that in which a connection is traced between the food supply and the solar phenomena.
The worship of the moon preceded in Egypt, as in many other countries, the worship of the sun. It still survives in Central Africa, and among primitive peoples elsewhere throughout the world. Even in highly civilized Europe we can still trace lingering evidences of belief in the benevolence of the lunar spirit, the ancient guide and protector of mankind.
The moon was believed to exercise a direct influence upon Nature as a generative agency; agriculturists were of opinion that seeds sown during its period of increase had more prolific growth than those sown when it was on the wane. Pliny said that “the blood of men grows and diminishes with the light of the moon, while leaves and herbage also feel the same influence”. Crops were supposed to receive greater benefit in moonlight than in sunshine. In one of the Egyptian temple chants, the corn god is entreated to “give fecundity in the nighttime”. The “harvest moon” was “the ripening moon”, and many poets have in all ages sung its praises. It was followed in Scotland, where archaic Mediterranean beliefs appear to have tardy survival, by “the badger’s moon”, which marked the period for laying in winter stores, and then by “the hunter’s moon”, an indication that lunar worship prevailed in the archæological “hunting period”, Indeed the moon bulks as largely in European as in ancient Egyptian folklore: it is still believed in certain localities to cure diseases and to inspire love; until a comparatively recent date quaint ceremonies were performed in Scotland during its first phase by women who visited sculptured stones to pray for offspring.
Although the strictly lunar character of the Egyptian god Thoth is not apparent at first sight, it can be traced
