For in the Mexican, as in the European, custom the
human beings were probably representatives of the corn-spirit rather
than victims offered to it. (2) Again the same fertilising influence
which the tree-spirit is supposed to exert over vegetation, cattle,
and even women is ascribed to the corn-spirit. Thus, its supposed
influence on vegetation is shown by the practice of taking some of
the grain of the last sheaf (in which the corn-spirit is regularly
supposed to be present), and scattering it among the young corn in
spring or mixing it with the seed-corn. Its influence on animals is
shown by giving the last sheaf to a mare in foal, to a cow in calf,
and to horses at the first ploughing. Lastly, its influence on women
is indicated by the custom of delivering the Mother-sheaf, made into
the likeness of a pregnant woman, to the farmer's wife; by the
belief that the woman who binds the last sheaf will have a child
next year; perhaps, too, by the idea that the person who gets it
will soon be married.
Plainly, therefore, these spring and harvest customs are based on
the same ancient modes of thought, and form parts of the same
primitive heathendom, which was doubtless practised by our
forefathers long before the dawn of history.
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