be that the decline of summer is dated from Mid-summer Day, after which the days begin to shorten, and the sun sets out on his downward journey—
“To the darksome hollows
Where the frosts of winter lie.”
Such a turning-point of the year, when vegetation might be thought to share the incipient though still almost imperceptible decay of summer, might very well be chosen by primitive man as a fit moment for resorting to those magic ceremonies by which he hopes to stay the decline, or at least to ensure the revival, of plant life.
But while the death of vegetation appears to have been represented in all, and its revival in some, of these spring and midsummer ceremonies, there are features in some of them which can hardly be explained on this hypothesis alone. The solemn funeral, the lamentations, and the mourning attire, which often characterise these ceremonies, are indeed appropriate at the death of the beneficent spirit of vegetation. But what shall we say of the glee with which the effigy is often carried out, of the sticks and stones with which it is assailed, and the taunts and curses which are hurled at it? What shall we say of the dread of the effigy evinced by the haste with which the bearers scamper home as soon as they have thrown it away, and by the belief that some one must soon die in any house into which it has looked? This dread might perhaps be explained by a belief that there is a certain infectiousness in the dead spirit of vegetation which renders its approach dangerous. But this explanation, besides being rather strained, does not cover the rejoicings which often attend the carrying out of Death.
