1. The Sacrament of First-Fruits

WE have now seen that the corn-spirit is represented sometimes in human, sometimes in animal form, and that in both cases he is killed in the person of his representative and eaten sacramentally. To find examples of actually killing the human representative of the corn-spirit we had naturally to go to savage races; but the harvest-suppers of our European peasants have furnished unmistakable examples of the sacramental eating of animals as representatives of the corn-spirit. But further, as might have been antic.i.p.ated, the new corn is itself eaten sacramentally, that is, as the body of the corn-spirit. In Wermland, Sweden, the farmer's wife uses the grain of the last sheaf to bake a loaf in the shape of a little girl; this loaf is divided amongst the whole household and eaten by them. Here the loaf represents the corn-spirit conceived as a maiden; just as in Scotland the corn-spirit is similarly conceived and represented by the last sheaf made up in the form of a woman and bearing the name of the Maiden. As usual, the corn-spirit is believed to reside in the last sheaf; and to eat a loaf made from the last sheaf is, therefore, to eat the corn-spirit itself. Similarly at La Palisse, in France, a man made of dough is hung upon the fir-tree which is carried on the last harvest-waggon. The tree and the dough-man are taken to the mayor's house and kept there till the vintage is over. Then the close of the harvest is celebrated by a feast at which the mayor breaks the dough-man in pieces and gives the pieces to the people to eat.

In these examples the corn-spirit is represented and eaten in human shape. In other cases, though the new corn is not baked in loaves of human shape, still the solemn ceremonies with which it is eaten suffice to indicate that it is partaken of sacramentally, that is, as the body of the corn-spirit. For example, the following ceremonies used to be observed by Lithuanian peasants at eating the new corn. About the time of the autumn sowing, when all the corn had been got in and the threshing had begun, each farmer held a festival called Sabarios, that is, "the mixing or throwing together." He took nine good handfuls of each kind of crop-wheat, barley, oats, flax, beans, lentils, and the rest; and each handful he divided into three parts. The twentyseven portions of each grain were then thrown on a heap and all mixed up together. The grain used had to be that which was first threshed and winnowed and which had been set aside and kept for this purpose. A part of the grain thus mixed was employed to bake little loaves, one for each of the household; the rest was mixed with more barley or oats and made into beer. The first beer brewed from this mixture was for the drinking of the farmer, his wife, and children; the second brew was for the servants. The beer being ready, the farmer chose an evening when no stranger was expected. Then he knelt down before the barrel of beer, drew a jugful of the liquor and poured it on the bung of the barrel, saying, "O fruitful earth, make rye and barley and all kinds of corn to flourish." Next he took the jug to the parlour, where his wife and children awaited him. On the floor of the parlour lay bound a black or white or speckled (not a red) c.o.c.k and a hen of the same colour and of the same brood, which must have been hatched within the year. Then the farmer knelt down, with the jug in his hand, and thanked G.o.d for the harvest and prayed for a good crop next year. Next all lifted up their hands and said, "O G.o.d, and thou, O earth, we give you this c.o.c.k and hen as a free-will offering." With that the farmer killed the fowls with the blows of a wooden spoon, for he might not cut their heads off. After the first prayer and after killing each of the birds he poured out a third of the beer. Then his wife boiled the fowls in a new pot which had never been used before. After that, a bushel was set, bottom upwards, on the floor, and on it were placed the little loaves mentioned above and the boiled fowls. Next the new beer was fetched, together with a ladle and three mugs, none of which was used except on this occasion. When the farmer had ladled the beer into the mugs, the family knelt down round the bushel. The father then uttered a prayer and drank off the three mugs of beer. The rest followed his example. Then the loaves and the flesh of the fowls were eaten, after which the beer went round again, till every one had emptied each of the three mugs nine times. None of the food should remain over; but if anything did happen to be left, it was consumed next morning with the same ceremonies. The bones were given to the dog to eat; if he did not eat them all up, the remains were buried under the dung in the cattle-stall. This ceremony was observed at the beginning of December. On the day on which it took place no bad word might be spoken.

Such was the custom about two hundred years or more ago. At the present day in Lithuania, when new potatoes or loaves made from the new corn are being eaten, all the people at table pull each other's hair. The meaning of this last custom is obscure, but a similar custom was certainly observed by the heathen Lithuanians at their solemn sacrifices. Many of the Esthonians of the island of Oesel will not eat bread baked of the new corn till they have first taken a bite at a piece of iron. The iron is here plainly a charm, intended to render harmless the spirit that is in the corn. In Sutherlandshire at the present day, when the new potatoes are dug all the family must taste them, otherwise "the spirits in them [the potatoes] take offence, and the potatoes would not keep." In one part of Yorkshire it is still customary for the clergyman to cut the first corn; and my informant believes that the corn so cut is used to make the communion bread. If the latter part of the custom is correctly reported (and a.n.a.logy is all in its favour), it shows how the Christian communion has absorbed within itself a sacrament which is doubtless far older than Christianity.

The Aino or Ainu of j.a.pan are said to distinguish various kinds of millet as male and female respectively, and these kinds, taken together, are called "the divine husband and wife cereal" (Umurek haru kamui). "Therefore before millet is pounded and made into cakes for general eating, the old men have a few made for themselves first to worship. When they are ready they pray to them very earnestly and say: 'O thou cereal deity, we worship thee. Thou hast grown very well this year, and thy flavour will be sweet. Thou art good. The G.o.ddess of fire will be glad, and we also shall rejoice greatly. O thou G.o.d, O thou divine cereal, do thou nourish the people. I now partake of thee. I worship thee and give thee thanks.' After having thus prayed, they, the worshippers, take a cake and eat it, and from this time the people may all partake of the new millet. And so with many gestures of homage and words of prayer this kind of food is dedicated to the well-being of the Ainu. No doubt the cereal offering is regarded as a tribute paid to a G.o.d, but that G.o.d is no other than the seed itself; and it is only a G.o.d in so far as it is beneficial to the human body."

At the close of the rice harvest in the East Indian island of Buru, each clan meets at a common sacramental meal, to which every member of the clan is bound to contribute a little of the new rice. This meal is called "eating the soul of the rice," a name which clearly indicates the sacramental character of the repast. Some of the rice is also set apart and offered to the spirits. Amongst the Alfoors of Minaha.s.sa, in Celebes, the priest sows the first rice-seed and plucks the first ripe rice in each field. This rice he roasts and grinds into meal, and gives some of it to each of the household. Shortly before the rice-harvest in Boland Mongondo, another district of Celebes, an offering is made of a small pig or a fowl. Then the priest plucks a little rice, first on his own field and next on those of his neighbours. All the rice thus plucked by him he dries along with his own, and then gives it back to the respective owners, who have it ground and boiled. When it is boiled the women take it back, with an egg, to the priest, who offers the egg in sacrifice and returns the rice to the women. Of this rice every member of the family, down to the youngest child, must partake. After this ceremony every one is free to get in his rice.

Amongst the Burghers or Badagas, a tribe of the Neilgherry Hills in Southern India, the first handful of seed is sown and the first sheaf reaped by a Curumbar, a man of a different tribe, the members of which the Burghers regard as sorcerers. The grain contained in the first sheaf "is that day reduced to meal, made into cakes, and, being offered as a first-fruit oblation, is, together with the remainder of the sacrificed animal, partaken of by the Burgher and the whole of his family, as the meat of a federal offering and sacrifice." Among the Hindoos of Southern India the eating of the new rice is the occasion of a family festival called Pongol. The new rice is boiled in a new pot on a fire which is kindled at noon on the day when, according to Hindoo astrologers, the sun enters the tropic of Capricorn. The boiling of the pot is watched with great anxiety by the whole family, for as the milk boils, so will the coming year be. If the milk boils rapidly, the year will be prosperous; but it will be the reverse if the milk boils slowly. Some of the new boiled rice is offered to the image of Ganesa; then every one partakes of it. In some parts of Northern India the festival of the new crop is known as Navan, that is, "new grain." When the crop is ripe, the owner takes the omens, goes to the field, plucks five or six ears of barley in the spring crop and one of the millets in the autumn harvest. This is brought home, parched, and mixed with coa.r.s.e sugar, b.u.t.ter, and curds. Some of it is thrown on the fire in the name of the village G.o.ds and deceased ancestors; the rest is eaten by the family.

The ceremony of eating the new yams at Onitsha, on the Niger, is thus described: "Each headman brought out six yams, and cut down young branches of palm-leaves and placed them before his gate, roasted three of the yams, and got some kola-nuts and fish. After the yam is roasted, the Libia, or country doctor, takes the yam, sc.r.a.pes it into a sort of meal, and divides it into halves; he then takes one piece, and places it on the lips of the person who is going to eat the new yam. The eater then blows up the steam from the hot yam, and afterwards pokes the whole into his mouth, and says, 'I thank G.o.d for being permitted to eat the new yam'; he then begins to chew it heartily, with fish likewise."

Among the Nandi of British East Africa, when the eleusine grain is ripening in autumn, every woman who owns a corn-field goes out into it with her daughters, and they all pluck some of the ripe grain. Each of the women then fixes one grain in her necklace and chews another, which she rubs on her forehead, throat, and breast. No mark of joy escapes them; sorrowfully they cut a basketful of the new corn, and carrying it home place it in the loft to dry. As the ceiling is of wickerwork, a good deal of the grain drops through the crevices and falls into the fire, where it explodes with a crackling noise. The people make no attempt to prevent this waste; for they regard the crackling of the grain in the fire as a sign that the souls of the dead are partaking of it. A few days later porridge is made from the new grain and served up with milk at the evening meal. All the members of the family take some of the porridge and dab it on the walls and roofs of the huts; also they put a little in their mouths and spit it out towards the east and on the outside of the huts. Then, holding up some of the grain in his hand, the head of the family prays to G.o.d for health and strength, and likewise for milk, and everybody p