of plants specially associated with midsummer in folk-custom; and her influence over vegetation is plainly signified by placing her plant-formed representative over the place where the harvest is brought in, as well as by the prayers for a good crop which are uttered on the occasion. A fresh argument is thus supplied in support of the conclusion that the Death, whose analogy to Kupalo, Yarilo, etc., has been shown, was originally a personification of vegetation, more especially of vegetation as dying or dead in winter. Further, my interpretation of the gardens of Adonis is confirmed by finding that in this Prussian custom the very same kind of plants are used to form the gardens of Adonis (as we may call them) and the image of the deity. Nothing could set in a stronger light the truth of the view that the gardens of Adonis are merely another manifestation of the god himself.
The last example of the gardens of Adonis which I shall cite is the following. At the approach of Easter, Sicilian women sow wheat, lentils, and canary-seed in plates, which are kept in the dark and watered every two days. The plants soon shoot up; the stalks are tied together with red ribbons, and the plates containing them are placed on the sepulchres which, with effigies of the dead Christ, are made up in Roman Catholic and Greek churches on Good Friday,[1] just as the gardens of Adonis were placed on the grave of the dead Adonis.[2] The whole custom—sepulchres as well as plates of sprouting grain—is
- ↑ G. Pitrè, Spettacoli e feste popolari siciliane, p. 211. A similar custom is observed at Cosenza in Calabria. Vincenzo Dorsa, La tradizione greco-latina, etc., p. 50. For the Easter ceremonies in the Greek Church, see R. A. Arnold, From the Levant (London, 1868), i. 251 sqq.
- ↑ κήπους ὡσίουν ἐπιταφίοθς Ἀδὠνιδι, Eustathius on Homer, Od. xi. 590.
