Magic and Religion

scuss. Now the Athenian festival of Cronos fell neither in November, December, February, nor March, but in July.[71] Therefore Mr Frazer needs to guess that the July feasts of Cronos were

alia in spring they would not move the date of their gaieties, and cut off three weeks (or twenty-nine days) of their duration, because the new year was shifted from March to January. In

referred to the twelve months of the year, was offered to Cronos by the Athenians on the fifteenth day of the month Elaphebolion, which corresponded roughly to March, and there

as a spring festival of Cronos at Olympia, and Aug. Mommsen thinks that the Athenian Crono

to Cronos, at Olympia, in spring, and why should they not once have been sacrificed like Dasius, only in spring, not in November

ernal rejoicing. It is singularly unlucky that the July date of the Athenian Cronia does tally with the June-July date of the Persian Sac?a, as given by Mr. Frazer (and probably given correctly) in his second volume.[74] But in his third volume he awakes to

harvest Cronia, as of many other harvest rejoicings.[76] But the conjecture that the Cronia originally were a vernal feast removes them from such merrymakings of harvest licence as the Sac?a in June-July. On the other hand,