The harvest customs just described are strikingly analogous to the spring customs which we reviewed in the first chapter. (1.) As in the spring customs the tree-spirit is represented both by a tree and by a person,(1163) so in the harvest customs the corn-spirit is represented both by the last sheaf and by the person who cuts or binds or threshes it. The equivalence of the person to the sheaf is shown by giving him or her the same name as the sheaf, or _vice versâ_; by wrapping him or her in the sheaf; and by the rule observed in some places, that when the sheaf is called the Mother, it must be cut by the oldest married woman; but when it is called the Maiden, it must be cut by the youngest girl.(1164) Here the age of the personal representative of the corn-spirit corresponds with that of the supposed age of the corn-spirit, just as the human victims offered by the Mexicans to promote the growth of the maize varied with the age of the maize.(1165) For in the Mexican, as in the European, custom the human beings were probably representatives of the corn-spirit rather than victims offered to him. (2.) Again, the same fertilising influence which the tree-spirit is supposed to exert over vegetation, cattle, and even women(1166) is ascribed to the corn-spirit. Thus, its supposed influence on vegetation is shown by the practice of taking some of the grain of the last sheaf (in which the corn-spirit is regularly supposed to be present), and scattering it among the young corn in spring.(1167) Its influence on cattle is shown by giving the straw of the last sheaf to the cattle at Christmas with the express intention of making them thrive.(1168) Lastly, its influence on women is indicated by the custom of delivering the Mother-sheaf, made into the likeness of a pregnant woman, to the farmer’s wife;(1169) by the belief that the woman who binds the last sheaf will have a child next year;(1170) perhaps, too, by the idea that the person who gets it will marry next year.(1171) Plainly, therefore, these spring and harvest customs are based on the same ancient modes of thought, and form parts of the same primitive heathendom, which was doubtless practised by our forefathers long before the dawn of history, as it is practised to this day by many of their descendants. Amongst the marks of a primitive religion, we may note the following:— (1.) No special class of persons is set apart for the performance of the rites; in other words, there are no priests. The rites may be performed by any one, as occasion demands. (2.) No special places are set apart for the performance of the rites; in other words, there are no temples. The rites may be performed anywhere, as occasion demands.