The Golden Bough by Sir James George Frazer (ebook reader online free txt) 📕

three o’clock in the morning of the day appointed for the ceremony the whole population turns out into the streets, and proceeds with a deafening uproar and in a state of the wildest excitement to drive all lurking devils and ghosts into the effigies, in order that they may be banished with them from the abodes of men.

For this purpose bands of people roam through the streets knocking on doors, firing guns, beating drums, blowing on horns, ringing bells, clattering pots and pans, shouting and hallooing with might and main, in short making all the noise it is possible for them to raise. The hubbub goes on till the approach of dawn, when it gradually subsides and ceases altogether at sunrise. By this time the houses have been thoroughly swept, and all the frightened spirits are supposed to have huddled into the effigies or their fluttering drapery. In these wicker figures are also deposited the sweepings of the houses and the ashes of yesterday’s fires. Then the demon-laden images are hastily snatched up, carried in tumultuous procession down to the brink of the river, and thrown into the water to the tuck of drums. The ebb-tide bears them away seaward, and thus the town is swept clean of ghosts and devils for another two years.

 

Similar annual expulsions of embodied evils are not unknown in Europe. On the evening of Easter Sunday the gypsies of Southern Europe take a wooden vessel like a band-box, which rests cradle-wise on two cross pieces of wood. In this they place herbs and simples, together with the dried carcase of a snake, or lizard, which every person present must first have touched with his fingers. The vessel is then wrapt in white and red wool, carried by the oldest man from tent to tent, and finally thrown into running water, not, however, before every member of the band has spat into it once, and the sorceress has uttered some spells over it. They believe that by performing this ceremony they dispel all the illnesses that would otherwise have afflicted them in the course of the year; and that if any one finds the vessel and opens it out of curiosity, he and his will be visited by all the maladies which the others have escaped.

 

The scapegoat by means of which the accumulated ills of a whole year are publicly expelled is sometimes an animal. For example, among the Garos of Assam, “besides the sacrifices for individual cases of illness, there are certain ceremonies which are observed once a year by a whole community or village, and are intended to safeguard its members from dangers of the forest, and from sickness and mishap during the coming twelve months. The principal of these is the Asongtata ceremony. Close to the outskirts of every big village a number of stones may be noticed stuck into the ground, apparently without order or method. These are known by the name of asong, and on them is offered the sacrifice which the Asongtata demands. The sacrifice of a goat takes place, and a month later, that of a langur (_Entellus_ monkey) or a bamboo-rat is considered necessary. The animal chosen has a rope fastened round its neck and is led by two men, one on each side of it, to every house in the village. It is taken inside each house in turn, the assembled villagers, meanwhile, beating the walls from the outside, to frighten and drive out any evil spirits which may have taken up their residence within. The round of the village having been made in this manner, the monkey or rat is led to the outskirts of the village, killed by a blow of a dao, which disembowels it, and then crucified on bamboos set up in the ground. Round the crucified animal long, sharp bamboo stakes are placed, which form chevaux de frise round about it. These commemorate the days when such defences surrounded the villages on all sides to keep off human enemies, and they are now a symbol to ward off sickness and dangers to life from the wild animals of the forest. The langur required for the purpose is hunted down some days before, but should it be found impossible to catch one, a brown monkey may take its place; a hulock may not be used.” Here the crucified ape or rat is the public scapegoat, which by its vicarious sufferings and death relieves the people from all sickness and mishap in the coming year.

 

Again, on one day of the year the Bhotiyas of Juhar, in the Western Himalayas, take a dog, intoxicate him with spirits and bhang or hemp, and having fed him with sweetmeats, lead him round the village and let him loose. They then chase and kill him with sticks and stones, and believe that, when they have done so, no disease or misfortune will visit the village during the year. In some parts of Breadalbane it was formerly the custom on New Year’s Day to take a dog to the door, give him a bit of bread, and drive him out, saying, “Get away, you dog! Whatever death of men or loss of cattle would happen in this house to the end of the present year, may it all light on your head!” On the Day of Atonement, which was the tenth day of the seventh month, the Jewish highpriest laid both his hands on the head of a live goat, confessed over it all the iniquities of the Children of Israel, and, having thereby transferred the sins of the people to the beast, sent it away into the wilderness.

 

The scapegoat upon whom the sins of the people are periodically laid, may also be a human being. At Onitsha, on the Niger, two human beings used to be annually sacrificed to take away the sins of the land. The victims were purchased by public subscription. All persons who, during the past year, had fallen into gross sins, such as incendiarism, theft, adultery, witchcraft, and so forth, were expected to contribute 28 ngugas, or a little over �2. The money thus collected was taken into the interior of the country and expended in the purchase of two sickly persons “to be offered as a sacrifice for all these abominable crimes—one for the land and one for the river.” A man from a neighbouring town was hired to put them to death. On the twenty-seventh of February 1858 the Rev. J. C.

Taylor witnessed the sacrifice of one of these victims. The sufferer was a woman, about nineteen or twenty years of age. They dragged her alive along the ground, face downwards, from the king’s house to the river, a distance of two miles, the crowds who accompanied her crying, “Wickedness! wickedness!” The intention was “to take away the iniquities of the land. The body was dragged along in a merciless manner, as if the weight of all their wickedness was thus carried away.” Similar customs are said to be still secretly practised every year by many tribes in the delta of the Niger in spite of the vigilance of the British Government. Among the Yoruba negroes of West Africa “the human victim chosen for sacrifice, and who may be either a freeborn or a slave, a person of noble or wealthy parentage, or one of humble birth, is, after he has been chosen and marked out for the purpose, called an Oluwo. He is always well fed and nourished and supplied with whatever he should desire during the period of his confinement. When the occasion arrives for him to be sacrificed and offered up, he is commonly led about and paraded through the streets of the town or city of the Sovereign who would sacrifice him for the wellbeing of his government and of every family and individual under it, in order that he might carry off the sin, guilt, misfortune and death of all without exception. Ashes and chalk would be employed to hide his identity by the one being freely thrown over his head, and his face painted with the latter, whilst individuals would often rush out of their houses to lay their hands upon him that they might thus transfer to him their sin, guilt, trouble, and death.” This parade over, he is taken to an inner sanctuary and beheaded. His last words or dying groans are the signal for an outburst of joy among the people assembled outside, who believe that the sacrifice has been accepted and the divine wrath appeased.

 

In Siam it used to be the custom on one day of the year to single out a woman broken down by debauchery, and carry her on a litter through all the streets to the music of drums and hautboys. The mob insulted her and pelted her with dirt; and after having carried her through the whole city, they threw her on a dunghill or a hedge of thorns outside the ramparts, forbidding her ever to enter the walls again. They believed that the woman thus drew upon herself all the malign influences of the air and of evil spirits. The Bataks of Sumatra offer either a red horse or a buffalo as a public sacrifice to purify the land and obtain the favour of the gods. Formerly, it is said, a man was bound to the same stake as the buffalo, and when they killed the animal, the man was driven away; no one might receive him, converse with him, or give him food. Doubtless he was supposed to carry away the sins and misfortunes of the people.

 

Sometimes the scapegoat is a divine animal. The people of Malabar share the Hindoo reverence for the cow, to kill and eat which “they esteem to be a crime as heinous as homicide or wilful murder.”

Nevertheless the “Bramans transfer the sins of the people into one or more Cows, which are then carry’d away, both the Cows and the Sins wherewith these Beasts are charged, to what place the Braman shall appoint.” When the ancient Egyptians sacrificed a bull, they invoked upon its head all the evils that might otherwise befall themselves and the land of Egypt, and thereupon they either sold the bull’s head to the Greeks or cast it into the river. Now, it cannot be said that in the times known to us the Egyptians worshipped bulls in general, for they seem to have commonly killed and eaten them.

But a good many circumstances point to the conclusion that originally all cattle, bulls as well as cows, were held sacred by the Egyptians. For not only were all cows esteemed holy by them and never sacrificed, but even bulls might not be sacrificed unless they had certain natural marks; a priest examined every bull before it was sacrificed; if it had the proper marks, he put his seal on the animal in token that it might be sacrificed; and if a man sacrificed a bull which had not been sealed, he was put to death. Moreover, the worship of the black bulls Apis and Mnevis, especially the former, played an important part in Egyptian religion; all bulls that died a natural death were carefully buried in the suburbs of the cities, and their bones were afterwards collected from all parts of Egypt and interred in a single spot; and at the sacrifice of a bull in the great rites of Isis all the worshippers beat their breasts and mourned. On the whole, then, we are perhaps entitled to infer that bulls were originally, as cows were always, esteemed sacred by the Egyptians, and that the slain bull upon whose head they laid the misfortunes of the people was once a divine scapegoat. It seems not improbable that the lamb annually slain by the Madis of Central Africa is a divine scapegoat, and the same supposition