one foot.(1256) Thus when the corn-spirit is conceived as a being who is robbed of his store and impoverished by the harvesters, it is natural that his representative—the passing stranger—should upbraid them; and it is equally natural that they should seek to disable him from pursuing them and recapturing the stolen property. Now, it is an old superstition that by easing nature on the spot where a robbery is committed, the robbers secure themselves, for a certain time, against interruption.(1257) The fact, therefore, that the madder-diggers resort to this proceeding in presence of the stranger proves that they consider themselves robbers and him as the person robbed. Regarded as such, he must be the natural owner of the madder-roots; that is, their spirit or demon; and this conception is carried out by burying him, like the madder-roots, in the ground.(1258) The Greeks, it may be observed, were quite familiar with the idea that a passing stranger may be a god. Homer says that the gods in the likeness of foreigners roam up and down cities.(1259) Thus in these harvest-customs of modern Europe the person who cuts, binds, or threshes the last corn is treated as an embodiment of the corn-spirit by being wrapt up in sheaves, killed in mimicry by agricultural implements, and thrown into the water.(1260) These coincidences with the Lityerses story seem to prove that the latter is a genuine description of an old Phrygian harvest-custom. But since in the modern parallels the killing of the personal representative of the corn-spirit is necessarily omitted or at most enacted only in mimicry, it is necessary to show that in rude society human beings have been commonly killed as an agricultural ceremony to promote the fertility of the fields. The following examples will make this plain.