Evidence
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| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Norse | The Poetic Edda | HELGAKVITHA HJORVARTHSSONAR / THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE / OF HJORVARTH AND SIGRLIN; lines 11252-11299 | high | Sigar reports Helgi fell in the morning at Frekastein; calls him the noblest king beneath the sun; says Alf has the joy of victory. | record |
| Celtic Irish | Gods and Fighting Men | WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 193-263 | medium | After the Fianna are broken up, it is doubtful Finn dies; he comes again in another shape, and Oisin is made king over a divine country. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11552-11728 | high | Jerome is cited for an Adonis solemnity in which he is mourned as if dead, afterward praised as reviving, and the killing and resurrection of Adonis are followed with mourning and joy. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11730-11849 | high | Cited interpretations identify Adonis with sown grain, describe six months in earth and six with Aphrodite, and interpret Adonis’s death and resurrection through seeds dying in earth and crops being reborn. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11851-11982 | high | The Hilaria, resurrection, annual mourning, a claim that the buried figure revived, seed-cycle explanation, idol brought from burial, rejoicing, salvation from Hades, and a saved-god formula are cited and compared. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 | medium | Athyr corresponded to November in the Alexandrian year, but the old Egyptian vague year shifted festival dates; therefore no inference can be drawn about the original date of Osiris's death festival, though it may possibly have been a harvest festival. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 | medium | The cited Plutarch passage is associated with Osiris's dismemberments, revivals, regenerations, and burials. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 | high | Firmicus reports an explanation in which Osiris is grain seeds, Isis earth, and Typhon heat; crop storage is called Osiris's death and renewed annual generation from earth his finding. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1211-1272 | high | The passage states that at the death of a human incarnation, the divine spirit sometimes transmigrates into another person. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 12136-12265 | medium | Osiris was said to have lived or reigned twenty-eight years; his body was rent into fourteen pieces; Typhon found the body at the full moon; the author proposes a possible interpretation in terms of the waning moon. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4509-4581 | medium | The passage cites a Philippine tradition locating the Creator’s grave on Mount Cabunian and describes Heitsi-eibib as a Hottentot god or divine hero who died several times and came to life again, with graves in mountain passes. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4509-4581 | high | The passage says the man-god grows old and feeble, creating danger if nature depends on his life, and proposes killing him when his powers begin to fail and transferring his soul to a vigorous successor. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4808-4885 | medium | The author says other examples will show a dying criminal representing a dying god, and states that the king is slain as a god whose death and resurrection perpetuate divine life for people and world. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5085-5132 | medium | Frazer says the explanation of killing divine persons assumes, or can combine with, the idea that the slain divinity's soul is transmitted to a successor; he notes lack of direct proof but argues from supposed transmigration at natural death. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5220-5303 | high | Saxony and Thüringen Whitsuntide ceremony: a leaf- or moss-covered Wild Man hides in the wood, is captured, shot at with blank muskets, falls as if dead, is bled by a doctor figure, revives, is bound on a wagon, and gifts are collected. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5305-5354 | high | The killing of the god's human incarnation is described as "a necessary step to his revival or resurrection in a better form." | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5356-5395 | high | In Saxony and Thüringen, the representative of the tree-spirit is killed and then brought to life again by a doctor. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 | medium | Frazer introduces 'Carrying out Death,' reviews his explanation of the priest of Nemi being slain by his successor, and proposes to examine killing and resurrection of the god as tree-god, animal, corn, or human representative of corn. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5474-5552 | high | Frazer says two kindred sets of European peasant spring observances have the simulated death of a divine or supernatural being as a leading feature: “Burying the Carnival” and “Driving or carrying out Death,” chiefly known on German and Slavonic ground. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5474-5552 | high | Frazer says resurrection of the pretended dead person is sometimes enacted; in one Swabian example, Dr. Iron-Beard bleeds a sick man who falls as dead, then restores him to life by blowing air through a tube. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5838-5917 | high | Frazer infers that the Summer-tree and, in some cases, the effigy called Death embody the tree-spirit or spirit of vegetation; fragments of Death are believed to fertilise vegetable and animal life. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5919-6011 | high | At Eastertide in Little Russia, singers circle a girl lying as if dead, sing that Kostrubonko is dead, and then rejoice when she springs up and is said to have come to life. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6100-6145 | high | Egyptians, Syrians, Babylonians, Phrygians, and Greeks are said to represent decay and revival of vegetation under names including Osiris, Adonis, Thammuz, Attis, and Dionysus, with rites called substantially similar and paralleled in European peasant customs. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6100-6145 | high | His death is annually lamented, chiefly by women; corpse-like images are carried out as to burial and thrown into the sea or springs; in some places his revival is celebrated on the following day. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6147-6234 | high | The passage says Adonis spends half or a third of the year in the lower world and the rest in the upper world, and Frazer interprets this as vegetation or corn buried in earth and reappearing above ground. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6236-6295 | medium | A Babylonian legend says Istar descends to Hades to fetch the water of life to restore dead Thammuz; water appears to have been thrown over him during a mourning ceremony around his funeral pyre. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6465-6519 | high | “Like Adonis, he appears to have been a god of vegetation, and his death and resurrection were annually mourned and rejoiced over at a festival in spring.” The passage adds that their legends and rites were so similar that ancients sometimes identified them. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6521-6595 | high | Attis is linked to tree-spirits and corn growth, called very fruitful and a reaped ear of corn, and his death and resurrection are interpreted through grain cut, stored, and sown again. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 | high | Osiris travels spreading civilization; on return Set/Typhon and seventy-two others plot against him, seal him in a decorated coffer with molten lead, cast it into the Nile, and it floats to the sea. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6673-6723 | high | “In all three cases we see a god whose untimely and violent death is mourned by a loving goddess and annually celebrated by their worshippers.” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6725-6799 | medium | Osiris is presented as corn-spirit and tree-spirit; a pine is cut, hollowed, used to make an Osiris image, the image is placed in the tree hollow, kept for a year, and burned like the Attis image attached to a pine-tree. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6957-7045 | high | The passage states that annual growth and decay of vegetation is another natural phenomenon to which death and resurrection can be applied and that folk-custom has represented it so. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6957-7045 | medium | Some writers identify Osiris with the sun because the myth of death and resurrection seems to fit daily solar appearance and disappearance; the passage objects that this does not explain annual ceremony or tearing in pieces. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 | high | Dionysus is introduced as a vegetation god believed to have died violently, been brought to life again, and had his sufferings, death, and resurrection enacted in rites. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 | medium | The passage reports human sacrifice or tearing in Dionysian rites at Chios and Tenedos, a child sacrifice tradition at Potniae, and an Orchomenus custom in which the priest of Dionysus pursued women with a sword and could slay one. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7683-7765 | high | Acosta describes fruitful maize placed in a Pirua granary, dressed in rich garments, watched, worshipped as mother of the maize, questioned about its strength, burned if weak, and renewed so the seed of maize may not perish. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7815-7896 | high | The passage explains the Prussian mother as ripe corn and the child as next year’s corn, then interprets Demeter as this year’s ripe corn and Proserpine as seed-corn sown in autumn and returning in spring; Proserpine’s descent is read as sowing and her return as sprouting. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7898-7979 | high | The passage states that Proserpine's death and resurrection, combined with her vegetation-deity nature, links her myth with the cults of Adonis, Attis, Osiris, and Dionysus, and raises the question of annual divine death and resurrection arising from rustic rites among reapers and vine-dressers. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7898-7979 | medium | The passage states that Proserpine's death and resurrection, combined with her vegetation-deity nature, links her myth with the cults of Adonis, Attis, Osiris, and Dionysus, and raises the question of annual divine death and resurrection arising from rustic rites among reapers and vine-dressers. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7981-8057 | medium | The formula mââ-ne-hra is translated as “come thou back” and is said to occur in Egyptian writings, including the dirge of Isis in the Book of the Dead. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) / CONTENTS; lines 85-116 | medium | Chapter III is “Killing The God,” with subsections on killing the divine king, killing the tree-spirit, carrying out Death, Adonis, Attis, Osiris, Dionysus, Demeter and Proserpine, and Lityerses. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8746-8810 | high | At Pessinus, the high-priest appears to have been annually slain in the character of Attis, a vegetation god; Attis is described as a reaped ear of corn and possibly identical with Lityerses as a corn-spirit embodiment. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8746-8810 | medium | Frazer says the Bithynian Bormus resembles Lityerses: Bormus, a king's son or son of a wealthy distinguished man, was annually mourned by reapers after his death or disappearance; he disappeared while fetching water and in one version was carried off by water nymphs. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8812-8848 | medium | Frazer says analogies with Lityerses and folk custom suggest that the slain corn-spirit or dead Adonis in Phoenicia may formerly have been represented by a human victim. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8850-8929 | high | The slain corn-spirit, the dead Osiris, is said to be represented by a human victim whom reapers kill in the harvest-field and mourn in a dirge called Maneros by the Greeks. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8931-9013 | medium | “the death of the corn-spirit, the rustic prototype of Osiris” is announced by Egyptian reapers’ cries, according to Frazer. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1081-1138 | medium | Frazer concludes that Dionysus as goat and bull was a vegetation god; he suggests that rending a live bull or goat in Dionysian rites distributed the god's life-giving fertility, that the raw flesh was eaten as a sacrament, and that Dionysus's resurrection may have been represented by stuffing and setting up the slain ox. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10850-11070 | medium | Osiris is indexed under myth, ritual, dead-body representation, corn-spirit, tree-spirit, vegetation god, rites similar to Dionysus and Adonis, possible human-victim representation, mysteries, pig form, death, annual pig sacrifice, and bull form. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11515-11720 | high | The tree-spirit entry lists leaf-clad representatives, killing the tree-spirit, annual reasons for killing it, goat embodiment, burning in effigy, and human beings burned as representatives of it. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11722-11964 | medium | "Vegetation, spirit of, in human shape"; "slain at midsummer". | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1422-1506 | medium | The killing of the pig is described as an annual representation of the killing of Osiris, compared with Thesmophoria pigs representing Proserpine’s descent and with European harvest killings of animals as representatives of the corn-spirit. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 179-256 | medium | Winter customs: the Wolf may be thought to live in the farmhouse during winter and reappear at midwinter; Polish Christmas customs include a man with wolf skin, a stuffed wolf carried for money, and an indicated older custom of a leaf-covered man called the Wolf. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2138-2205 | high | They said Panes was a woman who ran to the mountains and was changed into a bird by Chinigchinich; they believed the annually sacrificed bird came to life again, returned to the mountains, and became multiplied while remaining one and the same female. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2207-2282 | high | The passage explains the Californian killing of a divine bird as based on treating species-life like individual life: the species might age and die unless a vigorous member is killed so that life revives in a new channel. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2528-2574 | medium | “We kill you, O bear! come back soon into an Aino.” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 258-329 | high | Near Klausenburg a buried cock is beheaded by a young man with a scythe; near Udvarhely a live cock is bound in the last sheaf, killed with a spit, skinned, and its skin and feathers are kept until next year. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4789-4872 | high | The passage suggests combining two customs: killing the human or animal god to save divine life from age, and annual expulsion of evils and sins; the dying god is then made to carry sufferings and sins beyond the grave. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4789-4872 | high | The 'carrying out Death' ceremony is interpreted as involving a vegetation spirit annually slain in spring; the effigy is carried out for burial or burning, with joy as well as fear and abhorrence, because it also bears communal evils. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4926-4994 | medium | The scapegoat at the Thargelia is interpreted as a representative of the creative and fertilising vegetation god, annually slain to keep divine life vigorous; in drought or famine, the god is imagined as born young again to restore nature’s energies. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5068-5164 | high | A woman representing Toci, Mother of the Gods, is adorned as the goddess, feasted, taken to a temple summit, beheaded, flayed, and her skin is worn by a priest; her thigh skin becomes a mask for a young man representing Cinteotl. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 8664-8866 | medium | Adonis is indexed under myth and worship, connection with vegetation, gardens, rites similar to Osiris, probable cult origin, lament, and as a pig. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9757-9974 | medium | Entries list killing the god, killing a god in animal form, motives for killing the god, gods dying and buried, and incarnate gods slain. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 | medium | Demeter and Persephone embrace; Demeter asks whether Persephone tasted food below and explains that if she did, she must dwell beneath the earth for a third part of each year and return above when spring flowers bloom. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 | high | Astarte caused Byblos and Syria to mourn and established annual feasts; the Syrians mourned for several days and then rejoiced as though Adonis had been raised from the dead at a second festival called 'The Return.' | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1014-1160 | high | The Einheriar eat the flesh of Sæhrimnir, cooked by Andhrimnir in Eldhrimnir; the boar is slain daily and comes to life again before the next meal. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12980-13082 | medium | Balder is described as a radiant sunshine god comparable to Apollo and other figures; his hall, flowers, universal favor, mistletoe vulnerability, death through Loki's jealousy, and funeral pyre are summarized. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 | high | The narrator explains Idun as vegetation carried off in autumn, Thiassi as wintry wind, Loki as south wind, the seed or swallow as signs of spring, and renewed youth and beauty as Nature's spring resurrection. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7978-8048 | high | The tears shed by all things for Balder are said to symbolize spring thaw after winter; Thok alone shows no tenderness because she is coal buried in the dark earth. | record |
| Greek | The Odyssey | BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 | high | Leda, wife of Tyndarus, bears Castor and Pollux; they lie under the earth yet live, dying and coming to life again on alternate days by Jove's dispensation, and they have divine rank. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 | medium | Al-Halláj, accused of heretical teachings, is imprisoned, tortured, nailed on a cross for four days on both sides of the Tigris, later released, and ten years later executed while reciting poetry. | record |