Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Persian | Persian Literature, Volume 1 | THE RUBIYT OF OMAR KHAYYM / THE RUBIYT / THE DIVAN / BY HFIZ; lines 15309-15336 | medium | The moon is addressed as rising again; it will wax and wane often in the future and rise to look for the speakers through the same garden, looking for one in vain. | record |
| Roman | The Aeneid of Virgil | BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5238-5331 | medium | After the rites, Evander walks with Aeneas and his son, recounting Fauns, Nymphs, oak-born humans, Saturn's exile and lawgiving, the golden age, later war and greed, the naming of the Tiber, and Evander's divinely guided settlement. | record |
| Greek | Aesop's Fables; a new translation | THE OXEN AND THE AXLETREES / THE BOY AND THE FILBERTS / THE FROGS ASKING FOR A KING / THE OLIVE-TREE AND THE FIG-TREE; lines 2155-2165 | medium | “You ... lose your leaves every autumn, and are bare till the spring: whereas I ... remain green and flourishing all the year round.” | record |
| Greek | Aesop's Fables; a new translation | THE FARMER AND THE STORK / THE CHARGER AND THE MILLER / THE GRASSHOPPER AND THE OWL / THE GRASSHOPPER AND THE ANTS; lines 3315-3328 | high | On a fine winter day after a long rainy spell, Ants dry their damp store of corn. | record |
| Greek | Aesop's Fables; a new translation | THE DOGS AND THE FOX / THE NIGHTINGALE AND THE HAWK / THE ROSE AND THE AMARANTH / THE MAN, THE HORSE, THE OX, AND THE DOG; lines 4550-4579 | medium | A Rose and an Amaranth blossom side by side; the Amaranth envies the Rose's beauty and sweet scent and says the Rose is widely favored. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 3004-3116 | high | Winter animals hide until Mayrah blows a thunderstorm and the Curreequinquin birds sing, signaling that winter has been blown away. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 3004-3116 | high | Winter animals hide until Mayrah blows a thunderstorm and the Curreequinquin birds sing, signaling that winter has been blown away. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 3119-3222 | low | After a lull, breeze, and silence, rain begins in earnest and settles into a steady downpour lasting several days. | record |
| Indigenous Australian | Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies | AS TOLD TO THE PICCANINNIES / COLLECTED BY MRS. K. LANGLOH PARKER / WITH INTRODUCTION BY ANDREW LANG, M.A. / CONTENTS; lines 67-124 | low | Titles include Bougoodoogahdah the Rain Bird, Mayrah the wind that blows the winter away, and Wirreenun the Rainmaker. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5545-5653 | medium | At the Ploughing Festival the town is ornamented, servants wear new garments and garlands, a thousand ploughs are yoked, and the royal plough is ornamented with red gold. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7002-7115 | medium | On the March full moon Udāyin notes that spring has come, crops and journeys begin, the earth is green, woods are flowering, and roads are fit; his verses compare red blossoms to glowing fires and say the season is neither too hot nor too cold. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11503-11592 | high | Shao Chih asks whence vitality comes among things between the compass points, heaven, and earth. T'ai Kung Tiao answers that the Positive and Negative principles mutually influence and regulate each other, and that the four seasons alternate, give birth to, and destroy one another. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 | medium | The divine man has flesh like ice or snow, virgin-like demeanour, lives on air and dew rather than earthly fruit, rides clouds with flying dragons, roams beyond mortality, remains inert, wards off corruption, and makes crops thrive. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 | medium | All things spring from germs, are reproduced in diverse forms, move round like a wheel with no privileged starting point, and this is called the equilibrium of God; the one holding the scales is God. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 2977-3122 | medium | Pure men are free in mind, grave, cheerful, perceive cold and heat as mild seasons, have passions like the four seasons, and are in harmony with creation; a note cites Tao-Tê-Ching chapter lviii and another Chuang Tzu passage. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5763-5886 | medium | The passage distinguishes ruler and ruled as root and branch-tip, names low forms of virtue and government, and sets out precedence in family, gender, heaven and earth, seasons, and phases of change. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6086-6241 | high | The Yellow Emperor says he played as a man drawing inspiration from God and describes perfect music as moving through human, divine, virtuous, spontaneous, seasonal, creative, Yin-Yang, and life-death alternations. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7491-7622 | high | Chuang Tzu says death is a further change, passing from one phase to another like spring, summer, autumn, and winter; she lies asleep in Eternity, so weeping would show ignorance of natural laws. | record |
| Celtic Irish | Gods and Fighting Men | BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2511-2568 | medium | Four remaining Fomor spoil corn, milk, fruit, and sea products until the Morrigu and Angus Og drive them out on Samhain night. | record |
| Celtic Irish | Gods and Fighting Men | BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2511-2568 | high | Lugh buries Taillte in the plain of Midhe, raises a mound, and orders fires, keening, games, and sports every summer; the place is named Taillten from her. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2984-3048 | medium | After three days and nights at Brugh na Boinne, Angus tells them to bring three apple-trees from the oak-wood: one blooming, one shedding blossom, and one with ripe fruit. | record |
| Celtic Irish | Gods and Fighting Men | BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5776-5886 | medium | Finn learns the three ways of poetry and recites a poem describing May, summer, birds, animals, woods, waters, harvest signs, and the coming of winter and ice-frost. | record |
| Celtic Irish | Gods and Fighting Men | GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 748-839 | low | On Midsummer day the battle begins with matched groups of hurlers; Nuada answers that the battle should occur every day with the same number fighting on each side. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN; lines 9388-9467 | medium | The old man says he is steward to the King of Ireland and that every Samhain a woman from the hill of the Sidhe of Cruachan takes nine of the best cattle from every herd; he names himself Bairnech son of Carbh. | 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 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 11730-11849 | medium | Authorities are cited for the planting of gardens of Adonis; women only are mentioned by some sources, while another reference allows male or female planters. | 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 | medium | After the autumnal equinox, Egyptians celebrated the nativity of the sun’s walking-sticks because the declining sun was imagined to need a staff for support. | 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 | low | A note on Sardinian custom says pots are kept in a dark warm place and children leap across the fire. | 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) | CONTENTS / DEDICATION. / WILLIAM ROBERTSON SMITH / PREFACE.; lines 119-211 | medium | The author justifies attention to European peasant festivals at spring, midsummer, and harvest, saying peasant superstitions and customs are the fullest and most trustworthy evidence for primitive Aryan religion, and that the primitive Aryan is not extinct. | 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 | medium | Where the Dalai Lama is born, trees and plants put forth green leaves; flowers bloom and springs rise at his bidding; his presence diffuses blessings, and his palace stands high with gilded cupolas shining for miles. | 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 | high | The author states that he takes Osiris to have been a god of vegetation and refers to a commonly believed intimate relation between vegetation growth and moon phases, citing ancient writers on agriculture. | 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 12267-12411 | medium | The note says Dionysus' festivals were biennial in many places, probably formerly annual in some cases, and that some Dionysian festivals were annual. | 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 12628-12766 | high | Among the Wends the last sheaf is made into a puppet called the Old Man and hung in the hall until the next year’s Old Man is brought in; in Inverness and Sutherland the Maiden is kept until the next harvest. | 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 12628-12766 | medium | A Cyprian worship of Ariadne may have involved a ceremony in which a young man lay down and imitated women in labour; the author notes Ariadne has been regarded as a vegetation goddess or spirit and cautions that the ceremony may have been vintage rather than harvest-related. | 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 12628-12766 | high | Proserpine’s annual descent is said to have occurred in Greece around autumn sowing at the Eleusinian Mysteries and Thesmophoria, while in Sicily it seems to have been celebrated when corn was fully ripe. | 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 12628-12766 | medium | In some places people knelt before the last sheaf; in others they kissed it. | 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 12628-12766 | low | The story of Lityerses is cited from Sositheus and other sources, and Photius is noted as mentioning the sickle. | 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 12768-12923 | high | In a village of the Tilsit district, the last sheaf was left standing in the field for the Old Rye-woman. | 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 12925-13120 | medium | The author says he does not know when corn is reaped in Phrygia, but thinks harvest is probably later there than on Mediterranean coasts. | 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 1319-1362 | high | Among the Antaymours of Madagascar, the king is responsible for crop growth and every misfortune that befalls the people. | 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 1319-1362 | high | During a long famine under Swedish king Domalde, chiefs decided he caused the scarcity, slew him for good seasons, and smeared his blood on the gods’ altars. | 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 1364-1444 | high | Mexican kings at accession swore to make the sun shine, clouds give rain, rivers flow, and the earth produce abundant fruits. | 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 1446-1526 | high | Namvulu Vumu dwells on a hill at Bomma and is called King of the Rain and Storm. | 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 1446-1526 | high | Before the rains, householders go to the King of the Rain and offer a cow so that he may make rain fall soon. | 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 1607-1683 | medium | Clove-trees in blossom in the Moluccas are treated like pregnant women, with prohibitions on noise, fire, light, and covered heads; Javanese and Orissan rice is also treated as pregnant. | 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 1755-1830 | high | The German and French Harvest-May is a decorated branch or tree brought from the harvest field and kept for a year; Frazer compares it with the ancient Greek eiresione and says both preserve life-giving virtue for crops until replaced. | 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 1832-1924 | medium | At a Lhoosai harvest festival in South-East India, the chief and people fell a large tree, bring it into the village, set it up, offer sacrifice, pour spirits and rice over it, and end with a feast and dance by unmarried men and girls. | 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 1832-1924 | high | Among the Bechuanas the hack-thorn is very sacred; when corn is ripe men bring home branches to repair the cattle-yard. Frazer also reports South-East African restrictions on cutting timber while corn is green, lest crops be harmed by blight, hail, or frost. | 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 1832-1924 | high | Among the Bechuanas the hack-thorn is very sacred; when corn is ripe men bring home branches to repair the cattle-yard. Frazer also reports South-East African restrictions on cutting timber while corn is green, lest crops be harmed by blight, hail, or frost. | 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 1926-2010 | high | Frazer explains May-tree and May-pole customs as widespread because people cut trees or branches from woods in spring, early summer, or Midsummer and bring them to villages or houses to receive blessings in the tree-spirit's power. | 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 1926-2010 | high | Sir Henry Piers reports that on May-eve every family in Westmeath sets a green bush with yellow flowers before the door, or tall slender trees where timber is plentiful. | 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 2013-2063 | high | At Saffron Walden and Debden on May 1, little girls go door to door singing and carrying garlands; a white-dressed doll is usually placed in each garland. | 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 2013-2063 | medium | After a feast the dressed birch is carried home with dance and song, set up in a house as an honored guest, visited, then on Whitsunday taken to a stream and thrown into the water with garlands after it. | 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 2013-2063 | high | In Vosges villages on the first Sunday of May, young girls sing in praise of May from house to house, mention bread and meal, fasten a green bough to the door if given money, and utter a negative wish if refused. | 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 2065-2121 | high | In Sweden at midsummer/St. John’s Eve, houses are cleansed and decorated with green boughs and flowers; fir-trees and arbours are raised; Stockholm holds a leaf-market selling decorated May-poles. | 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 2065-2121 | high | Bonfires are lit on hills in Sweden, and people dance around them and jump over them. | 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 2065-2121 | high | In parts of Bohemia, a May-pole or midsummer-tree is erected on St. John’s Eve; lads fetch a tall fir or pine and set it up on a height, girls deck it with garlands and red ribbons, combustibles are piled around it, and the whole is set on fire after dark. | 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 2065-2121 | high | Singed garlands are kept all year, burned during thunderstorms, or given to sick or calving cattle; charred bonfire embers are placed in fields, meadows, and on roofs to protect house and field from bad weather and injury. | 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 2065-2121 | high | Frazer turns to May Day May-trees, notes that English May-poles were often permanent but sometimes annually renewed, and cites a Cornish custom of cutting down a tall elm on May Eve, bringing it to town, erecting it publicly, and dressing it with garlands or streamers. | 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 2123-2195 | high | The passage says a new May-tree was originally set up yearly to bring in spring vegetation’s fructifying spirit; later permanent May-poles were decorated with flowers, garlands, and leafy tops to look like green trees. | 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 2123-2195 | high | The passage turns from tree-spirit immanent in the tree to tree-spirit conceived as detached from the tree and represented in human form, including living men or women. | 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 2123-2195 | high | In Bohemia, young people throw a puppet called Death into water; girls cut a young tree, fasten to it a white-clothed woman-like puppet, and sing: “We carry Death out of the village, / We bring Summer into the village.” | 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 2123-2195 | medium | Examples are given of old May-tree pieces placed behind holy pictures and later burned, Palm Sunday bushes left for a year and burned, and the Greek eiresione perhaps burned at year’s end. | 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 2198-2268 | high | In Russian Lithuania on May 1, a green tree is set up, the prettiest girl is crowned and swathed in birch branches, and people dance, sing, and shout beside the May-tree. | 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 2198-2268 | high | May singers threaten non-givers with loss of produce and livestock; children with green boughs bring plenty and good luck to houses and expect payment. | 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 2198-2268 | high | At the close, an effigy of Green George is thrown into water, or the actor himself is ducked in a river or pond to ensure rain for green fields and meadows. | 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 2198-2268 | medium | The Oraons have a spring festival while sál trees are blossoming, because they think the marriage of earth is then celebrated and sál flowers are needed. | 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 2270-2325 | high | Mannhardt is cited for the conclusion that spring processions represent the spirit of vegetation by the May-tree and by a man or girl dressed in green leaves or flowers; the same spirit animates the tree, inferior plants, the first spring flower, the May-rose, and the Walber as giver of harvest. | 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 2270-2325 | high | Mannhardt is cited for the conclusion that spring processions represent the spirit of vegetation by the May-tree and by a man or girl dressed in green leaves or flowers; the same spirit animates the tree, inferior plants, the first spring flower, the May-rose, and the Walber as giver of harvest. | 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 2270-2325 | high | Door-to-door processions with May-trees or May-boughs, called bringing the May or summer, are described as having sacramental significance: the god of growth is believed present unseen in the bough and brought to each house to bless it; names such as May, Father May, May Lady, and Queen of the May personify the season. | 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 2328-2376 | high | At Ruhla, when trees turn green in spring, children choose a playmate as the Little Leaf Man and cover him in branches until only his shoes show, with sight holes and two children to lead him. | 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 2328-2376 | high | At Ruhla, when trees turn green in spring, children choose a playmate as the Little Leaf Man and cover him in branches until only his shoes show, with sight holes and two children to lead him. | 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 2378-2441 | high | Near Salzwedel a May-tree is set up at Whitsuntide; boys race to it, the first is king, wears a flower garland, carries a May-bush, sweeps dew, sings good-luck songs at houses, and asks for eggs, bacon, and other gifts. | 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 2378-2441 | medium | At Grossvargula, a Grass King in a poplar-branch pyramid and branch-and-flower crown rides in procession; afterward he is stripped under seven lindens, the crown is given to the Mayor, and the branches are put in flax fields to make flax grow tall. Frazer says this shows fertilising influence ascribed to the tree-spirit representative. | 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 2443-2524 | high | The spring vegetation spirit is said to be represented by a queen; examples include flower-crowned Queens or May Queens in Bohemia, German Hungary, Ireland, France, and England, with processions, songs, blessings, and presents. | 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 2443-2524 | medium | The vegetation spirit is also represented by king and queen, lord and lady, or bridegroom and bride; Frazer states a parallel with vegetable representations of the tree-spirit, since trees are sometimes married to each other. | 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 2443-2524 | medium | Near Briançon on May Day, a deserted young man is wrapped in green leaves, feigns sleep, is awakened by a girl who would marry him, dances with her, and is called the bridegroom of May; his leaf garment is made into a flowered nosegay. | 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 2443-2524 | high | Among the Slovenes of Oberkrain on Shrove Tuesday, a straw puppet is dragged through the village, thrown into water or burned, flame height is used to judge the next harvest, and a female masker follows as a forsaken bride. | 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 2526-2600 | high | The passage says the awakening of the forsaken sleeper probably represents spring vegetation revival, but asks whether the sleeper is winter forest or earth and whether the girl is verdure or sunshine, concluding that the evidence cannot answer. | 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 2526-2600 | medium | The Oraons of Bengal celebrate the marriage of earth in springtime when the sál-tree is in blossom, but Frazer says this does not prove equivalent European roles. | 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 2526-2600 | medium | In some Altmark villages at Whitsuntide, boys carry a May-tree or lead a boy covered in leaves and flowers, while girls lead a May Bride dressed as a bride with a nosegay; she sings for gifts and links giving with household abundance. | 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 2526-2600 | high | In the Hebrides on Candlemas, mistress and servants dress a sheaf of oats in women’s apparel, place it in a basket with a wooden club, call it Brüd’s bed, welcome Brüd three times, and later inspect ashes for the club’s impression as an omen of crop and prosperity. | 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 2602-2647 | medium | At the Little Daedala, the Boeotians of Plataea go to an ancient oak forest, place boiled meat for birds, follow a raven to an oak, cut it down, make a bride-dressed image from the wood, place it on a bullock-cart with a bridesmaid, and process it to the river Asopus and back with piping and dancing. | 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 2602-2647 | high | Frazer says the festival resembles European spring and midsummer festivals, including a Russian Whitsuntide custom where villagers fell a birch, dress it in women's clothes, carry it with dance and song, and throw it into water on the third day. | 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 2649-2713 | high | The Boeotian festival is said to represent the spring or midsummer marriage of vegetation powers; a tree dressed as a woman in Boeotian and Russian ceremonies is compared to the English May-pole and May-queen combined. | 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 2649-2713 | medium | The passage says these ceremonies were magical charms, not merely spectacles; dramatic representation of spring awakening or May marriage is believed to quicken vegetation or make powers more productive through sympathetic magic. | 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 2649-2713 | high | The Boeotian festival is said to represent the spring or midsummer marriage of vegetation powers; a tree dressed as a woman in Boeotian and Russian ceremonies is compared to the English May-pole and May-queen combined. | 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 2649-2713 | medium | The Daedala story of Hera’s quarrel with Zeus and retirement is interpreted as possible crop failure; Demeter’s anger and seclusion after Proserpine’s loss are cited as a parallel, and festival myth is used to infer a rite meant to avert famine through divine marriage drama. | 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 2715-2793 | high | Frazer states that European folk-custom shows a tree-spirit often represented by a living person regarded as its embodiment and possessed of fertilising powers. | 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 2715-2793 | medium | The sacred spring and perpetual fire in the Arician grove are treated as possible traces of forest-god powers to make rain fall and sun shine; Virbius, Diana’s companion at Nemi, was by some believed to be the sun. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 2887-2971 | medium | Chitomé or Chitombé of Congo is regarded as a god on earth and all-powerful in heaven; receives first-fruits; married people must observe continence during his travels; his natural death is thought to entail the world’s destruction and earth’s annihilation. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | CHAPTER I. THE KING OF THE WOOD. / MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE.; lines 4039-4102 | medium | Among the Alfoers of Celebes, the Leleen is a priest connected with making rice grow; during his term he may not eat or drink with others and may drink only from his own vessel. | 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 442-515 | high | Ancient kings are described as commonly priests and often gods, able to bestow blessings such as rain, sunshine, and crop growth on subjects and 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 4750-4806 | medium | In Quilacare, a twelve-year feast honors an idol; the king’s reign lasts from jubilee to jubilee. At the feast he bathes, prays to the idol, mounts a decorated scaffolding, cuts off parts of his body with knives, cuts his throat, and the act is called sacrifice to the idol. A willing successor present at the rite is raised as king. | 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 | In Cambodia, the king annually abdicated for three days in Méac, performing no authority, not touching the seals, and not receiving revenues, while the temporary king Sdach Méac reigned. | 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 | high | On the third day King February orders elephants to trample the mountain of rice, a bamboo scaffold with rice sheaves; people take rice home for a good harvest, and some is cooked for the king and presented to monks. | 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 4887-4943 | high | The temporary king goes to a city field where a gilded plough and decorated oxen are prepared; he draws nine furrows while palace women scatter the first seed, and spectators collect the seed for crop abundance. | 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 4887-4943 | high | After the oxen are unyoked, several foods are placed before them; whatever they eat first is treated as an omen for the following year, though interpretations differ. | 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 4887-4943 | medium | In another three-day ceremony opposite the Temple of the Brahmans, the Lord of the Heavenly Hosts personates the king; Brahmans swing on dressed poles, dance, draw water from a copper caldron with buffalo horns, and sprinkle people for luck, peace, health, and prosperity. | 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 4945-5006 | high | Frazer states that Cambodian and Siamese examples show transfer of divine or supernatural royal functions to temporary substitutes; the Siamese raised foot, Cambodian rice trampling, and Siamese ploughing/sowing are linked to spirits and harvest abundance. | 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 4945-5006 | medium | Frazer states that Cambodian and Siamese examples show transfer of divine or supernatural royal functions to temporary substitutes; the Siamese raised foot, Cambodian rice trampling, and Siamese ploughing/sowing are linked to spirits and harvest abundance. | 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 5008-5083 | medium | In Senjero, families must offer first-born sons because soothsayers linked sacrifice, a broken iron pillar, restored seasons, and annual human blood on the pillar base and throne. | 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 5135-5218 | high | Frazer says the conjecture about fixed-term killing would be supported by evidence for periodically killing human representatives of the tree-spirit in Northern European rural festivals. | 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 5135-5218 | high | In Lower Bavaria, the Pfingstl is clad in leaves and flowers, accompanied by sword-bearing boys, drenched with water, led into a brook, and mock-beheaded by a boy on a bridge. | 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 5220-5303 | medium | Schluckenau Shrovetide custom: a Wild Man is chased, trips on a cord, is caught, and an executioner stabs a blood-filled bladder so he appears to die; the next day a straw-man resembling him is thrown into a pool in a ceremony called burying the Carnival. | 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 | medium | Pilsen district Whit-Monday custom: a bark-dressed mounted King with a gilt-paper crown rides from a green arbour under May-trees, flees pursuit, remains King if uncaught, but if caught is beaten, dismounted, has his crown struck off by the executioner, sinks down, and is carried on a bier. | 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 5305-5354 | high | The Pfingstl is drenched with water and wades up to the middle into a brook; these actions are identified as rain-charms. | 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 gives examples of sacrifice performed on images: the Calica Puran prescribes images of lion, tiger, or man; Gonds sacrifice straw-men; Bhagats behead a clothed wooden man before Mahádeo while asking for rain and harvest. | 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 | Near Tübingen on Shrove Tuesday, a straw-man called the Shrovetide Bear is made with blood-like elements at the neck, formally condemned, beheaded, laid in a coffin, and buried in the churchyard on Ash Wednesday; Frazer calls this similar to a Bohemian 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 5474-5552 | medium | Esthonians make a straw figure called metsik or wood-spirit, dress it as male one year and female the next, carry it across the village boundary with joyful cries, fasten it to a tree in the wood, and believe the ceremony protects against misfortune. | 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 5554-5653 | high | The ceremony of carrying out Death is said to resemble burying the Carnival; the Death figure is usually drowned or burned, and the rite is commonly paired with bringing in Summer, Spring, or 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 5554-5653 | high | The ceremony of carrying out Death is said to resemble burying the Carnival; the Death figure is usually drowned or burned, and the rite is commonly paired with bringing in Summer, Spring, or 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 5655-5744 | high | In Bohemia, after Death is buried, girls bring in a young decorated tree and sing: 'We carried Death out of the village, / We are carrying Summer into the village.' | 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 5655-5744 | high | In Bohemia, after Death is buried, girls bring in a young decorated tree and sing: 'We carried Death out of the village, / We are carrying Summer into the village.' | 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 567-645 | medium | In drought, Servians strip a girl, cover her entirely with grass, herbs, and flowers, call her Dodola, and have her dance through the village while girls sing and a housewife pours water over her. | 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 5746-5781 | high | Frazer states that Death is represented by a puppet that is thrown away, while Summer or Life is represented by branches or trees brought back; he adds that sometimes the Death image itself seems to gain life potency and become an instrument of revival. | 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 5746-5781 | medium | In parts of Lusatia, women in mourning make a straw Death puppet with a white shirt, broom, and scythe, carry it to the village boundary while boys throw stones, tear it apart, then cut a fine tree, hang the shirt on it, and carry it home singing. | 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 5783-5836 | high | A tree brought home after Death's destruction is equated with trees or branches representing Summer or Life; Death's shirt is transferred to the tree, indicating revivification in a new 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 5838-5917 | high | Trees or branches are brought into the village after the destruction of Death; bearers say they are bringing Summer, and a doll may be attached to the Summer-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 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 5838-5917 | medium | 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 5838-5917 | medium | Among Esthonians, a Shrove Tuesday straw figure is called Metsik, the Wood-spirit; it is fixed to a tree in the wood for a year and petitioned with prayers and offerings to protect herds; it may be made of sheaves 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 5838-5917 | medium | Frazer argues that names such as Carnival, Death, and Summer are later substitutions for concrete vegetation beings; he cites Mannhardt on Death as dying winter vegetation and notes harvest examples where the last sheaf is called the Dead One or a child covered with maize leaves represents 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 5919-6011 | medium | Frazer states that Russian spring and midsummer funeral-like ceremonies are celebrated under names of mythic figures such as Kostrubonko, Kostroma, Kupalo, Lada, and Yarilo. | 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 | On Midsummer Eve, a straw Kupalo figure is dressed and crowned, set near a decorated tree called Marena, carried while couples jump over a bonfire, and later stripped and thrown with the tree into a stream. | 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 | In the Murom district, Kostroma is a straw figure in women's clothes and flowers, carried to water, attacked and defended, then stripped, torn, trampled, and flung into the stream while defenders feign mourning. | 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 6013-6097 | medium | Frazer says vegetation death and sometimes revival appear in spring and midsummer ceremonies, but notes funeral, lamentation, mourning attire, glee, assault on the effigy, taunts, curses, and dread of the effigy. | 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 6013-6097 | high | At Königshain near Görlitz, villagers went with straw torches to Todtenstein, lit them, and returned singing that they had driven out Death and were bringing back Summer. | 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 6013-6097 | medium | The girls divide into parties for Siva and Pârvatî, marry the images in the usual way without omitting any part of the ceremony, and hold a feast paid for by parental contributions. | 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 6013-6097 | high | At the next Sankrânt, the girls take the images to the riverside, throw them into a deep pool, and weep as if performing funeral obsequies; boys sometimes dive after the images and wave them about while the girls cry. The fair is said to secure a good husband. | 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 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 6147-6234 | medium | Frazer says Alexandrian and Indian ceremonies both celebrate the marriage of two plant-surrounded divinities in effigy, then mourn the effigies and throw them into water; he compares them to European spring and midsummer 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 6147-6234 | medium | 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 6147-6234 | medium | A tenth-century Arabic account of Harran rites says women bewail Thammuz/Tâ-uz because his lord slew him, ground his bones in a mill, and scattered them to the wind; the women avoid mill-ground food and eat steeped wheat, vetches, dates, raisins, and similar foods. | 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 gardens of Adonis are baskets or pots of earth planted with wheat, barley, lettuces, fennel, and flowers, tended for eight days mainly by women; the plants grow and wither rapidly and are thrown with dead Adonis images into sea or springs. | 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 | high | Adonis ceremonies are described as charms for growth and revival of vegetation through sympathetic magic, in which mimicking desired effects helps produce 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 6297-6380 | high | The head-man’s daughters cultivate pale barley blades in moist sandy soil mixed with turmeric and place some of the plants reverentially before the Karma 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 6297-6380 | medium | “Finally, the Karma tree is taken away and thrown into a stream or tank.” | 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 6297-6380 | high | In Sardinia, a young man asks a girl to be his comare; later she prepares a cork-bark pot with earth, wheat, and barley, waters it, and by Midsummer Eve it is called Erme or Nenneri. | 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 6382-6464 | high | A midsummer custom once widespread in Europe includes a great bonfire around which people dance and over which they leap. | 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 6382-6464 | high | Kupalo is represented in duplicate as Midsummer-tree and straw effigy, compared with Adonis represented by image and garden; the duplicate representatives are finally cast into water. | 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 6382-6464 | medium | The Sardinian Gossips or Sweethearts of St. John probably correspond to the Lord and Lady or King and Queen of May. | 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 6382-6464 | high | The passage says gardens of Adonis, like May-trees or May-boughs, may be supposed to bring good luck; after this belief fades, omens may still be drawn from them for family or individual fortune. | 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 6382-6464 | medium | The passage says the analogy to Kupalo and Yarilo supports the conclusion that Death was originally a personification of vegetation, especially vegetation dying or dead in winter. | 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 | At Easter, Sicilian women sow wheat, lentils, and canary-seed in plates kept dark and watered; the shoots are tied with red ribbons and placed on Good Friday sepulchres with effigies of the dead Christ. | 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 6465-6519 | medium | The Roman festival closed with procession to the brook Almo, where Cybele’s cart, image, and sacred objects were bathed; on return, the cart and oxen were strewn with fresh spring flowers. | 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 6521-6595 | medium | The effigy attached to the tree is kept for a year and then burned; the passage compares this with May-pole and corn-spirit effigy customs and interprets it as maintaining vegetation 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 6597-6671 | medium | Annual rites include five days of mourning, earth-ploughing, search for the mangled body, rejoicing at discovery, burial, and lamentations attributed to Isis and Nephthys; Brugsch says these lamentations "vividly recall the dirges chanted at the Adonis’ rites over the dead god." | 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 6673-6723 | high | In a chamber at Philae, Osiris’s dead body is represented with corn stalks springing from it while a priest waters the stalks from a pitcher. | 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 | medium | The legend of Osiris’s mangled remains scattered through the land is interpreted as possibly expressing sowing or winnowing; another story says Isis placed his severed limbs on a corn-sieve. | 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 | medium | Manetho is cited for Egyptians burning red-haired men and scattering their ashes with winnowing-fans; sacrificed oxen also had to be red, and Frazer conjectures that red-haired victims represented golden grain. | 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 | The passage says ancient Mexicans conceived maize as a personal being passing from seed-time to harvest and sacrificed newborns, older children, and old men at corresponding crop stages. | 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 6725-6799 | medium | Wheat and barley are attributed to Isis; stalks are carried in procession at her festivals; after first cutting at harvest, Egyptian reapers lay down the stalks, beat their breasts, lament, and call upon Isis. | 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 | At Philae a tamarisk is depicted with two men pouring water on it near material about Osiris's grave; Osiris appears as a corpse with ears of corn sprouting, is called 'the one in the tree' and 'the solitary one in the acacia,' and appears as a mummy covered with tree or plants. | 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 6876-6955 | medium | Amenhôtep IV sought to replace old gods with the great living disc of the sun; hymns call this deity sole, creator of heaven and living beings, giver of growth, and lord of time. | 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 6876-6955 | medium | Frazer says solar and other divine identifications confuse the search for original divine character and states that he relies on ritual, myth, and monument representations to interpret Osiris as a vegetation deity. | 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 6957-7045 | high | Dionysus is described as patron of cultivated trees; prayers asked him to make trees grow; fruit-growers set up his image as a natural tree-stump in orchards. | 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 7047-7107 | medium | Pomegranates are said to have sprung from Dionysus’s blood, compared with anemones from Adonis’s blood and violets from Attis’s blood. | 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 | high | Frazer identifies the Demeter-Proserpine myth with Aphrodite-Adonis, Cybele-Attis, and Isis-Osiris, and says Demeter mourns Proserpine, who personifies vegetation, especially corn; Demeter and Proserpine are described as a mythical reduplication of one natural phenomenon. | 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 | high | Frazer identifies the Demeter-Proserpine myth with Aphrodite-Adonis, Cybele-Attis, and Isis-Osiris, and says Demeter mourns Proserpine, who personifies vegetation, especially corn; Demeter and Proserpine are described as a mythical reduplication of one natural phenomenon. | 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 | high | An agreement assigns Proserpine part of each year underground with Pluto and part above with Demeter and the gods; Frazer calls this annual death and resurrection, descent and ascension, represented 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 | Frazer reports Mannhardt's argument that Demeter derives from a Cretan word for barley and means Barley-mother or Corn-mother; Crete is described as an ancient seat of Demeter's worship. | 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 7269-7349 | high | The Corn-mother is said to be present in the last handful of corn left standing; cutting it catches, drives away, or kills her, and the last sheaf may be carried home and honored as divine. | 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 7269-7349 | medium | The Corn-mother is said to be present in the last handful of corn left standing; cutting it catches, drives away, or kills her, and the last sheaf may be carried home and honored as divine. | 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 7269-7349 | high | In Bruck in Styria, the last sheaf is made into a woman, its ears form a wreath, the Corn-mother is carried or displayed, the last thresher is called her son, and grain or straw from the wreath is used for young corn and cattle. | 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 7269-7349 | high | In Bruck in Styria, the last sheaf is made into a woman, its ears form a wreath, the Corn-mother is carried or displayed, the last thresher is called her son, and grain or straw from the wreath is used for young corn and cattle. | 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 7269-7349 | medium | Near Danzig the last ears become a doll called Corn-mother or Old Woman; in Holstein the last sheaf is dressed as a woman, called Corn-mother, carried home, and drenched with water, identified as a rain-charm. | 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 7351-7432 | high | 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. | 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 7351-7432 | high | 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. | 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 7351-7432 | medium | 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. | 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 7351-7432 | high | 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. | 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 7351-7432 | medium | 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. | 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 7351-7432 | medium | 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. | 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 7434-7491 | high | Poland: the last sheaf is called Baba, the Old Woman; the Baba is said to sit in it, and it may be made from twelve smaller sheaves. | 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 7434-7491 | high | Harvesters call the last binder Baba; she makes a corn puppet, sometimes female or male, decorated with clothes, flowers, or ribbons. A Harvest-woman doll is made from the last sheaf, and the oldest reaper dances with it and with the farmer’s wife. | 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 7434-7491 | medium | Cracow district: if a man binds the last sheaf they say the Grandfather is in it; if a woman binds it they say the Baba is in it. The woman is wrapped in the sheaf, carried home, drenched with water, remains until the dance ends, and keeps the name Baba for a year. | 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 7434-7491 | medium | Russia and Bulgaria: the Russian last sheaf may be shaped and dressed as a woman and carried with dance and song. Bulgarians make a Corn-queen or Corn-mother doll from the last sheaf, carry it round the village, then throw it into a river for rain and dew or burn it and scatter the ashes on fields. | 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 7434-7491 | high | Harvesters call the last binder Baba; she makes a corn puppet, sometimes female or male, decorated with clothes, flowers, or ribbons. A Harvest-woman doll is made from the last sheaf, and the oldest reaper dances with it and with the farmer’s wife. | 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 7493-7525 | high | The customs are practiced on the threshing-floor; the corn-spirit flees before reapers, takes refuge in the barn, appears in the last sheaf, and may perish under the flail or flee to a neighboring farm’s unthreshed 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 7493-7525 | high | The last corn threshed is called Mother-corn or Old Woman; sometimes the last person to strike with the flail is called Old Woman, wrapped in straw or given straw on the back, and carted through the village with laughter. | 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 7493-7525 | medium | The customs are practiced on the threshing-floor; the corn-spirit flees before reapers, takes refuge in the barn, appears in the last sheaf, and may perish under the flail or flee to a neighboring farm’s unthreshed 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 7493-7525 | medium | The customs are practiced on the threshing-floor; the corn-spirit flees before reapers, takes refuge in the barn, appears in the last sheaf, and may perish under the flail or flee to a neighboring farm’s unthreshed 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 7527-7592 | high | The corn-spirit may be imagined as young or a child separated from its mother by the sickle; in Poland, the cutter of the last handful is told he has cut the navel-string. | 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 7527-7592 | high | In North Germany the last sheaf may be called Child or Harvest Child; in northern England the Corn Baby or Kern Baby is cut by the prettiest girl, brought home with music, displayed at supper, and kept for the year; the cutter is Harvest Queen. | 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 7527-7592 | medium | In northern Scotland and Aberdeenshire, the Maiden or clyack sheaf is kept until Christmas or New Year and then divided among cattle or given to a mare in foal or the oldest cow. | 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 7527-7592 | medium | The names Bride, Oats-bride, and Wheat-bride are sometimes applied in Germany and Scotland to the last sheaf and to the woman who binds it. | 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 7594-7681 | high | Harvest customs are described as analogous to spring customs: tree-spirit is represented by tree and person; corn-spirit by last sheaf and the person who cuts, binds, or threshes it; equivalence is marked by names, wrapping, and Mother/Maiden cutting rules. | 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 7594-7681 | high | The corn-spirit’s fertilizing influence is shown by scattering grain from the last sheaf among young corn, giving last-sheaf straw to cattle, delivering a pregnant Mother-sheaf to the farmer’s wife, and beliefs about childbirth or marriage after binding or receiving the last sheaf. | 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 7594-7681 | high | The rites are described as magical rather than propitiatory, acting through physical sympathy or resemblance between rite and intended effect rather than sacrifice, prayer, or praise. | 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 7594-7681 | medium | The passage compares Mexican maize rites with European customs, saying human beings varied with the age of the maize and were probably representatives of the corn-spirit rather than victims offered to it. | 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 | Frazer says the worshipped object was probably the dressed maize bunch; another source describes divine plant mothers, including Zara-mama, whose figures were made of plant material, dressed in women's clothes, worshipped, and believed to give birth to much maize. | 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 | Keeping the puppet, representative of the corn-spirit, until the next harvest is described as a charm to maintain the corn-spirit's life and activity throughout the year. | 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 | medium | Zapotec priests and community members selected the finest sheaf, placed it on a flowered temple altar, wrapped and kept it until seed-time, buried it in the field, later disinterred it, and distributed its grain as talismans; Frazer states the intention was to quicken maize growth. | 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 | medium | Zapotec priests and community members selected the finest sheaf, placed it on a flowered temple altar, wrapped and kept it until seed-time, buried it in the field, later disinterred it, and distributed its grain as talismans; Frazer states the intention was to quicken maize growth. | 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 775-852 | medium | Frazer says sunshine-making can be the converse of rain-making: white or red pig for sunshine versus black pig for rain; some New Caledonians drench a skeleton for rain but burn it for sunshine. | 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 7767-7813 | medium | The passage says Dyaks of Northern Borneo hold a harvest feast whose object is to secure the soul of the rice so the farm produce will not rot and decay. | 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 | Frazer compares Greek Demeter and Proserpine with the German Corn-mother and the Balquhidder harvest Maiden, suggesting that the Greek figures grew from harvest beliefs and were once represented by sheaf dolls. | 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 | medium | The passage says Iasion begot Plutus, meaning wealth or abundance, by Demeter on a thrice-ploughed field, and compares this with a West Prussian mock birth in which the mother is the Corn-mother and the child is the Corn-baby, a crop charm for the next year. | 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 | medium | The passage says Iasion begot Plutus, meaning wealth or abundance, by Demeter on a thrice-ploughed field, and compares this with a West Prussian mock birth in which the mother is the Corn-mother and the child is the Corn-baby, a crop charm for the next year. | 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 7815-7896 | medium | The passage describes a Breton mother-sheaf, made from the last sheaf with a small corn-doll inside, as representing both the Corn-mother and the unborn Corn-daughter. | 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 | "in the Corn-mother and harvest Maiden of Northern Europe we have the prototypes of Demeter and Proserpine." | 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) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7981-8057 | medium | Frazer supposes that the cry over cut corn was a dirge for the death of the corn-spirit, identified as Isis or Osiris, and a prayer for return; the first corn cut is said to contain the corn-spirit and to die under the sickle. | 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 Greeks named the Egyptian reapers’ cry Maneros and explained it by a story in which Maneros, only son of the first Egyptian king, invented agriculture and died untimely, causing popular lament. | 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 | Lityerses, a son of Midas, gives strangers food and drink, compels them to reap, wraps them in a sheaf, beheads them with a sickle, and carries away their bodies wrapped in corn stalks. | 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 8059-8121 | high | The woman who bound the last sheaf is called the Old Man until the next harvest and is mocked with the cry, “Here comes the Old Man.” | 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 8059-8121 | high | The Danzig woman who binds the last sheaf carries the Old Man, defined as the last sheaf made in human form, to the farmhouse and says, “Here I bring you the Old Man.” | 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 8059-8121 | high | The passage says the last cutter, binder, or thresher is often bound in the last sheaf, carried, beaten, drenched, ridiculed, or expected to suffer misfortune, causing workers to hurry to avoid being last. | 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 8059-8121 | medium | The Danzig woman who binds the last sheaf carries the Old Man, defined as the last sheaf made in human form, to the farmhouse and says, “Here I bring you the Old Man.” | 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 8124-8182 | high | In villages around Stettin, the woman who places the last sheaf on the wagon is called the Old Man, wrapped in corn-stalks, decorated with flowers and straw headgear, and carries the harvest-crown to the squire. | 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 8124-8182 | medium | “the spirit of the corn—the Old Man of vegetation—is driven out of the corn last cut or last threshed, and lives in the barn during the winter”; at sowing-time it returns to the fields. | 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 8124-8182 | medium | At Udvarhely, Dingelstedt, Nördlingen, and parts of Oberpfalz, a person linked to harvest or threshing is encased in corn-stalks or straw, crowned, brought home or carried, rolled, drenched, or transferred to a neighbor. | 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 8184-8267 | high | Frazer introduces a comparison between the Lityerses story and European harvest customs, stating that the corn-spirit is often believed to be killed at reaping or threshing. | 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 8184-8267 | high | In Lothringen and Lithuania, the last corn is associated with an Old Woman, Boba, or Old Rye-woman; cutting the last handful may be described as cutting off the Boba’s head, and the cutter may receive water over his head or be said to bring trouble on himself. | 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 8184-8267 | high | In Lothringen and Lithuania, the last corn is associated with an Old Woman, Boba, or Old Rye-woman; cutting the last handful may be described as cutting off the Boba’s head, and the cutter may receive water over his head or be said to bring trouble on himself. | 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 8269-8337 | high | Frazer states that strangers on the threshing-floor are regarded as embodiments of the corn-spirit; at Wiedingharde, a stranger may have the arms of a threshing-flail put around his neck and pressed until he is nearly choked. | 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 8339-8394 | high | Examples name a remaining sheaf or last-sheaf figure as Poor Old Woman, Poor Woman, Beggar-man, Rye-beggar, or Beggar; some are puppets, enlarged sheaves, clothed sheaves, or carried by an old woman limping. | 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 8396-8459 | high | Indians of Guayaquil are reported to have sacrificed human blood and hearts when sowing fields. | 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 8396-8459 | medium | After the Sioux girl’s death, the chief sacrificer ate her heart; warm flesh was put in baskets and blood from it was squeezed onto newly deposited corn grains before they were covered with earth. | 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 8396-8459 | high | Indians of Guayaquil are reported to have sacrificed human blood and hearts when sowing fields. | 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 8461-8513 | high | Human sacrifices were offered by tribes, divisions, or villages at periodic festivals and extraordinary occasions; periodic rites let heads of families obtain a shred of flesh for fields near the time the chief crop was laid down. | 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 8515-8575 | high | Other reported killing methods include dragging the victim through fields in Chinna Kimedy while flesh is cut away, fastening him to a revolving wooden elephant, and exposing him on a sloping stage to fire and hot brands so that his tears would correspond to abundant rain. | 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 8515-8575 | high | Other reported killing methods include dragging the victim through fields in Chinna Kimedy while flesh is cut away, fastening him to a revolving wooden elephant, and exposing him on a sloping stage to fire and hot brands so that his tears would correspond to abundant rain. | 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 8577-8662 | high | The Meriah is described as partly offered to the Earth Goddess, while flesh and ashes are buried in fields, scattered over fields, placed on granaries, or mixed with new corn, implying direct crop-fertilizing power. | 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 8577-8662 | medium | The passage associates Meriah blood with turmeric redness, tears with rain, water poured on buried flesh with a rain-charm, hair and spittle with special virtue, and reports reverence suggesting the Meriah was viewed as more than mortal or divine. | 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 8577-8662 | high | The passage associates Meriah blood with turmeric redness, tears with rain, water poured on buried flesh with a rain-charm, hair and spittle with special virtue, and reports reverence suggesting the Meriah was viewed as more than mortal or divine. | 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 8664-8744 | high | Frazer says human beings have been killed to promote crop growth; he argues that the Lityerses story and European harvest customs indicate that a representative of the corn-spirit was annually killed on the harvest-field in Phrygia and Europe. | 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 8664-8744 | high | European harvest customs include contests to avoid being last, rough handling of the last reaper, and a pretence of killing the person who gives the last stroke at threshing. | 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 8664-8744 | medium | Frazer says human beings have been killed to promote crop growth; he argues that the Lityerses story and European harvest customs indicate that a representative of the corn-spirit was annually killed on the harvest-field in Phrygia and Europe. | 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 | Attis and Lityerses are described as parallel vegetation spirits or deities whose personal representatives were annually slain; Attis became a state religion, while Lityerses remained a rustic Phrygian harvest-field rite, possibly involving a human victim for the corn-spirit. | 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 | high | Frazer says the Linus song was probably sung by Phoenician reapers because Herodotus compares it to the Maneros song, described as an Egyptian reapers' lament over cut 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 8812-8848 | medium | The Harrân legend says Thammuz, identified with Adonis, was slain by his cruel lord, who ground his bones in a mill and scattered them to the wind. | 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 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 8850-8929 | high | Busiris is explained as pe-Asar, the house of Osiris, containing Osiris's grave; human sacrifices are said to occur at his grave, with red-haired male victims whose ashes are scattered by winnowing-fans. | 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 | medium | The story of Osiris's body fragments scattered and buried by Isis is interpreted as possibly remembering a Khond-like custom of dividing and burying a human victim in fields; alternatively it may express scattering seed, like a similar Thammuz story. | 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 | medium | The coffered body of Osiris thrown by Typhon into the Nile is interpreted as possibly pointing to throwing a victim or effigy into water as a rain or Nile-rise charm; parallels include Phrygian victims thrown into a river, Khond watering of buried flesh, Adonis's effigy thrown into the sea, and a priest pouring water over Osiris as corn sprouts from him with an inscription about returning waters. | 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. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8931-9013 | high | In north Devon, after wheat cutting, a knowledgeable person selects a small bundle of the best ears, ties and arranges it, and it is called “the neck” of wheat. | 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 | high | The passage says similar harvest cries were heard in Western Asia and that Greeks noted and compared these cries across peoples and regions. | 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 | high | The passage says “the neck” is generally hung up in the farmhouse and sometimes remains for two or three years. | 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 9014-9054 | high | Devonshire and Cornish customs treat a particular bunch of ears, generally the last standing, as the neck of the corn-spirit, which is beheaded when the bunch is cut down. | 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 9014-9054 | medium | Devonshire and Cornish customs treat a particular bunch of ears, generally the last standing, as the neck of the corn-spirit, which is beheaded when the bunch is cut down. | 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 9014-9054 | high | In Shropshire the last handful is called the neck or gander's neck, plaited, cut by thrown sickles, and then taken to the farmer's wife to keep for good luck until the next harvest. | 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 9014-9054 | medium | Frazer identifies the Devonshire drenching of the person who brings in the neck as a rain-charm and compares it with pouring water on an image of Osiris or on a person representing him. | 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 9014-9054 | medium | In Germany reapers sometimes cry Waul, Wol, or Wôld when cutting the last corn; some call the last standing patch Waul-rye, insert a flower-decked stick in it, fasten ears to the stick, remove hats, and cry Waul three times. | 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 9057-9218 | low | The note says it has been inferred, not conclusively, that the Arician festival fell on August 13; the cited Statius lines describe the hottest sky and Sirius burning the fields. | 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 10197-10420 | high | Offerings of first-fruits are indexed for the Kingsmill Islands, the Kobi, and the Kochs of Assam. | 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 10197-10420 | medium | Entries include the King of the May, many harvest customs, eating of new corn, midsummer fires, driving out Death, and funerals or representations of Kupalo, Kostroma, and Lada. | 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 1039-1079 | high | In Beauce, people make a straw-man called the great mondard in late April, process it through the village, place it on the oldest apple-tree, later throw it into water or burn it and cast the ashes into water, and give the title great mondard to the person who plucks the first fruit. | 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 1039-1079 | high | The Athenian sacrifice occurs near the close of threshing; the altar grain is interpreted as a harvest offering; the repast is sacramental, with all eating the divine animal, and is compared to modern European harvest suppers where an animal representing the corn-spirit is eaten. | 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 1039-1079 | high | The corn-spirit’s resurrection is represented by setting up the stuffed ox and yoking it to the plough, and is compared with tree-spirit resurrection in the person of the Wild Man. | 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 1039-1079 | medium | A tradition says the sacrifice was instituted to end drought and famine, which Frazer treats as support for viewing it as a harvest festival. | 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 10422-10627 | high | Entries mention Maiden as name for the last handful of corn, mother of the maize, Maneros as lament at cutting the first sheaf, corn-spirit as a mare, harvest custom entries, and human sacrifice at a harvest festival in Mexico. | 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 10422-10627 | medium | Entries list May bride, May Day carols and customs, May king, May poles, May queen, sleeping bridegroom of May, and May trees. | 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 10422-10627 | high | Entries list London midsummer pageants, Luchon midsummer fire ceremony, Masuren midsummer fire festival, Metz midsummer fires, European fire festivals at midsummer, burning effigies in midsummer fires, Midsummer Eve superstitions, and magic plants gathered on Midsummer Eve. | 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 10629-10848 | high | The index lists need fires, a fire festival at Moosheim, Easter fires in Münsterland, midsummer fires at Obermedlingen, midsummer bonfires in Norway, New Year's Day customs, and sacred fires made of oak. | 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 10629-10848 | high | The index lists new fruits eaten sacramentally, offerings of first-fruits, a Natchez harvest festival, a Mundaris harvest festival, and harvest customs in several European localities. | 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 | high | At Great Bassam, two oxen are slain annually for a good harvest; women chant and throw manioc meal or palm wine to make them weep; when tears appear, people dance, the tails are cut off at one blow, the oxen are killed, and chiefs eat the flesh. | 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 | high | Mandarins beat the grain-filled ox effigy; five kinds of grain pour out when it breaks; fragments are burned and seized for good fortune; a live buffalo is killed and divided among mandarins; another account has a clay ox stoned to pieces for an abundant 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 1081-1138 | medium | At Great Bassam, two oxen are slain annually for a good harvest; women chant and throw manioc meal or palm wine to make them weep; when tears appear, people dance, the tails are cut off at one blow, the oxen are killed, and chiefs eat the flesh. | 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 | In a Chinese spring ceremony, the governor or prefect processes to the east gate and sacrifices to the Divine Husbandman, represented with a bull's head and human body; an ox, cow, or buffalo effigy with agricultural implements stands outside the east gate and is made of colored paper whose colors forecast the 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 / 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 10850-11070 | high | 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 10850-11070 | medium | Entries include Onitsha ceremony of eating new yams, Pongol festival, and a custom at digging new potatoes in Sutherlandshire. | 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 | high | Entries list a fire festival in Oldenburg, Easter fires in Osterode, a midsummer fire festival in Poitou, and burning a poplar on St. Peter's Day. | 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 11072-11304 | medium | Prussia entries include reverence for oak, high trees worshipped, funeral custom, self-immolation of supreme ruler, spring ploughing, corn drenching, gardens of Adonis, harvest custom, winter-corn sowing, and midsummer fire festival. | 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 11072-11304 | medium | Prussia entries include reverence for oak, high trees worshipped, funeral custom, self-immolation of supreme ruler, spring ploughing, corn drenching, gardens of Adonis, harvest custom, winter-corn sowing, and midsummer fire festival. | 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 11306-11513 | high | The index lists driving out Death, carrying out Death, bringing back summer, Shrovetide customs, and spring ceremonies. | 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 11306-11513 | high | The index lists the last sheaf and related ceremonies, the 'Neck' as the last handful of corn, strangers tied in sheaves as representatives of the corn-spirit, and the vegetation spirit in human shape. | 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 11306-11513 | medium | The index lists Easter fires, midsummer fires, Beltane fires, torchlight procession, expulsion of a fire-spirit, perpetual fire, and European spring fire festivals. | 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 1140-1211 | high | The Thesmophoria is described as an autumn festival celebrated by women alone, representing with mourning the descent of Proserpine or Demeter into the lower world and with joy her return from the dead. | 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 | medium | The sun entry lists staying the sun, prohibitions on sacred persons and girls at puberty seeing the sun, traces of the rule in folktales, belief that the sun can impregnate women, tabooed persons not seeing the sun, and fires as sun charms. | 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 | high | Entries for Udvarhely, Uelzen, Weiden, Westphalia, Wanzleben, Wermland, Zabern, Zealand, and others list harvest, last-sheaf, reaping, threshing, and harvest-home customs. | 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) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 11967-12226 | medium | “in Shropshire, where the corn-spirit is conceived in the form of a gander” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 11967-12226 | medium | “the harvest supper was called the Harvest Gosling, or the Inning Goose” | 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 1213-1277 | high | “the corn-spirit is killed in animal form in autumn; part of his flesh is eaten as a sacrament” and part is kept for renewal of its 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 1213-1277 | medium | Frazer says it is unclear whether the corn-spirit is dead or revived immediately; under Lobeck’s emendation, Thesmophoria pigs are thrown in alive, reappear the next year, and live underground before annual renewal. | 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 1213-1277 | high | In the Phigalian legend, Demeter becomes a mare, withdraws in black to the cave, the fruits of the earth perish, Pan persuades her to leave, and a horse-headed image of Black Demeter is set up in the cave; Frazer reads this as winter vegetation. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12228-12382 | medium | “On Christmas night children sleep on a bed of the Yule straw.” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12384-12547 | high | At Isis festivals at Tithorea, geese and goats were thrown into the adyton and left until the next festival, when remains were removed and buried; the passage says this supports the view that Thesmophoria pigs were similarly left in caverns until the next festival. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12549-12690 | high | Zulu first-fruits feast: a bull is killed; its gall is drunk by king and people; the king breaks a green calabash to open the new year and allow eating seasonal fruits; premature eating brings death or execution. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12820-12959 | low | The note reports that the image of the old Prussian god Curcho was annually renewed, with a reference caution. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12820-12959 | low | The writer does not expressly state that a serpent is killed annually, but the author says the statement implies it. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13163-13253 | medium | Karels of Finland killed a lamb on St. Olaf’s Day without a knife, roasted it whole, broke none of its bones, and placed portions for house-spirits, on the field, and beside future May-trees. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13371-13494 | medium | Footnote 436 compares the 'hunting of the wren' with a Swedish May custom in which children rob magpies’ nests, carry the eggs and young house to house, threaten poultry harm unless given presents, receive food gifts, and feast; it also notes resemblance to Greek swallow-song and crow-song customs and a modern Greek wooden-swallow spring-song custom. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13371-13494 | medium | Footnote 437 cites sources for a custom and quotes a penitential passage referring to people at the Kalends of January going in the form of a stag or calf, wearing animal skins, and assuming animal heads. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13371-13494 | high | Footnote 439 describes Bohemian Carnival processions in which the Shrovetide Bear, a man wrapped in pea-straw and sometimes bear-masked, is led house to house, dances with women, collects food and money, and is connected with dancing for crop growth and straw placed in poultry nests for laying. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13371-13494 | high | Footnote 439 describes Bohemian Carnival processions in which the Shrovetide Bear, a man wrapped in pea-straw and sometimes bear-masked, is led house to house, dances with women, collects food and money, and is connected with dancing for crop growth and straw placed in poultry nests for laying. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13618-13727 | high | The note says devils may be driven out upon a car, or the car and its contents may be a bribe to induce them to go; the case is taken with expulsions of demons accompanying an agricultural festival. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13618-13727 | medium | A Tonquin ceremony is discussed; Tavernier’s account combines the expulsion of wicked souls at New Year with sacrifice to the honoured dead. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13618-13727 | high | A Westphalian expulsion of evil drives out the Süntevögel, Sunnenvögel, or Sommervögel, identified as the butterfly; children knock on houses with hammers and sing for it to depart, or householders knock on doors through the rooms. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13729-13864 | medium | In some East Indian islands, to obtain a rainy wind from the west, the village population divides into two parties and pulls at a long bamboo; the eastern end must pull harder to draw the wind from the west. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13866-13971 | medium | Dassera in Nepal occurs at the beginning of October, lasts ten days, includes a general holiday, purification of Kathmandu, court closure, prisoner removal, and jail-delivery. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13866-13971 | high | Dassera in Nepal occurs at the beginning of October, lasts ten days, includes a general holiday, purification of Kathmandu, court closure, prisoner removal, and jail-delivery. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13866-13971 | medium | “The grand cutting of the rice-crops is always postponed till the Dassera is over” and starts the next day throughout the valley. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13866-13971 | medium | A note on Joannes Lydus says Mamurius is connected with a legend in which his mythical prototype was beaten with rods and expelled from the city; the full name Mamurius Veturius is preserved by other authors. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13973-14055 | high | “dancing and leaping high are common sympathetic charms to make the crops grow high.” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13973-14055 | high | The passage states that in Western Africa tilling and sowing are sometimes accompanied by dances of armed men on the field. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13973-14055 | medium | The passage notes resemblance of the Salii to northern European sword-dancers; English Morris Dancers in the Plough Monday plough procession sometimes wore swords or corn in their hats, and wheat was shaken out by their jumping dance. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14056-14185 | high | “at Rome, as in so many places, the public expulsion of evils at the New Year would be preceded by a period of general licence” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14056-14185 | medium | The Matronalia on 1 March is described as a possible trace of an earlier February or early March Saturnalia; at it, mistresses feasted slaves as masters did at Saturnalia. | 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 | high | A story says Typhon was hunting a boar when he found and mangled Osiris’s body; Frazer interprets this as a modernization of an older story in which Osiris, like Adonis and Attis, was slain or mangled by a boar or by Typhon as boar. | 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) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14524-14701 | medium | “For the custom of burning a tree in the midsummer bonfires, see vol. i. p. 79.” | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14848-14990 | medium | Grimm asks whether Johannisfeuer recall Baldr's funeral fire; Frazer says this hint contains in germ the solution of the whole myth. | 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 1508-1544 | medium | Osiris is regularly identified with Apis of Memphis and Mnevis of Heliopolis; Frazer is uncertain whether they are corn-spirit embodiments or distinct deities fused by syncretism, and notes their worship by all Egyptians. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15400-15519 | medium | Frazer notes a custom of annually burning a human representative of the corn-spirit among Egyptians, Pawnees, and Khonds, and traces of annually burning a human god in Semitic lands. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) | CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15400-15519 | medium | A note says mistletoe was gathered at Christmas; at York it was carried to the cathedral high altar on Christmas Eve and public liberty, pardon, and freedom were proclaimed at the city gates. | 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 1546-1619 | high | Varro is cited for an annual exception in which a goat was driven onto the Acropolis for sacrifice; Frazer infers the goat may have represented Athena and supplied the annually renewed aegis. | 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 1546-1619 | high | At Rome on October 15, after a chariot race on the Field of Mars, the right-hand horse of the winning team was stabbed with a spear and sacrificed to Mars for good crops; its head was adorned with loaves and contested, and its tail was carried to the king’s house so blood dripped on the hearth. | 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 1621-1704 | high | The horse’s head is decorated with a string of loaves, and the sacrifice is said to aim at procuring a good harvest; Frazer says this indicates the horse is an animal representative 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 1621-1704 | high | The horse’s tail is cut off; Frazer compares this with African ox-tail sacrifice for a good crop and says the animal’s fructifying power is thought to reside especially in the tail. | 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 1621-1704 | medium | The Subura is allowed to compete for the horse’s head, and when successful the Suburans nail it to the Mamilian tower. | 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 1621-1704 | high | The section heading is 'Eating the god'; Frazer states that the corn-spirit is represented in human and animal form and is killed and eaten sacramentally in the person of its representative. | 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 1621-1704 | high | The horse’s tail and blood, called chief parts of the corn-spirit’s representative, are taken to the king’s house and kept there, as harvest symbols are kept at farmhouses or brought to village heads in other European customs. | 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 1706-1768 | high | Solemn eating of new corn is said to indicate sacramental partaking of the body 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 1706-1768 | high | Lithuanian Sabarios follows harvest and sowing; the farmer mixes portions of first-threshed grain, bakes household loaves, and brews beer from the mixture. | 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 1706-1768 | medium | Many Esthonians of Oesel bite iron before eating bread from new corn; the passage calls the iron a charm intended to render harmless the spirit in the corn. | 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 1706-1768 | high | In Sutherlandshire all the family must taste new potatoes, otherwise “the spirits in them [the potatoes] take offence, and the potatoes would not keep.” | 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 1706-1768 | medium | In part of Yorkshire a clergyman cuts the first corn, reportedly for communion bread; the passage says that, if correct, this shows Christian communion absorbing an older sacrament. | 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 1770-1846 | high | In Boeroe each clan shares a meal called “eating the soul of the rice,” and some rice is offered to spirits. | 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 1770-1846 | high | At Pongol, new rice is boiled in a new pot on a newly kindled fire; the boiling milk is read as a sign for the year, rice is offered to Ganesa, and everyone eats. | 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 | high | Dog harvest customs: dog and wolf are introduced as embodiments of the corn-spirit; examples include Wheat-dog, Peas-pug, White Dog or White Bitch, Dog of the harvest, and formulas about killing the Wheat-dog, Rye-dog, or Potato-dog. | 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 | high | Dog harvest customs: dog and wolf are introduced as embodiments of the corn-spirit; examples include Wheat-dog, Peas-pug, White Dog or White Bitch, Dog of the harvest, and formulas about killing the Wheat-dog, Rye-dog, or Potato-dog. | 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 | Dog harvest customs: dog and wolf are introduced as embodiments of the corn-spirit; examples include Wheat-dog, Peas-pug, White Dog or White Bitch, Dog of the harvest, and formulas about killing the Wheat-dog, Rye-dog, or Potato-dog. | 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 1848-1924 | high | The Creek busk is the chief annual first-fruits ceremony, held when corn is ripe, marking the end of the old year and start of the new; before it, new harvest food is not eaten or handled. | 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 1848-1924 | high | After old-year food is removed and people are ordered indoors to extinguish every old spark, the high priest makes new fire by friction and places it under the green arbour; the new fire is believed to atone for past crimes except murder. | 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 1926-2006 | medium | The passage states that new corn was eaten as a sacrament; in Boeroe and Creek customs this sacrament is combined with sacrifice, and first-fruits may be offered to gods or ancestral spirits before humans eat the rest. | 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 1926-2006 | medium | The Aztec May rite is introduced: an image of Huitzilopochtli/Vitzilipuztli is made of dough from beet seed, roasted maize, and honey, fitted with glass eyes and maize teeth, clothed by noblemen, and placed in a chair and litter. | 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 2008-2059 | low | Frazer says the evidence is fragmentary and uncertain, but suggests Arician human-shaped loaves were sacramental bread made in the image of the annually slain divine King of the Wood and eaten by worshippers, like Mexican paste figures. | 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 2061-2136 | medium | Frazer states that agricultural peoples represent the corn or cultivated-plant spirit in human or animal form, kill the representative annually, and eat the god sacramentally as the representative or as human- or animal-shaped bread. | 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 describes the Theban festival of Ammon: rams were sacred and normally not sacrificed, but once a year a ram was killed, skinned, used to clothe the god's image, mourned, and buried in a sacred tomb; an explanatory story involved Zeus appearing to Hercules in ram fleece and head. | 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 | medium | The passage proposes a transition from annually renewed skin-images to permanent images annually clad in fresh skins, comparing this with the change from cutting a new May-tree every year to maintaining a permanent May-pole annually decorated with fresh leaves, flowers, and a young tree. | 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 2453-2526 | medium | A young bear is caught near winter's end, brought into the village, suckled by a woman, fed fish, caged until strong, and regarded not merely as food but as a fetish or higher being; the festival is usually in September or October. | 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 2576-2642 | high | The passage describes the captive bear as receiving near-worship: Gilyak lead him house to house for family blessing; this is compared to a European May-tree or tree-spirit spring procession; bamboo leaves and a prayer indicate the bear’s expected return into an Aino; special vessels hold the bear’s flesh. | 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 258-329 | high | The passage introduces the corn-spirit as taking cock form; children are warned about the Corn-cock in Austria, North German reapers say the cock sits in the last sheaf and chase or catch it, and Transylvanian reapers cry that they will catch the cock in the last patch. | 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 2870-2911 | high | On salmon rivers, first seasonal fish are received with deference; in British Columbia Indians meet the first fish and address them: “You fish, you fish; you are all chiefs.” | 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 2870-2911 | medium | The Karoks dance for salmon; the Kareya or God-man fasts ten days in the mountains, returns, takes the first salmon, eats some, kindles sacred fire in the sweating-house with the rest, and salmon-taking is forbidden before and for ten days after the dance. | 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 3117-3198 | medium | The passage distinguishes rare solemn killing of a normally spared animal from expiatory and annual killing of a habitually killed revered animal, calling these the Egyptian and Aino types. | 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 3200-3287 | high | The Todas are a pastoral people of Southern India who live largely on buffalo milk, treat buffaloes as sacred to a degree, and normally do not eat buffalo flesh. | 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 3290-3388 | high | The passage introduces European wren ceremonies as closely analogous to Indian snake worship and says the wren is widely designated as king or king of birds and is unlucky to kill. | 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 3290-3388 | high | In the Isle of Man, servants hunted and killed a wren at Christmas, fastened it to a pole, carried it house to house while chanting, collected money, laid it on a bier, sang dirges, buried it, and then danced. | 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 3290-3388 | medium | After house visits, the dough snake is buried with a small grave; women worship there during nine days of September, offer curds while kneeling and touching the earth, then distribute the rest among children. | 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 331-370 | high | “Another common embodiment of the corn-spirit is the hare”; cutting the last corn in Ayrshire is called “cutting the Hare,” and in Germany the last sheaf may be called the Hare. | 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 331-370 | high | “Another common embodiment of the corn-spirit is the hare”; cutting the last corn in Ayrshire is called “cutting the Hare,” and in Germany the last sheaf may be called the Hare. | 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 331-370 | medium | In East Prussia the Hare is said to sit in the last patch of standing corn and to be chased out by the last reaper; at Birk reapers cry that they have the Hare; at Aurich cutting the last corn is described as cutting off the Hare's tail. | 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 331-370 | medium | At Grüneberg the reaper who cuts the last corn is called the Tom-cat, covered in rye-stalks and green withes, given a long plaited tail, and may have a similarly dressed female Cat companion; they chase people and beat them with a stick. | 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 331-370 | medium | In several countries the man who cuts the last corn is said to kill the Hare; in Norway the man so described must give brandy, called hare's blood, for his fellows to drink. | 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 3390-3461 | high | At Carcassone young people hunt wrens; the first to strike one down is made King, carries the wren on a pole, leads New Year and Twelfth Day processions with regalia, attends mass, visits authorities, and gathers money for a royal banquet. | 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 3390-3461 | high | At Carcassone young people hunt wrens; the first to strike one down is made King, carries the wren on a pole, leads New Year and Twelfth Day processions with regalia, attends mass, visits authorities, and gathers money for a royal banquet. | 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 3390-3461 | high | At Carcassone young people hunt wrens; the first to strike one down is made King, carries the wren on a pole, leads New Year and Twelfth Day processions with regalia, attends mass, visits authorities, and gathers money for a royal banquet. | 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 3463-3544 | medium | Animal customs such as hunting the wren, the cow-skin procession, and European animal processions are discussed in relation to possible pre-agricultural animal reverence, Gilyak bear and Indian snake analogies, and possible agricultural corn-spirit interpretations. | 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 372-444 | high | The passage says the corn-spirit often appears as a goat; Prussian sayings describe goats moving or sitting in corn, oats, rye, and beans, and children are warned that such goat beings may carry them away or kill them. | 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 372-444 | high | Examples from Bavaria, East Prussia, Swabia, Hesse, and nearby areas call the last corn, last heap, last sheaf, last handful, or a carved/formed goat figure the Goat, Corn-goat, Wheat-goat, or Oats-goat; horns may be set on the last heap. | 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 372-444 | medium | The passage contrasts a view that a caught corn-spirit lives in the farmhouse or barn over winter with a view that it is a genius or deity of all corn and flees to another farm where corn is still standing. | 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 372-444 | high | Sick or slow harvesters are said to have been pushed by the Harvest-goat or Corn-goat; in East Prussia and Norway, lagging harvesters are associated with goat cries or danger of being pushed. | 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 3748-3829 | high | “The observance of such ceremonies, from being occasional, tends to become periodic”; Frazer says this is often annual so people may make a fresh start free of accumulated malignant influences. | 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 3831-3911 | high | Certain seasons are said to suit general expulsion of devils; at Point Barrow, after the Arctic winter, Eskimo choose the sun's reappearance to hunt Tuña from every house. | 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 3831-3911 | medium | The Iroquois New Year festival of dreams lasts days or weeks and is described as a Saturnalia of disguises, license, destruction, assaults, drenching, filth, ashes, and burning brands or coals. | 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 3831-3911 | medium | On one day Iroquois men in wild-beast skins, masks, and tortoise-shell hand coverings drive evil spirits from huts with noises, taking fuel from fires and scattering embers and ashes; confession is interpreted as preparation for expelling evil influences, and the White Dog sacrifice is noted as a later feature. | 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 3913-3971 | high | Situa is described as a September Inca festival whose object was to banish disease and troubles from the capital and vicinity, timed to the beginning of the rains and associated sickness. | 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 3973-4040 | medium | At Onitsha New Year, families throw firebrands into the street and say that the new year has come; Taylor explains the fire as driving away the old year’s sorrows and evils and welcoming the new 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 3973-4040 | high | At Onitsha New Year, families throw firebrands into the street and say that the new year has come; Taylor explains the fire as driving away the old year’s sorrows and evils and welcoming the new 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 3973-4040 | high | The Ho harvest-home festival occurs in January when granaries are full; the village priest sacrifices three fowls, two black, with Palás flowers, rice bread, and sesamum, praying for protection, rain, crops, and sometimes the dead. | 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 4042-4119 | high | Among some Hindoo Koosh tribes, devil-expulsion follows harvest: evil spirits are driven from granaries by eating mool and firing matchlocks; the next day is spent rejoicing and in Chitral the festival is called devil-driving. | 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 4042-4119 | medium | After the Khond car rite, each household kills a hog over the seed and prays to Pitteri Pennu; elders feast, young men pelt them with jungle fruit, and the tribal head sows first before others may sow. | 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 4042-4119 | high | Among some Hindoo Koosh tribes, devil-expulsion follows harvest: evil spirits are driven from granaries by eating mool and firing matchlocks; the next day is spent rejoicing and in Chitral the festival is called devil-driving. | 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 4121-4187 | high | Japanese participants throw roasted beans against house walls and floors before spring, saying for a wicked spirit to go away and for a god of riches to enter. | 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 4189-4267 | high | Wotyak young girls at New Year beat house and yard corners with split sticks, say they are driving Satan out, then throw the sticks into the river so Satan floats downstream with them. | 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 4270-4347 | high | The Pomos of California hold a seven-year expulsion of devils: disguised men with paint and flaming pitch vessels personify devils, come from the mountains, frighten the crowd, enter the assembly-house, and are chased back into the mountains after sham fighting. | 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 446-522 | high | The passage opens by stating that the corn-spirit, in goat form, may be believed to be slain on the harvest-field by a sickle or scythe. | 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 446-522 | high | Near Bernkastel, reapers form an order by lot, leave a slower reaper in a patch called the Goat, jeer at him, and say the tail-bearer cuts off the Goat's neck when cutting the last ears. | 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 446-522 | medium | Near Grenoble, a decorated live goat is chased and caught; the farmer's wife holds it while the farmer beheads it; the flesh is eaten, some preserved until the next harvest, and the skin is made into a cloak worn in bad weather or lent to reapers with back pain. | 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 446-522 | high | At Marktl, sheaves are called Straw-goats or Goats; the last sheaf is decorated with flowers and cakes, placed in the middle of the heap, torn at by some threshers, and threshed by others. | 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 4470-4550 | high | The passage introduces mediated expulsion of evils by scapegoat or other material vehicle and states that it tends to become periodic. | 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 4470-4550 | medium | The passage introduces mediated expulsion of evils by scapegoat or other material vehicle and states that it tends to become periodic. | 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 4552-4624 | medium | At Onitsha, two human beings are annually sacrificed to remove sins of the land; money is collected from serious offenders and used to buy two sickly persons, one for the land and one for the river. | 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 4626-4706 | medium | At Halberstadt, a man regarded as sinful is brought to church at Lent in mourning, expelled, made to wander barefoot without speech or church entry, later readmitted and absolved, called Adam, and believed innocent. | 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 4708-4787 | high | Periodic clearances commonly occur yearly and often coincide with marked seasonal changes such as the close of winter or the beginning/end of the rainy season. | 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 4874-4924 | medium | Frazer reports that every year at the Thargelia in May, two victims, one for men and one for women, were led out of Athens and stoned to death. | 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 4996-5066 | high | At Tezcatlipoca’s annual festival, an unblemished young man was chosen as the god’s living image for a year, maintained in luxury, dressed splendidly under the king’s care, attended by pages, and adored while carrying flowers and playing the flute. | 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 | Frazer explains the priest of Nemi as embodying the spirit of woods and vegetation; his violent death transmits sacred life to a successor to preserve seasonal growth. | 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 | medium | At Totec's annual festival, captives are killed and skinned; a priest wears a skin and divine ornaments, is enthroned, and receives first fruits, first flowers, and seed maize. | 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 524-594 | high | Prussian Slavs kill a goat at winter-corn sowing, eat it ceremonially, hang the skin on a pole near an oak and stone until harvest, then pray, dance, distribute herbs, and use the skin in a priestly address; the passage says the skin represents 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 524-594 | high | Prussian Slavs kill a goat at winter-corn sowing, eat it ceremonially, hang the skin on a pole near an oak and stone until harvest, then pray, dance, distribute herbs, and use the skin in a priestly address; the passage says the skin represents 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 524-594 | high | The last sheaf may be shaped as a horned ox and called the Old Man, or made in human form and called the Buffalo-bull; the passage notes confusion between human and animal conceptions of the corn-spirit and compares a wether called a 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 524-594 | high | In Switzerland and Swabia the last sheaf or bundle may be called the Cow; the last cutter receives cow-related names, flowers or drink, and ridicule, and a corn-and-flower woman figure may represent the Cow. | 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 524-594 | medium | The last sheaf may be shaped as a horned ox and called the Old Man, or made in human form and called the Buffalo-bull; the passage notes confusion between human and animal conceptions of the corn-spirit and compares a wether called a 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 5573-5658 | high | European peasants are described as kindling bonfires on certain days, dancing round them or leaping over them; the customs are traced to the Middle Ages and compared with ancient and pre-Christian practices. | 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 5573-5658 | high | People observe the smoke direction; if it blows toward the corn-fields, it signifies an abundant harvest. | 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 5573-5658 | high | In parts of the Eifel, a straw wheel is dragged to a hilltop by horses, lit at nightfall by village boys, and sent rolling down the slope, with two lads following to keep it moving. | 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 5573-5658 | medium | The passage identifies the main incidents of Balder’s death as mistletoe-pulling and the god’s death and burning, and says both appear to have formed parts of an annual ceremony among Celts and Norsemen, probably also Germans and Slavs. | 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 5660-5714 | high | Frazer says it is hard to separate first-Sunday-in-Lent bonfires from fires in which the effigy called Death is burned as part of carrying out Death. | 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 5660-5714 | medium | Frazer says it is hard to separate first-Sunday-in-Lent bonfires from fires in which the effigy called Death is burned as part of carrying out Death. | 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 5660-5714 | high | At Spachendorf a fur-dressed straw-man is laid in a hole outside the village and burned; people seize fragments to fasten to a high garden-tree branch or bury in fields to improve crops; the ceremony is called burying Death. | 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 5660-5714 | high | On Easter Eve in Catholic countries, church lights are extinguished, a new fire is made with flint and steel or a burning-glass, the Easter candle is lit, and the church lights are rekindled from 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; lines 5716-5770 | high | Village lads collect firewood and carry it to a corn-field or hilltop, pile it, and fasten in it a straw-wrapped pole with a cross-piece resembling a man with outstretched arms, called the Easter-man or Judas. | 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 5716-5770 | high | Ashes from the fire are collected and thrown at sunrise into running water or scattered on fields; consecrated palm branches and charred Good Friday sticks are set in fields to preserve them from hail. | 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 5716-5770 | high | In Münsterland, Easter fires are kindled on definite hills called Easter or Pascal Mountains; the community gathers, fathers form an inner circle, and young men and maidens form an outer circle, singing Easter hymns while marching sunwise around the fire. | 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 5716-5770 | medium | Münsterland girls jump over the fire supported by young men; the assembly processes to church and circles it three times; boys run over fields with blazing straw bundles to make them fruitful. | 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 5772-5856 | high | Beltane fires in the central Highlands of Scotland are described as May Day bonfires with traces of human sacrifice, kindled by each hamlet on hills or knolls near cattle; the passage also notes German mountains named from Easter fires. | 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 5772-5856 | high | In Sweden, May festival bonfires are lit on hills and knolls, ideally by striking flints; young people dance in a ring, and old people read the direction of the flames as predicting a cold or mild spring. | 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 5858-5932 | high | Midsummer fire-festivals are set at the summer solstice; a medieval writer lists bonfires, torch processions around fields, and wheel rolling, says smoke drives away harmful dragons, and explains the wheel by the sun's highest point and descent; Frazer says the features match spring festivals. | 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 5858-5932 | high | In Swabia, lads and lasses leap hand in hand over the midsummer bonfire while praying for hemp to grow three ells high, and they set straw wheels on fire and roll them down a hill. | 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 5858-5932 | medium | Midsummer fire-festivals are set at the summer solstice; a medieval writer lists bonfires, torch processions around fields, and wheel rolling, says smoke drives away harmful dragons, and explains the wheel by the sun's highest point and descent; Frazer says the features match spring festivals. | 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 5934-6013 | high | In Poitou, a straw-covered burning wheel is run through fields said to be fertilised; people leap three times over fire holding nut-tree branches later hung over a cattle-stall door. Brest has mass torch-flinging. | 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 5934-6013 | high | In Poitou, a straw-covered burning wheel is run through fields said to be fertilised; people leap three times over fire holding nut-tree branches later hung over a cattle-stall door. Brest has mass torch-flinging. | 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 5934-6013 | medium | In England, Wales, Cornwall, and the Isle of Man, midsummer bonfires, torches, and firebrands are reported in streets, fields, hills, villages, and near cattle; practices include leaping, blessing apples, carrying torches village to village, placing smoke over corn, and carrying blazing furze or gorse around cattle. | 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 596-686 | high | At Wurmlingen, the last thresher is called a crop-specific Cow, covered in straw, given imitation horns, led by ropes to a well to drink, and made to low like a cow. | 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 596-686 | high | At Wurmlingen, the last thresher is called a crop-specific Cow, covered in straw, given imitation horns, led by ropes to a well to drink, and made to low like a cow. | 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 596-686 | high | At Pessnitz a straw-man is set before a neighbor's window; at Herbrechtingen a ragged old-woman effigy is thrown into the barn of the farmer last with threshing, with the cry, “There is the Cow for you.” | 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 596-686 | medium | The passage says the corn-spirit in bull form is sometimes believed to be killed at threshing; at Auxerre people cry that they are killing the Bull, and near Bordeaux the last thresher is said to have killed the Bull. | 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 596-686 | medium | In Berry and Puy-de-Dôme, when binding conditions leave corn over or a binder falls behind, people describe the sheaf or binder as giving birth to a calf; in Prussia people cry that the Bull is coming and imitate bellowing. Frazer explains the woman as Corn-cow and the calf as young 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 6015-6078 | high | Slavonic examples include Russia’s flower-crowned young people jumping through fires and cattle being driven through them; Little Russian straw-wrapped stake fires with birch boughs and a flax-growth saying; and Ruthenian friction-made fire followed by couples springing through smoke or flames and cattle driven through 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; lines 6015-6078 | high | Slavonic examples include Russia’s flower-crowned young people jumping through fires and cattle being driven through them; Little Russian straw-wrapped stake fires with birch boughs and a flax-growth saying; and Ruthenian friction-made fire followed by couples springing through smoke or flames and cattle driven through 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; lines 6015-6078 | high | Slavonic examples include Russia’s flower-crowned young people jumping through fires and cattle being driven through them; Little Russian straw-wrapped stake fires with birch boughs and a flax-growth saying; and Ruthenian friction-made fire followed by couples springing through smoke or flames and cattle driven through 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; lines 6015-6078 | medium | Slavonic examples include Russia’s flower-crowned young people jumping through fires and cattle being driven through them; Little Russian straw-wrapped stake fires with birch boughs and a flax-growth saying; and Ruthenian friction-made fire followed by couples springing through smoke or flames and cattle driven through 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; lines 6080-6136 | high | Mannhardt's explanation is summarized: European fire-festivals are sun-charms or magical ceremonies meant to ensure sunshine for men, animals, and plants. | 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 6080-6136 | medium | In parts of Bavaria, boys collecting fuel for a midsummer bonfire cover one boy from head to foot in green fir branches and lead him by rope through the village. | 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 6138-6173 | high | Condemned criminals were reserved by the Celts to be sacrificed to the gods at a great festival once every five years. | 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 6138-6173 | medium | Condemned criminals were reserved by the Celts to be sacrificed to the gods at a great festival once every five years. | 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 6175-6255 | high | Frazer states that quinquennial festivals may have had smaller annual forms, from which some yearly European fire-festivals with traces of human sacrifice are lineally descended. | 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 6175-6255 | medium | Gigantic osier or grass-covered images are said to enclose Druidic victims and are compared with leafy frameworks around human representatives of the tree-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 6175-6255 | high | At Douay, an annual procession near July 7 features a colossal osier figure called the giant, moved through the streets by men inside using rollers and ropes. | 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 6175-6255 | medium | In the Rue aux Ours in Paris, people annually made a wicker-work soldier figure, promenaded it for several days, burned it on July 3, and scrambled for burning fragments. | 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 6175-6255 | high | At Luchon on Midsummer Eve, a sixty-foot hollow wicker column interlaced with foliage and surrounded by flowers was filled with combustibles; living serpents were thrown in and the column was set on fire. | 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 6257-6324 | high | “living men, representing the tree-spirit or spirit of vegetation, were enclosed in wicker-frames and burned. The whole rite was designed as a charm to make the sun to shine and the crops to grow.” | 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 6257-6324 | medium | Frazer says animals burned by Druids or in modern bonfires included cattle, cats, foxes, and cocks, which European peoples variously regard as corn-spirit embodiments; he adds that serpents at Luchon may have replaced earlier representative animals. | 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 6326-6381 | high | On Midsummer Eve fern is believed to produce a brief fire-like or gold-like bloom; whoever catches it in a white cloth gains powers such as invisibility and understanding animal language. | 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 6326-6381 | medium | Pliny is said to have referred to the Roman sixth month, June; the author infers that the Druidic mistletoe-cutting ceremony was probably on Midsummer Eve. | 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 6326-6381 | medium | In England orpine and red sage are gathered on Midsummer Eve to ascertain the fate of lovers. | 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 6383-6447 | medium | Sweden, Norway, and Denmark kindle huge Midsummer Eve bonfires on high places; no effigy is reported, but the Swedish former name Balder’s bale-fires is used to infer an earlier annual burning of Balder’s representative or effigy. | 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 6383-6447 | high | The passage says midsummer was sacred to Balder and concludes that the Balder myth is a ritualistic myth based on religious ceremonies and explaining them as periodic commemoration. | 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 6449-6496 | high | The passage explains wood-friction fire-making and gives oak-wood examples from Celts, Germans, Slavs, Masuren, ancient Slavic perpetual fire, Germany, and the Scottish Highlands. | 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 6498-6584 | medium | The passage says Celts and Scandinavians gathered mistletoe at midsummer and links this with midsummer bonfires and Balder’s myth. | 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 688-772 | high | Near Lille, horse-form corn-spirit ideas appear in phrases about harvest fatigue, the Cross of the Horse first sheaf, dancing around the last blades, giving the last-blades sheaf to the youngest horse, and calling the last-sheaf thresher one who beats the Horse. | 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 688-772 | medium | Near Lille, horse-form corn-spirit ideas appear in phrases about harvest fatigue, the Cross of the Horse first sheaf, dancing around the last blades, giving the last-blades sheaf to the youngest horse, and calling the last-sheaf thresher one who beats the Horse. | 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 688-772 | high | Dialogue assigns the Mare from a farmer whose harvest is finished to one whose harvest is unfinished; the farmer finishing last is said to keep her all winter, with mock offers and acceptances of help. | 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 688-772 | high | The passage identifies the pig, boar, or sow as another animal embodiment; examples include the Boar rushing through corn, the Esthonian Rye-boar last sheaf, and several customs where the last cutter or thresher gets or has the Sow. | 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 774-848 | high | At Neuautz, pig chine and tail are boiled for first barley sowing; the sower eats part and plants the tail in the field so ears may grow long. Frazer identifies the pig as 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 774-848 | high | At Neuautz, pig chine and tail are boiled for first barley sowing; the sower eats part and plants the tail in the field so ears may grow long. Frazer identifies the pig as 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 774-848 | high | In Sweden and Denmark a boar-shaped Yule loaf is often made from the last sheaf, displayed through Yule, then mixed with seed-corn and fed to ploughmen and animals for a good harvest. | 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 774-848 | medium | Frazer reports a former Christmas boar sacrifice and a Swedish custom where a skin-wrapped man with straw like boar bristles is pretended to be sacrificed by an old woman with a knife. | 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 774-848 | medium | At Neuautz, pig chine and tail are boiled for first barley sowing; the sower eats part and plants the tail in the field so ears may grow long. Frazer identifies the pig as 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 8131-8195 | medium | The King of the Wood is said to personify the tree or oak-spirit; his life or death is in the mistletoe on the oak, and, like Balder, he cannot die while it remains intact. | 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 8131-8195 | high | Fern-seed is described as blooming like gold or fire at Midsummer; possession or mountain ascent with it reveals gold or treasures, it prevents money from decreasing, and Christmas variants make its catcher rich. | 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 8131-8195 | medium | Frazer treats fern-seed's fiery aspect as primary because of its solstitial timing; a German story says a hunter shot at the sun on Midsummer noon, caught three blood-drops in a white cloth, and these were fern-seed. | 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 8197-8275 | high | Mistletoe, like fern-seed, is gathered at Midsummer or Christmas, the solstices, and is supposed to reveal treasures in the earth. | 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 8197-8275 | high | Frazer says the sun’s fire was regarded as an emanation of mistletoe, explaining why mistletoe shone with golden splendour and was called the Golden Bough, especially 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 8197-8275 | high | In parts of Italy, peasants search oak-trees on Midsummer morning for the “oil of St. John,” said to heal all wounds and interpreted by Frazer as mistletoe in a glorified aspect. | 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.; lines 8289-8376 | high | Frazer states that new fruits may be offered as thank-offerings to divine beings or kings, and that people may not eat new crops until first-fruits have been offered. | 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.; lines 8289-8376 | medium | In Ashantee the king eats new yams before the people may do so; Hova first sheaves and Burmese pangati fruits are brought to the sovereign or king before others partake. | 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.; lines 8378-8432 | high | On Tjumba, after harvest, rice is presented as a thank-offering to gods; a sacred stone at a palm-tree is sprinkled with sacrificial blood and receives rice and flesh, while the palm is hung with lances and shields. | 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.; lines 8378-8432 | high | On Tjumba, after harvest, rice is presented as a thank-offering to gods; a sacred stone at a palm-tree is sprinkled with sacrificial blood and receives rice and flesh, while the palm is hung with lances and shields. | 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.; lines 8378-8432 | medium | The Dyaks hold a first-fruits feast when paddy is ripe; priestesses gather paddy in procession, wash it in coconut water, lay it around a decorated bamboo altar, taboo the village, kill fowls, dance and beat gongs, and only after the festival get in crops. | 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.; lines 8434-8512 | high | In certain Fijian tribes, first yam harvest fruits are presented to ancestors in the Nanga before the main crop is dug, and no man may taste new yams beforehand. | 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.; lines 8434-8512 | high | In Tana, gods are called aremha, meaning dead man; ancestors and deified elderly chiefs are prayed to and are thought to preside over yams and fruit-trees. | 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 85-177 | high | The passage introduces the section 'The corn-spirit as an animal' and says earlier examples include animal forms such as gander, goat, hare, cat, and fox; it also frames the topic as providing examples of 'killing the god' and as relevant to Attis, Adonis, Osiris, Dionysus, Demeter, and Virbius. | 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 85-177 | medium | The passage introduces the section 'The corn-spirit as an animal' and says earlier examples include animal forms such as gander, goat, hare, cat, and fox; it also frames the topic as providing examples of 'killing the god' and as relevant to Attis, Adonis, Osiris, Dionysus, Demeter, and Virbius. | 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 85-177 | high | The corn-spirit is said to take forms such as wolf, dog, hare, cock, goose, cat, goat, cow or bull, pig, and horse, and to be present in the corn and caught or killed in the last sheaf. | 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 850-918 | high | The passage says the anthropomorphic and theriomorphic conceptions of the corn-spirit are parallel: waving corn, warnings to children, the last cut corn or last threshed sheaf, the shape and name of the last sheaf, and the naming of the person who handles it may be human or animal. | 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 850-918 | high | The passage says the anthropomorphic and theriomorphic conceptions of the corn-spirit are parallel: waving corn, warnings to children, the last cut corn or last threshed sheaf, the shape and name of the last sheaf, and the naming of the person who handles it may be human or animal. | 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 850-918 | medium | The passage compares keeping human-form sheaves and animal forms or flesh from one harvest to the next, mixing grain or animal remains with seed-corn, feeding portions to cattle or plough animals, representing the corn-spirit’s death by killing a representative, and sacramental partaking of body, blood, or likeness-bread. | 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.; lines 8514-8594 | high | Chiefs and matabooles sit before the grave; the procession circles it with conchs and singing, deposits yams before it, and a mataboole thanks and petitions the gods for harvest beneficence. | 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.; lines 8596-8661 | high | The Natchez chief solemnity is the Harvest Festival or Festival of New Fire; a crier orders new vessels and garments, house washing, burning old grain, garments, and utensils in a common fire, and proclaims amnesty. | 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.; lines 8596-8661 | high | The chief's wife leads women to the harvest fields without men; they gather first maize sheaves, bring them to the temple, give some to the high priest for the altar, and use others for unleavened bread. | 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.; lines 8596-8661 | medium | At dawn the people go to the temple of the Sun, a building with eastern and western doors; the east door is open and the altar faces it to receive the first rays of the rising sun. | 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 | high | The index lists a fire festival at Aachen, Easter Eve and Easter bonfire customs, midsummer fires in Algeria, burning a poplar on St. Peter's Day, and Ash Wednesday customs. | 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 8868-9090 | high | Entries include Aymara scapegoat in plague, Aztec reflection-soul, Babar soul restoration and shadow-soul, Babylonian Sacaea and Istar legend, Baffin Land expulsion of evil, and Balder killed by mistletoe, associated with oak, life in mistletoe, and bale-fires. | 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 8868-9090 | high | Entries include Aymara scapegoat in plague, Aztec reflection-soul, Babar soul restoration and shadow-soul, Babylonian Sacaea and Istar legend, Baffin Land expulsion of evil, and Balder killed by mistletoe, associated with oak, life in mistletoe, and bale-fires. | 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 9092-9315 | medium | Index entries mention Bride as binder of the last sheaf and harvest or reaping customs in Brie, Britanny, Bruck, Bulgaria, and Cambridgeshire. | 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 9092-9315 | high | Index entries list Dionysus as a bull, the corn-spirit as a bull, Osiris and the bull, a sacred bull, a bull as scapegoat, and the corn-spirit as a calf. | 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 9092-9315 | medium | Index entries mention midsummer fires in Britanny, Beltane fires in Callander, Candlemas customs, and a fire festival at Cobern. | 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 920-982 | medium | Russian Ljeschie are wood-spirits partly human with goat horns, ears, and legs; the Ljeschi can alter stature in woods and meadows, and some change with corn before and after harvest. | 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 9317-9539 | high | Entries list the corn-spirit as grandmother or youthful, its death, binding persons in sheaves as representatives, pretended killing of the corn-spirit or its representative, representation by a stranger, and representation by a human victim. | 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 9317-9539 | high | Entries mention a festival of first-fruits among the Creek Indians, ceremonies at the eating of new crops, and sacramental eating of new crops. | 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 9317-9539 | medium | Entries mention May-day customs and midsummer bonfires in several locations, along with the Daedala festival. | 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 9541-9755 | high | Dyaks are indexed for souls of trees, soul abduction and restoration, harvest custom, bad omens, epidemic custom, food and animal taboos, palm-tree, and first-fruits festival. | 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 9541-9755 | high | Fiji is indexed for gods, soul extraction, two souls, eating avoidance, self-immolation, expulsion of devils, initiation, and first-fruits; fire festivals include human sacrifices, European festivals described as sun charms, and sacred fire made by wood friction or oak. | 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 | high | The goat is indexed as sacred; Dionysus appears as a goat; the corn-spirit appears as a goat. | 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 | Germany entry lists sacred groves, tree-felling ceremony, harvest customs, beating as a charm, oak as sacred tree, oak log burnt on Midsummer Day, and external soul in German stories. | 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 984-1037 | medium | Dionysus is said to be represented as a bull; Frazer connects this with his character as a vegetation deity, notes the bull as a common embodiment of the corn-spirit in Northern Europe, and cites his association with Demeter and Proserpine as agricultural evidence. | 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 984-1037 | medium | Frazer introduces the Athenian Bouphonia as a possible example of ancients slaying an ox as representative of vegetation spirit; it occurs near the end of threshing and was traditionally instituted to end drought and barrenness. | 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 9976-10195 | high | "Hertfordshire harvest custom"; "Hermsdorf, harvest custom"; "Javanese ... ceremony at rice harvest"; "Hindoo ... festival of Ingathering" | 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 9976-10195 | medium | "Human sacrifices"; "Human victim represents 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 / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 | medium | "Herefordshire, midsummer fires"; "Holland ... Easter fires"; "Ireland ... midsummer fires"; "Isle of Man ... midsummer bonfires"; "Hottentot ... sheep driven through the fire" | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER II / XVIII / XXIII / XXVII; lines 1775-1813 | medium | "Along with hardship there is ease; or, to sorrow succeeds joy"; the friend also speaks of roses from thorns and plants or trees changing by season. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER IV / CHAPTER V / XVIII. / CHAPTER VI; lines 3272-3384 | medium | A formerly merry youth later has a wife and children and says youth cannot return, using images of a stream gone by, corn ripe for the sickle, weakened animals, blackened gray hair, and a crooked back. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | CHAPTER V / XVIII. / CHAPTER VI / CHAPTER VII; lines 3510-3630 | medium | A great Imaam's worthy son dies; he declines Qur'anic verses for the tomb urn because they might be effaced, trodden on, or defiled, and accepts an epitaph about garden verdure, spring, roses, bosom, and dust. | record |
| Celtic Irish | Heroic Romances of Ireland | PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1259-1369 | medium | All the men of Ireland come to the festival of Tara for fourteen days before Samhain, when summer ends, and fourteen days after. | record |
| Celtic Irish | Heroic Romances of Ireland | FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2719-2811 | high | Annual Ulster festival held on the Plain of Murthemne for three days before Samhain, on Samhain, and three days after; the passage says the later Festival of Samhain throughout Ireland descended from this custom. | record |
| Celtic Irish | Heroic Romances of Ireland | PAGE 47 / PAGE 48 / THE SICK-BED OF CUCHULAIN / PAGE 57; lines 7243-7261 | medium | Samhain is said to have been held on November 1, and its eve is identified with Hallow-e'en. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1010-1106 | low | The Hymn to Pan describes him hunting through mountains, thickets, and streams, making music at dusk, and dancing with nymphs who sing the story of his birth. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1623-1702 | medium | Zeus gives other heroes life and an abode apart from men at the ends of earth, in the islands of the blessed by deep swirling Ocean, where earth bears honey-sweet fruit three times a year; Cronos rules them after Zeus releases him. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1904-1992 | high | The Pleiades' rising and setting mark harvest and ploughing; they are hidden forty days and nights; the speaker warns Perses to do the gods' ordained work, pay debts, and avoid hunger and begging. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1994-2082 | high | The passage warns that solstice ploughing yields a thin crop, but a late plougher may prosper if the cuckoo calls in the oak and Zeus sends rain of the right depth; the addressee should mark grey spring and rain season. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2084-2167 | high | Summer heat is marked by flowering artichoke, grasshopper song, Sirius’ parching force, desired shade, wine, curds, goat milk, meats, and three water pourings plus a fourth wine libation. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 2169-2282 | high | Spring sailing is marked by fig leaves; the speaker warns of danger at sea, advises not loading all goods into ships, compares overloading a wagon, and states that measure and proportion are best. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 | medium | The home of Night stands there; the son of Iapetus upholds heaven; Night and Day meet at the bronze threshold and alternate, so the house never holds both at once. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 | medium | Demeter joins with Iasion in a thrice-ploughed fallow in Crete and bears Plutus, who makes wealthy those who find him or into whose hands he comes. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4040-4156 | high | Boreas blows at Zeus's behest; leaves and fruit fall, the deep seethes, all things tremble, human strength wastes, and the Hairless One lives seasonally in mountain thickets and an underground cave as a speckled dread serpent. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 | high | Demeter sits apart, yearning for her daughter, and causes a cruel year in which seed does not sprout; famine threatens mankind and divine gifts and sacrifices; Zeus sends Iris to Eleusis. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 | high | 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 |
| Greek | Hesiod, the Homeric Hymns, and Homerica | DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5637-5648 | medium | "queen of the land of sweet Eleusis and sea-girt Paros and rocky Antron, lady, giver of good gifts, bringer of seasons, queen Deo" and "your daughter all beauteous Persephone" | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXIII. TO THE SON OF CRONOS, MOST HIGH / XXIV. TO HESTIA / XXV. TO THE MUSES AND APOLLO / XXVI. TO DIONYSUS; lines 7290-7305 | medium | The hymn hails Dionysus as god of abundant clusters and asks him to grant joyful return to this season for many years. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS / XXXII. TO SELENE; lines 7413-7433 | medium | Selene bathes in Ocean, dons a shining team, drives long-maned horses at evening, reaches full orbit and brightest beams at mid-month, and is a sure token and sign to mortal men. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | XXXI. TO HELIOS / XXXII. TO SELENE / XXXIII. TO THE DIOSCURI / HOMERS EPIGRAMS2601; lines 7571-7583 | medium | “I come, and I come yearly, like the swallow that perches light-footed in the fore-part of your house. But quickly bring....” | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE STORY OF OEDIPUS / THE THEBAID / THE EPIGONI / THE CYPRIA; lines 7817-7923 | medium | Aphrodite wears garments made by Graces and Hours and dyed with spring flowers; Aphrodite, handmaidens, Nymphs, and Graces weave and wear flower crowns while singing on many-fountained Ida. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8756-8910 | high | After the verses, all the Hellenes call for Homer to be crowned. King Paneides asks each poet to recite his finest passage. Hesiod recites about the Pleiads, harvest, ploughing, forty hidden days and nights, sharpening the sickle, and seasonal agricultural labor. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9056-9226 | high | A series of notes identifies seasonal times from May, November, October, December, March, January-February, and February-March. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9516-9643 | high | The passage probably led to the Trojan and possibly Theban war in which the Race of Heroes perished; destruction of humans by crop-spoiling storms begins; remaining verses describe a snake bearing young in spring. | record |
| Greek | Hesiod, the Homeric Hymns, and Homerica | THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9789-9933 | high | The Eiresione is a wool-wound garland worn at harvest festivals, then a harvest or begging song; it is akin to the spring Swallow-Song and English May-Day songs. | record |
| Greek | The Iliad | THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS. / BOOK XVIII. / ARGUMENT. / THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN.; lines 18125-18217 | high | A furrowed field is depicted with ploughmen, shining shares, turning yokes, a master with a goblet, and dark ridges formed of molten gold. | record |
| Greek | The Iliad | ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19971-20111 | medium | Apollo refuses to fight for mankind and says men are “Like yearly leaves” that flourish and wither. | record |
| Greek | The Iliad | THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 | medium | A field scene includes reapers, sheaves, a corn wagon, ploughing bullocks, youths with goads, a feast, pipe and lyre, and dancing virgins. | record |
| Greek | The Iliad | THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6917-7060 | medium | "Like leaves on trees the race of man is found, / Now green in youth, now withering on the ground; / Another race the following spring supplies" | record |
| Japanese | Japanese Fairy Tales | THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER; lines 4627-4745 | medium | In late autumn, ashes scattered on the garden trees make cherry trees, plum trees, and other flowering shrubs burst into bloom like spring. | record |
| Japanese | Japanese Fairy Tales | THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER; lines 4747-4816 | medium | The withered tree bursts into bloom; the Daimio rejoices, calls the old man down, gives him sake, and rewards him with silver, gold, and precious things. | record |
| Japanese | Japanese Fairy Tales | JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 983-1099 | high | Urashima follows his bride, the Sea King's daughter, through an enchanted land; the palace is built of coral and adorned with pearls, and time and age do not touch youth and joy there. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1672-1830 | medium | Groves, forests, vines, flowers, birds, berries, herbs, and vegetation appear, but barley is not growing. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1832-2015 | medium | Wainamoinen brings seven barley grains from animal-skin pouches, sows them in ash-enriched soil, invokes an ancient mother of fields and forests, and asks Ukko for clouds and rain. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1832-2015 | medium | A spring-time cuckoo rests on the birch, asks why it was spared, and Wainamoinen says it was left as the cuckoo's singing home, asking it to call for growth, ripening, abundance, and joy. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22078-22273 | medium | Many Sampo fragments float on deep waters and are carried by waves to the sea-sides of Wainola. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 | medium | After Fire returns to Northland, the Moon and Sun still do not shine; frost settles, cattle starve, birds perish, and people die in cold and darkness without sunlight or moonlight. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24521-24719 | medium | Ilmarinen scans the horizon, sees the silver sunshine and golden moonlight again, and the light is described as bringing peace, joy, and plenty to Kalevala. | record |
| Finnish/Karelian | Kalevala: The Epic Poem of Finland | DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 | medium | Lake Eim's borders are occupied by violent men; the lake rises with its fish, leaves snakes, lizards, and toads behind, appears as cloud, swan, ship, and clouds, speaks to reapers, settles, and makes fields fruitful. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10937-11068 | high | Present life is compared to water sent from Heaven that mingles with earth's vegetation before it becomes dry stubble scattered by winds; wealth and children are worldly adornments, while lasting good works are better. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12498-12640 | medium | God creates humans in weakness, gives strength after weakness, and then brings weakness and grey hairs after strength. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13437-13566 | medium | The freed prisoner asks Joseph for the King's interpretation; Joseph explains seven years of sowing and storing, seven grievous years, and a later year of rain and grape pressing. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14660-14794 | medium | God sends water from heaven, forms springs in the earth, brings forth varied corn, then makes it wither, yellow, and crumble as teaching for people of insight. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15635-15756 | medium | Present life is compared to water sent from heaven that mingles with earth's produce until the earth is adorned, then a divine behest leaves it as if mown. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17977-18094 | medium | Rain from Heaven brings forth buds, foliage, grain, palms, grapes, olives, and pomegranates, whose fruiting and ripening are signs. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19790-19894 | medium | Those who spend for God’s cause are likened to a grain yielding seven ears with one hundred grains each; reward and freedom from fear and grief are promised; kind speech and forgiveness are praised. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22112-22232 | medium | God quickens the earth after its death and makes the signs clear for understanding. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22234-22361 | medium | Worldly life is compared to plants after rain that grow, wither, yellow, and become stubble; the next life includes severe chastisement or pardon and satisfaction from God. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2254-2504 | medium | Rain descends, earth is cleft, and grain, grapes, herbs, olive, palm, gardens, fruits, and herbage arise for humans and cattle. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 | high | The passage describes heaven as reared and adorned, earth spread out with mountains and plants, and rain bringing gardens, harvest grain, and tall date palms for nourishment. | record |
| Islamic | The Koran (Al-Qur'an) | PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 | high | Dead earth is a sign: God quickens it, brings grain from it, makes date and vine gardens, and causes springs to gush forth for human sustenance. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 18935-19011 | medium | Present life is likened to water sent from heaven, bringing forth vegetation until divine command renders the earth as though mown and no longer fruitful. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20403-20499 | medium | The king dreams of seven fat kine devoured by seven lean kine, and seven green ears of corn with seven withered ears; the nobles cannot interpret it. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25815-25887 | medium | God is declared truth and sovereign; he sends water from heaven so the earth becomes green, owns heaven and earth, subjects the earth and ships to humans, and withholds heaven from falling except by permission. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28985-29042 | high | God shows lightning for terror and hope of rain, sends "water from heaven," and "quickeneth thereby the earth, after it hath been dead." | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29045-29132 | high | God sends winds with tidings of rain, ships sail at his command, clouds are raised and spread, rain issues from them, people rejoice after despair, and the revived earth after death shows that God will raise the dead. | record |
| Islamic | The Koran (Al-Qur'an) | CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30481-30579 | medium | God makes night and day succeed each other and appoints courses for sun and moon; idols invoked besides God lack power, do not answer, and disclaim association on resurrection day. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30824-30891 | medium | Night covers people with darkness; the sun hastens to its place of rest; the moon has appointed mansions until it becomes like an old palm branch; sun and moon do not overtake each other, and each luminary moves in its own orbit. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31729-31833 | medium | God sends down water from heaven, makes it enter and form sources in the earth, produces various corn, then makes it wither, turn yellow, and crumble into dust; this is instruction to men of understanding. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXVI. / ENTITLED, THE STAR WHICH APPEARED BY NIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38270-38295 | medium | The passage swears by heaven returning rain and earth opening to bring forth vegetables and springs. | record |
| Islamic | The Koran (Al-Qur'an) | ENTITLED, THE STAR WHICH APPEARED BY NIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38298-38347 | medium | God produces pasture for cattle and afterward renders it dry stubble of a dusky hue. | record |
| Islamic | The Koran (Al-Qur'an) | IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER CVI. / ENTITLED, KOREISH; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 39207-39250 | medium | The text refers to "the uniting of the tribe of Koreish" and to their caravan of merchants and purveyors "in winter and summer." | record |
| Islamic | The Koran (Al-Qur'an) | SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5568-5619 | low | The Kaaba has a double roof, three aloes-wood octangular pillars, silver lamps on an iron bar, and an outer black damask covering with a gold embroidered band changed yearly and supplied by rulers. | record |
| Celtic Welsh | The Mabinogion | INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 | medium | Beside the river stands a tall tree, half in flames from root to top and half green and in full leaf; nearby sits a royal-looking youth with two leashed greyhounds, and hounds raise deer in the opposite wood. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 | high | Creiddylad is described as the most splendid maiden, and Gwythyr and Gwynn “fight every first of May until the day of doom” for her. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4490-4601 | medium | Yspaddaden points to a vast hill and requires it to be rooted up, burned for manure, ploughed, sown, and made to ripen grain in one day for wedding food and liquor. | record |
| Celtic Welsh | The Mabinogion | C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5061-5163 | medium | Arthur summons Gwyn, frees imprisoned nobles, makes peace between Gwyn and Gwythyr, and decrees that Creiddylad remain in her father's house while Gwyn and Gwythyr fight for her every first of May until the day of doom. | record |
| Celtic Welsh | The Mabinogion | THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8432-8528 | medium | The second plague is a shriek every May-eve over every hearth in Britain, terrifying people and leaving animals, trees, earth, and waters barren. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10090-10188 | high | The Prophet advises not to cover bodies from cool spring breezes because they strengthen sinews and clothe trees with leaves, but warns that autumn chills are fatal and strip trees. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | high | God makes things grow and wither; autumn vegetation dwindles and flowers return; the narcissus and reed are renewed; humans confess they cannot create and need God's call. | record |
| Sufi | The Mesnevi | XIII. / XVII. / THE END. / FOOTNOTES:; lines 15261-15423 | high | A tradition advises taking advantage of spring coolness because it invigorates bodies as it acts on plants, and avoiding autumn cold because it affects bodies as it acts on vegetation. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 | high | Autumn leaves leave the trees; a black-robed rook mourns; the divine addressee is called Forest-King; Death restores leaves, flowers, and fruits in due season. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / BOOK THE FOURTH. / EXPLANATION.; lines 6281-6383 | medium | The Sun, who burns lands with flames, is consumed by a new flame, fixes his eyes on Leucothoë, alters his rising and setting, lengthens winter hours, and darkens in troubled light. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 | medium | Ceres is described as reigning in Sicily, teaching cultivation and sowing, establishing civil and property laws, and later being deemed Goddess of Earth and Corn; her residence is given as Enna/Henna. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 | medium | The explanatory heading summarizes Ceres’s search, Arethusa’s information, Jupiter’s condition for return, Proserpine’s pomegranate seeds, Ascalaphus’s owl transformation, the Sirens’ wings, and the six-month division between earth and the Infernal Regions. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | THE METAMORPHOSES. / BOOK THE FIRST. / EXPLANATION. / EXPLANATION.; lines 872-944 | medium | Fable III introduces the formation of man followed by four ages of the world; the first is the Golden Age, governed by Innocence and Justice. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 | high | The explanation gives two versions of Proserpine’s divided residence: nine months with Ceres and three with Pluto, or six months with each. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE FIRST. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 947-1039 | high | Saturn is driven to Tartarus; Jupiter rules; the Silver Age follows; Jupiter divides the year into four seasons; heat and ice appear; humans first use caverns, shrubs, and bark-fastened twigs as houses; seeds are planted and oxen are yoked. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11724-11824 | medium | The explanation derives Vertumnus from a word for change and suggests that his various forms to please Pomona may symbolize seasonal changes needed for fruit to ripen; the disguises of labourer, reaper, and old woman may portray spring, harvest, and winter. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12303-12387 | high | The year is said to resemble human life: Spring is like youth, Summer is vigorous, Autumn is ripe and moderate, and Winter is aged and trembling. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4485-4585 | medium | Sparta is not ashamed to have given birth to Hyacinthus; his honors continue, and the Hyacinthian festival returns yearly with prescribed ceremonials. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4587-4669 | medium | The Hyacinthia is described as an annual three-day festival at Amyclae involving honor to Apollo, Hyacinthus, or both; mourning rites and restrictions on the first and last days; and rejoicing, praise of Apollo, horse races, female procession, sacrifices, hospitality, special foods, and ivy chaplets on the second day. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5537-5632 | medium | Cytherea hears Adonis's dying groans, descends, mourns by tearing garments and hair and striking her breast, complains of the Fates, and declares that yearly memorials of her sorrow and his death will remain. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 | medium | Keightley is quoted: the tale is apparently Eastern; Adonis's name is Semitic; he appears the same as Thammuz and a Phoenician personification of the sun, absent part of the year with the underworld goddess and present the rest with Astarte; Plato alludes to gardens of Adonis. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 | medium | 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 |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6920-7009 | high | As birds they couple and become parents; for seven calm winter days Halcyone broods on a floating sea nest while Aeolus restrains the winds and smooths the sea. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7108-7175 | high | Simonides gives eleven calm days, Philochorus nine, and Demagoras seven, the number adopted by Ovid. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9401-9443 | medium | Aurora, intent on her own sorrows, sheds tears of affection and sprinkles them as dew over the world. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9401-9443 | high | The progenitor gives the suddenly formed birds the name Memnonides; after the Sun passes through the twelve Zodiac signs, they fight and perish in honor of their parent. | record |
| Buddhist | More Jataka Tales | THE STUPID MONKEYS / THE CUNNING WOLF / THE PENNY-WISE MONKEY / THE RED-BUD TREE; lines 624-671 | high | The eldest prince is taken deep into the woods early in spring; the tree has no leaves or buds and appears black and bare like a dead tree. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 | high | Celeus builds Demeter's temple; Demeter grieves, the earth becomes barren, Zeus sends Iris and others, and Demeter refuses grain until her daughter is restored. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 | high | Aphrodite loves Adonis, places him as a motherless infant in a chest, and entrusts him to Persephone, who refuses to part with him. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 | medium | Aphrodite steps onto Cyprus and the sand becomes a meadow; the Seasons dress and ornament her, and nymphs escort her to Olympus, where the gods receive her. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 1985-2069 | medium | Venus is identified with Aphrodite; Veneralia are annual festivals; April is sacred to her; she is worshipped as Cloacina and Myrtea, with myrtle as emblem of Love. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 | high | Hyacinthus, favored by Apollo, is killed by Apollo's discus; Apollo grieves and changes him into the hyacinth flower because he cannot restore him to life. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | NEREUS. / PROTEUS. / GLAUCUS. / THETIS.; lines 3489-3545 | medium | The ancients believed kingfishers nested on the sea in calm weather before and after the shortest day, when Thetis kept the waters smooth; hence 'halcyon-days.' | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | LEUCOTHEA. / THE SIRENS. / ARES (MARS). / MARS.; lines 3632-3714 | medium | Early Italian tribes regarded the deity as spring and agricultural; Romans made him a chief war god, protector, and father of Romulus and Remus. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4150-4244 | medium | Liber is a Roman vegetation divinity identified with Greek Dionysus and worshipped as Bacchus; the Liberalia is celebrated on March 17. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | MINOR DIVINITIES. / THE HARPIES. / ERINYES, EUMENIDES (FURIAE, DIRAE). / MOIRAE OR FATES (PARCAE).; lines 4455-4503 | medium | The Moirae assist the Charites in conducting Persephone to the upper world for her periodic reunion with Demeter and also appear with Eileithyia, goddess of birth. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PEGASUS. / THE HESPERIDES. / CHARITES (GRATIAE) GRACES. / HORAE (SEASONS).; lines 5248-5291 | high | The Horae or Seasons are allied to the Graces and represented as three beautiful maidens, daughters of Zeus and Themis, named Eunomia, Dice, and Irene. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PEGASUS. / THE HESPERIDES. / CHARITES (GRATIAE) GRACES. / HORAE (SEASONS).; lines 5248-5291 | medium | The Horae are linked to all that is good and beautiful in nature; because seasonal alternation requires order, they are regarded as representatives of order and just administration. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PEGASUS. / THE HESPERIDES. / CHARITES (GRATIAE) GRACES. / HORAE (SEASONS).; lines 5248-5291 | medium | The Horae are described as original personifications of clouds who open and close heaven's gates and pour refreshing life-giving streams that bring forth fruits and flowers. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | AESCULAPIUS. / ROMAN DIVINITIES. / JANUS. / FLORA.; lines 5792-5804 | high | Flora is named as goddess of flowers and as a beneficent power protecting early blossoms. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | AESCULAPIUS. / ROMAN DIVINITIES. / JANUS. / FLORA.; lines 5792-5804 | high | The Romans held Flora in high esteem and celebrated the Floralia in her honor from April 28 to May 1. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | JANUS. / FLORA. / ROBIGUS. / POMONA.; lines 5806-5825 | high | Pomona is described as goddess of orchards and fruit-trees, caring for gardens and fruit-bearing boughs rather than woods or streams. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | FLORA. / ROBIGUS. / POMONA. / VERTUMNUS.; lines 5827-5844 | high | Vertumnus is described as the god of garden and field produce who personifies seasonal change and natural transformation from leaf-buds to blossoms and fruit. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ROBIGUS. / POMONA. / VERTUMNUS. / PALES.; lines 5846-5863 | medium | As a female deity, Pales presides over husbandry and the fruitfulness of herds. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | ORACLES. / SOOTHSAYERS (AUGURS). / AUGURS. / FESTIVALS.; lines 6341-6359 | high | The most ancient festivals followed the harvest or vintage and included many days of rejoicing, first-fruit offerings to the gods, prayers, and thanksgiving. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | AUGURS. / FESTIVALS. / GREEK FESTIVALS. / ELEUSINIAN MYSTERIES.; lines 6361-6392 | medium | The Greater Mysteries honored Demeter, lasted nine days, and occurred in autumn; the Lesser honored Persephone, called Cora or the maiden, and occurred in spring. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | GREEK FESTIVALS. / ELEUSINIAN MYSTERIES. / THESMOPHORIA. / DIONYSIA.; lines 6394-6446 | high | A joyous spring festival in honor of Dionysus was held in March and lasted several days. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | THESMOPHORIA. / DIONYSIA. / PANATHENAEA. / DAPHNEPHORIA.; lines 6482-6494 | medium | The Daphnephoria was celebrated at Thebes in honour of Apollo every ninth year. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | PANATHENAEA. / DAPHNEPHORIA. / ROMAN FESTIVALS. / SATURNALIA.; lines 6496-6519 | high | Saturnalia is described as a December national festival in honour of Saturn, celebrated after the ingathering of the harvest and lasting several days. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | SECOND DYNASTY. / CRONUS (SATURN). / SATURN. / RHEA (OPS).; lines 651-698 | high | The Cretans interpret winter’s yearly disappearance of vegetation, fading flowers, and leafless trees through the figure of a lost love. | record |
| Greek/Roman | Myths and Legends of Ancient Greece and Rome | RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 900-984 | medium | Zeus personifies natural and moral order and regulated time marked by seasons and day-night succession, contrasted with Cronus as eternity. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10777-10812 | high | Some authorities interpret the Volsung story as sun myths: Sigi, Rerir, Volsung, Sigmund, and Sigurd personify the sun, bear invincible sword-sunbeams, and fight demons of cold and darkness. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10777-10812 | high | Sigurd is compared to Balder, Brunhild is described as a dawn maiden found amid flames, and Sigurd’s burned body on the funeral pyre is said to represent the setting sun or last gleam of summer. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10815-10937 | medium | The saga describes long peaceful winters with feasting and scaldic tales, followed by spring launches of dragon ships for expeditions. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1163-1296 | medium | Odin is said to hunt most in autumn and winter, especially between Christmas and Twelfth-night, and peasants leave the last sheaf or grain measure for his horse. | 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 12430-12540 | medium | Northern and Greek peoples are said to believe earth was created first and vaulted heavens afterward; sun and moon are imagined as driven across the sky in chariots drawn by fiery steeds. | 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 12542-12649 | high | Odin's disappearance and Frigga's desolation are compared with Proserpine and Adonis myths; Frigga and Freya mourn absent husbands until their return. | 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 12651-12759 | medium | Thor’s struggle against Hrungnir is compared with Hercules’ fights; Groa is compared with Ceres because she mourns absent Orvandil and rejoices when she hears he will return. | 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 12761-12872 | high | Idun is called springlike, abducted by Thiassi, detained in Jötun-heim, and rescued by Loki in the shape of a nut or swallow. | 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 12761-12872 | medium | Idun falls from Yggdrasil into Nifl-heim; Bragi follows her; her wolf-skin is interpreted as winter snow preserving roots. | 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 12761-12872 | medium | Frey is compared with Apollo, linked with a golden boar or car, flowers, and Blodug-hofi; Fro is linked with a Golden Age reign. | 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 XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 13084-13166 | medium | Swanhild, Sigurd's daughter, is described as another sun personification because of blue eyes and golden hair; her death under black steeds represents the sun blotted out by storm or darkness clouds. | 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 13084-13166 | medium | Some interpretations compare Atli with Fafnir as gold-coveting winter-cloud figures that withhold the gold of the sun's light and heat until spring overcomes darkness and tempests. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1709-1827 | high | On Odin's return the usurpers vanish; the passage connects this to northern yearly festivals and May Day rejoicings, including the Swedish May Ride and English May Day customs. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1709-1827 | high | Odin is treated as heaven and spouse of earth figures: Jörd bears Thor, Frigga bears Balder, Hermod, and perhaps Tyr, and Rinda bears Vali. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1877-1990 | high | Odin discovers the sacrilege, leaves Asgard with his blessings, and during his absence usurpers take his place while Jotuns bind the earth in cold, strip trees, and cover the earth in white and mist. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | Myths of the Norsemen: From the Eddas and Sagas / CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION; lines 196-294 | low | "Freya with the gleaming necklace stepped forth, or Sif with the flowing locks of gold" | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2362-2458 | high | Eástre/Ostara is described as a spring goddess identified with Frigga; her feast preserves customs of coloured eggs, flower-crowned Easter-stones, dancing, and bonfires. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2611-2730 | high | Sif's long golden hair covers her like a veil; as earth symbol, it represents long grass or golden grain in harvest fields. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3171-3290 | medium | The gods leave ruins behind, return to Asgard, restore Freya’s garments, rejoice over the hammer, and Odin later sees green growth on the conquered land. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3293-3366 | high | Thor is described as benevolent and widely worshipped; at Yule people invoked him for a favourable year and burned an oak log as an emblem of summer warmth and light against winter darkness and cold. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 | medium | Bragi plays while walking through a bare forest; trees bloom and flowers appear; he meets Idun, daughter of Ivald and goddess of immortal youth, whose approach makes nature lovely and gentle. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 3991-4133 | medium | Idun is introduced as the personification of spring or immortal youth; she arrives in Asgard with Bragi and offers the gods daily apples from her casket that confer immortal youth and loveliness. | 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 Æsir rejoice at Idun's recovery, eat her apples, regain strength and beauty, and vow to set Thiassi's eyes as a constellation in the heavens. | 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 IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 | high | The narrator explains Idun's fall from Yggdrasil as autumn leaf-fall, the wolfskin as snow hiding and warming fallen leaves, and Bragi's silent harp as birdsong ceasing. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4277-4407 | high | Niörd is represented as handsome in green clothing with marine or bird adornment; as summer personification he is invoked against winter storms, for spring warmth, and for harvests. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4277-4407 | medium | When the bandage is removed, Skadi finds she has chosen Niörd; after time in Asgard she goes to Nôatûn but cannot sleep because of the sounds of sea birds, waves, and seals, and asks to return to Thrym-heim. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4410-4484 | high | Niörd consents to take Skadi to Thrym-heim for nine nights out of twelve if she spends three at Nôatûn; he finds the mountain sounds unbearable and rejoices when he can return to Nôatûn. The inserted verse contrasts wolves’ howling with swans’ song. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 | medium | Arvakr and Alsvin are harnessed to the sun-chariot; cooling protections and the shield Svalin are added; the moon-car has the steed Alsvider. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 | medium | Nott, daughter of Norvi, is given a dark chariot drawn by Hrim-faxi, whose mane scatters dew and hoarfrost on the earth. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4609-4732 | medium | Some mythologists interpret Gerda as earth, Frey as spring-god or sun, the gifts as adornment and fruitfulness, the sword as sunbeams, and the nine nights as nine winter months before earth becomes the bride of the sun. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4734-4861 | high | Yule month begins on Mother Night, the longest night; it celebrates the return of the sun as a wheel, including a custom of lighting a straw-covered wooden wheel on a mountain and rolling it into water. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4734-4861 | high | Yule month begins on Mother Night, the longest night; it celebrates the return of the sun as a wheel, including a custom of lighting a straw-covered wooden wheel on a mountain and rolling it into water. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4864-4983 | high | A Yuletide custom requires a huge log to burn through the night; its failure is a bad omen, and its charred remains are saved to light the following year's log. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4864-4983 | medium | A popular Scandinavian festival celebrated in January is said to have been partly transferred by King Olaf to Christmas day to reconcile people to religious change. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 4986-5124 | high | Freya is golden-haired and blue-eyed, at times a personification of the earth; she marries Odur, a symbol of the summer sun, and has daughters Hnoss and Gersemi. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 5126-5265 | medium | As goddess of fruitfulness, Freya is represented with Frey in a chariot drawn by a golden-bristled boar, scattering fruits and flowers; her own chariot is drawn by cats, linked with fondness, sensuality, or fecundity. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER; lines 5268-5365 | high | Uller is second only to Odin as winter-god and usurps Odin's place during winter, ruling Asgard and Midgard; some authorities say he took Frigga; Odin's return drives him away to the frozen North or Alps until Odin departs again. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER; lines 5268-5365 | high | In Anglo-Saxon Uller is known as Vulder; in some parts of Germany he is called Holler and considered husband of Holda, whose fields he covers with snow for spring fruitfulness. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER; lines 5268-5365 | medium | In Anglo-Saxon Uller is known as Vulder; in some parts of Germany he is called Holler and considered husband of Holda, whose fields he covers with snow for spring fruitfulness. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER; lines 5268-5365 | medium | Other authorities call Uller Balder's special friend because both spend part of the year in Nifl-heim with Hel; Uller is yearly banished there in summer while Odin rules, and Balder joins him at Midsummer as light yields to Hodur's darkness. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI; lines 5368-5476 | medium | Forseti is said to hold assizes in spring, summer, and autumn, never winter; justice is linked to clear heavenly light, and equitable verdicts are said to be impossible in the dark winter season. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5627-5758 | medium | The passage interprets Loki as drought or excessive solar heat, Freya as earth, Brisinga-men as the earth's ornament, and Heimdall as rain and dew overcoming drought. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 | high | The gods appoint divisions of the day and make Summer and Winter rulers of the seasons; Summer is gentle and loved, while Winter is his deadly enemy and linked to icy wind. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6022-6149 | high | The retelling interprets Rinda as the hard-frozen rind of earth, Odin as the warm sun, the footbath as a shower, the spell as ice, and Vali’s killing of Hodur as new light after wintry darkness. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6151-6159 | medium | Vali's month in Norwegian calendars is marked by the bow, called Lios-beri or light-bringing, and falls between mid-January and mid-February. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6396-6536 | medium | Because the steeds are cloud personifications, dew and hoar frost are imagined as falling from their manes and nourishing fields, slopes, pines, and meadows. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 7085-7194 | medium | The gods dress festively and go to Ægir's feast; afterward they celebrate harvest home in his coral caves. | 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 7824-7975 | high | The passage interprets Balder as the setting sun or clear summer light, Hodur as darkness or winter, Vali as new light after winter, and Loki as fire jealous of Balder's pure heavenly light. | 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 |
| 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 | A midsummer festival in honor of Balder the good commemorates his death and descent into the lower world; people gather outdoors, make bonfires, and watch the sun on the longest day. | record |
| Greek | The Odyssey | BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3090-3174 | medium | The garden outside the outer court is walled, filled with pears, pomegranates, apples, figs, olives, a vineyard, and flower beds; its fruit and flowers are continuous through the year. | record |
| Sufi | The Persian Mystics: Jámí | THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE; lines 1462-1487 | medium | “If the sun's splendour never died away, / Ne'er would the market of the stars be gay.” | record |
| Sufi | The Persian Mystics: Jámí | SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL / BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS; lines 1658-1669 | medium | “Again shone the waters which sad years had dried” and “the rose-bed of youth bloomed again.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE SEA OF LOVE / THE BEAUTY OF THE BELOVED / THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE; lines 1082-1104 | medium | Love and the Lover are said to live eternally; the addressee is warned not to set the heart on borrowed things, to stop embracing a dead beloved, to embrace the Soul, and to note that spring-born things die in autumn while Love's rose-plot is not dependent on early spring. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE; lines 1392-1440 | medium | Winter weaves a robe of Death from flakes; spring finds earth mourning; Time's loom weaves the Sun's dim veil; a worm weaves its lair; God has set His likeness on all things. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | BE LOST IN THE BEAUTY OF THE BELOVED / THE LOVER'S CRY TO THE BELOVED / SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED; lines 1951-2004 | medium | A speaker says that the one who extracts a rose from a thorn can turn winter into spring and bring joy from sadness. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 | medium | Hafiz is described as one who, like Omar Khayyam, threw “the garment of repentance annually into the fire of Spring.” | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 | medium | The bird of gardens tells a new rose that many have bloomed and died; the rose says being born to fade does not grieve its heart and rebukes bitter speech to a lover. | record |
| Sufi | Poems from the Divan of Hafiz | INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2128-2257 | high | The speaker declares that days of absence, bitter nights of separation, blighting stars, autumn abundance, and autumn mirth are at an end when spring wind moves over the earth. | record |
| Sufi | Poems from the Divan of Hafiz | XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 | high | “From Canaan Joseph shall return”; the poem tells the listener to weep no more and says roses will spring from the bare floor and joy shall return. | record |
| Sufi | Poems from the Divan of Hafiz | XVIII / XXIII / XXVII / XXVIII; lines 2465-2492 | high | The rose is praised while blooming; she came by the path of Spring and will go by the path of Autumn; the minstrel is told to sing as the Present steals away and the Future is unknown. | record |
| Sufi | Poems from the Divan of Hafiz | XXXII / XXXIII / XXXIV / XXXVI; lines 2637-2669 | medium | The passage says learned books will not yield the key to Love’s locked gateway; the heart grown wise through pain and sorrow should ask no remedy; when the time of roses returns, Hafiz should take what it gives before it passes and ask no more why. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIV / XXXVI / XXXVII / XXXVIII; lines 2712-2757 | high | The speaker calls the Beloved to come; meadows wait, thorns bear flowers, the cypress bears fruit, and winter flees before her steps. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 | high | Spring flowers have risen from dust; the speaker asks why the addressee lies beneath dust and promises tears on the grave until the addressee rises. | record |
| Sufi | Poems from the Divan of Hafiz | NOTES / XVIII / XXIII / XXVIII; lines 3678-3763 | medium | Sha’aban is followed by Ramazan, during which the Prophet decreed abstinence from before dawn until sunset; nights are passed in feasting and revelry. | record |
| Hindu | The Ramayan of Valmiki | Canto IV. The Rhapsodists. / Canto VI. The King. / Canto VII. The Ministers. / Canto IX. Rishyasring.; lines 2126-2229 | medium | “A flood of rain from heaven was sent / That gladdened all the earth.” | record |
| Hindu | The Ramayan of Valmiki | Canto IX. Rishyasring. / Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun.; lines 2467-2611 | medium | Spring returns; Daśaratha resolves to pay his vow to win sons and asks Vaśiṣṭha to prepare the rite according to sacred rule and guard it from defects. | record |
| Hindu | The Ramayan of Valmiki | Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow. / Canto XVI. Winter.; lines 28380-28529 | high | Rama spends tranquil hours; autumn passes and winter arrives, beloved of men. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation.; lines 40837-40985 | medium | Rama instructs Sugriva to appoint Angad; identifies Śrāvaṇ and the four rainy months as unsuitable for war; says he and Lakshman will stay on the hill near a cavern, lake, and rill until Kartik. | record |
| Hindu | The Ramayan of Valmiki | Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation.; lines 40988-41155 | medium | Rama tells Lakshman that he likes the spacious cavern and proposes staying through the rains; he describes the mountain, rocks, ores, clouds, torrents, woods, flowers, clear water, lilies, sheltering cave, and nearby heights. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41158-41297 | high | Rāma calls to his brother on Mālyavat and describes cloud chains filling the sky; the clouds are said to have conceived from sunbeams, drunk the seas, and dropped offspring on earth. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41299-41435 | medium | In Canto XXX, Rama stands or sits on a moonlit autumn mountain height, grieves for Sita, thinks Sugriva is pleasure-bent and negligent, and mourns the passing opportunity. | record |
| Hindu | The Ramayan of Valmiki | Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41437-41535 | high | The son of Raghu says Indra sent rain, clouds watered the earth and departed, kings now go to battle, autumn blooms and swans appear, and four months of rain have passed. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41674-41802 | high | Hanuman says Sugriva has failed to notice autumn's arrival, clear sky, bright stars, soft air, clear waters, and the hour for warlike enterprise; Lakshman comes to wake him from sloth. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41959-42084 | low | Tárá says she knows the seasons pass while Ráma suffers delay, but Sugríva has been absorbed by love and pleasure; she asks Lakshman to pardon him. | record |
| Hindu | The Ramayan of Valmiki | Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 42087-42234 | medium | Tara says Rama restored Sugriva to fame, Vanara empire, Ruma, and Tara; she explains that, like Visvamitra with Ghritachi, he failed to notice the passing seasons. | record |
| Hindu | The Ramayan of Valmiki | Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42478-42567 | low | Rāma praises Sugrīva’s truth and friendship, says a Rākshas stole his queen, predicts the demon’s death, and compares the matter to Anuhlāda with Queen Śachī and Indra slaying Queen Paulomī’s sire. | record |
| Hindu | The Ramayan of Valmiki | Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration.; lines 56998-57165 | medium | Ráma is bound with the gem-bright ancestral diadem of Manu; Śatrughna holds the regal shade; saved monarchs wave chouries; divine gifts are bestowed; the skies acclaim, nymphs dance, minstrels sing, and the land shows golden grain, fruiting trees, and sweeter flowers. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 | medium | Urvasî is explained as a dawn or morning-light figure; the note compares her with Eôs, Selênê, Eurôpê and related Greek figures, and describes Vasishtha as her son and also son of Mitra and Varuṇa. | record |
| Hindu | The Ramayan of Valmiki | HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59485-59576 | medium | Hanumant’s tail sets fire to the city of monsters and is interpreted as a personification of morning or spring sun-rays that destroy nocturnal or winter monsters. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62092-62214 | high | Chandra marries Daksha's twenty-seven daughters, favors Rohiṇī, neglects the rest, is cursed by Daksha, and receives a modified curse of periodic decay and recovery explaining the Moon's wane and increase. | record |
| Hindu | The Ramayan of Valmiki | H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63192-63299 | low | "The whole story of Sítá ... has a great analogy with the ancient myth of Proserpine." | record |
| Hindu | The Ramayan of Valmiki | THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 | medium | Several notes describe trees with beautiful blossoms, including Cassia Fistula, Asoka, Butea Frondosa, and a list of flowering trees in spring. | record |
| Greek | The Republic | BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 | medium | The prisoner reasons that the sun gives seasons and years, guards the visible world, and is in a certain way the cause of what he and his fellows had seen. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4395-4476 | medium | The Muses say human things are fated to decay when the wheel comes full circle; plants and animals have times of fertility and sterility that rulers may fail to know. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 | high | A mighty bull-shaped vase is called a pillar of endurance and a heavenly sign; when bathed in the sun's rays spring begins, and men are instructed to meet trials with endurance so the fruits of life ripen by fall. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1466-1627 | high | The Lord is praised as creator and grave; Spring is a water carrier with a rain skin, driving back winter and sending warming rains, identified as a divine comforter or Holy Spirit. The note explains Him as both container and contained. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1630-1725 | medium | The Moon wanes and becomes full; with each cycle many come and pass away. Personified as 'she,' the Moon comes and departs silently and removes human generations as night removes day. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 387-551 | high | Nature yields bounty through spring, summer, autumn, and winter; sorrow may become calm, true prayer requires the heart freed from desire, and the rose casts beauty and perfume into the garden called Earth. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 | high | The Bright Ones send a lesson that what is moulded returns to earth; the lily returns to earth, its seeds produce others that bloom, fade, and die; the passage speaks of fairer mother, fairer child, and God and Man united as one. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 | medium | Ramazán is described as a lunar month around mid-March to mid-April, the Easter of the Mohammedans, and the birth of regeneration or spring. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 | high | Poor pilgrims wish for a place of rest from pain and after many thousand wintry years to renew life like flowers and bloom again. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 | medium | “a thousand Blossoms with the Day / Woke--and a thousand scatter'd into Clay” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11733-11935 | medium | Clouds weep upon the earth; the green gladdens weary eyes; the speaker wonders whose sight will be rejoiced by emerald verdure growing from human dust. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12128-12323 | medium | The speaker says the world will remain after the speaker is gone, leaving no fame or trace, and that nothing changes by human arrival or departure. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 | high | The speaker says not to renounce wine when roses scatter blossoms and nightingales sing. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 | high | Spring ornaments the world with verdure; buds appear like Moses' hand, plants spring from earth as if by Jesus' breath, and clouds open their eyes and weep. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 | medium | The speaker discusses Ramazan eating, wine-animated society, rejection of a penitent’s counsel, adoration of wine, and a rose-season desire to infringe Koranic law with fair companions and rose-colored wine. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14435-14622 | high | Zephyrs make roses bloom, the roses gladden the nightingale, and the listener is urged to rest in their shade because they soon depart from earth and often do not return. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14624-14819 | high | The speaker wishes for a resting place, a settled end to the road, and after a hundred thousand years a new birth of heart on earth like green turf born again. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14821-15012 | medium | Spring vine juice is described as sharp, then sweet, then bitter wine; shaped wood is compared as a source of different instruments. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXVII. / LXVIII. / LXIX. / LXXI.; lines 1529-1550 | medium | The speaker recalls swearing repentance, questions whether he was sober, and says Spring came with a rose and tore his threadbare penitence apart. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXI. / LXXII. / LXXIII. / LXXIV.; lines 1553-1574 | medium | "Spring should vanish with the Rose" and "Youth's sweet-scented Manuscript should close." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXI. / LXXII. / LXXIII. / LXXIV.; lines 1553-1574 | medium | The speaker addresses the 'Moon of my Delight'; the moon of heaven rises again and will later look through the same garden after the speaker in vain. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15580-15683 | medium | Ramadan is the ninth month, observed with fasting and penance; Sha'ban precedes it, and Shawwal follows it and begins with Bairam. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 | high | New Year begins with the vernal equinox; the note describes rapid spring growth, blossoms, flowers, green plants, watercourses, and the nightingale not yet heard because the rose was not yet blown. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1699-1823 | medium | At the close of Ramadan, the first glimpse of the new moon is sought anxiously and hailed; Omar is said to have another quatrain about the same moon and the dying fasting month. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2076-2236 | high | “Now the New Year reviving old Desires ... Where the WHITE HAND OF MOSES on the Bough / Puts out, and Jesus from the Ground suspires.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2076-2236 | medium | “Iram indeed is gone with all his Rose, / And Jamshyd's Sev'n-ring'd Cup where no one knows; / But still a Ruby kindles in the Vine, / And many a Garden by the Water blows.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2238-2406 | medium | A pleasant day after rain; dust is washed from roses; the nightingale in Pehlevi cries to the yellow rose: "Thou must drink wine!" | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2238-2406 | high | The quatrain contrasts Naishapur or Babylon and sweet or bitter cup; "The Wine of Life keeps oozing drop by drop" and "The Leaves of Life keep falling one by one." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PREFACE / EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS; lines 2238-2406 | high | Each morning brings roses, but the Rose of Yesterday is gone; the first summer month that brings the rose shall take Jamshyd and Kaikobad away. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | EDWARD HERON-ALLEN. / EXPLANATION OF THE REFERENCES IN THE FOLLOWING PARALLELS / ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII.; lines 2408-2515 | medium | The rose speaks, laughs as it blows into the world, tears the silken tassel of its purse, and throws its treasure on the garden. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | ANALYSIS OF EDWARD FITZGERALD'S QUATRAINS / XIII. / XVII. / XVIII.; lines 2536-2605 | high | The speaker thinks roses grow red where a buried Caesar bled, and hyacinths come from some once lovely head. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XVII. / XVIII. / XXII. / XXIII.; lines 2625-2657 | high | C. 82 is quoted as saying that present verdure is the speaker's pleasure-ground until verdure springing from the speaker's clay becomes a pleasure-ground for someone else. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXXIX. / XCII. / XCIII. / XCIV.; lines 4212-4244 | medium | The speaker says he often swore repentance, asks whether he was sober when doing so, and says Spring came rose-in-hand and tore his threadbare penitence apart. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XCII. / XCIII. / XCIV. / XCVI.; lines 4247-4305 | high | "Yet Ah, that Spring should vanish with the Rose! / That Youth's sweet-scented manuscript should close!" The nightingale in the branches has flown, with its origin and destination unknown. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PAGE 7. / PAGE 7. / IN THE NOTES. / XVIII.; lines 4435-4470 | medium | The speaker says the sullen month will die and a young moon will come; the old moon is meagre, bent, wan, aged, and fainting from the sky. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4869-4936 | medium | “Have squared the Year to Human Compass” and “by striking from the Calendar.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZAS WHICH APPEAR IN THE SECOND EDITION ONLY; lines 5045-5111 | medium | A sleeping voice says the flower should open with morning skies; a waking whisper says the flower once blown dies forever. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5260-5365 | medium | Omar's quatrains are classified under six headings: fate and worldly complaint; satire; love-poems of separation and reunion with the Beloved; praise of spring, gardens, and flowers; antinomian utterances about sin, Paradise, Hell, wine, and pleasure; and addresses to the Deity seeking pardon, deliverance from self, and union with Truth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 | medium | Tears fall from gloomy skies; without drink flowers could not bloom; as flowers delight the speaker now, the speaker's dust shall yield flowers, God knows for whom. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 | high | Spring showers the land; "'Isa's breath wakes the dead earth to life," and trees are white like Musa's hand; the note identifies allusions to Jesus and Moses. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 | high | The speaker asks what fruit or profit life has yielded and says many moons will wax and wane in times to come when the present people are no more. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 | medium | Temperate air and recent rain refresh the parterre; bulbuls cry in ecstasy to the pallid rose that it must share their wine. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7624-7841 | medium | Earth's bowers are green; trees grow white with flowers like Musa's hand; plants revive as at 'Isa's breath; clouds brim with showers. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7624-7841 | medium | The people of the heavenly world come each night and go each morning, appearing on Heaven's skirt and in earth's deep pouch, and shall be born anew. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7624-7841 | medium | Ramazan has passed and Shawwal returns; feast, song, joy, and wine-skin carriers fill the streets. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION; lines 968-1032 | high | New Year revives old desires; the thoughtful soul retires to solitude; the White Hand of Moses appears on the bough and Jesus sighs from the ground. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION; lines 968-1032 | medium | New Year revives old desires; the thoughtful soul retires to solitude; the White Hand of Moses appears on the bough and Jesus sighs from the ground. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION; lines 968-1032 | medium | Iram is gone with its rose, Jamshyd’s seven-ringed cup is lost, but the vine still yields ruby and a garden still grows by water. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 | medium | Bulbuls dote on roses and complain of breezes; the speaker sits beneath a rose that has sunk to earth and sprung from earth again. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 | medium | The passage applies harmony and disagreement to seasons, elemental pairs, heavenly bodies, divination, piety and impiety, and friendship with gods and humans. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1610-1659 | high | The seasons contain both principles; harmonious blending of hot/cold and moist/dry brings health and plenty, while wanton love brings pestilence, disease, hoar-frost, hail, and blight. | record |