The Golden Bough: pt. 1-2. Spirits of the corn and of the wild. 1912

Macmillan and Company, limited, 1912
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Page 305 - Apparently the universally coexistent forces of attraction and repulsion which, as we have seen, necessitate rhythm in all minor changes throughout the universe, also necessitate rhythm in the totality of its changes, — produce now an immeasurable period during which the attracting forces predominating cause universal concentration, and then an immeasurable period during which the repulsive forces predominating cause universal diffusion, — alternate eras of Evolution and Dissolution.
Page 167 - Frazer, the savage believes that ' by eating the body of the god he shares in the god's attributes and powers; and when the god is a corn-god, the corn is his proper body; when he is a vine-god, the juice of the grape is his blood; and so, by eating the bread and drinking the wine, the worshipper partakes of the real body and blood of his god. Thus the drinking of wine in the rite of a vine-god, like Dionysus, is not an act of revelry; it is a solemn sacrament.
Page 15 - ... 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 nine426.
Page 128 - INACHI. This word means, literally, a share or portion of any thing that is to be or has been distributed out : but in the sense here mentioned it means that portion of the fruits of the earth, and other eatables, which is offered to the gods in the person of the divine chief Tooitonga, which allotment is made once a year, just before the yams in general are .arrived at a state of maturity ; those which are used in this ceremony being of a kind which admit of being planted sooner than others, and,...
Page 224 - Indians a bear hunt was an important event for which they prepared by long fasts and purgations. Before setting out they offered expiatory sacrifices to the souls of bears slain in previous hunts, and besought them to be favourable to the hunters. When a bear was killed the hunter lit his pipe, and putting the mouth of it between the bear's lips, blew into the bowl, filling the beast's mouth with smoke. Then he begged the bear not to be angry at having been killed, and not to thwart him afterwards...
Page 330 - Some also wore small bunches of corn in their hats, from which the wheat was soon shaken out by the ungainly jumping which they called dancing. Occasionally, if the winter was severe, the procession was joined by threshers carrying their flails, reapers bearing their sickles, and carters with their long whips, which they were...
Page 15 - Heaven on the first (hsin)425 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...
Page 204 - On the contrary, to the Indian all objects, animate and inanimate, seem exactly of the same nature, except that they differ in the accident of bodily form.
Page 62 - The next morning the King ordered a large quantity of rum to be poured into brass pans, in various parts of the town ; the crowd pressing around, and drinking like hogs ; freemen and slaves, women and children, striking, kicking, and trampling each other under foot, pushed head foremost into the pans, and spilling much more than they drank.
Page 176 - One day as I sat watching him, a procession of fifty men went hastily down the hill, and off westward over the plain. They were solemnly led by a painted and shell-bedecked priest, and followed by the torch-bearing Shu-lu-wit-si, or God of Fire. After they had vanished, I asked old brother what it all meant. "They are going," said he, "to the city of the Ka-ka and the home of our others.

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