if I am right, must have been a solemn sacrament or communion, the worshippers partaking of the body of the god. As thus explained, the Thesmophoria has its analogies in the folk-customs of Northern Europe which have been already described. As at the Thesmophoria—an autumn festival in honour of the corn-goddess—swine’s flesh was partly eaten, partly kept in caverns till the following year, when it was taken up to be sown with the seed-corn in the fields for the purpose of securing a good crop; so in the neighbourhood of Grenoble the goat killed on the harvest-field is partly eaten at the harvest supper, partly pickled and kept till the next harvest;(173) so at Pouilly the ox killed on the harvest-field is partly eaten by the harvesters, partly pickled and kept till the first day of sowing in spring(174)—probably to be then mixed with the seed, or eaten by the ploughmen, or both; so at Udvarhely the feathers of the cock which is killed in the last sheaf at harvest are kept till spring, and then sown with the seed on the field;(175) so in Hessen and Meiningen the flesh of pigs is eaten on Ash Wednesday or Candlemas, and the bones are kept till sowing-time, when they are put into the field sown or mixed with the seed in the bag;(176) so, lastly, the corn from the last sheaf is kept till Christmas, made into the Yule Boar, and afterwards broken and mixed with the seed-corn at sowing in spring.(177) Thus, to put it generally, the corn-spirit is killed in animal form in autumn; part of his flesh is eaten as a sacrament by his worshippers; and part of it is kept till next sowing-time or harvest as a pledge and security for the continuance or renewal of the corn-spirit’s energies. Whether in the interval between autumn and spring he is conceived as dead, or whether, like the ox in the _bouphonia_, he is supposed to come to life again immediately after being killed, is not clear. At the Thesmophoria, according to Clement and Pausanias, as emended by Lobeck,(178) the pigs were thrown in alive, and were supposed to reappear at the festival of the following year. Here, therefore, if we accept Lobeck’s emendations, the corn-spirit is conceived as alive throughout the year; he lives and works under ground, but is brought up each autumn to be renewed and then replaced in his subterranean abode.(179)