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III the Maiden, it must be cut by the youngest girl. Here the age of the personal representative of the corn-spirit corresponds with that of the supposed age of the corn-spirit, just as the human victims offered by the Mexicans to promote the growth of the maize varied with the age of the maize. For in the Mexican, as in the European, custom the human beings were probably representatives of the corn-spirit rather than victims offered to him. (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. Its influence on cattle is shown by giving the straw of the last sheaf to the cattle at Christmas with the express intention of making them thrive. 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 marry next year.

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, as it is practised to this day by