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latter. Perhaps the knife alone was condemned. That the King (as to whom see
The Magic Art and the Evolution of Kings, i. 44
sq.) presided at the trial of all lifeless objects, is mentioned by Aristotle (
Constitution of Athens, 57) and Julius Pollux (viii. 90, compare viii. 120).
24
The real import of the name bouphonia was first perceived by W. Robertson Smith. See his Religion of the Semites,2 pp. 304 sqq. In Cos also an ox specially chosen was sacrificed to Zeus Polieus. See Dittenberger, Sylloge Inscriptionum Graecarum,2 No. 616; Ch. Michel, Recueil d'Inscriptions Grecques, No. 716; H. Collitz und F. Bechtel, Sammlung der griechischen Dialekt-Inschriften, iii. pp. 357 sqq., No. 3636; J. de Prott et L. Ziehen, Leges Graecorum Sacrae e Titulis collectae, Fasciculus i. (Leipsic, 1896) pp. 19 sqq., No. 5; M. P. Nilsson, Griechische Feste (Leipsic, 1906), pp. 17-21. A month Bouphonion, corresponding to the Attic Boedromion (September), occurred in the calendars of Delos and Tenos. See E. Bischoff, “De fastis Graecorum antiquioribus,” in Leipziger Studien für classische Philologie, vii. (Leipsic, 1884) p. 414.
25
Varro, De re rustica, ii. 5. 4. Compare Columella, De re rustica, vi. praef. § 7. Perhaps, however, Varro's statement may be merely an inference drawn from the ritual of the bouphonia and the legend told to explain it.
26
W. Mannhardt, Baumkultus, p. 409.
27
See The Dying God, p. 208.
28
Dittenberger, Sylloge Inscriptionum Graecarum2 (Leipsic, 1898-1901), vol. ii. pp. 246-248, No. 553. As to the identification of the Magnesian month Artemision with the Attic month Thargelion (May), see Dittenberger, op. cit. ii. p. 242, No. 552 note 4. It is interesting to observe that at Magnesia the sowing took place in Cronion, the month of Cronus, a god whom the ancients regularly identified with Saturn, the Italian god of sowing. In Samos, Perinthus, and Patmos, however, the month Cronion seems to have been equivalent to the Attic Scirophorion, a month corresponding to June or July, which could never have been a season of sowing in the hot rainless summers of Greece. See E. Bischoff, “De fastis Graecarum antiquioribus,” in Leipziger Studien für classische Philologie, vii. (1884) p. 400; Dittenberger, Sylloge Inscriptionum Graecarum,2 No. 645 note 14, vol. ii. p. 449.
29
In thus interpreting the sacrifice of the bull at Magnesia I follow the excellent exposition of Professor M. P. Nilsson, Griechische Feste (Leipsic, 1906), pp. 23-27.
30
See above, vol. i. pp. 36 sq., 65 sqq.
31
H. Hecquard, Reise an die Küste und in das Innere von West-Afrika (Leipsic, 1854), pp. 41-43.
32
See above, vol. i. p. 248.
33
Above, vol. i. pp. 268, 272.
34
Franz Cumont, Textes et Monuments figurés relatifs aux Mystères de Mithra (Brussels, 1896-1899), ii. figures 18, 19, 20, 59 (p. 228, corn-stalks issuing from wound), 67, 70, 78, 87, 105, 143, 168, 215, also plates v. and vi.
35
China Review, i. (July 1872 to June 1873, Hongkong), pp. 62, 154, 162, 203 sq.; Rev. J. Doolittle, Social Life of the Chinese, ed. Paxton Hood (London, 1868), pp. 375 sq.; Rev. J. H. Gray, China (London, 1878), ii. 115 sq.
36
Ostasiatischer Lloyd, March 14, 1890, quoted by J. D. E. Schmeltz, “Das Pflugfest in China,” Internationales Archiv für Ethnographie, xi. (1898) p. 79. With this account the one given by S. W. Williams (The Middle Kingdom, New York and London, 1848, ii. 109) substantially agrees. In many districts, according to the Ostasiatischer Lloyd, the Genius of Spring is represented at this festival by a boy of blameless character, clad in green. As to the custom of going with one foot bare and the other shod, see Taboo and the Perils of the Soul, pp. 311-313.
37
R. F. Johnston, Lion and Dragon in Northern China (London, 1910), pp. 180-182.
38
Ed. Chavannes, Le T'ai Chan, Essai de Monographie d'un Culte Chinois (Paris, 1910), p. 500 (Annales du Musée Guimet, Bibliothèque d'Études, vol. xxi.).
39
See The Dying God, pp. 240 sq., 250.
40
J. L. Dutreuil de Rhins, Mission Scientifique dans la Haute Asie, 1890-1895, i. (Paris, 1897) pp. 95 sq. After describing the ceremony as he witnessed it at Kashgar, the writer adds: “Probably the ox was at first a living animal which they sacrificed and distributed the flesh to the bystanders. At the present day the official who acts as pontiff has a number of small pasteboard oxen made, which he sends to the notables in order that they may participate intimately in the sacrifice, which is more than symbolical. The reason for carrying the ox a long distance is that as much as possible of the territory may be sanctified by the passage of the sacred animal, and that as many people as possible may share in the sacrifice, at least with their eyes and good wishes. The procession, which begins very early in the morning, moves eastward, that is, toward the quarter where, the winter being now over, the first sun of spring may be expected to appear, whose divinity the ceremony is intended to render propitious. It is needless to insist on the analogy between this Chinese festival and our Carnival, at which, about the same season, a fat ox is led about. Both festivals have their origin in the same conceptions of ancient natural religion.”
41
Colonel E. Diguet, Les Annamites, Société, Coutumes, Religions (Paris, 1906), pp. 250-253.
42
See above, vol. i. pp. 41 sq., and below, pp. 21 sq.
43
Du Halde, The General History of China, Third Edition (London, 1741), ii. 120-122; Huc, L'Empire Chinois5 (Paris, 1879), ii. 338-343; Rev. J. H. Gray, China (London, 1878), ii. 116-118. Compare The Sacred Books of China, translated by James Legge, Part iii., The Lî Kî (Sacred Books of the East, vol. xxvii., Oxford, 1885), pp. 254 sq.: “In this month [the first month of spring] the son of Heaven on the first day prays to God for a good year; and afterwards, the day of the first conjunction of the sun and moon having been chosen, with the handle and share of the plough in the carriage, placed between the man-at-arms who is its third occupant and the driver, he conducts his three ducal ministers, his nine high ministers, the feudal princes and his Great officers, all with their own hands to plough the field of God. The son of Heaven turns up three furrows, each of the ducal ministers five, and the other ministers and feudal princes nine. When they return, he takes in his hand a cup in the great chamber, all the others being in attendance on him and the Great officers, and says, ‘Drink this cup of comfort after your toil.’ In this month the vapours of heaven descend and those of the earth ascend. Heaven and earth are in harmonious co-operation. All plants bud and grow.” Here the selection of a day in spring when sun and moon are in conjunction is significant. Such conjunctions are regarded as marriages of the great luminaries and therefore as the proper seasons for the celebration of rites designed to promote fertility. See The Dying God, p. 73.
44
See above, pp. 74, 108.
46
See above, pp. 94, 109; The Magic Art and the Evolution of Kings, ii. 105 sqq.
