Sir James George Frazer > The Golden Bough > Page 643
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Sir James George Frazer (1854–1941).  The Golden Bough.  1922.

Page 643
 
them was secondary and derivative. Such a conclusion, occupying an intermediate position between the two opposing theories and recognising an element of truth in both of them, was adopted by me in earlier editions of this work; but in the meantime Dr. Westermarck has argued powerfully in favour of the purificatory theory alone, and I am bound to say that his arguments carry great weight, and that on a fuller review of the facts the balance of evidence seems to me to incline decidedly in his favour. However, the case is not so clear as to justify us in dismissing the solar theory without discussion, and accordingly I propose to adduce the considerations which tell for it before proceeding to notice those which tell against it. A theory which had the support of so learned and sagacious an investigator as W. Mannhardt is entitled to a respectful hearing.
2. The Solar Theory of the Fire-festivals
 
  IN AN EARLIER part of this work we saw that savages resort to charms for making sunshine, and it would be no wonder if primitive man in Europe did the same. Indeed, when we consider the cold and cloudy climate of Europe during a great part of the year, we shall find it natural that sun-charms should have played a much more prominent part among the superstitious practices of European peoples than among those of savages who live nearer the equator and who consequently are apt to get in the course of nature more sunshine than they want. This view of the festivals may be supported by various arguments drawn partly from their dates, partly from the nature of the rites, and partly from the influence which they are believed to exert upon the weather and on vegetation.
  First, in regard to the dates of the festivals it can be no mere accident that two of the most important and widely spread of the festivals are timed to coincide more or less exactly with the summer and winter solstices, that is, with the two turning-points in the sun’s apparent course in the sky when he reaches respectively his highest and his lowest elevation at noon. Indeed with respect to the midwinter celebration of Christmas we are not left to conjecture; we know from the express testimony of the ancients that it was instituted by the church to supersede an old heathen festival of the birth of the sun, which was apparently conceived to be born again on the shortest day of the year, after which his light and heat were seen to grow till they attained their full maturity at midsummer. Therefore it is no very far-fetched conjecture to suppose that the Yule log, which figures so prominently in the popular celebration of Christmas, was originally designed to help the labouring sun of midwinter to rekindle his seemingly expiring light.
  Not only the date of some of the festivals but the manner of their celebration suggests a conscious imitation of the sun. The custom of rolling a burning wheel down a hill, which is often observed at these ceremonies, might well pass for an imitation of the sun’s course in the sky, and the imitation would be especially appropriate on Midsummer Day when the sun’s annual declension begins. Indeed the custom

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