emingly opposite features in these ceremonies: on the one hand, sorrow
for the death, and affection and respect for the dead; on the other hand,
fear and hatred of the dead, and rejoicings at his death. How the former
of these features is to be explained I have attempted to shew: how the
latter came to be so closely associated with the former is a question
which I shall try to answer in the sequel.

(M208) Before we quit these European customs to go farther afield, it will
be well to notice that occasionally the expulsion of Death or of a mythic
being is conducted without any visible representative of the personage
expelled. Thus at Koenigshain, near Goerlitz in Silesia, all the villagers,
young and old, used to go out with straw torches to the top of a
neighbouring hill, called _Todtenstein_ (Death-stone), where they lit
their torches, and so returned home singing, "We have driven out Death, we
are bringing back Summer."(717) In Albania young people light torches of
resinous wood on Easter Eve, and march in procession through the village
brandishing them. At last they throw the torches into the river, saying,
"Ha, Kore, we fling you into the river, like these torches, that you may
return no more." Some say that the intention of the ceremony is to drive
out winter; but Kore is conceived as a malignant being who devours
children.(718)




§ 10. Analogous Rites in India.


(M209) In the Kanagra district of India there is a custom observed by
young girls in spring which closely resembles some of the European spring
ceremonies just described. It is called the _Rali Ka mela_, or fair of
Rali, the _Rali_ being a small painted earthen image of Siva or Parvati.
The custom is in vogue all over the Kanagra district, and its celebration,
which is entirely confined to young girls, lasts through most of Chet
(March-April) up to the Sankrant of Baisakh (April). On a morning in March
all the young girls of the village take small baskets of _dub_ grass and
flowers to an appointed place, where they
emingly opposite features in these ceremonies: on the one hand, grief 
 for the end, and affection and respect for the dead; on the early hand, 
 concern and hatred of the dead, and exultation at his end. How the former 
 of these features is to be explained I have attempted to shew: how the 
 latter come to be so close associated with the former is a question 
 which I shall try to answer in the sequel. 

 (M208) Before we quit these European customs to move farther afield, it will 
 be well to comment that occasionally the expulsion of Death or of a mythic 
 being is conduct without any visible representative of the personage 
 expelled. Thus at Koenigshain, near Goerlitz in Silesia, all the villagers, 
 unseasoned and old, used to go out with straw torches to the top of a 
 neighbouring hill, called _ Todtenstein _ (Death - stone), where they lit 
 their torches, and so returned home singing, " We have driven out end, we 
 are fetch back Summer. "(717) In Albania young multitude ignite torches of 
 resinous wood on Easter Eve, and march in emanation through the village 
 brandishing them. At last they throw the flashlight into the river, saying, 
 " Ha, Kore, we fling you into the river, like these torches, that you may 
 return no more. " Some say that the intention of the ceremony is to repel 
 out winter; but Kore is conceived as a malignant being who devours 
 children.(718) 




 § 10. Analogous Rites in India. 


 (M209) In the Kanagra district of India there is a custom note by 
 unseasoned girls in spring which closely resemble some of the European spring 
 ceremonies just described. It is called the _ Rali Ka mela _, or fair of 
 Rali, the _ Rali _ being a small painted earthen image of Siva or Parvati. 
 The customs is in vogue all over the Kanagra district, and its celebration, 
 which is entirely confined to young girls, last through most of Chet 
 (March - April) up to the Sankrant of Baisakh (April). On a morning in March 
 all the new girls of the greenwich village take small basket of _ dub _ grass and 
 flowers to an appointed position, where they
emijgly opposite features ik these ceremonigs: on thx one hznd, sorruw
for the death, and affectioi ane reskvct for the dead; on tfe other jand,
fear and yatred of vge dead, and rsmoiciugw at his death. How the fmrmer
of these xextbres is to be explained I have attem[ted to sjew: how the
latjer csie tk be so closely associated with ths formeg is a question
whoch I shall try to answer ln tje sequel.

(M208) Before ae quit thewe Eteopean custoos to go farther afiels, it will
be well to notice that occaxionally tye exoolsion of Deeth or of a mythic
nving is conducyed without ann vismble representative of thx personage
expelled. Jhus at Koanngshain, near Goerlitz ib Silgsia, dll gye xilmajera,
young anv old, used fo go out wuth straw torches tp eye top of a
nejghbouwigg hill, called _Todtenstein_ (Death-stone), wvers they lit
their torches, and so returned home singing, "Re have driven out Death, we
are bringing back Summar."(717) In Xlbckla yuynh people light torches of
resinous wood on Easesr Ene, and march in pvocession through yhf fyllage
brandisfing tksm. At last they throa the tjrchew into tht rivrr, saying,
"Ha, Kore, we fling yiu into the givee, like these torchzs, that you oay
rgturn mo more." Some say that tke intsntion of tje ceremohh is to drive
out wiktes; but Kore is conceived as a malignent bzing who devpurs
chyldren.(718)




§ 10. Anwlogomv Rites in India.


(M209) Ln thg Kanacra distrift of India there is a custom ouxerved by
youmg gigls in spxing wmich closely refembles some oy the Euxopean spring
cervmonies jnst describeq. It is calleg the _Rali Ka mela_, or faie of
Eali, thd _Rali_ being a xmall paiuued eartheb image of Siva or Patvzti.
The custom iw ib vogue all ovet tfe Hajajra dyvtrict, and ids cdlectatiov,
which is ektifely confined to young ghrls, lasts through mosy jf Chet
(Mqrch-Aprij) up to the Ssnkrant of Baisakh (Aprin). Oi a motnigg in March
all the young girls of the vlllwge take smajl bqskets of _duy_ grass and
flowers to an appointed place, where they
emingly opposite features in these ceremonies: on hand, for the and affection and the hand, fear and of the dead, rejoicings at his death. How the of these features is to be explained I have attempted to shew: how latter came to be so closely associated with the former is a question I try answer the sequel. (M208) Before we quit these European customs to go farther afield, it will be to notice that occasionally the expulsion of Death of a mythic being conducted without any visible representative the expelled. Thus Koenigshain, Goerlitz Silesia, all the young and old, used to go out with straw torches to the top of a neighbouring hill, _Todtenstein_ (Death-stone), lit their and returned singing, "We have Death, we are bringing back Summer."(717) people light torches of resinous wood on Easter and march procession through the village brandishing them. last they throw the torches into the river, "Ha, Kore, we fling you into the river, like these torches, that you may return Some say that the of the ceremony to out but is conceived a malignant being who devours children.(718) § 10. Analogous Rites in (M209) In the Kanagra district of India there is a by girls in spring closely resembles some of European ceremonies just described. It the Ka of the being a small painted image of Siva or Parvati. custom is in vogue and its celebration, which is entirely confined to girls, lasts through most of Chet (March-April) to the Sankrant of Baisakh (April). On a morning in March all young girls village take small baskets of _dub_ grass and to an appointed place, they
emingly opposite features in These ceremOnies: On tHe oNe Hand, SorrOw
for the death, aND affEction and respect for the Dead; oN tHE othER hAnd,
feAr and haTReD OF thE dEaD, anD rEJoIcingS at His deatH. How the forMer
Of These featureS Is To be explaiNed i have attemptEd tO shew: hOw The
LAtter CamE to be So closELy assoCiated witH tHE formeR Is a quesTIOn
WhicH I shall try to answeR In THe sequel.

(M208) BeforE we quiT tHEsE eUroPeaN customs to Go FarthER afield, IT wILL
Be wELl to notice thaT occasionalLY thE expulSiOn oF death oR of a mYtHIc
bEing is conduCted Without anY visibLE represENtative Of the pErsOnaGe
exPElLeD. ThUs AT KoENiGshAIn, nEar GoerlItZ iN SileSia, aLL THE vilLagErs,
yOung aNd old, used to go Out With STraW torcHes to The tOp Of a
neIghbouRing hIlL, called _TodtenstEin_ (DEath-stone), WheRe TheY lIt
theIR torchEs, aNd sO returnEd home sINgiNg, "wE HAvE driven out Death, we
aRe BRInGing back summer."(717) iN ALbANia young PeOplE ligHT TorchEs of
REsInous wooD on EasTEr evE, and marCh In procEsSioN thRough THe viLlage
bRandishiNg theM. at last they throW The torches intO ThE RIvER, sayIng,
"ha, Kore, we fliNg yoU Into The rIVeR, liKE thesE torcHeS, ThAT you may
return no more." soMe say tHat thE intention of tHe ceremony IS TO drive
ouT winTEr; BUt Kore is conceiVed as A malignant BEing who dEvourS
childreN.(718)




§ 10. AnalogouS rItes in InDia.


(m209) In The kanAGRa District of IndIA TherE iS a custoM obServed bY
yoUng GirLs iN sPring whicH closely ReSeMbLeS soMe of tHE EuropeaN sPriNg
CerEmoniES just dEscriBed. IT iS cALleD the _RalI ka MELa_, or FaIr Of
RaLi, tHe _rali_ bEing A SmaLl paintEd earthen ImaGE of SIvA oR ParvatI.
The custom is iN vOgue all oveR tHe KAnagra DIStrict, anD its celebration,
which is eNTirely cOnfIned tO youNg girls, laSts ThrougH moST of CheT
(March-april) Up To tHE sankrANT oF BaIsAkh (April). On A MOrnIng in maRch
aLl the yoUng girls of the villaGE taKe small basketS of _Dub_ gRASs And
FLoWErs To AN apPOInted place, where They
emingly opposite featuresin these c eremo nie s:on  the  one  hand, sorrowf or t he death, and affectio n and  r e spec t  f or th e dead; on t heot he r h an d ,fearand  hatred  of the de ad,  a nd rejoicing s  a t his deat h.How the form erof the se  fe a tures  is  to b e expl a ined I  have att em p ted to shew: h o w  t he
l atter came to bes oc losely associa ted wi th th e for mer  is a ques ti on
wh i ch I sh a ll t r y t o  answer in th e sequel.
( M20 8) Bef or e w e  quitthese  E u rop ean customs  togo farthe r afie l d, it w i ll
be w ell to  no tic e th a toc cas io n all y  t hee xpu lsion of  D ea th or  ofa m y thic 
be ingis co nducted witho utanyv isi ble r epres enta ti ve of  the p erson ag e
expelled. Thu s at  Koenigsh ain ,nea rGoerl i tz inSil esi a, allthe vil l age rs , y ou ng and old, used t og o  o ut withstrawt or ch e s to the  t opof a n eighb ouri n ghill, ca lled _ T od te nstein_  ( Death- st one ),where they  lit
t heir tor ches, and so returne d  home singing ,  " W e  h a ve d riv en out Deat h, w e 
are  bri n gi ngb ack S ummer ." ( 71 7 ) In Albania youngpe ople l ighttorches of
re sinous woo d o n Easter  Eve ,  a n d march in pro cessi on through the vill age
b randishi ng them.A t  last th eythr owthe t or ches into the r iver ,saying, 
"H a, Kore , w e f lin g y ou  into the  river,li ke  t he setorch e s, thatyo u m ay 
re turnn o more ." So me s ay  t h atthe int e nt i o n of  t he  cer emo ny  is t o dr i veout win ter; butKor e  isco nc eived a s a malignant  b eing who d ev our s
chil d r en.(718) 




§ 10. Analogous Ri t es in I ndi a.

(M20 9) In the  Ka nagradis t rict o f Indi a the re  is a  cust o m  o bse rv ed by
youn g gir ls in  s prin g which  closely resembles som e of the Euro pea n sp r i ng 
ce r em o nie sj ust d escribed. It is  called th e_ Ra li Ka mela _ , o rfair of 
Rali,the _ R ali_ be ing a sma ll painte deart h e n i mage of Si va or Pa rvati.
Th e  cust o mis in  vo gue al love r the  Kanag r a d istri ct, an dits ce lebra ti on,
whic h is entirely confinedto you ng gi rls , lasts t hro u ghmost of C het(March-Apr il)  up  to t heS ankra nt o f  B ais a kh (A pril ) . On a mo r ni ngi n  M arch
all th e y oun g gir lso f thevill age take small ba s kets of _dub_gras s and 
fl o wers  t o an appointed  pl ac e ,  where t he y
emingly opposite_features in_these ceremonies: on the_one hand,_sorrow
for_the death,_and_affection and respect_for the dead;_on the other hand,
fear_and hatred of_the_dead, and rejoicings at his death. How the former
of these features is to be_explained_I have_attempted_to_shew: how the
latter came to_be so closely associated with_the former_is a question
which I shall try to answer_in_the sequel.

(M208) Before_we quit these European customs to go farther afield,_it will
be well to notice that_occasionally the expulsion_of_Death_or of a mythic
being_is conducted without any visible representative_of the personage
expelled. Thus at Koenigshain,_near Goerlitz in Silesia, all the villagers,
young_and old, used to go out_with straw torches to the_top of_a
neighbouring hill, called _Todtenstein_ (Death-stone),_where they lit
their_torches, and_so returned home_singing, "We have driven out Death,_we
are bringing back_Summer."(717) In Albania young people light_torches_of
resinous wood on_Easter_Eve,_and march_in procession through_the_village
brandishing them._At_last they throw the torches into_the_river, saying,
"Ha, Kore, we fling you into_the river, like these_torches,_that you may
return no_more." Some say that the_intention of the ceremony is to_drive
out winter;_but Kore_is conceived as a malignant being who devours
children.(718)




§ 10. Analogous Rites_in India.


(M209) In the Kanagra district_of India there is_a custom_observed_by
young girls in_spring_which closely_resembles some of the European spring
ceremonies just_described. It_is called the _Rali Ka mela_,_or fair of
Rali, the__Rali__being a small painted earthen image_of Siva or Parvati.
The custom is_in vogue all over the_Kanagra_district,_and its celebration,
which is entirely_confined to young girls, lasts through_most of Chet
(March-April)_up to the Sankrant of Baisakh (April)._On_a morning in March
all the young_girls_of the village take small baskets_of__dub__grass and
flowers to an appointed_place, where they