, 1877), pp. 181, 182; id., Upper Egypt, its People and Products (London, 1878), pp. 185, 186.] and a like motive is assigned by other peoples for the practice of placing newborn infants in a winnowing-basket or corn-sieve. For example, in the Punjaub, when several children of a family have died in succession, a new baby will sometimes be put at birth into an old winnowing-basket (chhaj) along with the sweepings of the house, and so dragged out into the yard; such a child may, like Dionysus, in after life be known by the name of Winnowing-basket (Chhajju) or Dragged (Ghasitâ).[32 - R. C. Temple, “Opprobrious Names,” Indian Antiquary, x. (1881) pp. 331 sq. Compare H. A. Rose, “Hindu Birth Observances in the Punjab,” Journal of the Royal Anthropological Institute, xxxvii. (1907) p. 234. See also Panjab Notes and Queries, vol. iii. August 1886, § 768, pp. 184 sq.: “The winnowing fan in which a newly-born child is laid, is used on the fifth day for the worship of Satwáí. This makes it impure, and it is henceforward used only for the house-sweepings.”] The object of treating the child in this way seems to be to save its life by deceiving the spirits, who are supposed to have carried off its elder brothers and sisters; these malevolent beings are on the look-out for the new baby, but they will never think of raking for it in the dust-bin, that being the last place where they would expect to find the hope of the family. The same may perhaps be the intention of a ceremony observed by the Gaolis of the Deccan. As soon as a child is born, it is bathed and then placed on a sieve for a few minutes. On the fifth day the sieve, with a lime and pan leaves on it, is removed outside the house and then, after the worship of Chetti has been performed, the sieve is thrown away on the road.[33 - Lieut. – Colonel Gunthorpe, “On the Ghosí or Gaddí Gaolís of the Deccan,” Journal of the Anthropological Society of Bombay, i. 45.] Again, the same notion of rescuing the child from dangerous spirits comes out very clearly in a similar custom observed by the natives of Laos, a province of Siam. These people “believe that an infant is the child, not of its parents, but of the spirits, and in this belief they go through the following formalities. As soon as an infant is born it is bathed and dressed, laid upon a rice-sieve, and placed – by the grandmother if present, if not, by the next near female relative – at the head of the stairs or of the ladder leading to the house. The person performing this duty calls out in a loud tone to the spirits to come and take the child away to-day, or for ever after to let it alone; at the same moment she stamps violently on the floor to frighten the child, or give it a jerk, and make it cry. If it does not cry this is regarded as an evil omen. If, on the other hand, it follows the ordinary laws of nature and begins to exercise its vocal organs, it is supposed to have a happy and prosperous life before it. Sometimes the spirits do come and take the infant away, i. e. it dies before it is twenty-four hours old, but, to prevent such a calamity, strings are tied round its wrists on the first night after its birth, and if it sickens or is feeble the spirit-doctors are called in to prescribe certain offerings to be made to keep away the very spirits who, only a few hours previously, were ceremoniously called upon to come and carry the child off. On the day after its birth the child is regarded as being the property no longer of the spirits, who could have taken it if they had wanted it, but of the parents, who forthwith sell it to some relation for a nominal sum – an eighth or a quarter of a rupee perhaps. This again is a further guarantee against molestation by the spirits, who apparently are regarded as honest folk that would not stoop to take what has been bought and paid for.”[34 - C. Bock, Temples and Elephants (London, 1884), pp. 258 sq.]

Use of the winnowing-fan to avert evil from children in India, Madagascar, and China. Karen ceremony of fanning away evils from children.

A like intention of averting evil in some shape from a child is assigned in other cases of the same custom. Thus in Travancore, “if an infant is observed to distort its limbs as if in pain, it is supposed to be under the pressure of some one who has stooped over it, to relieve which the mother places it with a nut-cracker on a winnowing fan and shakes it three or four times.”[35 - S. Mateer, Native Life in Travancore (London, 1883), p. 213.] Again, among the Tanala people of Madagascar almost all children born in the unlucky month of Faosa are buried alive in the forest. But if the parents resolve to let the child live, they must call in the aid of a diviner, who performs a ceremony for averting the threatened ill-luck. The child is placed in a winnowing-fan along with certain herbs. Further, the diviner takes herbs of the same sort, a worn-out spade, and an axe, fastens them to the father's spear, and sets the spear up in the ground. Then the child is bathed in water which has been medicated with some of the same herbs. Finally the diviner says: “The worn-out spade to the grandchild; may it (the child) not despoil its father, may it not despoil its mother, may it not despoil the children; let it be good.” This ceremony, we are told, “puts an end to the child's evil days, and the father gets the spear to put away all evil. The child then joins its father and mother; its evil days are averted, and the water and the other things are buried, for they account them evil.”[36 - J. Richardson, “Tanala Customs, Superstitions, and Beliefs,” Antananarivo Annual and Madagascar Magazine, Reprint of the First Four Numbers (Antananarivo, 1885), pp. 226 sq.] Similarly the ancient Greeks used to bury, or throw into the sea, or deposit at cross-roads, the things that had been used in ceremonies of purification, no doubt because the things were supposed to be tainted by the evil which had been transferred to them in the rites.[37 - Pausanias, ii. 31. 8; K. F. Hermann, Lehrbuch der gottesdienstlichen Alterthümer der Griechen

(Heidelberg, 1858), pp. 132 sq., § 23, 25.] Another example of the use of a winnowing-fan in what may be called a purificatory ceremony is furnished by the practice of the Chinese of Foo-Chow. A lad who is suffering from small-pox is made to squat in a large winnowing sieve. On his head is placed a piece of red cloth, and on the cloth are laid some parched beans, which are then allowed to roll off. As the name for beans, pronounced in the local dialect, is identical with the common name for small-pox, and as moreover the scars left by the pustules are thought to resemble beans, it appears to be imagined that just as the beans roll off the boy's head, so will the pustules vanish from his body without leaving a trace behind.[38 - Rev. J. Doolittle, Social Life of the Chinese, edited and revised by the Rev. Paxton Hood (London, 1868), pp. 114 sq. The beans used in the ceremony had previously been placed before an image of the goddess of small-pox.] Thus the cure depends on the principle of homoeopathic magic. Perhaps on the same principle a winnowing-fan is employed in the ceremony from a notion that it will help to waft or fan away the disease like chaff from the grain. We may compare a purificatory ceremony observed by the Karens of Burma at the naming of a new-born child. Amongst these people “children are supposed to come into the world defiled, and unless that defilement is removed, they will be unfortunate, and unsuccessful in their undertakings. An Elder takes a thin splint of bamboo, and, tying a noose at one end, he fans it down the child's arm, saying:

‘Fan away ill luck, fan away ill success:
Fan away inability, fan away unskilfulness:
Fan away slow growth, fan away difficulty of growth:
Fan away stuntedness, fan away puniness:
Fan away drowsiness, fan away stupidity:
Fan away debasedness, fan away wretchedness:
Fan away the whole completely.’

“The Elder now changes his motion and fans up the child's arm, saying:

‘Fan on power, fan on influence:
Fan on the paddy bin, fan on the paddy barn:
Fan on followers, fan on dependants:
Fan on good things, fan on appropriate things.’ ”[39 - Rev. F. Mason, D.D., “Physical Character of the Karens,” Journal of the Asiatic Society of Bengal, New Series, No. cxxxi. (Calcutta, 1866), pp. 9 sq.]

Among the reasons for the use of the winnowing-fan in birth-rites may have been the wish to avert evils and to promote fertility and growth.

Thus in some of the foregoing instances the employment of the winnowing-fan may have been suggested by the proper use of the implement as a means of separating the corn from the chaff, the same operation being extended by analogy to rid men of evils of various sorts which would otherwise adhere to them like husks to the grain. It was in this way that the ancients explained the use of the winnowing-fan in the mysteries.[40 - Servius on Virgil, Georg. i. 166: “Et vannus Iacchi… Mystica autem Bacchi ideo ait, quod Liberi patris sacra ad purgationem animae pertinebant: et sic homines ejus mysteriis purgabantur, sicut vannis frumenta purgantur.”] But one motive, and perhaps the original one, for setting a newborn child in a winnowing-fan and surrounding it with corn was probably the wish to communicate to the infant, on the principle of sympathetic magic, the fertility and especially the power of growth possessed by the grain. This was in substance the explanation which W. Mannhardt gave of the custom.[41 - W. Mannhardt, “Kind und Korn,” Mythologische Forschungen (Strasburg, 1884), pp. 351-374.] He rightly insisted on the analogy which many peoples, and in particular the ancient Greeks, have traced between the sowing of seed and the begetting of children,[42 - W. Mannhardt, op. cit. pp. 351 sqq.] and he confirmed his view of the function of the winnowing-fan in these ceremonies by aptly comparing a German custom of sowing barley or flax seed over weakly and stunted children in the belief that this will make them grow with the growth of the barley or the flax.[43 - W. Mannhardt, op. cit. p. 372, citing A. Wuttke, Der deutsche Volks-aberglaube

(Berlin, 1869), p. 339, § 543; L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg (Oldenburg, 1867), i. 81.] An Esthonian mode of accomplishing the same object is to set the child in the middle of a plot of ground where a sower is sowing hemp and to leave the little one there till the sowing is finished; after that they imagine that the child will shoot up in stature like the hemp which has just been sown.[44 - Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche (St. Petersburg, 1854), p. 61. This custom is also cited by Mannhardt (l. c.).]

Use of the winnowing-fan in the rites of Dionysus.

With the foregoing evidence before us of a widespread custom of placing newborn children in winnowing-fans we clearly cannot argue that Dionysus must necessarily have been a god of the corn because Greek tradition and Greek art represent him as an infant cradled in a winnowing-fan. The argument would prove too much, for it would apply equally to all the infants that have been so cradled in all parts of the world. We cannot even press the argument drawn from the surname “He of the Winnowing-fan” which was borne by Dionysus, since we have seen that similar names are borne for similar reasons in India by persons who have no claim whatever to be regarded as deities of the corn. Yet when all necessary deductions have been made on this score, the association of Dionysus with the winnowing-fan appears to be too intimate to be explained away as a mere reminiscence of a practice to which every Greek baby, whether human or divine, had to submit. That practice would hardly account either for the use of the winnowing-fan in the mysteries or for the appearance of the implement, filled with fruitage of various kinds, on the monuments which set forth the ritual of Dionysus.[45 - Miss J. E. Harrison, “Mystica Vannus Iacchi,” Journal of Hellenic Studies, xxiii. (1903) pp. 296 sqq.; id., Prolegomena to the Study of Greek Religion,

pp. 518 sqq.; L. R. Farnell, The Cults of the Greek States, v. (Oxford, 1909) p. 243.] This last emblem points plainly to a conception of the god as a personification of the fruits of the earth in general; and as if to emphasise the idea of fecundity conveyed by such a symbol there sometimes appears among the fruits in the winnowing-fan an effigy of the male organ of generation. The prominent place which that effigy occupied in the worship of Dionysus[46 - Herodotus, ii. 48, 49; Clement of Alexandria, Protrept. ii. 34, pp. 29-30, ed. Potter; Dittenberger, Sylloge Inscriptionum Graecarum,

No. 19, vol. i. p. 32; M. P. Nilsson, Studia de Dionysiis Atticis (Lund, 1900), pp. 90 sqq.; L. R. Farnell, The Cults of the Greek States, v. 125, 195, 205.] hints broadly, if it does not strictly prove, that to the Greek mind the god stood for the powers of fertility in general, animal as well as vegetable. In the thought of the ancients no sharp line of distinction divided the fertility of animals from the fertility of plants; rather the two ideas met and blended in a nebulous haze. We need not wonder, therefore, that the same coarse but expressive emblem figured conspicuously in the ritual of Father Liber, the Italian counterpart of Dionysus, who in return for the homage paid to the symbol of his creative energy was believed to foster the growth of the crops and to guard the fields against the powers of evil.[47 - Augustine, De civitate Dei, vii. 21.]

Myth of the death and resurrection of Dionysus. Legend that the infant Dionysus occupied for a short time the throne of his father Zeus. Death and resurrection of Dionysus represented in his rites.

Like the other gods of vegetation whom we considered in the last volume, Dionysus was believed to have died a violent death, but to have been brought to life again; and his sufferings, death, and resurrection were enacted in his sacred rites. His tragic story is thus told by the poet Nonnus. Zeus in the form of a serpent visited Persephone, and she bore him Zagreus, that is, Dionysus, a horned infant. Scarcely was he born, when the babe mounted the throne of his father Zeus and mimicked the great god by brandishing the lightning in his tiny hand. But he did not occupy the throne long; for the treacherous Titans, their faces whitened with chalk, attacked him with knives while he was looking at himself in a mirror. For a time he evaded their assaults by turning himself into various shapes, assuming the likeness successively of Zeus and Cronus, of a young man, of a lion, a horse, and a serpent. Finally, in the form of a bull, he was cut to pieces by the murderous knives of his enemies.[48 - Nonnus, Dionys. vi. 155-205.] His Cretan myth, as related by Firmicus Maternus, ran thus. He was said to have been the bastard son of Jupiter, a Cretan king. Going abroad, Jupiter transferred the throne and sceptre to the youthful Dionysus, but, knowing that his wife Juno cherished a jealous dislike of the child, he entrusted Dionysus to the care of guards upon whose fidelity he believed he could rely. Juno, however, bribed the guards, and amusing the child with rattles and a cunningly-wrought looking-glass lured him into an ambush, where her satellites, the Titans, rushed upon him, cut him limb from limb, boiled his body with various herbs, and ate it. But his sister Minerva, who had shared in the deed, kept his heart and gave it to Jupiter on his return, revealing to him the whole history of the crime. In his rage, Jupiter put the Titans to death by torture, and, to soothe his grief for the loss of his son, made an image in which he enclosed the child's heart, and then built a temple in his honour.[49 - Firmicus Maternus, De errore profanarum religionum, 6.] In this version a Euhemeristic turn has been given to the myth by representing Jupiter and Juno (Zeus and Hera) as a king and queen of Crete. The guards referred to are the mythical Curetes who danced a war-dance round the infant Dionysus, as they are said to have done round the infant Zeus.[50 - Clement of Alexandria, Protrept. ii. 17. Compare Ch. A. Lobeck, Aglaophamus, pp. 1111 sqq.] Very noteworthy is the legend, recorded both by Nonnus and Firmicus, that in his infancy Dionysus occupied for a short time the throne of his father Zeus. So Proclus tells us that “Dionysus was the last king of the gods appointed by Zeus. For his father set him on the kingly throne, and placed in his hand the sceptre, and made him king of all the gods of the world.”[51 - Proclus on Plato, Cratylus, p. 59, quoted by E. Abel, Orphica, p. 228. Compare Chr. A. Lobeck, Aglaophamus, pp. 552 sq.] Such traditions point to a custom of temporarily investing the king's son with the royal dignity as a preliminary to sacrificing him instead of his father. Pomegranates were supposed to have sprung from the blood of Dionysus, as anemones from the blood of Adonis and violets from the blood of Attis: hence women refrained from eating seeds of pomegranates at the festival of the Thesmophoria.[52 - Clement of Alexandria, Protrept. ii. 19. Compare id. ii. 22; Scholiast on Lucian, Dial. Meretr. vii. p. 280, ed. H. Rabe.] According to some, the severed limbs of Dionysus were pieced together, at the command of Zeus, by Apollo, who buried them on Parnassus.[53 - Clement of Alexandria, Protrept. ii. 18; Proclus on Plato's Timaeus, iii. p. 200 d, quoted by Lobeck, Aglaophamus, p. 562, and by Abel, Orphica, p. 234. Others said that the mangled body was pieced together, not by Apollo but by Rhea (Cornutus, Theologiae Graecae Compendium, 30).] The grave of Dionysus was shewn in the Delphic temple beside a golden statue of Apollo.[54 - Ch. A. Lobeck, Aglaophamus, pp. 572 sqq. See The Dying God, p. 3. For a conjectural restoration of the temple, based on ancient authorities and an examination of the scanty remains, see an article by J. H. Middleton, in Journal of Hellenic Studies, ix. (1888) pp. 282 sqq. The ruins of the temple have now been completely excavated by the French.] However, according to another account, the grave of Dionysus was at Thebes, where he is said to have been torn in pieces.[55 - S. Clemens Romanus, Recognitiones, x. 24 (Migne's Patrologia Graeca, i. col. 1434).] Thus far the resurrection of the slain god is not mentioned, but in other versions of the myth it is variously related. According to one version, which represented Dionysus as a son of Zeus and Demeter, his mother pieced together his mangled limbs and made him young again.[56 - Diodorus Siculus, iii. 62.] In others it is simply said that shortly after his burial he rose from the dead and ascended up to heaven;[57 - Macrobius, Comment. in Somn. Scip. i. 12. 12; Scriptores rerum mythicarum Latini tres Romae nuper reperti (commonly referred to as Mythographi Vaticani), ed. G. H. Bode (Cellis, 1834), iii. 12. 5, p. 246; Origen, Contra Celsum, iv. 17 (vol. i. p. 286, ed. P. Koetschau).] or that Zeus raised him up as he lay mortally wounded;[58 - Himerius, Orat. ix. 4.] or that Zeus swallowed the heart of Dionysus and then begat him afresh by Semele,[59 - Proclus, Hymn to Minerva, quoted by Ch. A. Lobeck, Aglaophamus, p. 561; Orphica, ed. E. Abel, p. 235.] who in the common legend figures as mother of Dionysus. Or, again, the heart was pounded up and given in a portion to Semele, who thereby conceived him.[60 - Hyginus, Fabulae, 167.]

Turning from the myth to the ritual, we find that the Cretans celebrated a biennial[61 - The festivals of Dionysus were biennial in many places. See G. F. Schömann, Griechische Alterthümer,

ii. 524 sqq. (The terms for the festival were τριετηρίς, τριετηρικός, both terms of the series being included in the numeration, in accordance with the ancient mode of reckoning.) Perhaps the festivals were formerly annual and the period was afterwards lengthened, as has happened with other festivals. See W. Mannhardt, Baumkultus, pp. 172, 175, 491, 533 sq., 598. Some of the festivals of Dionysus, however, were annual. Dr. Farnell has conjectured that the biennial period in many Greek festivals is to be explained by “the original shifting of land-cultivation which is frequent in early society owing to the backwardness of the agricultural processes; and which would certainly be consecrated by a special ritual attached to the god of the soil.” See L. R. Farnell, The Cults of the Greek States, v. 180 sq.] festival at which the passion of Dionysus was represented in every detail. All that he had done or suffered in his last moments was enacted before the eyes of his worshippers, who tore a live bull to pieces with their teeth and roamed the woods with frantic shouts. In front of them was carried a casket supposed to contain the sacred heart of Dionysus, and to the wild music of flutes and cymbals they mimicked the rattles by which the infant god had been lured to his doom.[62 - Firmicus Maternus, De errore profanarum religionum, 6.] Where the resurrection formed part of the myth, it also was acted at the rites,[63 - Mythographi Vaticani, ed. G. H. Bode, iii. 12. 5, p. 246.] and it even appears that a general doctrine of resurrection, or at least of immortality, was inculcated on the worshippers; for Plutarch, writing to console his wife on the death of their infant daughter, comforts her with the thought of the immortality of the soul as taught by tradition and revealed in the mysteries of Dionysus.[64 - Plutarch, Consol. ad uxor. 10. Compare id., Isis et Osiris, 35; id., De E Delphico, 9; id., De esu carnium, i. 7.] A different form of the myth of the death and resurrection of Dionysus is that he descended into Hades to bring up his mother Semele from the dead.[65 - Pausanias, ii. 31. 2 and 37. 5; Apollodorus, Bibliotheca, iii. 5. 3.] The local Argive tradition was that he went down through the Alcyonian lake; and his return from the lower world, in other words his resurrection, was annually celebrated on the spot by the Argives, who summoned him from the water by trumpet blasts, while they threw a lamb into the lake as an offering to the warder of the dead.[66 - Pausanias, ii. 37. 5 sq.; Plutarch, Isis et Osiris, 35; id., Quaest. Conviv. iv. 6. 2.] Whether this was a spring festival does not appear, but the Lydians certainly celebrated the advent of Dionysus in spring; the god was supposed to bring the season with him.[67 - Himerius, Orat. iii. 6, xiv. 7.] Deities of vegetation, who are supposed to pass a certain portion of each year under ground, naturally come to be regarded as gods of the lower world or of the dead. Both Dionysus and Osiris were so conceived.[68 - For Dionysus in this capacity see F. Lenormant in Daremberg et Saglio, Dictionnaire des Antiquités Grecques et Romaines, i. 632. For Osiris, see Adonis, Attis, Osiris, Second Edition, pp. 344 sq.]

Dionysus represented in the form of a bull.

A feature in the mythical character of Dionysus, which at first sight appears inconsistent with his nature as a deity of vegetation, is that he was often conceived and represented in animal shape, especially in the form, or at least with the horns, of a bull. Thus he is spoken of as “cow-born,” “bull,” “bull-shaped,” “bull-faced,” “bull-browed,” “bull-horned,” “horn-bearing,” “two-horned,” “horned.”[69 - Plutarch, Isis et Osiris, 35; id., Quaest. Graec. 36; Athenaeus, xi. 51, p. 476 a; Clement of Alexandria, Protrept. ii. 16; Orphica, Hymn xxx. vv. 3, 4, xlv. 1, lii. 2, liii. 8; Euripides, Bacchae, 99; Scholiast on Aristophanes, Frogs, 357; Nicander, Alexipharmaca, 31; Lucian, Bacchus, 2. The title Εἰραφιώτης applied to Dionysus (Homeric Hymns, xxxiv. 2; Porphyry, De abstinentia, iii. 17; Dionysius, Perieg. 576; Etymologicum Magnum, p. 371. 57) is etymologically equivalent to the Sanscrit varsabha, “a bull,” as I was informed by my lamented friend the late R. A. Neil of Pembroke College, Cambridge.] He was believed to appear, at least occasionally, as a bull.[70 - Euripides, Bacchae, 920 sqq., 1017; Nonnus, Dionys. vi. 197 sqq.] His images were often, as at Cyzicus, made in bull shape,[71 - Plutarch, Isis et Osiris, 35; Athenaeus, xi. 51, p. 476 a.] or with bull horns;[72 - Diodorus Siculus, iii. 64. 2, iv. 4. 2; Cornutus, Theologiae Graecae Compendium, 30.] and he was painted with horns.[73 - Diodorus Siculus, iii. 64. 2; J. Tzetzes, Schol. on Lycophron, 209, 1236; Philostratus, Imagines, i. 14 (15).] Types of the horned Dionysus are found amongst the surviving monuments of antiquity.[74 - Müller-Wieseler, Denkmäler der alten Kunst, ii. pl. xxxiii.; Daremberg et Saglio, Dictionnaire des Antiquités Grecques et Romaines, i. 619 sq., 631; W. H. Roscher, Lexikon d. griech. u. röm. Mythologie, i. 1149 sqq.; F. Imhoof-Blumer, “Coin-types of some Kilikian Cities,” Journal of Hellenic Studies, xviii. (1898) p. 165.] On one statuette he appears clad in a bull's hide, the head, horns, and hoofs hanging down behind.[75 - F. G. Welcker, Alte Denkmäler (Göttingen, 1849-1864), v. taf. 2.] Again, he is represented as a child with clusters of grapes round his brow, and a calf's head, with sprouting horns, attached to the back of his head.[76 - Archaeologische Zeitung, ix. (1851) pl. xxxiii., with Gerhard's remarks, pp. 371-373.] On a red-figured vase the god is portrayed as a calf-headed child seated on a woman's lap.[77 - Gazette Archéologique, v. (1879) pl. 3.] The people of Cynaetha in north-western Arcadia held a festival of Dionysus in winter, when men, who had greased their bodies with oil for the occasion, used to pick out a bull from the herd and carry it to the sanctuary of the god. Dionysus was supposed to inspire their choice of the particular bull,[78 - Pausanias, viii. 19. 2.] which probably represented the deity himself; for at his festivals he was believed to appear in bull form. The women of Elis hailed him as a bull, and prayed him to come with his bull's foot. They sang, “Come hither, Dionysus, to thy holy temple by the sea; come with the Graces to thy temple, rushing with thy bull's foot, O goodly bull, O goodly bull!”[79 - Plutarch, Quaestiones Graecae, 36; id., Isis et Osiris, 35.] The Bacchanals of Thrace wore horns in imitation of their god.[80 - J. Tzetzes, Schol. on Lycophron, 1236.] According to the myth, it was in the shape of a bull that he was torn to pieces by the Titans;[81 - Nonnus, Dionys. vi. 205.] and the Cretans, when they acted the sufferings and death of Dionysus, tore a live bull to pieces with their teeth.[82 - Firmicus Maternus, De errore profanarum religionum, 6.] Indeed, the rending and devouring of live bulls and calves appear to have been a regular feature of the Dionysiac rites.[83 - Euripides, Bacchae, 735 sqq.; Scholiast on Aristophanes, Frogs, 357.] When we consider the practice of portraying the god as a bull or with some of the features of the animal, the belief that he appeared in bull form to his worshippers at the sacred rites, and the legend that in bull form he had been torn in pieces, we cannot doubt that in rending and devouring a live bull at his festival the worshippers of Dionysus believed themselves to be killing the god, eating his flesh, and drinking his blood.