batch.motif.comparative-golden-bough-volume-1-frazer-gutenberg-l7351-l7432
---
record_id: batch.motif.comparative-golden-bough-volume-1-frazer-gutenberg-l7351-l7432
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
passage_locator:
label: MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING
THE GOD.; lines 7351-7432
start: '7351'
end: '7432'
translation: 'The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2)'
notes: Generated from OpenAI Batch run motif-extraction-2026-04-28-high-priority;
human review required.
canonical_text:
quote: ''
summary: Frazer surveys European harvest customs in which the last sheaf or remaining
corn is personified as a Grandmother, Old Woman, Old Man, Carlin, Maiden, Witch,
or related figure; is dressed, enlarged, carried home, kept, drenched, or cut
by ritualized actions; and is linked to marriage omens, identification with the
reaper or binder, the corn-spirit, and a sympathetic charm for next year’s crop.
language: English
quote_policy: summarized
literal_observations:
- id: obs:1
text: The last sheaf is sometimes called the Grandmother, Granny, Old Woman, Old
Man, Old Rye-woman, Old Barley-woman, Old Wheat-woman, Carlin, Maiden, Witch,
or Carley, depending on place and circumstance.
category: attribute
evidence_refs:
- ev:1
- ev:2
- ev:5
- ev:6
- id: obs:2
text: Several customs dress or shape the last sheaf in human form with items such
as flowers, ribbons, an apron, jacket, hat, head, arms, legs, or clothes.
category: action
evidence_refs:
- ev:1
- ev:2
- ev:5
- id: obs:3
text: The person who cuts, binds, or gets the last sheaf may be said to have, get,
keep, or be the Old Woman, Old Rye-woman, or similar figure.
category: relationship
evidence_refs:
- ev:1
- ev:2
- ev:5
- id: obs:4
text: The passage reports marriage omens attached to getting or binding the last
sheaf, including marriage within the year or marriage to an old spouse, widower,
or old woman.
category: other
evidence_refs:
- ev:1
- ev:2
- ev:5
- id: obs:5
text: In some examples the last sheaf is brought home on the last wagon, sometimes
with the named person beside it, and in one West Prussian case both the sheaf
and woman are drenched with water.
category: sequence
evidence_refs:
- ev:2
- ev:5
- id: obs:6
text: The passage states that Mannhardt identified the similarly named person and
sheaf as a duplicate representation of the corn-spirit caught in the last sheaf.
category: other
evidence_refs:
- ev:3
- id: obs:7
text: Some customs tie or wrap the person who cut or bound the last sheaf into the
sheaf itself.
category: action
evidence_refs:
- ev:3
- id: obs:8
text: The last sheaf called the Old Woman is often made unusually large, heavy,
or weighted with a stone; the passage says this is intended in at least one case
to secure a good crop next year.
category: attribute
evidence_refs:
- ev:4
- id: obs:9
text: In County Antrim, the last standing corn was plaited, reapers were blindfolded,
and they threw sickles at it; the person who cut it took it home and placed it
over his door.
category: sequence
evidence_refs:
- ev:6
figures:
- id: fig:1
name_or_label: Last sheaf / last corn figure
description: The final sheaf or remaining corn of the harvest, repeatedly given
human or kinship names and sometimes shaped or dressed as a person.
role_refs:
- role:1
- role:3
evidence_refs:
- ev:1
- ev:2
- ev:5
- ev:6
- id: fig:2
name_or_label: Binder, cutter, or getter of the last sheaf
description: The person who binds, cuts, or obtains the last sheaf and is said to
get, keep, or be the Old Woman or corresponding harvest figure.
role_refs:
- role:2
- role:3
evidence_refs:
- ev:1
- ev:2
- ev:3
- ev:5
- id: fig:3
name_or_label: Reapers and harvesters
description: The harvest workers who cut, bind, throw sickles, jeer, call out, drink,
huzza, and carry the harvest figure home.
role_refs:
- role:4
evidence_refs:
- ev:1
- ev:2
- ev:5
- ev:6
- id: fig:4
name_or_label: Corn-spirit
description: The being which the passage, following Mannhardt, says is caught in
the last sheaf and represented by both the sheaf and a human being.
role_refs:
- role:5
evidence_refs:
- ev:3
- id: fig:5
name_or_label: Laggard harvest worker
description: A man or woman who lags behind in binding corn and whose name may be
given to a dressed last-sheaf figure, such as “the old Michael” or “the idle Trine.”
role_refs:
- role:2
evidence_refs:
- ev:2
roles:
- id: role:1
label: Personified harvest figure
assigned_to:
- fig:1
basis: The last sheaf is named as a Grandmother, Old Woman, Old Man, Old Rye-woman,
Old Wheat-woman, Carlin, Maiden, Witch, or Carley and may be dressed or shaped
as human.
evidence_refs:
- ev:1
- ev:2
- ev:5
- ev:6
- id: role:2
label: Recipient or bearer of the last-sheaf condition
assigned_to:
- fig:2
- fig:5
basis: The cutter, binder, getter, or laggard is described as having, keeping, or
being the Old Woman or related figure.
evidence_refs:
- ev:1
- ev:2
- ev:5
- id: role:3
label: Human-sheaf counterpart
assigned_to:
- fig:1
- fig:2
basis: The passage says the person and last sheaf may share the same name, sit together
on the last wagon, or be physically bound together.
evidence_refs:
- ev:2
- ev:3
- id: role:4
label: Ritual harvest performers
assigned_to:
- fig:3
basis: The reapers collectively perform actions around the last sheaf, including
contests, mockery, carrying home, throwing sickles, and celebration.
evidence_refs:
- ev:1
- ev:2
- ev:5
- ev:6
- id: role:5
label: Spirit represented in the last sheaf
assigned_to:
- fig:4
basis: The passage explicitly states that the corn-spirit is represented by the
last sheaf and by a human being.
evidence_refs:
- ev:3
symbols:
- id: sym:1
label: Last sheaf
literal_form: Final sheaf or remaining stalks of corn, rye, wheat, or barley at
harvest.
associated_figures:
- fig:1
- fig:2
- fig:4
taxonomy_refs: []
evidence_refs:
- ev:1
- ev:2
- ev:3
- ev:5
- ev:6
- id: sym:2
label: Grandmother / Old Woman name
literal_form: Kinship or age-based names applied to the last sheaf and sometimes
to the person who binds or cuts it.
associated_figures:
- fig:1
- fig:2
taxonomy_refs: []
evidence_refs:
- ev:1
- ev:2
- ev:5
- id: sym:3
label: Human clothing and adornment on sheaf
literal_form: Flowers, ribbons, apron, jacket, hat, and clothes placed on the last
sheaf or wheat figure.
associated_figures:
- fig:1
taxonomy_refs: []
evidence_refs:
- ev:1
- ev:2
- ev:5
- id: sym:4
label: Last wagon
literal_form: The final harvest wagon on which the sheaf figure and sometimes the
named person are brought home.
associated_figures:
- fig:1
- fig:2
- fig:3
taxonomy_refs: []
evidence_refs:
- ev:2
- ev:5
- id: sym:5
label: Water drenching
literal_form: Water poured on or used to drench the last sheaf and the woman who
binds it.
associated_figures:
- fig:1
- fig:2
taxonomy_refs:
- water
evidence_refs:
- ev:2
- id: sym:6
label: Sickles thrown at last corn
literal_form: Sickles thrown by reapers, sometimes blindfolded, at the final standing
or plaited corn.
associated_figures:
- fig:1
- fig:3
taxonomy_refs: []
evidence_refs:
- ev:1
- ev:6
- id: sym:7
label: Large or weighted sheaf
literal_form: A last sheaf made twice as long and thick, tied from many sheaves,
or weighted with a stone.
associated_figures:
- fig:1
taxonomy_refs: []
evidence_refs:
- ev:4
- id: sym:8
label: Door placement
literal_form: The cut bunch of last corn placed over the door by the person who
cut it.
associated_figures:
- fig:1
- fig:2
taxonomy_refs: []
evidence_refs:
- ev:6
scenes:
- id: scene:1
label: Grandmother or Granny last sheaf
summary: In East Prussia, Magdeburg, Silesia, and Belfast-area examples, the last
sheaf is called Grandmother or Granny, dressed or shaped, contested, and connected
with marriage omens.
figure_refs:
- fig:1
- fig:2
- fig:3
symbol_refs:
- sym:1
- sym:2
- sym:3
- sym:6
evidence_refs:
- ev:1
- id: scene:2
label: Old Woman sheaf and named harvest worker
summary: German and West Prussian examples describe the last sheaf as the Old Woman
or Old Man, assign it to the cutter, binder, or laggard, dress it, carry it home
on the last wagon, and in one case drench it and the woman binder with water.
figure_refs:
- fig:1
- fig:2
- fig:3
- fig:5
symbol_refs:
- sym:1
- sym:2
- sym:3
- sym:4
- sym:5
evidence_refs:
- ev:2
- id: scene:3
label: Person wrapped in the last sheaf
summary: The passage describes customs in which the person who cuts or binds the
last sheaf is tied or wrapped into it, which Frazer interprets as representing
the corn-spirit.
figure_refs:
- fig:1
- fig:2
- fig:4
symbol_refs:
- sym:1
evidence_refs:
- ev:3
- id: scene:4
label: Heavy Old Woman as crop charm
summary: The last sheaf called the Old Woman is made exceptionally large, thick,
heavy, or stone-weighted, and the passage identifies the enlargement as a sympathetic
charm for a large, heavy crop in the next year.
figure_refs:
- fig:1
symbol_refs:
- sym:1
- sym:7
evidence_refs:
- ev:4
- id: scene:5
label: Danish Old Rye-woman and Old Wheat-woman
summary: In Denmark the last sheaf is larger than the others, is called the Old
Rye-woman, Old Barley-woman, or Old Wheat-woman, may be formed in human shape
and clothed, and is carried home with celebrating harvesters.
figure_refs:
- fig:1
- fig:2
- fig:3
symbol_refs:
- sym:1
- sym:2
- sym:3
- sym:4
evidence_refs:
- ev:5
- id: scene:6
label: Scottish and Antrim last-corn figures
summary: Scottish examples name the female figure made from the last corn as Carlin,
Maiden, or Witch according to timing, while the Antrim custom plaits the last
stalks, has blindfolded reapers throw sickles, and places the resulting bunch
over a door.
figure_refs:
- fig:1
- fig:2
- fig:3
symbol_refs:
- sym:1
- sym:6
- sym:8
evidence_refs:
- ev:6
candidate_motifs:
- id: motif:1
label: Personified last sheaf as aged female or kin figure
taxonomy_refs:
- seasonal_cycle
basis: The final sheaf is repeatedly named Grandmother, Granny, Old Woman, Old Rye-woman,
Old Barley-woman, Old Wheat-woman, Carlin, or related terms and is often shaped
or dressed as a woman.
evidence_refs:
- ev:1
- ev:2
- ev:5
- ev:6
confidence: high
cautions: The passage is a comparative scholarly synthesis, not a single primary
ritual account.
- id: motif:2
label: Last harvester identified with the harvest figure
taxonomy_refs:
- seasonal_cycle
basis: The person who cuts, binds, or gets the last sheaf may be called by the same
name as the sheaf, sit beside it on the last wagon, or be tied into the sheaf.
evidence_refs:
- ev:2
- ev:3
- ev:5
confidence: high
cautions: The identification is partly reported as Mannhardt’s and Frazer’s interpretation
of the customs.
- id: motif:3
label: Corn-spirit caught and represented in the last sheaf
taxonomy_refs:
- seasonal_cycle
basis: The passage explicitly states that the person and sheaf represent the corn-spirit
caught in the last sheaf, with duplicate representation by human being and sheaf.
evidence_refs:
- ev:3
confidence: medium
cautions: This is an interpretive claim by the cited scholar and author rather than
a quoted statement from ritual participants.
- id: motif:4
label: Enlarged last sheaf as sympathetic crop charm
taxonomy_refs:
- seasonal_cycle
basis: The Old Woman sheaf is made unusually large or heavy, and the passage says
this is done as a charm by sympathetic magic to secure a large and heavy crop
the following year.
evidence_refs:
- ev:4
confidence: high
cautions: The explicit intention is reported for at least one locality and then
generalized by the author.
- id: motif:5
label: Ritual contest or ordeal to cut the last corn
taxonomy_refs:
- seasonal_cycle
basis: The Belfast and Antrim examples describe reapers throwing sickles at the
last standing or plaited corn, with the successful cutter receiving or keeping
it.
evidence_refs:
- ev:1
- ev:6
confidence: medium
cautions: The passage gives brief descriptions and does not state the participants’
own explanation of the sickle-throwing.
- id: motif:6
label: Timing changes the identity and luck of the last-corn figure
taxonomy_refs:
- seasonal_cycle
basis: In Scotland the last corn figure is called Carlin if cut after Hallowmas,
Maiden if cut before Hallowmas, and Witch if cut after sunset, the last being
associated with bad luck.
evidence_refs:
- ev:6
confidence: medium
cautions: This motif is supported by a single summarized regional example in the
passage.
comparison_claims:
- id: claim:1
claim: The passage presents German, Danish, Scottish, Irish, and related harvest
practices as variants of a recurring European last-sheaf pattern in which the
final grain is personified and transferred to, or identified with, a particular
harvester.
claim_level: same_motif
target: European last-sheaf / Old Woman harvest customs
evidence_refs:
- ev:1
- ev:2
- ev:5
- ev:6
counter_evidence_refs: []
confidence: high
limitations: The claim follows the author’s comparative arrangement; the passage
does not establish historical contact or common origin among the local customs.
- id: claim:2
claim: The passage explicitly compares the function of a person wrapped in corn
as a corn-spirit representative with a person wrapped in branches or leaves as
a tree-spirit representative.
claim_level: same_function
target: Tree-spirit representation by a person wrapped in branches or leaves
evidence_refs:
- ev:3
counter_evidence_refs: []
confidence: high
limitations: The comparison is functional and analogical within Frazer’s framework;
it does not demonstrate a shared ritual origin.
evidence:
- id: ev:1
type: summary
locator: 7351-7363
quote_or_summary: The last sheaf is called Grandmother or Granny in several places;
it may be adorned, shaped as human, contested by servants, connected with marriage
omens, or cut by reapers throwing sickles.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:2
type: summary
locator: 7365-7389
quote_or_summary: The last sheaf is often called Old Woman or Old Man, dressed as
a woman or in human attire, assigned to the cutter, binder, holder, or laggard,
carried on the last wagon, mocked, and in one case drenched with water together
with the woman binder.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:3
type: summary
locator: 7391-7404
quote_or_summary: The passage states that Mannhardt saw the same-named person and
last sheaf as identified, representing the corn-spirit caught in the last sheaf;
it also describes tying or wrapping the cutter or binder into the last sheaf and
compares this to branch- or leaf-wrapped tree-spirit figures.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:4
type: summary
locator: 7406-7417
quote_or_summary: The Old Woman sheaf is often made large, thick, heavy, or stone-weighted;
at Itzgrund it is made large to secure a good crop next year, which the passage
describes as sympathetic magic.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:5
type: summary
locator: 7419-7425
quote_or_summary: In Denmark the last sheaf is larger and called Old Rye-woman,
Old Barley-woman, or Old Wheat-woman; no one likes binding it because of marriage
omens, and it may be shaped as a clothed human figure and carried home on the
last wagon with celebrating harvesters.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
- id: ev:6
type: summary
locator: 7427-7432
quote_or_summary: In Scotland the last-corn female figure may be called Carlin,
Maiden, or Witch according to timing and luck; in County Antrim the last stalks
are plaited, blindfolded reapers throw sickles, and the successful cutter places
the bunch over his door.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-1-frazer.md
rights_note: Public domain source; summarized.
confidence:
extraction: high
motif_candidates: medium
comparison_claims: medium
notes: The literal extraction is well supported by the passage. Motif and comparison
fields include Frazer’s and Mannhardt’s interpretive framing and therefore require
human review before being treated as participant-level belief.
reviewer_status:
status: needs_review
reviewer: ''
reviewed_at: ''
notes: Machine-generated draft from OpenAI Batch; not human-reviewed.
extracted_by: openai_batch:gpt-5.5
extracted_at: '2026-04-28'
notes: |-
Used only the supplied passage and metadata. Taxonomy references were limited to available refs directly supportable from harvest-season context and explicit water imagery.
batch_run_id=motif-extraction-2026-04-28-high-priority
custom_id=motif_extract:comparative-golden-bough-volume-1-frazer-gutenberg__l7351-l7432
passage_sha256=f271123ddeba18761f2cea5f68847df9b30941bc5b74c2ea7df360693afb0f16