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connexion with sacrifice. They belong to an extensive series of practices, due to various and often obscure motives, which come under the general heading of ceremonial mutilations.
When a life is given for a life, it is still possible to offer a life less valued than the life in danger. When in Peru the Inca or some great lord fell sick, he would offer to the deity one of his sons, imploring him to take this victim in his stead. The Greeks found it sufficient to offer to the gods criminals or captives ;and the like was the practice of the heathen tribes of northern Europe, to whom indeed Christian dealers were accused of selling slaves for sacrificial purposes.3 Among such accounts, the typical story belongs to Punic history. The Carthaginians, overcome and hard pressed in the war with Agathokles, set down the defeat to divine wrath. Now Kronos had in former times received his sacrifice of the chosen of their sons, but of late they had put him off with children bought and nourished for the purpose. In fact they had obeyed the sacrificer's natural tendency to substitution, but now in time of misfortune the reaction set in. To balance the account and condone the parsimonious fraud, a monstrous sacrifice was celebrated. Two hundred children, of the noblest of the land, were brought to the idol. “For there was among them a brazen statue of Kronos, holding out his hands sloping downward, so that the child placed on them rolled off and fell into a certain chasm full of fire.'4 The Phænician god here called Kronos is commonly though not certainly identified with Moloch. Next, it will help us to realize how the sacrifice of an animal may atone for a human life, if we notice in South Africa how a Zulu will redeem a lost child from the finder by a bullock, or a Kimbunda will expiate the blood of a slave by the offering of an ox, whose blood will wash away the other. For instances of the animal substituted for man in sacrifice the following may serve. Among the Khonds of Orissa, when Colonel Macpherson was engaged in putting down the sacrifice of human victims by the sect of the Earth-goddess, they at once began to discuss the plan of sacrificing cattle by way of substitutes. Now there is some reason to think that this same course of ceremonial change may account for the following sacrificial practice in the other Khond sect. It appears that those who worship the Light-god hold a festival in his honour, when they slaughter a buffalo in commemoration of the time when, as they say, the Earth-goddess was prevailing on men to offer human sacrifices to her, but the Light-god sent a tribe-deity who crushed the bloodyminded Earth-goddess under a mountain, and dragged a buffalo out of the jungle, saying, “Liberate the man, and sacrifice the buffalo !'? This legend, divested of its mythic garb, may really record a historical substitution of animal for human sacrifice. In Ceylon, the exorcist will demand the name of the demon possessing a demoniac, and the patient in frenzy answers, giving the demon's name, 'I am So-and-so, I demand a human sacrifice and will not go out without !' The victim is promised, the patient comes to from the fit, and a few weeks later the sacrifice is made, but instead of a man they offer a fowl.3 Classic examples of substitution of this sort may be found in the sacrifice of a doe for a virgin to Artemis in Laodicæa, a goat for a boy to Dionysos at Potniæ. There appears to be Semitic connexion here, as there clearly is in the story of the Æolians of Tenedos sacrificing to Melikertes (Melkarth) instead of a new-born child a new-born calf, shoeing it with buskins and tending the mother-cow as if a human mother.4
i Rivero and Tschudi, p. 196. See ‘Rites of Yncas,' p. 79.
2 Bastian, p. 112, &c. ; Smith’s ‘Dic. of Gr. and Rom. Ant.' art. “Sacrificium.'
3 Grimm, Deutsche Myth.'p. 40. 4 Diodor. Sic. xx. 14.
One step more in the course of substitution leads the 1 Callaway, ‘Zulu Tales,' vol. i. p. 88; Magyar, “Süd-Afrika,' p. 256.
Macpherson, 'India,' pp. 108, 187. 3 De Silva in Bastian, “Psychologie,' p. 181. 4 Details in Pauly, 'Real- Encyclop.' s.v. “Sacrificia’; Bastian, ‘Mensch,' vol. iii. p. 114; Movers, ‘Phönizier,' vol. i. p. 300.
worshipper to make his sacrifice by effigy. An instructive example of the way in which this kind of substitution arises may be found in the rites of ancient Mexico. At the yearly festival of the water-gods and mountain-gods, certain actual sacrifices of human victims took place in the temples. At the same time, in the houses of the people, there was celebrated an unequivocal but harmless imitation of this bloody rite. They made paste images, adored them, and in due pretence of sacrifice cut them open at the breast, took out their hearts, cut off their heads, divided and devoured their limbs. In the classic religions of Greece and Rome, the desire to keep up the consecrated rites of ages more barbaric, more bloodthirsty, or more profuse, worked itself out in many a compromise of this class, such as the brazen statues offered for human victims, the cakes of dough or wax in the figure of the beasts for which they were presented as symbolic substitutes.? Not for economy, but to avoid taking life, Brahmanic sacrifice has been known to be brought down to offering models of the victim-animals in meal and butter. The modern Chinese, whose satisfaction in this kind of make-believe is so well shown by their despatching paper figures to serve as attendants for the dead, work out in the same fanciful way the idea of the sacrificial effigy, in propitiating the presiding deity of the year for the cure of a sick man. The rude figure of a man is drawn on or cut out of a piece of paper, pasted on a slip of bamboo, and stuck upright in a packet of mock-money. With proper exorcism, this representative is carried out into the street with the disease, the priest squirts water from his mouth over patient, image, and mock-money, the two latter are burnt, and the company eat up the little feast
Clavigero, 'Messico,' vol. ii. p. 82 ; Torquemada, “Monarquia Indiana,' x. c. 29; J. G. Müller, pp. 502, 640. See also ibid. p. 379 (Peru); ‘Rites and Laws of Yncas,' pp. 46, 54.
2 Grote, vol. v. p. 366. Schmidt in Smith's 'Dic. of Gr, and Rom. Ant.' art. 'Sacrificium.' Bastian, 1.c.
Bastian, 'Oestl. Asien,' vol. iii. p. 501.
laid out for the year-deity. There is curious historical significance in the custom at the inundation of the Nile at Cairo, of setting up a conical pillar of earth which the flood washes away as it rises. This is called the arûseh or bride, and appears to be a substitute introduced under humaner Moslem influence, for the young virgin in gay apparel who in older time was thrown into the river, a sacrifice to obtain a plentiful inundation. Again, the patient's offering the model of his diseased limb is distinctly of the nature of a sacrifice, whether it be propitiatory offering before cure, or thank-offering after. On the one hand, the ex-voto models of arms and ears dedicated in ancient Egyptian temples are thought to be grateful memorials, as seems to have been the case with metal models of faces, breasts, hands, &c., in Boeotian temples. On the other hand, there are cases where the model and, as it were, substitute of the diseased part is given to obtain a cure ; thus in early Christian times in Germany protest was made against the heathen custom of hanging up carved wooden limbs to a helpful idol for relief,5 and in modern India the pilgrim coming for cure will deposit in the temple the image of his diseased limb, in gold or silver or copper according to his means.
If now we look for the sacrificial idea within the range of modern Christendom, we shall find it in two ways not obscurely manifest. It survives in traditional folklore, and it holds a place in established religion. One of its most remarkable survivals may be seen in Bulgaria, where sacrifice of live victims is to this day one of the accepted rites of the land. They sacrifice a lamb on St. George's day, telling to account for the custom a legend which combines the episodes of the offering of Isaac and the miracle of the Three Children. On the feast of the Panagia (Virgin Mary) sacrifices of lambs, kids, honey, wine, &c., are offered in order that the children of the house may enjoy good health throughout the year. A little child divines by touching one of three saints' candles to which the offering is to be dedicated; when the choice is thus made, the bystanders each drink a cup of wine, saying 'Saint So-and-so, to thee is the offering.' Then they cut the throat of the lamb, or smother the bees, and in the evening the whole village assembles to eat the various sacrifices, and the men end the ceremony with the usual drunken bout. Within the borders of Russia, many and various sacrifices are still offered; such is the horse with head smeared with honey and mane decked with ribbons, cast into the river with two millstones to its neck to appease the water-spirit, the Vodyany, at his spiteful flood-time in early spring; and such is the portion of supper left out for the house-demon, the domovoy, who if not thus fed is apt to turn spirit-rapper, and knock the tables and benches about at night.2 In many another district of Europe, the tenacious memory of the tiller of the soil has kept up in wondrous perfection heirlooms from præ-Christian faiths. In Franconia, people will pour on the ground a libation before drinking; entering a forest they will put offerings of bread and fruit on a stone, to avert the attacks of the demon of the woods, the 'bilberry-man;' the bakers will throw white rolls into the oven flue for luck, and say, 'Here, devil, they are thine!' The Carinthian peasant will fodder the wind by setting up a dish of food in a tree before his house, and the fire by casting in lard and dripping, in order that gale and conflagration may not hurt him. At least up to the end of the 18th century this most direct elemental sacrifice might be seen in Germany at the midsummer festival in the most perfect form ; some of the porridge
1 Doolittle, ‘Chinese,' vol. i. p. 152.
3 Wilkinson, ‘Ancient Eg.' vol. iii. p. 395; and in Rawlinson's Herodotus, vol. ii. p. 137. See 1 Sam. vi. 4.
4 Grimm, Deutsche Myth.' p. 1131.