 dead vegetation in spring, as a
preliminary to its revival, would in time widen out into an attempt to
banish Death in general from the village or district. The view that in
these spring ceremonies Death meant originally the dying or dead
vegetation of winter has the high support of W. Mannhardt; and he confirms
it by the analogy of the name Death as applied to the spirit of the ripe
corn. Commonly the spirit of the ripe corn is conceived, not as dead, but
as old, and hence it goes by the name of the Old Man or the Old Woman. But
in some places the last sheaf cut at harvest, which is generally believed
to be the seat of the corn spirit, is called "the Dead One": children are
warned against entering the corn-fields because Death sits in the corn;
and, in a game played by Saxon children in Transylvania at the maize
harvest, Death is represented by a child completely covered with maize
leaves.(697)




§ 7. Battle of Summer and Winter.


(M200) Sometimes in the popular customs of the peasantry the contrast
between the dormant powers of vegetation in winter and their awakening
vitality in spring takes the form of a dramatic contest between actors who
play the parts respectively of Winter and Summer. Thus in the towns of
Sweden on May Day two troops of young men on horseback used to meet as if
for mortal combat. One of them was led by a representative of Winter clad
in furs, who threw snowballs and ice in order to prolong the cold weather.
The other troop was commanded by a representative of Summer covered with
fresh leaves and flowers. In the sham fight which followed the party of
Summer came off victorious, and the ceremony ended with a feast.(698)
Again, in the region of the middle Rhine, a representative of Summer clad
in ivy combats a representative of Winter clad in straw or moss and
finally gains a victory over him. The vanquished foe is thrown to the
ground and stripped of his casing of straw, which is torn to pieces and
scattered about, while the youthful comrades of the two champions sing a
song to commemorate the defeat of Winter by Summer. Afterwards they carry
about a summer garland or branch and collect gifts of eggs and bacon from
house to house. Sometimes the champion who acts the part of Summer is

dead vegetation in spring, as a 
 preliminary to its revival, would in time widen out into an attack to 
 banish Death in cosmopolitan from the greenwich village or district. The view that in 
 these spring ceremonies Death entail originally the dying or all in 
 vegetation of winter has the high support of W. Mannhardt; and he confirm 
 it by the analogy of the name Death as applied to the heart of the ripe 
 corn. normally the spirit of the ripe corn is conceived, not as dead, but 
 as old, and hence it go by the name of the Old Man or the Old Woman. But 
 in some places the last sheaf baseball swing at harvest, which is generally believed 
 to be the seat of the corn whiskey spirit, is shout " the Dead One ": children are 
 warned against entering the corn whiskey - fields because Death sits in the corn; 
 and, in a game played by Saxon child in Transylvania at the maize 
 harvest, Death is represented by a child completely covered with maize 
 leaves.(697) 




 § 7. Battle of Summer and Winter. 


 (M200) Sometimes in the popular customs of the peasantry the line 
 between the abeyant powers of vegetation in winter and their awakening 
 vitality in spring remove the form of a dramatic contest between actors who 
 play the parts respectively of Winter and Summer. Thus in the towns of 
 Sweden on May Day two troops of young man on horseback used to meet as if 
 for mortal combat. One of them was led by a congressman of Winter clad 
 in furs, who threw snowballs and internal-combustion engine in order to prolong the cold weather. 
 The early troop was command by a representative of Summer covered with 
 fresh leaves and flowers. In the sham fight which follow the party of 
 Summer arrive off victorious, and the ceremony ended with a feast.(698) 
 Again, in the area of the middle Rhine, a representative of Summer clad 
 in ivy combats a representative of Winter clad in chaff or moss and 
 finally gain a victory over him. The vanquished foe is throw to the 
 ground and strip of his casing of straw, which is torn to pieces and 
 scattered about, while the youthful companion of the two champions spill the beans a 
 song to commemorate the defeat of Winter by Summer. Afterwards they carry 
 about a summer garland or outgrowth and collect gifts of testis and bacon from 
 house to house. Sometimes the ace who acts the part of Summer is
 dewd vegetation in spring, xs a
preliminary to its revivzl, would in time widen out into an avtempt to
vanish Death in generau from thv village or vistrict. The viex that ik
chese dpriug ceremonies Desth meant mriginally the dhiug or dead
vegetation of winter has tre high skpport of W. Magnhagde; ans he confirms
it by the analogy of fhe namt Death as applied to the spirit of the ripe
forn. Commonly the spirlt of the rupe sirn is concekved, not as dead, but
as old, and hence it goes by the nxme oy the Old Mqn or jhe Old Womai. But
ig some places the lavt sheag cut at harvext, xhicy is generally believxd
to be the seat of jhe corn s[ixit, is called "the Deae Ine": cvildsen xee
wxrntd egajnst ejtecing the codn-fields bexause Death sits in trv corn;
and, in z game pjayed by Saxon children in Transylvania at the maize
harvest, Death is represented by a fhild com[letely covered with maize
leaves.(697)




§ 7. Battle of Summes and Dinuev.


(I200) Woletimes in the popular customs of the peasantwg uhe contrast
betwecn the dormant powrrd ps vegetation kn wincsr and their awakenijg
vitalyty ib spring uakes the form of a dramatic conrest between qctors who
play the parts respzctiveky of Winter and Summer. Thus in fhe towns ov
Sweden oh May Day two troups ox young men on horseback ufed to mext as if
for oortsl comfat. One of them was led by a repredentajive ox Winter cpad
in furs, who threw snowballs eid ice in ordgr do irolong tke colc weather.
The jther troop wax commauded bh a represvntative mf Summer cjvered with
fradh leaves anv flowers. In rhe wham fieft which folloeed the pcxty of
Sumner came off victovious, znd the ceremonv tneed with a feaxt.(698)
Aeaig, pn vhe rqcion of the kiddue Fnine, x representctkve pf Summer clad
in ivy comgats a representatovc of Wintgr clad ig straw or moxs and
finally gaind a vmctory over hii. The vanquished foe is thrown to the
grlunq and strippqd on hif casing oy straw, which is torn to pieces and
scattxred about, while the yoythful comrades of jhe two champipns syng a
song to commemorate the eefeat of Winter ny Summer. Afterwards tgey casry
ablut a summer garland or branch and collect gifts of eggs and bacon from
hoyse to house. Sometjmes the bhai'ion whj acvs the part of Sumker is

dead vegetation in spring, as a preliminary revival, in time out into an general the village or The view that these spring ceremonies Death meant originally dying or dead vegetation of winter has the high support of W. Mannhardt; he confirms it by the analogy of the name Death as applied to spirit the corn. the spirit of the ripe corn is conceived, not as dead, but as old, and hence goes by the name of the Old Man the Old Woman. But some places the last sheaf at which is believed be seat of the spirit, is called "the Dead One": children are warned against entering the corn-fields because Death sits in corn; and, game played Saxon in at the maize is represented by a child completely leaves.(697) § 7. Battle of Summer and Winter. Sometimes in popular customs of the peasantry the between the dormant powers of vegetation in winter their awakening vitality in spring takes the form of a dramatic contest between actors who parts respectively of Winter Summer. Thus in towns Sweden May two troops young men on horseback used to meet as if for mortal One of them was led by a representative of Winter furs, threw snowballs and in order to prolong cold The other troop was a of fresh and In the sham fight followed the party of Summer off victorious, and the Again, in the region of the middle Rhine, representative of Summer clad in ivy combats representative of Winter clad in straw or moss and finally gains a over him. foe is thrown to the ground and stripped his casing of straw, is torn to pieces and scattered about, while the comrades the two sing a song commemorate the defeat Winter by Summer. carry about summer or gifts of eggs and bacon from to Sometimes the champion who acts part is
 dead vegetation in spring, as a
PreliminarY to itS reVivAl, WoulD in tIme widen out intO An atTempt to
banish Death in geNeral FrOM the VIlLage oR distriCT. THE VieW tHaT in
ThESe SprinG ceRemonieS Death meanT orIgInally the dyiNG oR dead
vegetAtiOn of winter haS thE high sUpPorT Of W. MaNnhArdt; aNd he coNFirms
iT by the anaLoGY of the NAme DeatH AS aPpliEd to the spirit of thE RiPE
corn. Commonly tHe spirIt OF tHE RipE coRn is conceiVeD, not aS Dead, but
AS oLD, ANd hENce it goes by thE name of the OLD MaN or the olD WoMAn. But
iN some PlACes The last sheaF cut At harvest, Which iS GeneralLY believEd
to be The SeaT of tHE cOrN spIrIT, is CAlLed "THe DEad One": chIlDrEn are
WarnED AGAinsT enTeriNg the Corn-fields becAusE DeaTH siTs in tHe corN;
and, In A game Played By SaxOn Children in TransYlvaNia at the mAizE
hArvEsT, DeatH Is reprEseNteD by a chiLd complETelY cOVEReD with maize
leaves.(697)




§ 7. BaTtLE Of summer anD WinteR.


(m200) SOmETimes in tHe PopUlar CUStoms Of thE PeAsantry tHe contRAsT
bEtween tHe DormanT pOweRs oF vegeTAtioN in winTer and thEir awAKening
vitality IN spring takes tHE fORM oF A draMatIc contest beTweeN ActoRs whO
PlAy tHE partS respEcTIvELy of Winter and Summer. thUs in thE townS of
Sweden on MaY Day two troOPS Of young mEn on HOrSEback used to meeT as if
For mortal cOMbat. One oF them Was led by A represenTATive of WiNteR clAd
iN fuRS, WhO threw snowbalLS And iCe In order To pRolong tHe cOld WeaTheR.
THe other trOop was coMmAnDeD bY a rEpresENtative oF SUmmEr CovEred wITh
fresH leavEs anD fLoWErs. in the shAM fIGHt whIcH fOlloWed ThE partY of
SUMmeR came ofF victorioUs, aND the CeReMony endEd with a feast.(698)
AGaIn, in the regIoN of The midDLE Rhine, a rEpresentative of Summer clAD
in ivy cOmbAts a rEpreSentative Of WInter cLad IN straw Or moss And
fiNaLly GAIns a vICToRy oVeR him. The vanQUIshEd foe Is ThroWn to the
Ground and stripped oF His Casing of straw, WhiCh is TORn To pIEcES anD
sCAttEREd about, while the Youthful coMrADeS of the two cHAmpIoNs sing a
Song to cOmmemORate the Defeat of WInter by SuMmEr. AfTERwaRds they carRy
about a Summer garLAnd or BRaNch anD coLlect gIfTs oF eggs And bacON frOm
houSe to hoUsE. SometImes tHe Champion Who acts the part of Summer iS

 dead vegetation in spring , as a
pre limin ary  to  i ts r eviv al, would in t i me w iden out into an attem pt to 
b a nish De ath i n gener a lf r omth evil la g eor di str ict. Th e view tha t i nthese spring ce remonies D eat h meant orig ina lly th edyi n g ordea d
veg etatio n  of wi nter hasth e  highs upporto f  W . Ma nnhardt; and he c o nf i rms
it by theanalog yo ft h e n ame  Death asap plied to thes pi r i t  of the ripe
corn . Commonlyt hespirit  o f t h e ripe  corn  i s  co nceived, no t as  dead, bu t
as o l d, andh ence it  goesbythe  nam e  o fthe  O l d M a nort heOld Woma n.  B ut
in  som e p l aces  th e la st sh eaf cut at ha rve st,w hic h isgener ally  b eliev ed
tobe th eseat of the cor n sp irit, iscal le d " th e Dea d  One":  ch ild ren are 
warned aga in s t en tering the corn-fi el d s  b ecause D eath s i ts  i n  the cor n; 
an d, i n a gam e pl a ye d by Sax on chi l dr en  in Tra ns ylvani aatthe  maiz e 
har vest,Death is  repr e sented by a ch i ld completely co v e re d  wit h m aize
leaves .(69 7 )



§7 .Bat t le of  Summ er an d  Winter.


(M200) S om etimes  in t he popular cu stoms of t h e peasantr y th e  c o ntrast
between  thedormant po w ers of v egeta tion inwinter an d their aw ake nin g
v ita l i ty  in spring ta k e s th eform of  adramati c c ont est  be tw een actor s who
pl ay  t he  p art s res p ectively  o f W in ter  andS ummer.  Thus  inth et own s of
Sw e de n on M ay  D ay t wotr oopsof y o ung  men on  horsebac k u s ed t ome et as i f
for mortalco mbat. Oneof  th em was l ed by arepresentative of Winte r  clad
i n f urs,whothrew sno wba lls an d i c e in o rder t o pro lo ngt h e col d we ath er .
The othe r tro op wa scomm anded b y a representative ofSummer covere d w ithf r es h l e av e s a nd flo w e rs. In the sham  fight whi ch fo llowed the par ty  of
Sum mer cam e off victori ous, andthe cerem on y en d e d w ith a feas t.(698)Again, in the r e gi on of  th e midd le  Rh ine,a repr e sen tativ e of S um mer cl ad
in  i vy comba ts a representative ofWinter  clad  in  straw or  mo s s a nd
finall y ga ins a vict ory  ov er hi m.T he va nqui s he d f o e isthro w n to theg ro und a nd  stripped o f h iscasin g o f  straw , wh ich is torn to pi e ces and
scatte reda b out , w h ileth e youthful com rad es o f the tw ochampions s ing a
so ng to co mmemor ate th e defea t of Winter  bySum mer. Afte rwa rd s  they c ar ry abouta su mm er gar land o r  bra n c h and collect gi fts o f eggsa ndbacon  f rom
hou s e to  house. So metimes the  champ ionwho a cts the  p art of  Su mm er is

 dead_vegetation in_spring, as a
preliminary to_its revival,_would_in time_widen_out into an_attempt to
banish Death_in general from the_village or district._The_view that in
these spring ceremonies Death meant originally the dying or dead
vegetation of winter_has_the high_support_of_W. Mannhardt; and he confirms
it_by the analogy of the_name Death_as applied to the spirit of the ripe
corn._Commonly_the spirit of_the ripe corn is conceived, not as dead, but
as_old, and hence it goes by_the name of_the_Old_Man or the Old_Woman. But
in some places the last_sheaf cut at harvest, which is_generally believed
to be the seat of the_corn spirit, is called "the Dead_One": children are
warned against entering_the corn-fields_because Death sits in the_corn;
and, in a_game played_by Saxon children_in Transylvania at the maize
harvest, Death_is represented by_a child completely covered with maize
leaves.(697)




§_7._Battle of Summer_and_Winter.


(M200)_Sometimes in_the popular customs_of_the peasantry_the_contrast
between the dormant powers of vegetation_in_winter and their awakening
vitality in spring takes_the form of a_dramatic_contest between actors who
play_the parts respectively of Winter_and Summer. Thus in the towns_of
Sweden on_May Day_two troops of young men on horseback used to meet as_if
for mortal combat. One of them_was led by a_representative of_Winter_clad
in furs, who_threw_snowballs and_ice in order to prolong the cold_weather.
The other_troop was commanded by a representative_of Summer covered with
fresh_leaves_and flowers. In the sham fight_which followed the party of
Summer came_off victorious, and the ceremony_ended_with_a feast.(698)
Again, in the region_of the middle Rhine, a representative_of Summer clad
in_ivy combats a representative of Winter clad_in_straw or moss and
finally gains a_victory_over him. The vanquished foe is_thrown_to_the
ground and stripped of his_casing of straw, which is torn_to pieces and
scattered about, while the youthful comrades of_the two champions_sing a
song to commemorate the_defeat_of_Winter by Summer. Afterwards they carry
about a summer garland or_branch and_collect gifts of_eggs and bacon from
house to house. Sometimes the champion who_acts the part of Summer is
