burning fragments, and burying them in the fields to secure a good crop, and the Florentine custom of sawing the Old Woman and scrambling for the dried fruits with which she was filled.(159) On the whole, then, we may perhaps conclude that both as a goat and as a bull Dionysus was essentially a god of vegetation. The Chinese and European customs just referred to may perhaps shed light on the custom of rending a live bull or goat at the rites of Dionysus. The animal was torn in fragments, as the Khond victim was cut in pieces, in order that the worshippers might each secure a portion of the life-giving and fertilising influence of the god. The flesh was eaten raw as a sacrament, and we may conjecture that some of it was taken home to be buried in the fields, or otherwise employed so as to convey to the fruits of the earth the quickening influence of the god of vegetation. The resurrection of Dionysus, related in his myth, may have been represented in his rites by stuffing and setting up the slain ox, as was done at the Athenian _bouphonia_. Passing next to the corn-goddess Demeter, and remembering that in European folk-lore the pig is a common embodiment of the corn-spirit,(160) we may now ask, may not the pig, which was so closely associated with Demeter, be nothing but the goddess herself in animal form? The pig was sacred to her;(161) in art she was represented carrying or accompanied by a pig;(162) and the pig was regularly sacrificed in her mysteries, the reason assigned being that the pig injures the corn and is therefore an enemy of the goddess.(163) But after an animal has been conceived as a god or a god as an animal, it sometimes happens, as we have seen, that the god sloughs off his animal form and becomes purely anthropomorphic; and that then the animal, which at first had been slain in the character of the god, comes to be regarded as a victim offered to the god on the ground of its hostility to the deity; in short, that the god is sacrificed to himself on the ground that he is his own enemy. This happened to Dionysus, and it may have happened to Demeter also. And in fact the rites of one of her festivals, the Thesmophoria, bear out the view that originally the pig was an embodiment of the corn-goddess herself, either Demeter or her daughter and double Proserpine. The Thesmophoria was an autumn festival, celebrated by women alone in October,(164) and appears to have represented with mourning rites the descent of Proserpine (or Demeter)(165) into the lower world, and with joy her return from the dead.(166) Hence the name Descent or Ascent variously applied to the first, and the name _Kalligeneia_ (fair-born) applied to the third day of the festival. Now from a scholion on Lucian, first edited in 1870,(167) we learn some details about the mode of celebrating the Thesmophoria, which shed important light on the part of the festival called the Descent or the Ascent. The scholiast tells us that it was customary at the Thesmophoria