tilising virtue ascribed to the corn-spirit is shown equally in the savage custom of mixing the victim’s blood or ashes with the seed-corn and the European custom of mixing the grain from the last sheaf with the young corn in spring.[1] Again, the identification of the person with the corn appears alike in the savage custom of adapting the age and stature of the victim to the age and stature (actual or expected) of the crop; in the Scotch and Styrian rules that when the corn-spirit is conceived as the Maiden the last corn shall be cut by a young maiden, but when it is conceived as the Corn-mother it shall be cut by an old woman;[2] in the Lothringian warning given to old women to save themselves when the Old Woman is being killed, that is, when the last corn is being threshed;[3] and in the Tyrolese expectation that if the man who gives the last stroke at threshing is tall, the next year’s corn will be tall also.[4] Further, the same identification is implied in the savage custom of killing the representative of the corn-spirit with hoes or spades or by grinding him between stones, and in the European custom of pretending to kill him with the scythe or the flail. Once more the Khond custom of pouring water on the buried flesh of the victim is parallel to the European customs of pouring water on the personal representative of the corn-spirit or plunging him into a stream.[5] Both the Khond and the European customs are rain-charms.
To return now to the Lityerses story. It has been shown that in rude society human beings have been commonly killed to promote the growth of the crops. There is therefore no improbability in the supposition that they may once have been killed for a like purpose
