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Updated: May 26, 2025
Is it possible to establish chain of descent connecting early Aryan and Babylonian Ritual with Classic, Medieval and Modern forms of Nature worship? Survival of Adonis cult established. Evidence of Mannhardt and Frazer. Existing Continental customs recognized as survivals of ancient beliefs. Instances. 'Directly related' to Attis-Adonis cult.
Each and all of the ritual dramas, reconstructed in the pages of Mysterium und Mimus bear, more or less distinctly, the stamp of their 'Fertility' origin, while outside India the pages of Frazer and Mannhardt, and numerous other writers on Folk-lore and Ethnology, record the widespread, and persistent, survival of these rites, and their successful defiance of the spread of civilization.
Mannhardt on Solar Myths What the attitude of Mannhardt was, in 1877 and later, we have seen. He disbelieves in the philological system of explaining myths by etymological conjectures. He disbelieves in the habit of finding, in myths of terrestrial occurrences, reflections of celestial phenomena.
Often the leaf-clad person who represents the spirit of vegetation is known as the king or the queen; thus, for example, he or she is called the May King, Whitsuntide King, Queen of May, and so on. These titles, as Mannhardt observes, imply that the spirit incorporate in vegetation is a ruler, whose creative power extends far and wide.
L. Strackerjan, op. cit. ii. p. 43, §313. W. Mannhardt, Der Baumkultus p. 508. The two latter writers only state that before the fires were kindled it was customary to hunt squirrels in the woods. A. Kuhn, l.c.; W. Mannhardt, Der Baumkultus, p. 508. See above, pp. 116 sq., 119. Bavaria, Landes- und Volkskunde des Königreichs Bayern, iii. 357. F. Panzer, op. cit. ii. pp. 78 sq., §§ 114, 115.
Max Muller may have, probably has, referred to these sayings of Mannhardt; or, if he has not, no author is obliged to mention everybody who disagrees with him. Mannhardt's method was mainly that of folklore, not of philology. He examined peasant customs and rites as 'survivals' of the oldest paganism. Mr.
The interpretation which, following in the footsteps of W. Mannhardt, I have attempted to give of these ceremonies has been not a little confirmed by the discovery, made since this book was first written, that the natives of Central Australia regularly practise magical ceremonies for the purpose of awakening the dormant energies of nature at the approach of what may be called the Australian spring.
Mannhardt, in his usual way, collects all the facts first, and then analyses the name Luperci. This does not make him a philological mythologist.
Mannhardt on Daphne Since we shall presently find Mr. Max Muller claiming the celebrated Mannhardt as a sometime deserter of philological comparative mythology, who 'returned to his old colours, I observe with pleasure that Mannhardt is on my side and against the Oxford Professor. 'Moreover, the laurel, like the Maibaum, was looked on as a being with a spirit.
'A scholarlike knowledge of Maori or Hottentot mythology' was also beyond him. From them we flatter ourselves that we get as from Grimm, Mannhardt, Islay, and the rest mythology in situ. We compare it with the dry mythologic blossoms of the classical hortus siccus, and with Greek ritual and temple legend, and with Marchen in the scholiasts, and we think the comparisons very illuminating.
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