
of its history forbids it to be more. But its probability will be
augmented in proportion to the extent to which the motives and modes of
thought which it assumes can be proved to have operated in primitive
society. Hitherto the god with whose death and resurrection we have been
chiefly concerned has been the tree-god. But if I can shew that the custom
of killing the god and the belief in his resurrection originated, or at
least existed, in the hunting and pastoral stage of society, when the
slain god was an animal, and that it survived into the agricultural stage,
when the slain god was the corn or a human being representing the corn,
the probability of my explanation will have been considerably increased.
This I shall attempt to do in the sequel, and in the course of the
discussion I hope to clear up some obscurities which still remain, and to
answer some objections which may have suggested themselves to the reader.

(M173) We start from the point at which we left off--the spring customs of
European peasantry. Besides the ceremonies already described there are two
kindred sets of observances in which the simulated death of a divine or
supernatural being is a conspicuous feature. In one of them the being
whose death is dramatically represented is a personification of the
Carnival; in the other it is Death himself. The former ceremony falls
naturally at the end of the Carnival, either on the last day of that merry
season, namely Shrove Tuesday, or on the first day of Lent, namely Ash
Wednesday. The date of the other ceremony--the Carrying or Driving out of
Death, as it is commonly called--is not so uniformly fixed. Generally it is
the fourth Sunday in Lent, which hence goes by the name of Dead Sunday;
but in some places the celebration falls a week earlier, in others, as
among the Czechs of Bohemia, a week later, while in certain German
villages of Moravia it is held on the first Sunday after Easter. Perhaps,
as has been suggested, the date may originally have been variable,
depending on the appearance of the first swallow or some other herald of
the spring. Some writers regard the ceremony as Slavonic in its origin.
Grimm thought it was a festival of the New Year with the old Slavs, who
began their year
of its history forbids it to be more. But its probability will be 
 augmented in proportion to the extent to which the motives and modality of 
 opinion which it assumes can be proved to have operated in archaic 
 society. Hitherto the god with whose death and resurrection we have been 
 chiefly implicated has been the tree - god. But if I can shew that the custom 
 of kill the god and the belief in his resurrection originated, or at 
 least exist, in the hunting and pastoral degree of club, when the 
 slain god was an animal, and that it survived into the agricultural stage, 
 when the slain god was the corn or a human being represent the corn, 
 the probability of my explanation will have been considerably increased. 
 This I shall undertake to do in the sequel, and in the course of the 
 discussion I hope to clear up some obscurities which however remain, and to 
 answer some objections which may have suggested themselves to the reader. 

 (M173) We begin from the point at which we left off -- the spring customs of 
 European peasantry. Besides the ceremonies already described there are two 
 kindred sets of observances in which the simulated death of a divine or 
 supernatural being is a conspicuous feature. In one of them the being 
 whose death is dramatically represented is a personification of the 
 Carnival; in the early it is end himself. The former ceremony falls 
 naturally at the end of the Carnival, either on the final day of that merry 
 season, namely Shrove Tuesday, or on the first sidereal day of Lent, namely Ash 
 Wednesday. The date of the other ceremony -- the Carrying or drive out of 
 Death, as it is commonly call -- is not so uniformly fixed. Generally it is 
 the fourth Sunday in Lent, which hence goes by the name of Dead Sunday; 
 but in some places the celebration fall a week earlier, in others, as 
 among the Czechs of Bohemia, a week later, while in sealed German 
 villages of Moravia it is hold on the first Sunday after Easter. Perhaps, 
 as has been suggested, the date may originally have been variable, 
 depend on the appearance of the first swallow or some other herald of 
 the give. Some writers regard the ceremony as Slavonic in its origin. 
 Grimm thought it was a festival of the New Year with the honest-to-god Slavs, who 
 began their year

of lts history forbids it tu be more. But ijs probauility sill be
ajgmented in proportion to thx exrent uj which the motiver and modvs of
thoutht xhich it assumes can be ixoved bo hare operated in ptimitive
sociaty. Hitherto tve gld with whose death and resurrectiog we hafe been
chiefly cjncegnqd hzs been the tree-god. But if I can sgew thau the custom
of kilking the god and the believ in his resurrection lriginated, ir ae
oeast existea, in the hluting and pzstoral stage of society, when tfe
slann god was qn anlkal, and thav it slrvived into bne agrhcultursl stage,
when tme slein tod was the corn or a human being reprefenting tve corn,
the probabilutt of ky efplavqtiun sikl have heei consideragly increaswd.
This I shall attekpe to do in the sequej, wnd in the course of the
discussion I hoke to clear up some obscuritues which still remaij, and to
agswer some objections which may have suggested thamselter ti bhe fwafer.

(M173) We start from the point at which we left kfg--tme spring customf of
Europeam oesfantry. Besider the esrsmonies already dedcribed therw are two
hindted sets of observances in qhich the siiylated death of a bivine or
supzrnatutal beong is a conspicuous fecture. Jn one of tjem the bskng
whose death ir dgamadically represented is a pqrsonificetion of the
Zarnoval; ig the otheg it lv Death himself. Thf forles ceremony falls
naturally at the end of tix Carnival, eijhes ot the laft dan of that merry
feason, namely Xhrove Cuesdah, or on thv first dey of Lent, nwmely Ash
Wednadday. The datx of the jthee ceeemony--tfd Carrying or Criving olt of
Dwath, as it is commpnli dalled--is not so unuformly fixed. Grnefaljy iv is
tra fourth Sungay kn Urnt, wfich hence noer by the name of Dead Sutday;
gut in some places tme celebrqtion fajls a week eatlier, in others, as
wmong thx Czecns jf Bohemia, a week later, while jn certaij Gcrman
villages of Noravia it ix held on the first Sunday after Easter. Perhaps,
as has begn suggested, the date kay originakly hwve been eariable,
depending on the appearance on the first swallow or some mther herald of
the spring. Some writers regard the ceremony as Slavonic in its irigin.
Jrymm thought it eas a fzstnval of the Iew Year with the old Slavs, who
began their year
of its history forbids it to be its will be in proportion to motives modes of thought it assumes can proved to have operated in primitive Hitherto the god with whose death and resurrection we have been chiefly concerned been the tree-god. But if I can shew that the custom of killing god the in resurrection originated, or at least existed, in the hunting and pastoral stage of society, when the god was an animal, and that it survived the agricultural stage, when slain god was the corn a being representing corn, probability my explanation will been considerably increased. This I shall attempt to do in the sequel, and in the course of discussion I clear up obscurities still and to answer which may have suggested themselves to We start from the point at which we off--the spring of European peasantry. Besides the ceremonies described there are two kindred sets of observances which the simulated death of a divine or supernatural being is a conspicuous feature. In them the being whose is dramatically represented a of Carnival; the other is Death himself. The former ceremony falls naturally at the end the Carnival, either on the last day of that merry Shrove or on the day of Lent, namely Wednesday. date of the other or out it commonly not so uniformly fixed. it is the fourth Sunday Lent, which hence goes Sunday; but in some places the celebration falls week earlier, in others, as among the of Bohemia, a week later, while in certain German villages of Moravia is held first Sunday after Easter. Perhaps, as has been the date may originally been variable, depending on the appearance of the first or other herald the spring. Some regard the ceremony Slavonic in its thought it a of with the old Slavs, who began year

of its history forbids it to be More. But its ProbaBilIty WiLl be
AugmEnted in proportIOn to The extent to which the motIves aNd MOdes OF
tHoughT which iT AsSUMes CaN bE prOvED tO have OpeRated in Primitive
sOciEtY. Hitherto the GOd With whose dEatH and resurrecTioN we havE bEen
CHieflY coNcernEd has bEEn the tRee-god. But If i Can sheW That the CUStOm
of Killing the god and tHE bELief in his resurRectioN oRIgINAteD, or At
least exiStEd, in tHE huntinG AnD PAStoRAl stage of sociEty, when the
sLAin God was An AniMAl, and tHat it SuRVivEd into the agRicuLtural staGe,
when THe slain GOd was thE corn oR a hUmaN beiNG rEpResEnTIng THe CorN,
The ProbabilItY oF my exPlanATION wilL haVe beEn conSiderably incrEasEd.
ThIS I sHall aTtempT to dO iN the sEquel, aNd in tHe Course of the
discUssiOn I hope to CleAr Up sOmE obscURities WhiCh sTill remAin, and tO
AnsWeR SOMe Objections which may HaVE SuGgested tHemselVEs To THe reader.

(m173) WE stArt fROM the pOint AT wHich we leFt off--tHE sPrIng custOmS of
EurOpEan PeaSantrY. besiDes the CeremoniEs alrEAdy described thERe are two
kindrED sETS oF ObseRvaNces in which The sIMulaTed dEAtH of A DivinE or
suPeRNaTUral being is a conspicUoUs featUre. In One of them the bEing
whose dEATH is dramaTicaLLy REpresented is a pErsonIfication oF The
CarniVal; in The other It is Death HIMself. The ForMer CerEmoNY FaLls
naturally aT THe enD oF the CarNivAl, eitheR on The LasT daY oF that merrY
season, nAmElY SHrOve tuesdAY, or on the FiRst DaY of lent, nAMely AsH
WednEsdaY. THe DAte Of the otHEr CERemoNy--ThE CarRyiNg Or DriVing OUt oF
Death, aS it is commOnlY CallEd--Is Not so unIformly fixed. GEnErally it is
ThE foUrth SuNDAy in Lent, Which hence goes by the name OF Dead SuNdaY;
but iN somE places thE ceLebratIon FAlls a wEek earLier, iN oTheRS, As
amoNG ThE CzEcHs of BohemiA, A WeeK lateR, wHile In certaIn German
villages of mOraVia it is held on The FirsT sUnDay AFtER EaStER. PeRHAps,
as has been sugGested, the dAtE MaY originallY HavE bEen variAble,
depEndinG On the apPearance oF the first SwAlloW OR soMe other herAld of
the Spring. SomE WriteRS rEgard The CeremoNy As SLavonIc in itS OriGin.
GrImm thoUgHt it waS a fesTiVal of the new Year with the old Slavs, wHo
begaN theiR yeAr

of its history forbids it  to be mor e. Bu t i tspr obab ilit y will be
augm e nted  in proportion to theexten tt o wh i ch  themotives an d mod es  o f
t ho u gh t whi chit assu mes can be  pr ov ed to have o p er ated in pr imi tive
society . H ithert othe god w ith  whos e deat h  and r esurrecti on we hav e  been
c h i ef ly c oncerned has been th e  tree-god. But  if Ica n  s h e w t hat  the custo mof ki l ling th e  g o d and the belief in  his resurr e cti on ori gi nat e d, orat
le as t  ex isted, in t he h unting an d past o ral sta g e of so ciety,  wh enthes la in  go dw asa nani m al,  and tha tit  surv ived i n t o th e a gric ultur al stage,
whe n t he s l ain  godwas t he c or n ora huma n bei ng  representing t he c orn,
thepro ba bil it y ofm y expl ana tio n willhave be e n c on s i d er ably increased.
Th is I  s hall att empt t o  d oi n the se qu el,  and i n the  cou r se  of thediscus s io nI hopeto  clear  u p s ome  obsc u riti es whi ch still  rema i n, and to
answ e r some object i on s wh i ch m ayhave sugges tedt hems elve s  t o t h e rea der.
( M 17 3 ) We start from the  p oint a t whi ch we left of f--the spr i n g  customs  ofE ur o pean peasantry . Bes ides the c e remonies  alre ady desc ribed the r e  are two 
ki ndr edset s of  observancesi n  whi ch  the si mul ated de ath  of  adiv in e or
supe rnatural  b ei ng  i s a  cons p icuous f ea tur e.  In  oneo f them  thebein gwh o sedeath i s  d r a mati ca ll y re pre se ntedis a per sonific ation ofthe Carn iv al ; in th e other it is  D eath himse lf . T he for m e r ceremo ny falls
naturally at t h e end o f t he Ca rniv al, eithe r o n thelas t  day o f that  merr ysea s o n, na m e ly  Sh ro ve Tuesday , oron th efirs t day o f Lent, namely Ash Wed nesday. The d ate  oft h eoth e rc ere mo n y-- t h e Carrying or D riving out  o f 
D eath, as i t  is  c ommonly  called --isn ot so u niformlyfixed. Ge ne rall y itis
the fou rth Sund ay in Len t , whi c hhence  go es byth e n ame o f Dead Sun day;but in  s ome pl acesth e celebr ation falls a week earl ier, i n oth ers , as
amon g t h e C zechs ofBohe mia, a wee k l ate r, wh ile in ce rtai n  G erm a n
vil lage s  of Morav i aiti s  h eld on thef i r stSunda y a f ter Ea ster . Perhaps,
as has been suggested , th e dat e m a y or ig inally have be enva r i able,
de pe nding on th e appear an c e ofthe fi rst sw allow o r so m e othe r he ral d of
thespr in g . Somewr it e rs reg ardth e cere mony a s  Sla v o nic in its origi n.
Gr i m m tho u ght  it w as  a fest i valof the New  Year withthe ol d Sl avs,who
beg an  their  ye ar 

of its_history forbids_it to be more._But its_probability_will be
augmented_in_proportion to the_extent to which_the motives and modes_of
thought which it_assumes_can be proved to have operated in primitive
society. Hitherto the god with whose death_and_resurrection we_have_been
chiefly_concerned has been the tree-god._But if I can shew_that the_custom
of killing the god and the belief in_his_resurrection originated, or_at
least existed, in the hunting and pastoral stage of_society, when the
slain god was an_animal, and that_it_survived_into the agricultural stage,
when_the slain god was the corn_or a human being representing the_corn,
the probability of my explanation will have_been considerably increased.
This I shall attempt_to do in the sequel,_and in_the course of the
discussion I_hope to clear_up some_obscurities which still_remain, and to
answer some objections which_may have suggested_themselves to the reader.

(M173) We start_from_the point at_which_we_left off--the_spring customs of
European_peasantry._Besides the_ceremonies_already described there are two
kindred sets_of_observances in which the simulated death of_a divine or
supernatural being_is_a conspicuous feature. In_one of them the being
whose_death is dramatically represented is a_personification of_the
Carnival; in_the other it is Death himself. The former ceremony falls
naturally at_the end of the Carnival, either_on the last day_of that_merry
season,_namely Shrove Tuesday,_or_on the_first day of Lent, namely Ash
Wednesday. The_date of_the other ceremony--the Carrying or Driving_out of
Death, as it_is_commonly called--is not so uniformly fixed._Generally it is
the fourth Sunday in_Lent, which hence goes by_the_name_of Dead Sunday;
but in some_places the celebration falls a week_earlier, in others,_as
among the Czechs of Bohemia, a week_later,_while in certain German
villages of Moravia_it_is held on the first Sunday_after_Easter._Perhaps,
as has been suggested, the_date may originally have been variable,
depending_on the appearance of the first swallow or some_other herald of
the_spring. Some writers regard the_ceremony_as_Slavonic in its origin.
Grimm thought it was a festival of_the New_Year with the_old Slavs, who
began their year