bounty should be returned to them in the shape of tithe or tribute. On this tithe, indeed, they subsisted, and without it they would starve. Their divine bellies had to be filled, and their divine reproductive energies to be recruited; hence men had to give of their meat and drink to them, and to sacrifice for their benefit what is most manly in man and womanly in woman. Sacrifices of the latter kind have too often been overlooked or misunderstood by the historians of religion. Other examples of them will meet us in the course of our enquiry. At the same time it may well be that the women who offered their hair to Astarte hoped to benefit through the sympathetic connexion which they thus established between themselves and the goddess; they may in fact have expected to fecundate themselves by contact with the divine source of fecundity. And it is probable that a similar motive underlay the sacrifice of chastity as well as the sacrifice of hair. [Sidenote: Hair offered to rivers as sources of fertility. Delos and Delphi as centres of fertilisation and of fire.] If the sacrifice of hair, especially of hair at puberty, is sometimes intended to strengthen the divine beings to whom it is offered by feeding or fertilising them, we can the better understand, not only the common practice of offering hair to the shadowy dead,​[126] but also the Greek usage of shearing it for rivers, as the Arcadian boys of Phigalia did for the stream that runs in the depths of the tremendous woody glen below the city.​[127] For next perhaps to rain and sunshine, nothing in nature so obviously contributes to fertilise a country as its rivers. Again, this view may set in a clearer light the custom of the Delian youths and maidens, {p32} who offered their hair on the maidens’ tomb under the olive-tree. For at Delos, as at Delphi, one of Apollo’s many functions was to make the crops grow and to fill the husbandman’s barns; hence at the time of harvest tithe-offerings poured in to him from every side in the form of ripe sheaves, or, what was perhaps still more acceptable, golden models of them, which went by the name of the “golden summer.”​[128] The festival at which these first-fruits were dedicated may have been the 6th and 7th of the harvest-month Thargelion, corresponding to the 24th and 25th of May, for these were the birthdays of Artemis and Apollo respectively.​[129] In Hesiod’s day the corn-reaping began at the morning rising of the Pleiades, which then answered to our 9th of May,​[130] and in Greece the wheat is still ripe about that time.​[131] In return for these offerings the god sent out a sacred new fire from both his great sanctuaries at Delos and Delphi, thus radiating from them, as from central suns, the divine blessings of heat and light. A ship brought the new fire every year from Delos to Lemnos, the sacred island of the fire-god Hephaestus, where all fires were put out before its arrival,