The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 08 of 12). Frazer James George

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old, old age; the contact with the left side establishes well-being for years and years, and the contact with the right side bestows longevity; happy fate, come! ill fate, be transferred to the substitute!” So saying you burn the substitute, by choice near the unsavoury spot where the accident happened; and if you are a careful man you will fetch a pail of water and wash the ashes away. Moreover, the child's head should be shaven quite clean; but if the sufferer was an adult, it is enough to lay bare with the razor [pg 105] a small patch on his scalp to let out the evil influence.293 In Corea effigies are employed on much the same principle for the purpose of prolonging life. On the fourteenth and the fifteenth day of the first month all men and women born under the Jen or “Man” star make certain straw images dressed in clothes and containing a number of the copper cash which form the currency of the country. Strictly speaking, there should be as many cash in the image as the person whom it represents has lived years; but the rule is not strictly observed. These images are placed on the path outside the house, and the poor people seize them and tear them up in order to get the cash which they contain. The destruction of the image is supposed to save the person represented from death for ten years. Accordingly the ceremony need only be performed once in ten years, though some people from excess of caution appear to observe it annually.294

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      1

      See above, vol. i. pp. 16 sqq.

      2

      Herodotus, ii. 46; L. Preller, Griechische Mythologie,⁴ i. (Berlin, 1894), pp. 745 sq.; K. Wernicke, in W. H. Roscher's Lexikon der griech. und röm. Mythologie, iii. 1407 sqq.

      3

      L. Preller, Griechische Mythologie,³ i. 600; W. Mannhardt, Antike Wald- und Feldkulte, p. 138.

      4

      W. Mannhardt, op. cit. p. 139.

      5

      Julius Pollux, iv. 118.

      6

      W. Ma

1

See above, vol. i. pp. 16 sqq.

2

Herodotus, ii. 46; L. Preller, Griechische Mythologie,⁴ i. (Berlin, 1894), pp. 745 sq.; K. Wernicke, in W. H. Roscher's Lexikon der griech. und röm. Mythologie, iii. 1407 sqq.

3

L. Preller, Griechische Mythologie,³ i. 600; W. Mannhardt, Antike Wald- und Feldkulte, p. 138.

4

W. Mannhardt, op. cit. p. 139.

5

Julius Pollux, iv. 118.

6

W. Mannhardt, op. cit. pp. 142 sq.

7

Ovid, Fasti, ii. 361, iii. 312, v. 101; id., Heroides, iv. 49.

8

Macrobius, Sat. i. 22. 3.

9

Homer, Hymn to Aphrodite, 262 sqq.

10

Pliny, Nat. Hist. xii. 3; Ovid, Metam. vi. 392; id., Fasti, iii. 303, 309; Gloss. Isid. Mart. Cap. ii. 167, cited by W. Mannhardt, Antike Wald- und Feldkulte, p. 113.

11

Pliny, Nat. Hist. xii. 3; Martianus Capella, ii. 167; Augustine, De civitate Dei, xv. 23; Aurelius Victor, Origo gentis Romanae, iv. 6.

12

Servius on Virgil, Ecl. vi. 14; Ovid, Metam. vi. 392 sq.; Martianus Capella, ii. 167.

13

W. Mannhardt, Baumkultus, pp. 138 sq.; id., Antike Wald- und Feldkulte, p. 145.

14

Servius on Virgil, Georg. i. 10.

15

Above, vol. i. pp. 281 sqq.

16

Antike Wald- und Feldkulte, ch. iii. pp. 113-211. In the text I have allowed my former exposition of Mannhardt's theory as to ancient semi-goat-shaped spirits of vegetation to stand as before, but I have done so with hesitation, because the evidence adduced in its favour appears to me insufficient to permit us to speak with any confidence on the subject. Pan may have been, as W. H. Roscher and L. R. Farnell think, nothing more than a herdsman's god, the semi-human, semi-bestial representative of goats in particular. See W. H. Roscher's Lexikon der griech. und röm. Mythologie, iii. 1405 sq.; L. R. Farnell, The Cults of the Greek States, v. (Oxford, 1909) pp. 431 sqq. And the Satyrs and Silenuses seem to have more affinity with horses than with goats. See W. H. Roscher's Lexikon der griech. und röm. Mythologie, iv. 444 sqq.

17

Above, vol. i. pp. 231 sqq.

18

Above, vol. i. pp. 17 sq.

19

Above, vol. i. pp. 16 sq.

20

Above, vol. i. pp. 288 sqq.

21

A. Lang, Myth, Ritual, and Religion,² ii. 252.

22

Compare Totemism and Exogamy, iv. 12 sqq.

23

Pausanias, i. 24. 4; id., i. 28. 10; Porphyry, De abstinentia, ii. 29 sq.; Aelian, Var. Hist. viii. 3; Scholia on Aristophanes, Peace, 419, and Clouds, 985; Hesychius, Suidas, and Etymologicum Magnum, s. v. βούφονια; Suidas, s. v. Θαύλων; Im. Bekker's Anecdota Graeca (Berlin, 1814-1821), p. 238, s. v. Δυπόλια. The date of the sacrifice (14th Skirophorion) is given by the Scholiast on Aristophanes and the Etymologicum Magnum; and this date corresponds, according to W. Mannhardt (Mythologische Forschungen, p. 68), with the close of the threshing in Attica. No writer mentions the trial of both the axe and the knife. Pausanias speaks of the trial of the axe, Porphyry and Aelian of the trial of the knife. But from Porphyry's description it is clear that the slaughter was carried out by two men, one wielding an axe and the other a knife,

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