in Vendée a pretence is made of threshing and winnowing the farmer’s wife, regarded as an embodiment of the corn-spirit; or as in Mexico the victim was ground between stones; or as in Africa he was slain with spades and hoes.(1323) The story that the fragments of Osiris’s body were scattered up and down the land, and buried by Isis on the spots where they lay,(1324) may very well be a reminiscence of a custom, like that observed by the Khonds, of dividing the human victim in pieces and burying the pieces, often at intervals of many miles from each other, in the fields. However, it is possible that the story of the dismemberment of Osiris, like the similar story told of Thammuz, may have been simply a mythical expression for the scattering of the seed. Once more, the story that the body of Osiris enclosed in a coffer was thrown by Typhon into the Nile perhaps points to a custom of throwing the body of the victim, or at least a portion of it, into the Nile as a rain-charm, or rather to make the Nile rise. For a similar purpose Phrygian reapers seem to have thrown the headless bodies of their victims, wrapt in corn-sheaves, into a river, and the Khonds poured water on the buried flesh of the human victim. Probably when Osiris ceased to be represented by a human victim, an effigy of him was annually thrown into the Nile, just as the effigy of his Syrian counterpart, Adonis, used to be thrown into the sea at Alexandria. Or water may have been simply poured over it, as on the monument already mentioned a priest is seen pouring water over the body of Osiris, from which corn stalks are sprouting. The accompanying inscription, “This is Osiris of the mysteries, who springs from the returning waters,” bears out the view that at the mysteries of Osiris a water-charm or irrigation-charm was regularly performed by pouring water on his effigy, or by throwing it into the Nile. It may be objected that the red-haired victims were slain as representatives not of Osiris, but of his enemy Typhon; for the victims were called Typhonian, and red was the colour of Typhon, black the colour of Osiris.(1325) The answer to this objection must be reserved for the present. Meantime it may be pointed out that if Osiris is often represented on the monuments as black, he is still more commonly depicted as green,(1326) appropriately enough for a corn-god, who may be conceived as black while the seed is under ground, but as green after it has sprouted. So the Greeks recognised both a green and a black Demeter,(1327) and sacrificed to the green Demeter in spring with mirth and gladness.(1328)