The Golden Bough (97 page)

In this ceremony the decoration of the horse's head with a string of loaves, and the alleged object of the sacrifice, namely, to procure a good harvest, seem to indicate that the horse was killed as one of those animal representatives of the corn-spirit of which we have found so many examples. The custom of cutting off the horse's tail is like the African custom of cutting off the tails of the oxen and sacrificing them to obtain a good crop. In both the Roman and the African custom the animal apparently stands for the corn-spirit, and its fructifying power is supposed to reside especially in its tail. The latter idea occurs, as we have seen, in European folk-lore. Again, the practice of fumigating the cattle in spring with the blood of the horse may be compared with the practice of giving the Old Wife, the Maiden, or the
clyack
sheaf as fodder to the horses in spring or the cattle at Christmas, and giving the Yule Boar to the ploughing oxen or horses to eat in spring. All these usages aim at ensuring the blessing of the corn-spirit on the homestead and its inmates and storing it up for another year.

The Roman sacrifice of the October horse, as it was called, carries us back to the early days when the Subura, afterwards a low and squalid quarter of the great metropolis, was still a separate village, whose inhabitants engaged in a friendly contest on the harvest-field with their neighbours of Rome, then a little rural town. The Field of Mars on which the ceremony took place lay beside the Tiber, and formed part of the king's domain down to the abolition of the monarchy. For tradition ran that at the time when the last of the kings was driven from Rome, the corn stood ripe for the sickle on the crown lands beside the river; but no one would eat the accursed grain and it was flung into the river in such heaps that, the water being low with the summer heat, it formed the nucleus of an island. The horse sacrifice was thus an old autumn custom observed upon the king's corn-fields at the end of the harvest. The tail and blood of the horse, as the chief parts of the corn-spirit's representative, were taken to the king's house and kept there; just as in Germany the harvest-cock is nailed on the gable or over the door of the farmhouse; and as the last sheaf, in the form of the Maiden, is carried home and kept over the fireplace in the Highlands of Scotland. Thus the blessing of the corn-spirit was brought to the king's house and hearth and, through them, to the community of which he was the head. Similarly in the spring and autumn customs of Northern Europe the May-pole is sometimes set up in front of the house of the mayor or burgomaster, and the last sheaf at harvest is brought to him as the head of the village. But while the tail and blood fell to the king, the neighbouring village of the Subura, which no doubt once had a similar ceremony of its own, was gratified by being allowed to compete for the prize of the horse's head. The Mamilian tower, to which the Suburans nailed the horse's head when they succeeded in carrying it off, appears to have been a peel-tower or keep of the old Mamilian family, the magnates of the village. The ceremony thus performed on the king's fields and at his house on behalf of the whole town and of the neighbouring village presupposes a time when each township performed a similar ceremony on its own fields. In the rural districts of Latium the villages may have continued to observe the custom, each on its own land, long after the Roman hamlets had merged their separate harvest-homes in the common celebration on the king's lands. There is no intrinsic improbability in the supposition that the sacred grove of Aricia, like the Field of Mars at Rome, may have been the scene of a common harvest celebration, at which a horse was sacrificed with the same rude rites on behalf of the neighbouring villages. The horse would represent the fructifying spirit both of the tree and of the corn, for the two ideas melt into each other, as we see in customs like the Harvest-May.

L. Eating the God

1. The Sacrament of First-Fruits

WE have now seen that the corn-spirit is represented sometimes in human, sometimes in animal form, and that in both cases he is killed in the person of his representative and eaten sacramentally. To find examples of actually killing the human representative of the corn-spirit we had naturally to go to savage races; but the harvest-suppers of our European peasants have furnished unmistakable examples of the sacramental eating of animals as representatives of the corn-spirit. But further, as might have been anticipated, the new corn is itself eaten sacramentally, that is, as the body of the corn-spirit. In Wermland, Sweden, the farmer's wife uses the grain of the last sheaf to bake a loaf in the shape of a little girl; this loaf is divided amongst the whole household and eaten by them. Here the loaf represents the corn-spirit conceived as a maiden; just as in Scotland the corn-spirit is similarly conceived and represented by the last sheaf made up in the form of a woman and bearing the name of the Maiden. As usual, the corn-spirit is believed to reside in the last sheaf; and to eat a loaf made from the last sheaf is, therefore, to eat the corn-spirit itself. Similarly at La Palisse, in France, a man made of dough is hung upon the fir-tree which is carried on the last harvest-waggon. The tree and the dough-man are taken to the mayor's house and kept there till the vintage is over. Then the close of the harvest is celebrated by a feast at which the mayor breaks the dough-man in pieces and gives the pieces to the people to eat.

In these examples the corn-spirit is represented and eaten in human shape. In other cases, though the new corn is not baked in loaves of human shape, still the solemn ceremonies with which it is eaten suffice to indicate that it is partaken of sacramentally, that is, as the body of the corn-spirit. For example, the following ceremonies used to be observed by Lithuanian peasants at eating the new corn. About the time of the autumn sowing, when all the corn had been got in and the threshing had begun, each farmer held a festival called Sabarios, that is, "the mixing or throwing together." He took nine good handfuls of each kind of crop--wheat, barley, oats, flax, beans, lentils, and the rest; and each handful he divided into three parts. The twentyseven portions of each grain were then thrown on a heap and all mixed up together. The grain used had to be that which was first threshed and winnowed and which had been set aside and kept for this purpose. A part of the grain thus mixed was employed to bake little loaves, one for each of the household; the rest was mixed with more barley or oats and made into beer. The first beer brewed from this mixture was for the drinking of the farmer, his wife, and children; the second brew was for the servants. The beer being ready, the farmer chose an evening when no stranger was expected. Then he knelt down before the barrel of beer, drew a jugful of the liquor and poured it on the bung of the barrel, saying, "O fruitful earth, make rye and barley and all kinds of corn to flourish." Next he took the jug to the parlour, where his wife and children awaited him. On the floor of the parlour lay bound a black or white or speckled (not a red) cock and a hen of the same colour and of the same brood, which must have been hatched within the year. Then the farmer knelt down, with the jug in his hand, and thanked God for the harvest and prayed for a good crop next year. Next all lifted up their hands and said, "O God, and thou, O earth, we give you this cock and hen as a free-will offering." With that the farmer killed the fowls with the blows of a wooden spoon, for he might not cut their heads off. After the first prayer and after killing each of the birds he poured out a third of the beer. Then his wife boiled the fowls in a new pot which had never been used before. After that, a bushel was set, bottom upwards, on the floor, and on it were placed the little loaves mentioned above and the boiled fowls. Next the new beer was fetched, together with a ladle and three mugs, none of which was used except on this occasion. When the farmer had ladled the beer into the mugs, the family knelt down round the bushel. The father then uttered a prayer and drank off the three mugs of beer. The rest followed his example. Then the loaves and the flesh of the fowls were eaten, after which the beer went round again, till every one had emptied each of the three mugs nine times. None of the food should remain over; but if anything did happen to be left, it was consumed next morning with the same ceremonies. The bones were given to the dog to eat; if he did not eat them all up, the remains were buried under the dung in the cattle-stall. This ceremony was observed at the beginning of December. On the day on which it took place no bad word might be spoken.

Such was the custom about two hundred years or more ago. At the present day in Lithuania, when new potatoes or loaves made from the new corn are being eaten, all the people at table pull each other's hair. The meaning of this last custom is obscure, but a similar custom was certainly observed by the heathen Lithuanians at their solemn sacrifices. Many of the Esthonians of the island of Oesel will not eat bread baked of the new corn till they have first taken a bite at a piece of iron. The iron is here plainly a charm, intended to render harmless the spirit that is in the corn. In Sutherlandshire at the present day, when the new potatoes are dug all the family must taste them, otherwise "the spirits in them [the potatoes] take offence, and the potatoes would not keep." In one part of Yorkshire it is still customary for the clergyman to cut the first corn; and my informant believes that the corn so cut is used to make the communion bread. If the latter part of the custom is correctly reported (and analogy is all in its favour), it shows how the Christian communion has absorbed within itself a sacrament which is doubtless far older than Christianity.

The Aino or Ainu of Japan are said to distinguish various kinds of millet as male and female respectively, and these kinds, taken together, are called "the divine husband and wife cereal" (_Umurek haru kamui_). "Therefore before millet is pounded and made into cakes for general eating, the old men have a few made for themselves first to worship. When they are ready they pray to them very earnestly and say: 'O thou cereal deity, we worship thee. Thou hast grown very well this year, and thy flavour will be sweet. Thou art good. The goddess of fire will be glad, and we also shall rejoice greatly. O thou god, O thou divine cereal, do thou nourish the people. I now partake of thee. I worship thee and give thee thanks.' After having thus prayed, they, the worshippers, take a cake and eat it, and from this time the people may all partake of the new millet. And so with many gestures of homage and words of prayer this kind of food is dedicated to the well-being of the Ainu. No doubt the cereal offering is regarded as a tribute paid to a god, but that god is no other than the seed itself; and it is only a god in so far as it is beneficial to the human body."

At the close of the rice harvest in the East Indian island of Buru, each clan meets at a common sacramental meal, to which every member of the clan is bound to contribute a little of the new rice. This meal is called "eating the soul of the rice," a name which clearly indicates the sacramental character of the repast. Some of the rice is also set apart and offered to the spirits. Amongst the Alfoors of Minahassa, in Celebes, the priest sows the first rice-seed and plucks the first ripe rice in each field. This rice he roasts and grinds into meal, and gives some of it to each of the household. Shortly before the rice-harvest in Boland Mongondo, another district of Celebes, an offering is made of a small pig or a fowl. Then the priest plucks a little rice, first on his own field and next on those of his neighbours. All the rice thus plucked by him he dries along with his own, and then gives it back to the respective owners, who have it ground and boiled. When it is boiled the women take it back, with an egg, to the priest, who offers the egg in sacrifice and returns the rice to the women. Of this rice every member of the family, down to the youngest child, must partake. After this ceremony every one is free to get in his rice.

Amongst the Burghers or Badagas, a tribe of the Neilgherry Hills in Southern India, the first handful of seed is sown and the first sheaf reaped by a Curumbar, a man of a different tribe, the members of which the Burghers regard as sorcerers. The grain contained in the first sheaf "is that day reduced to meal, made into cakes, and, being offered as a first-fruit oblation, is, together with the remainder of the sacrificed animal, partaken of by the Burgher and the whole of his family, as the meat of a federal offering and sacrifice." Among the Hindoos of Southern India the eating of the new rice is the occasion of a family festival called Pongol. The new rice is boiled in a new pot on a fire which is kindled at noon on the day when, according to Hindoo astrologers, the sun enters the tropic of Capricorn. The boiling of the pot is watched with great anxiety by the whole family, for as the milk boils, so will the coming year be. If the milk boils rapidly, the year will be prosperous; but it will be the reverse if the milk boils slowly. Some of the new boiled rice is offered to the image of Ganesa; then every one partakes of it. In some parts of Northern India the festival of the new crop is known as _Navan,_ that is, "new grain." When the crop is ripe, the owner takes the omens, goes to the field, plucks five or six ears of barley in the spring crop and one of the millets in the autumn harvest. This is brought home, parched, and mixed with coarse sugar, butter, and curds. Some of it is thrown on the fire in the name of the village gods and deceased ancestors; the rest is eaten by the family.

The ceremony of eating the new yams at Onitsha, on the Niger, is thus described: "Each headman brought out six yams, and cut down young branches of palm-leaves and placed them before his gate, roasted three of the yams, and got some kola-nuts and fish. After the yam is roasted, the _Libia,_ or country doctor, takes the yam, scrapes it into a sort of meal, and divides it into halves; he then takes one piece, and places it on the lips of the person who is going to eat the new yam. The eater then blows up the steam from the hot yam, and afterwards pokes the whole into his mouth, and says, 'I thank God for being permitted to eat the new yam'; he then begins to chew it heartily, with fish likewise."