The resemblance of these ceremonies to the Indian and European ceremonies previously described is obvious. In particular, apart from the somewhat doubtful date of its celebration, the Alexandrian ceremony is almost identical with the Indian. In both of them the marriage of two divinities, whose connection with vegetation seems indicated by the fresh plants with which they are surrounded, is celebrated in effigy, and the effigies are afterwards mourned over and thrown into the water.[1] From the similarity of these customs to each other and to the spring and mid-summer customs of modern Europe we should naturally expect that they all admit of a common explanation. Hence, if the explanation here adopted of the latter is correct, the ceremony of the death and resurrection of Adonis must also have been a representation of the decay and revival of vegetation. The inference thus based on the similarity of the customs is confirmed by the following features in the legend and ritual of Adonis. His connection with vegetation comes out at once in the common story of his birth. He was said to have been born from a myrrh-tree, the bark of which bursting, after a ten months’ gestation, allowed the lovely infant to come forth. According to some, a boar rent the bark with his tusk and so opened a passage for the babe. A faint rationalistic colour was given to the legend by saying that his mother was a woman named Myrrh, who had been turned into a myrrh-tree soon after she had conceived the child.[2] Again the story that Adonis
- ↑ In the Alexandrian ceremony, however, it appears to have been the image of Adonis only which was thrown into the sea.
- ↑ Apollodorus, Biblioth. iii. 14, 4 ; Schol. on Theocritus, i. 109; Antoninus Liberalis, 34; Tzetzes on Lycophron, 829; Ovid, Metam. x. 489 sqq.; Servius on Virgil, Aen. v. 72, and on Bucol. x. 18; Hyginus, Fab. 58, 164;
