remembrance of these various holy Bulls, who only died to live again
each year, there arose the image of a Bull-Spirit, or Bull-Daimon, and
finally, if we like to call him so, a Bull-God. The growth of this idea,
this _con_ception, must have been much helped by the fact that in some
places the dancers attendant on the holy Bull dressed up as bulls and
cows. The women worshippers of Dionysos, we are told, wore bulls' horns
in imitation of the god, for they represented him in pictures as having
a bull's head. _We_ know that a man does not turn into a bull, or a
bull into a man, the line of demarcation is clearly drawn; but the
rustic has no such conviction even to-day. That crone, his aged aunt,
may any day come in at the window in the shape of a black cat; why
should she not? It is not, then, that a god 'takes upon him the form of
a bull,' or is 'incarnate in a bull,' but that the real Bull and the
worshipper dressed as a bull are seen and remembered and give rise to an
imagined Bull-God; but, it should be observed, only among gifted,
imaginative, that is, image-making, peoples. The Ainos have their actual
holy Bear, as the Greeks had their holy Bull; but with them out of the
succession of holy Bears there arises, alas! no Bear-God.

* * * * *

We have dwelt long on the Bull-driving Dithyramb, because it was not
obvious on the face of it how driving a bull could help the coming of
spring. We understand now why, on the day before the tragedies were
performed at Athens, the young men (_epheboi_) brought in not only the
human figure of the god, but also a Bull "worthy" of the God. We
understand, too, why in addition to the tragedies performed at the
great festival, Dithyrambs were also sung--"Bull-driving Dithyrambs."

* * * * *