Page:Frazer (1890) The Golden Bough (IA goldenboughstudy01fraz).djvu/383

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of more advanced individuals, the more backward members of the community will cling by preference to the older animistic notions. Now when the spirit of any natural object (as the corn) has been invested with human qualities, detached from the object, and converted into a deity controlling it, the object itself is, by the withdrawal of its spirit, left inanimate, it becomes, so to say, a spiritual vacuum. But the popular fancy, intolerant of such a vacuum, in other words, unable to conceive anything as inanimate, immediately creates a fresh mythical being, with which it peoples the vacant object. Thus the same natural object is now represented in mythology by two separate beings; first, by the old spirit now separated from it and raised to the rank of a deity; second, by the new spirit, freshly created by the popular fancy to supply the place vacated by the old spirit on its elevation to a higher sphere. The problem for mythology now is, having got two separate personifications of the same object, what to do with them? How are their relations to each other to be adjusted, and room found for both in the mythological system? When the old spirit or new deity is conceived as creating or producing the object in question, the problem is easily solved. Since the object is believed to be produced by the old spirit, and animated by the new one, the latter, as the soul of the object, must also owe its existence to the former; thus the old spirit will stand to the new one as producer to produced, that is (in mythology), as parent to child, and if both spirits are conceived as female, their relation will be that of mother and daughter. In this way, starting from a single personification of the corn as female, mythology might in time reach a double personification of it as mother and daughter. It would be very rash

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