other lands. Moreover, the explanation is countenanced by a considerable body of opinion amongst the ancients themselves, who again and again interpreted the dying and reviving god as the reaped and sprouting grain.
The character of Tammuz or Adonis as a corn-spirit comes out plainly in an account of his festival given by an Arabic writer of the tenth century. In describing the rites and sacrifices observed at the different seasons of the year by the heathen Syrians of Harran, he says: "Tammuz (July). In the middle of this month is the festival of el-Bûgât, that is, of the weeping women, and this is the Tâ-uz festival, which is celebrated in honour of the god Tâ-uz. The women bewail him, because his lord slew him so cruelly, ground his bones in a mill, and then scattered them to the wind. The women (during this festival) eat nothing which has been ground in a mill, but limit their diet to steeped wheat, sweet vetches, dates, raisins, and the like." Tâ-uz, who is no other than Tammuz, is here like Burns's John Barleycorn:
"They wasted o'er a scorching flame The marrow of his bones; But a miller us'd him worst of all-- For he crush'd him between two stones."
This concentration, so to say, of the nature of Adonis upon the
cereal crops is characteristic of the stage of culture reached by
his worshippers in historical times. They had left the nomadic life
of the wandering hunter and herdsman far behind them; for ages they
had been settled on the land, and had depended for their subsistence
mainly on the products of tillage. The berries and roots of the
wilderness, the grass of the pastures, which had been matters of
vital importance to their ruder forefathers, were now of little
moment to them: more and more their thoughts and energies were
engrossed by the staple of their life, the corn; more and more
accordingly the propitiation of the deities of fertility in general
and of the corn-spirit in particular tended to become the central
feature of their religion. The aim they set before themselves in
celebrating the rites was thoroughly practical. It was no vague
poetical sentiment which prompted them to hail with joy the rebirth
of vegetation and to mourn its decline. Hunger, felt or feared, was
the mainspring of the worship of Adonis.
It has been suggested by Father Lagrange that the mourning for Adonis was essentially a harvest rite designed to propitiate the corngod, who was then either perishing under the sickles of the reapers, or being trodden to death under the hoofs of the oxen on the threshing-floor. While the men slew him, the women wept crocodile tears at home to appease his natural indignation by a show of grief for his death. The theory fits in well with the dates of the festivals, which fell in spring or summer; for spring and summer, not autumn, are the seasons of the barley and wheat harvests in the lands which worshipped Adonis. Further, the hypothesis is confirmed by the practice of the Egyptian reapers, who lamented, calling upon Isis,
