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this their last retreat they are fast being swept away by the rising tide of those multitudinous forces； moral； intellectual； and social； which are bearing mankind onward to a new and unknown goal。 We may feel some natural regret at the disappearance of quaint customs and picturesque ceremonies； which have preserved to an age often deemed dull and prosaic something of the flavour and freshness of the olden time； some breath of the springtime of the world； yet our regret will be lessened when we remember that these pretty pageants； these now innocent diversions； had their origin in ignorance and superstition； that if they are a record of human endeavour； they are also a monument of fruitless ingenuity； of wasted labour； and of blighted hopes； and that for all their gay trappingstheir flowers； their ribbons； and their musicthey partake far more of tragedy than of farce。
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。 Nowhere apparently are the alternations of the seasons more sudden and the contrasts between them more striking than in the deserts of Central Australia； where at the end of a long period of drought the sandy and stony wilderness； over which the silence and desolation of death appear to brood； is suddenly； after a few days of torrential rain； transformed into a landscape smiling with verdure and peopled with teeming multitudes of insects and lizards； of frogs and birds。 The marvellous change which passes over the face of nature at such times has been compared even by European observers to the effect of magic； no wonder； then； that the savage should regard it as such in very deed。 Now it is just when there is promise of the approach of a good season that the natives of Central Australia are wont especially to perform those magical ceremonies of which the avowed intention is to multiply the plants and animals they use as food。 These ceremonies； therefore； present a close analogy to the spring customs of our European peasantry not only in the time of their celebration； but also in their aim； for we can hardly doubt that in instituting rites designed to assist the revival of plant life in spring our primitive forefathers were moved； not by any sentimental wish to smell at early violets； or pluck the rathe primrose； or watch yellow daffodils dancing in the breeze； but by the very practical consideration； certainly not formulated in abstract terms； that the life of man is inextricably bound up with that of plants； and that if they were to perish he could not survive。 And as the faith of the Australian savage in the efficacy of his magic rites is confirmed by observing that their performance is invariably followed； sooner or later； by that increase of vegetable and animal life which it is their object to produce； so； we may suppose； it was with European savages in the olden time。 The sight of the fresh green in brake and thicket； of vernal flowers blowing on mossy banks； of swallows arriving from the south； and of the sun mounting daily higher in the sky； would be welcomed by them as so many visible signs that their enchantments were indeed taking effect； and would inspire them with a cheerful confidence that all was well with a world which they could thus mould to suit their wishes。 Only in autumn days； as summer slowly faded； would their confidence again be dashed by doubts and misgivings at symptoms of decay； which told how vain were all their efforts to stave off for ever the approach of winter and of death。
Chapter 29。 The Myth of Adonis。
THE SPECTACLE of the great changes which annually pass over the face of the earth has powerfully impressed the minds of men in all ages； and stirred them to meditate on the causes of transformations so vast and wonderful。 Their curiosity has not been purely disinterested； for even the savage cannot fail to perceive how intimately his own life is bound up with the life of nature； and how the same processes which freeze the stream and strip the earth of vegetation menace him with extinction。 At a certain stage of development men seem to have imagined that the means of averting the threatened calamity were in their own hands； and that they could hasten or retard the flight of the seasons by magic art。 Accordingly they performed ceremonies and recited spells to make the rain to fall； the sun to shine； animals to multiply； and the fruits of the earth to grow。 In course of time the slow advance of knowledge； which has dispelled so many cherished illusions； convinced at least the more thoughtful portion of mankind that the alternations of summer and winter； of spring and autumn； were not merely the result of their own magical rites； but that some deeper cause； some mightier power； was at work behind the shifting scenes of nature。 They now pictured to themselves the growth and decay of vegetation； the birth and death of living creatures； as effects of the waxing or waning strength of divine beings； of gods and goddesses； who were born and died； who married and begot children； on the pattern of human life。
Thus the old magical theory of the seasons was displaced； or rather supplemented； by a religious theory。 For although men now attributed the annual cycle of change primarily to corresponding changes in their deities； they still thought that by performing certain magical rites they could aid the god who was the principle of life； in his struggle with the opposing principle of death。 They imagined that they could recruit his failing energies and even raise him from the dead。 The ceremonies which they observed for this purpose were in substance a dramatic representation of the natural processes which they wished to facilitate； for it is a familiar tenet of magic that you can produce any desired effect by merely imitating it。 And as they now explained the fluctuations of growth and decay； of reproduction and dissolution； by the marriage； the death； and the rebirth or revival of the gods； their religious or rather magical dramas turned in great measure on these themes。 They set forth the fruitful union of the powers of fertility； the sad death of one at least of the divine partners； and his joyful resurrection。 Thus a religious theory was blended with a magical practice。 The combination is familiar in history。 Indeed； few religions have ever succeeded in wholly extricating themselves from the old trammels of magic。 The inconsistency of acting on two opposite principles； however it may vex the soul of the philosopher； rarely troubles the common man； indeed he is seldom even aware of it。 His affair is to act； not to analyse the motives of his action。 If mankind had always been logical and wise； history would not be a long chronicle of folly and crime。
Of the changes which the seasons bring with them； the most striking within the temperate zone are those which affect vegetation。 The influence of the seasons on animals； though great； is n