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the corn which he consumes； so the herdsman must appease the spirit of the grass and leaves which his cattle munch； and the hunter must soothe the spirit of the roots which he digs； and of the fruits which he gathers from the bough。 In all cases the propitiation of the injured and angry； sprite would naturally comprise elaborate excuses and apologies； accompanied by loud lamentations at his decease whenever； through some deplorable accident or necessity； he happened to be murdered as well as robbed。 Only we must bear in mind that the savage hunter and herdsman of those early days had probably not yet attained to the abstract idea of vegetation in general； and that accordingly； so far as Adonis existed for them at all； he must have been the Adon or lord of each individual tree and plant rather than a personification of vegetable life as a whole。 Thus there would be as many Adonises as there were trees and shrubs； and each of them might expect to receive satisfaction for any damage done to his person or property。 And year by year； when the trees were deciduous； every Adonis would seem to bleed to death with the red leaves of autumn and to come to life again with the fresh green of spring。
There is some reason to think that in early times Adonis was sometimes personated by a living man who died a violent death in the character of the god。 Further； there is evidence which goes to show that among the agricultural peoples of the Eastern Mediterranean； the corn…spirit； by whatever name he was known； was often represented； year by year； by human victims slain on the harvest…field。 If that was so； it seems likely that the propitiation of the corn…spirit would tend to fuse to some extent with the worship of the dead。 For the spirits of these victims might be thought to return to life in the ears which they had fattened with their blood； and to die a second death at the reaping of the corn。 Now the ghosts of those who have perished by violence are surly and apt to wreak their vengeance on their slayers whenever an opportunity offers。 Hence the attempt to appease the souls of the slaughtered victims would naturally blend； at least in the popular conception； with the attempt to pacify the slain corn…spirit。 And as the dead came back in the sprouting corn； so they might be thought to return in the spring flowers； waked from their long sleep by the soft vernal airs。 They had been laid to their rest under the sod。 What more natural than to imagine that the violets and the hyacinths； the roses and the anemones； sprang from their dust； were empurpled or incarnadined by their blood； and contained some portion of their spirit？
I sometimes think that never blows so red The Rose as where some buried Caesar bled； That every Hyacinth the Garden wears Dropt in her Lap from some once lovely Head。
And this reviving Herb whose tender Green Fledges the River…Lip on which we lean Ah； lean upon it lightly； for who knows From what once lovely Lip it springs unseen？
In the summer after the battle of Landen； the most sanguinary battle of the seventeenth century in Europe； the earth； saturated with the blood of twenty thousand slain； broke forth into millions of poppies； and the traveller who passed that vast sheet of scarlet might well fancy that the earth had indeed given up her dead。 At Athens the great Commemoration of the Dead fell in spring about the middle of March； when the early flowers are in bloom。 Then the dead were believed to rise from their graves and go about the streets； vainly endeavouring to enter the temples and dwellings； which were barred against these perturbed spirits with ropes； buckthorn； and pitch。 The name of the festival； according to the most obvious and natural interpretation； means the Festival of Flowers； and the title would fit well with the substance of the ceremonies if at that season the poor ghosts were indeed thought to creep from the narrow house with the opening flowers。 There may therefore be a measure of truth in the theory of Renan； who saw in the Adonis worship a dreamy voluptuous cult of death； conceived not as the King of Terrors； but as an insidious enchanter who lures his victims to himself and lulls them into an eternal sleep。 The infinite charm of nature in the Lebanon； he thought； lends itself to religious emotions of this sensuous； visionary sort； hovering vaguely between pain and pleasure； between slumber and tears。 It would doubtless be a mistake to attribute to Syrian peasants the worship of a conception so purely abstract as that of death in general。 Yet it may be true that in their simple minds the thought of the reviving spirit of vegetation was blent with the very concrete notion of the ghosts of the dead； who come to life again in spring days with the early flowers； with the tender green of the corn and the many…tinted blossoms of the trees。 Thus their views of the death and resurrection of nature would be coloured by their views of the death and resurrection of man； by their personal sorrows and hopes and fears。 In like manner we cannot doubt that Renan's theory of Adonis was itself deeply tinged by passionate memories； memories of the slumber akin to death which sealed his own eyes on the slopes of the Lebanon； memories of the sister who sleeps in the land of Adonis never again to wake with the anemones and the roses。
Chapter 33。 The Gardens of Adonis。
PERHAPS the best proof that Adonis was a deity of vegetation； and especially of the corn； is furnished by the gardens of Adonis； as they were called。 These were baskets or pots filled with earth； in which wheat； barley； lettuces； fennel； and various kinds of flowers were sown and tended for eight days； chiefly or exclusively by women。 Fostered by the sun's heat； the plants shot up rapidly； but having no root they withered as rapidly away； and at the end of eight days were carried out with the images of the dead Adonis； and flung with them into the sea or into springs。
These gardens of Adonis are most naturally interpreted as representatives of Adonis or manifestations of his power； they represented him； true to his original nature； in vegetable form； while the images of him； with which they were carried out and cast into the water； portrayed him in his later human shape。 All these Adonis ceremonies； if I am right； were originally intended as charms to promote the growth or revival of vegetation； and the principle by which they were supposed to produce this effect was homoeopathic or imitative magic。 For ignorant people suppose that by mimicking the effect which they desire to produce they actually help to produce it； thus by sprinkling water they make rain； by lighting a fire they make sunshine； and so on。 Similarly； by mimicking the growth of crops they hope to ensure a good harvest。 The rapid growth of the wheat and barley in the gardens of Adonis was intended to make the corn shoot up； and the throwing of the gardens and of the images into the water was a charm to secure a due supply of fertilising rain。 The same； I take it； was the object of throwing the effigies of Death and the Carnival into water in the corresponding ceremonies of modern Europe。 Certainly the custom of drenching with water a leaf…clad person； who undoubtedly personifies vegetation； is still resorted to in Europe for the express purpose of producing rain。 Similarly the custom of throwing water on the last corn cut at harvest； or on the person who brings it home （a custom observed in Germany and France； and till lately in England and Scotland）； is in some places practised with the avowed intent to procure rain for the next year's crops。 Thus in Wallachia and amongst the Roumanians in Transylvania； when a girl is bringing home a crown made of the last ears of corn cut at harvest； all who meet her hasten to throw water on her； and two farm…servants are placed at the door for the purpose； for they believe that if this were not done； the crops next year would perish from drought。 At the spring ploughing in Prussia； when the ploughmen and sowers returned in the evening from their work in the fields； the farmer's wife and the servants used to splash water over them。 The ploughmen and sowers retorted by seizing every one； throwing them into the pond； and ducking them under the water。 The farmer's wife might claim exemption on payment of a forfeit； but every one else had to be ducked。 By observing this custom they hoped to ensure a due supply of rain for the seed。
The opinion that the gardens of Adonis are essentially charms to promote the growth of vegetation； especially of the crops； and that they belong to the same class of customs as those spring and mid…summer folk…customs of modern Europe which I have described else…where； does not rest for its evidence merely on the intrinsic probability of the case。 Fortunately we are able to show that gardens of Adonis （if we may use the expression in a general sense） are still planted； first； by a primitive race at their sowing season； and； second； by European peasants at midsummer。 Amongst the Oraons and Mundas of Bengal； when the time comes for planting out the rice which has been grown in seed…beds； a party of young people of both sexes go to the forest and cut a young Karma…tree； or the branch of one。 Bearing it in triumph they