The ancient Greeks were also familiar with the use of a human scapegoat. In Plutarch's native town of Chaeronea a ceremony of this kind was performed by the chief magistrate at the Town Hall, and by each householder at his own home. It was called the “expulsion of hunger.” A slave was beaten with rods of the agnus castus, and turned out of doors with the words, “Out with hunger, and in with wealth and health.” When Plutarch held the office of chief magistrate of his native town he performed this ceremony at the Town Hall, and he has recorded the discussion to which the custom afterwards gave rise.604 The ceremony closely resembles [pg 253] the Japanese, Hindoo, and Highland customs already described.605
But in civilized Greece the custom of the scapegoat took darker forms than the innocent rite over which the amiable and pious Plutarch presided. Whenever Marseilles, one of the busiest and most brilliant of Greek colonies, was ravaged by a plague, a man of the poorer classes used to offer himself as a scapegoat. For a whole year he was maintained at the public expense, being fed on choice and pure food. At the expiry of the year he was dressed in sacred garments, decked with holy branches, and led through the whole city, while prayers were uttered that all the evils of the people might fall on his head. He was then cast out of the city or stoned to death by the people outside of the walls.606 The Athenians regularly maintained a number of degraded and useless beings at the public expense; and when any calamity, such as plague, drought, or famine, befell the city, they sacrificed two of these outcasts as scapegoats. One of the victims was sacrificed for the men and the other for the women. The former wore round his neck a string of black, the latter a string of white figs. Sometimes, it seems, the victim slain on behalf of the women was a woman. They were led about the city and then sacrificed, apparently by being stoned to death outside the city.607 But such sacrifices were not confined to extraordinary occasions of public calamity; it [pg 254] appears that every year, at the festival of the Thargelia in May, two victims, one for the men and one for the women, were led out of Athens and stoned to death.608 The city of Abdera in Thrace was publicly purified once a year, and one of the burghers, set apart for the purpose, was stoned to death as a scapegoat or vicarious sacrifice for the life of all the others; six days before his execution he was excommunicated, “in order that he alone might bear the sins of all the people.”609
From the Lover's Leap, a white bluff at the southern end of their island, the Leucadians used annually to hurl a criminal into the sea as a scapegoat. But to lighten his fall they fastened live birds and feathers to him, and a flotilla of small boats waited below to catch him and convey him beyond the boundary. Probably these humane precautions were a mitigation of an earlier custom of flinging the scapegoat into the sea to drown, just as in Kumaon the custom of letting a man slide down a rope from the top of a cliff appears to be a modification of an older practice of putting him to death. The Leucadian ceremony took place at the time of a sacrifice to Apollo, who had a temple or sanctuary on the spot.610 Elsewhere it was customary to cast [pg 255] a young man every year into the sea, with the prayer, “Be thou our offscouring.” This ceremony was supposed to rid the people of the evils by which they were beset, or according to a somewhat different interpretation it redeemed them by paying the debt they owed to the sea-god.611 As practised by the Greeks of Asia Minor in the sixth century before our era, the custom of the scapegoat was as follows. When a city suffered from plague, famine, or other public calamity, an ugly or deformed person was chosen to take upon himself all the evils which afflicted the community. He was brought to a suitable place, where dried figs, a barley loaf, and cheese were put into his hand. These he ate. Then he was beaten seven times upon his genital organs with squills and branches of the wild fig and other wild trees, while the flutes played a particular tune. Afterwards he was burned on a pyre built of the wood of forest trees; and his ashes were cast into the sea.612 A similar custom appears to have been annually celebrated by the Asiatic Greeks at the harvest festival of the Thargelia.613
In the ritual just described the scourging of the victim with squills, branches of the wild fig, and so forth, cannot have been intended to aggravate his sufferings, otherwise any stick would have been good enough to beat him with. The true meaning of this part of the ceremony has been explained by W. Mannhardt.614 He points out that the ancients attributed to squills a magical power of averting evil influences, and that accordingly they hung them up at the doors of their houses and made use of them in purificatory rites.615 [pg 256] Hence the Arcadian custom of whipping the image of Pan with squills at a festival, or whenever the hunters returned empty-handed,616 must have been meant, not to punish the god, but to purify him from the harmful influences which were impeding him in the exercise of his divine functions as a god who should supply the hunter with game. Similarly the object of beating the human scapegoat on the genital organs with squills and so on, must have been to release his reproductive energies from any restraint or spell under which they might be laid by demoniacal or other malignant agency; and as the Thargelia at which he was annually sacrificed was an early harvest festival celebrated in May,617 we must recognize in him a representative of the creative and fertilizing god of vegetation. The representative of the god was annually slain for the purpose I have indicated, that of maintaining the divine life in perpetual vigour, untainted by the weakness of age; and before he was put to death it was not unnatural to stimulate his reproductive powers in order that these might be transmitted in full activity to his successor, the new god or new embodiment of the old god, who was doubtless supposed immediately to take the place of the one slain.618 Similar reasoning would lead to a similar treatment of the scapegoat on special occasions, such as drought or famine. If the crops did not answer to the expectation of the husbandman, this would be attributed to some failure in the generative powers of the god whose function it was to produce the fruits of the earth. It might be thought that he was under a spell or was growing old and feeble. Accordingly he was slain in the person of his representative, with all the ceremonies already described, in order that, born young again, he might infuse his own youthful vigour into the stagnant energies of nature. On the [pg 257] same principle we can understand why Mamurius Veturius was beaten with rods, why the slave at the Chaeronean ceremony was beaten with the agnus castus (a tree to which magical properties were ascribed),619 why the effigy of Death in some parts of Europe is assailed with sticks and stones,620 and why at Babylon the criminal who played the god was scourged before he was crucified.621 The purpose of the scourging was not to intensify the agony of the divine sufferer, but on the contrary to dispel any malignant influences by which at the supreme moment he might conceivably be beset.
Thus far I have assumed that the human victims at the Thargelia represented the spirits of vegetation in general,622 but it has been well remarked by Mr. W. R. Paton that these poor wretches seem to have masqueraded as the spirits of fig-trees in particular. He points out that the process of caprification, as it is called, that is, the artificial fertilization of the cultivated fig-trees by hanging strings of wild figs among the boughs, takes place in Greece and Asia Minor in June about a month after the date of the Thargelia, and he suggests that the hanging of the black and white figs round the necks of the two human victims, one of whom represented the men and the other the women, may have been a direct imitation of the process of caprification designed, on the principle of imitative magic, to assist the fertilization of the fig-trees. And since caprification is in fact a marriage of the male fig-tree with the female fig-tree, Mr. Paton further supposes that the loves of the trees may, on the same principle of imitative magic, have been simulated by a mock or even a real marriage between the two human victims, one of whom appears sometimes to have been a woman. On this view the practice of beating the human victims on their genitals with branches of wild fig-trees and with squills was a charm intended to stimulate the generative powers of the man and woman who for the time being personated the male and the female fig-trees [pg 258] respectively, and who by their union in marriage, whether real or pretended, were believed to help the trees to bear fruit.623
The theory is ingenious and attractive; and to some extent it is borne out by the Roman celebration of the Nonae Caprotinae, which I have described in an earlier part of this work.624 For on the Nonae Caprotinae, the ninth of July, the female slaves, in the attire of free women, feasted under a wild fig-tree, cut a rod from the tree, beat each other, perhaps with the rod, and offered the milky juice of the tree to the goddess Juno Caprotina, whose surname seems to point her out as the goddess of the wild fig-tree (caprificus). Here the rites performed in July by women under the wild fig-tree, which the ancients rightly regarded as a male and employed to fertilize the cultivated female fig-tree, can hardly be dissociated from the caprification or artificial marriage of the fig-trees which, according to Columella, was best performed in July; and if the blows which the women gave each other on this occasion were administered, as seems highly probable, by the rod which they cut from the wild fig-tree, the parallel between the Roman and the Greek ceremony would be still closer; since the Greeks, as we saw, beat the genitals of the human victims with branches of wild fig-trees. It is true that the human sacrifices, which formed so prominent a feature in the Greek celebration of the Thargelia, do not figure in the Roman celebration of the Nonae Caprotinae within historical times; yet a trace of them may perhaps be detected in the tradition that Romulus himself mysteriously disappeared on that very day in the midst of a tremendous thunder-storm, while he was reviewing his army outside the walls of Rome at the Goat's Marsh (“ad Caprae paludem”), a name which suggests that the place was not far distant from the wild fig-tree or the goat-fig (caprificus), as the Romans called it, where the slave women performed their curious ceremonies. The legend that he was cut in pieces by the patricians, who carried away the morsels of his body under their robes and buried them in the earth,625 [pg 259] exactly describes the treatment which the Khonds used to accord to the bodies of the human victims for the purpose of fertilizing their fields.626 Can the king have played at Rome the same fatal part in the fertilization of fig-trees which, if Mr. Paton is right, was played in Greece by the male victim? The traditionary time, place, and manner of his death all suggest it. So many coincidences between the Greek and Roman ceremonies and traditions can hardly be wholly accidental; and accordingly I incline to think that there may well be an element of truth in Mr. Paton's theory, though it must be confessed that the ancient writers who describe the Greek custom appear to regard it merely as a purification of the city and not at all as a mode of fertilizing fig-trees.627 In similar ceremonies, which combine the elements of purification and fertilization, the notion of purification apparently tends gradually to overshadow the notion of fertilization in the minds of those who practise the rites. It seems to have been so in the case of the annual expulsion of Mamurius Veturius from ancient Rome and in the parallel processions of the Perchten in modern Europe; it may have been so also in the case of the human sacrifices at the Thargelia.628
The interpretation which I have adopted of the custom of beating the human scapegoat with certain plants is supported by many analogies. We have already met with examples of a practice of beating sick people with the leaves of certain plants or with branches in order to rid them of noxious influences.629 Some of the Dravidian tribes of Northern India, [pg 260] who attribute epilepsy, hysteria, and similar maladies to demoniacal possession, endeavour to cure the sufferer by thrashing him soundly with a sacred iron chain, which is believed to have the effect of immediately expelling the demon.630 When a herd of camels refuses to drink, the Arabs will sometimes beat the male beasts on the back to drive away the jinn who are riding them and frightening the females.631 In Bikol, the south-western part of Luzon, it was generally believed that if the evil spirit Aswang were not properly exorcised he took possession of the bodies of the dead and tormented them. Hence to deliver a corpse from his clutches the native priestesses used to beat it with a brush or whisk made of the leaves of the aromatic China orange, while they chanted a certain song, throwing their bodies into contortions and uttering shrill cries, as if the evil spirit had entered into themselves. The soul of the deceased, thus delivered from the cruel tyranny of Aswang, was then free to roam at pleasure along the charming lanes or in the thick shade of the forest.632
Sometimes it appears that a beating is administered for the purpose of ridding people of a ghost who may be clinging too closely to their persons; in such cases the blows, though they descend on the bodies of the living, are really aimed at the spirit of the dead, and have no other object than to drive it away, just as a coachman will flick the back of a horse with his whip to rid the beast of a fly. At a funeral in the island of Halmahera, before the coffin is lowered into the grave, all the relations whip themselves on the head and shoulders with wands made of plants which [pg 261] are believed to possess the power of keeping off evil spirits. The intention of the custom is said to be to bring back their own spectres or souls and to prevent them from following the ghost; but this may fairly be interpreted to mean that the blows are directed to brushing off the ghost, who would otherwise abstract the soul of the person on whose body he was allowed to settle. This interpretation is strongly confirmed by the practice, observed by the same people on the same occasion, of throwing the trunk of a banana-tree into the grave, and telling the dead man that it is a companion for him; for this practice is expressly intended to prevent the deceased from feeling lonely, and so coming back to fetch away a friend.633 When Mr. Batchelor returned to a hut after visiting the grave of an old Aino woman, her relations brought him a bowl of water to the door and requested him to wash his face and hands. While he did so, the women beat him and brushed him down with sacred whittled sticks (inao). On enquiring into the meaning of this treatment, he discovered that it was intended to purify him from all uncleanness contracted at the grave through contact with the ghost of the deceased, and that the beating and brushing with the whittled sticks had for its object to drive away all evil influences and diseases with which the ghost of the old woman might have attempted to infect him out of spite for his trespassing on her domain.634 The Banmanas of Senegambia think that the soul of a dead infant becomes for a time a wandering and maleficent spirit. Accordingly when a baby dies, all the uncircumcised children of the same sex in the village run about the streets in a band, each armed with three or four supple rods. Some of them enter every house to beg, and while they are doing so, one of the troop, propping himself against the wall with his hands, is lashed by another of the children on his back or legs till the blood flows. Each of the children takes it in turn to be thus whipped. The object of the whipping, we are told, “appears to be to preserve the uncircumcised child [pg 262] from being carried off by its comrade who has just died.”635 The severe scourgings inflicted on each other by some South American Indians at ceremonies connected with the dead may be similarly intended to chase away the dangerous ghost, who is conceived as sticking like a leech or a bur to the skin of the living.636 The ancient Greeks employed the laurel very commonly as an instrument of ceremonial purification;637 and from the monuments which represent the purgation of Orestes from the guilt of matricide638 it seems probable that the regular rite of cleansing a homicide consisted essentially in sprinkling him with pig's blood and beating him with a laurel bough, for the purpose, as we may conjecture, of whisking away the wrathful ghost of his victim, who was thought to buzz about him like an angry wasp in summer. If that was so, the Greek ritual of purification singularly resembles the Nicobarese ceremony of exorcism; for when a man is supposed to be possessed by devils, the Nicobarese rub him all over with pig's blood and beat him with bunches of certain leaves, to which a special power of exorcising demons is attributed. As fast as each devil is thus disengaged from his person, it is carefully folded up in leaves, to be afterwards thrown into the sea at daybreak.639
At the autumn festival in Peru people used to strike each other with torches, saying, “Let all harm go away.”640 Every year when the Pleiades reappeared in the sky, the Guaycurus, an Indian nation of the Gran Chaco, held a festival of rejoicing, at which men, women, and children all thrashed each other, expecting thereby to procure health, abundance, and victory over their enemies.641 [pg 263] Indians of the Quixos, in South America, before they set out on a long hunting expedition, cause their wives to whip them with nettles, believing that this renders them fleeter, and helps them to overtake the peccaries. They resort to the same proceeding as a cure for sickness.642 The Roocooyen Indians of French Guiana train up young people in the way they should go by causing them to be stung by ants and wasps; and at the ceremony held for this purpose the grown-up people improve the occasion by allowing themselves to be whacked by the chief with a stick over the arms, the legs, and the chest. They appear to labour under an impression that this conveys to them all sorts of moral and physical excellences. One of the tribe, ambitious of acquiring the European virtues, begged a French traveller to be so kind as to give him a good hiding. The traveller obligingly did his best to gratify him, and the face of the Indian beamed with gratitude as the blows fell on his naked back.643 The Delaware Indians had two sovereign remedies for sin; one was an emetic, the other a thrashing. In the latter case, the remedy was administered by means of twelve different sticks, with which the sinner was belaboured from the soles of his feet up to his neck. In both cases the sins were supposed to be expelled from the body, and to pass out through the throat.644 At the inauguration of a king in ancient India it was customary for the priests to strike him lightly on the back with sticks. “By beating him with sticks,” it was said, “they guide him safely over judicial punishment; whence the king is exempt from punishment, because they guide him safely over judicial punishment.”645 On the thirtieth of December the heathen of Harran used to receive three, five, or seven blows apiece from a priest with a tamarisk branch. After the beating had been duly administered [pg 264] the priest on behalf of the whole community prayed for long life, much offspring, power and glory over all peoples, and the restoration of their ancient kingdom.646
Sometimes, in the opinion of those who resort to it, the effect of a beating is not merely the negative one of dispelling demoniac or other baneful influences; it confers positive benefits by virtue of certain useful properties supposed to inhere in the instrument with which the beating is administered.647 Thus among the Kai of German New Guinea, when a man wishes to make his banana shoots bear fruit quickly, he beats them with a stick cut from a banana-tree which has already borne fruit.648 Here it is obvious that fruitfulness is believed to inhere in a stick cut from a fruitful tree and to be imparted by contact to the young banana plants. Similarly in New Caledonia a man will beat his taro plants lightly with a branch, saying as he does so, “I beat this taro that it may grow,” after which he plants the branch in the ground at the end of the field.649 Among the Indians of Brazil at the mouth of the Amazon, when a man wishes to increase the size of his generative organ, he strikes it with the fruit of a white aquatic plant called an aninga, which grows luxuriantly on the banks of the river. The fruit, which is inedible, resembles a banana, and is clearly chosen for this purpose on account of its shape. The ceremony should be performed three days before or after the new moon.650 In the county of Bekes, in Hungary, barren women are fertilized by being struck with a stick which has first been used to separate pairing dogs.651 Here a fertilizing virtue [pg 265] is clearly supposed to be inherent in the stick and to be conveyed by contact to the women. The Toradjas of Central Celebes think that the plant Dracaena terminalis has a strong soul, because when it is lopped, it soon grows up again. Hence when a man is ill, his friends will sometimes beat him on the crown of the head with Dracaena leaves in order to strengthen his weak soul with the strong soul of the plant.652 At Mowat in British New Guinea small boys are beaten lightly with sticks during December “to make them grow strong and hardy.”653
Among the Arabs of Morocco the Great Feast, which is the annual sacrificial festival of Mohammedan peoples, is the occasion when men go about beating people with the kindly intention of healing or preventing sickness and benefiting the sufferers generally. In some tribes the operator is muffled in the bloody skins of sacrificed sheep, and he strikes everybody within reach of him with a flap of the skin or a foot of the sheep which dangles loose from his arm; sick people present themselves to him in order to receive the health-giving blows, and mothers bring their little children to him for the same purpose. Anybody whom he hits on the head will be free from headache. Nor does he confine his attention to people; he goes about striking the tents also, in order that they too may receive their share of the blessed influence (baraka) that radiates like sunshine from a bloody sheepskin. From the costume which he wears the masker is known as the “Lion with Sheepskins”; and he himself participates in the blessings which he diffuses so liberally around him. Hence in at least one tribe he is generally a person who suffers from some illness, because he expects to be healed by the magic virtue or holiness of the bloody skins.654 Similarly, as we shall see presently, in ancient Mexico the men who masqueraded in the skins of the human victims were commonly persons who suffered [pg 266] from skin disease, because they thought that the bleeding skin of a man who had been killed in the character of a god must surely possess a sovereign virtue for the healing of disease.655 In Morocco the skin-clad mummer sometimes operates with sticks instead of a flap of the skin, and sometimes the skins in which he is muffled are those of goats instead of sheep, but in all cases the effect, or at least the intention, is probably the same.656
In some parts of Eastern and Central Europe a similar custom is very commonly observed in spring. On the first of March the Albanians strike men and beast with cornel branches, believing that this is very good for their health.657 In March the Greek peasants of Cos switch their cattle, saying, “It is March, and up with your tail!” They think that the ceremony benefits the animals, and brings good luck. It is never observed at any other time of the year.658 In some parts of Mecklenburg it is customary to beat the cattle before sunrise on the morning of Good Friday with rods of buckthorn, which are afterwards concealed in some secret place where neither sun nor moon can shine on them. The belief is that though the blows light upon the animals, the pain of them is felt by the witches who are riding the beasts.659 In the neighbourhood of Iserlohn, in Westphalia, the herdsman rises at peep of dawn on May morning, climbs a hill, and cuts down the young rowan-tree which is the first to catch the beams of the rising sun. With this he returns to the farm-yard. The heifer which the farmer desires to “quicken” is then led to the dunghill, and the herdsman strikes it over the hind-quarters, the haunches, and the udders with a branch of the rowan-tree, saying,
and so on.660 The intention of the ceremony appears to be to make sure that the heifer shall in due time yield a plentiful supply of milk; and this is perhaps supposed to be brought about by driving away the witches, who are particularly apt, as we have seen,661 to rob the cows of their milk on the morning of May Day. Certainly in the north-east of Scotland pieces of rowan-tree and woodbine used to be placed over the doors of the byres on May Day to keep the witches from the cows; sometimes a single rod of rowan, covered with notches, was found to answer the purpose. An even more effectual guard against witchcraft was to tie a small cross of rowan-wood by a scarlet thread to each beast's tail; hence people said,
In Germany also the rowan-tree is a protection against witchcraft;663 and Norwegian sailors and fishermen carry a piece of it in their boats for good luck.664 Thus the benefit to young cows of beating them with rowan appears to be not so much the positive one of pouring milk into their udders, as merely the negative one of averting evil influence; and the same may perhaps be said of most of the beatings with which we are here concerned.
[pg 268]On Good Friday and the two previous days people in Croatia and Slavonia take rods with them to church, and when the service is over they beat each other “fresh and healthy.”665 In some parts of Russia people returning from the church on Palm Sunday beat the children and servants who have stayed at home with palm branches, saying, “Sickness into the forest, health into the bones.”666 A similar custom is widely known under the name of Schmeckostern or “Easter Smacks” in some parts of Germany and Austria. The regions in which the practice prevails are for the most part districts in which the people either are or once were predominantly of Slavonic blood, such as East and West Prussia, Voigtland, Silesia, Bohemia, and Moravia. While the German population call the custom Schmeckostern, the Slavonic inhabitants give it, according to their particular language or dialect, a variety of names which signify to beat or scourge. It is usually observed on Easter Monday, less frequently on Easter Saturday or Easter Sunday. Troops of boys or lads go from house to house on the morning of Easter Monday beating every girl or woman whom they meet; they even make their way into the bedrooms, and if they find any girls or women still abed, they compel them with blows to get up. Even grown-up men indulge themselves in the pastime of going to the houses of friends and relations to inflict the “Easter Smacks.” In some places, for example in the Leobschütz district of Silesia, the boys and men further claim and exercise the right of drenching all the girls and women with water on Easter Monday; and for this purpose they generally go about armed with squirts, which are not always charged with eau de Cologne. Next day, Easter Tuesday, the women have the right to retaliate on the men; however, they do not as a rule go about the streets but confine their operations to their own houses, beating and chasing from their beds any lads or men they can find lying in them. Children are less discriminating in their “Easter Smacks,” which they bestow impartially on parents and relations, friends and strangers, without observing the subtle distinction of sex. In many places it is only [pg 269] the women who are privileged to receive the smacks. The instrument with which the beating is administered is in some districts, such as Lithuania, Samland, and Neumark, a twig or branch of birch on which the fresh green leaves have just sprouted. If the birch-trees have not budded in time, it is customary to keep the rods in pickle for days or even weeks, nursing them tenderly in warm water; and if that measure also fails, they are heated in the stove-pipe. But more commonly the instrument of torture is a branch of willow with catkins on it, which has also been nursed in warm water or the chimney so as to be ripe for execution on Easter Monday. A number of these birch or willow twigs are usually tied together into a switch, and ornamented with motley ribbons and pieces of silk paper, so that they present the appearance of a nosegay; indeed, in northern Bohemia spring flowers form part of the decoration. In some places, particularly in Silesia and Moravia, pieces of licorice root are substituted for willow twigs; or again in the vine-growing districts of Bohemia vine-branches are used for the same purpose. Sometimes a scourge made of leather straps of various colours takes the place of a green bough. The blows are commonly inflicted on the hands and feet; and in some places, particularly in Bohemia, the victims are expected to reward their tormentors with a present of red Easter eggs; nay sometimes a woman is bound to give an egg for every blow she receives. In the afternoon the lads carry their eggs to high ground and let them roll down the slope; he whose egg reaches the bottom first, wins all the rest. The beating is supposed to bring good luck to the beaten, or to warrant them against flies and vermin during the summer, or to save them from pains in their back throughout the whole year. At Gilgenburg in Masuren the rods or bundles of twigs are afterwards laid by and used to drive the cattle out to pasture for the first time after their winter confinement.667
[pg 270]In some parts of Germany and Austria a custom like that of “Easter Smacks” is observed at the Christmas holidays, especially on Holy Innocents' Day, the twenty-eighth of December. Young men and women beat each other mutually, but on different days, with branches of fresh green, whether birch, willow, or fir. Thus, for example, among the Germans of western Bohemia it is customary on St. Barbara's Day (the fourth of December) to cut twigs or branches of birch and to steep them in water in order that they may put out leaves or buds. They are afterwards used by each sex to beat the other on subsequent days of the Christmas holidays. In some villages branches of willow or cherry-trees or rosemary are employed for the same purpose. With these green boughs, sometimes tied in bundles with red or green ribbons, the young men go about beating the young women on the morning of St. Stephen's Day (the twenty-sixth of December) and also on Holy Innocents' Day (the twenty-eighth of December). The beating is inflicted on the hands, feet, and face; and in Neugramatin it is said that she who is not thus beaten with fresh green will not herself be fresh and green. As the blows descend, the young men recite verses importing that the beating is administered as a compliment and in order to benefit the health of the victim. For the service [pg 271] which they thus render the damsels they are rewarded by them with cakes, brandy, or money. Early in the morning of New Year's Day the lasses pay off the lads in the same kind.668 A similar custom is also observed in central and south-west Germany, especially in Voigtland. Thus in Voigtland and the whole of the Saxon Erz-gebirge the lads beat the lasses and women on the second day of the Christmas holidays with something green, such as rosemary or juniper; and if possible the beating is inflicted on the women as they lie in bed. As they beat them, the lads say
The last words refer to the present of gingerbread and brandy which the lads expect to receive from the lasses for the trouble of thrashing them. Next day the lasses and women retaliate on the lads and men.669 In Thüringen on Holy Innocents' Day (the twenty-eighth of December) children armed with rods and green boughs go about the streets beating passers-by and demanding a present in return; they even make their way into the houses and beat the maid-servants. In Orlagau the custom is called “whipping with fresh green.” On the second day of the Christmas holidays the girls go to their parents, godparents, relations, and friends, and beat them with fresh green branches of fir; next day the boys and lads do the same. The words spoken while the beating is being administered are “Good morning! fresh green! Long life! You must give us a bright thaler,” and so on.670
In these European customs the intention of beating persons, especially of the other sex, with fresh green leaves appears unquestionably to be the beneficent one of renewing [pg 272] their life and vigour, whether the purpose is supposed to be accomplished directly and positively by imparting the vital energy of the fresh green to the persons, or negatively and indirectly by dispelling any injurious influences, such as the machinations of witches and demons, by which the persons may be supposed to be beset. The application of the blows by the one sex to the other, especially by young men to young women, suggests that the beating is or was originally intended above all to stimulate the reproductive powers of the men or women who received it; and the pains taken to ensure that the branches with which the strokes are given should have budded or blossomed out just before their services are wanted speak strongly in favour of the view that in these customs we have a deliberate attempt to transfuse a store of vital energy from the vegetable to the animal world.
These analogies, accordingly, support the interpretation which, following my predecessors W. Mannhardt and Mr. W. R. Paton, I have given of the beating inflicted on the human victims at the Greek harvest festival of the Thargelia. That beating, being administered to the generative organs of the victims by fresh green plants and branches, is most naturally explained as a charm to increase the reproductive energies of the men or women either by communicating to them the fruitfulness of the plants and branches, or by ridding them of maleficent influences; and this interpretation is confirmed by the observation that the two victims represented the two sexes, one of them standing for the men in general and the other for the women. The season of the year when the ceremony was performed, namely the time of the corn harvest, tallies well with the theory that the rite had an agricultural significance. Further, that it was above all intended to fertilize the fig-trees is strongly suggested by the strings of black and white figs which were hung round the necks of the victims, as well as by the blows which were given their genital organs with the branches of a wild fig-tree; since this procedure closely resembles the procedure which ancient and modern husbandmen in Greek lands have regularly resorted to for the purpose of actually fertilizing their fig-trees. When we remember what an important part the artificial fertilization of the date palm-tree appears [pg 273] to have played of old not only in the husbandry but in the religion of Mesopotamia,671 there seems no reason to doubt that the artificial fertilization of the fig-tree may in like manner have vindicated for itself a place in the solemn ritual of Greek religion.
If these considerations are just, we must apparently conclude that while the human victims at the Thargelia certainly appear in later classical times to have figured chiefly as public scapegoats, who carried away with them the sins, misfortunes, and sorrows of the whole people, at an earlier time they may have been looked on as embodiments of vegetation, perhaps of the corn but particularly of the fig-trees; and that the beating which they received and the death which they died were intended primarily to brace and refresh the powers of vegetation then beginning to droop and languish under the torrid heat of the Greek summer.
The view here taken of the Greek scapegoat, if it is correct, obviates an objection which might otherwise be brought against the main argument of this book. To the theory that the priest of Aricia was slain as a representative of the spirit of the grove,672 it might have been objected that such a custom has no analogy in classical antiquity. But reasons have now been given for believing that the human being periodically and occasionally slain by the Asiatic Greeks was regularly treated as an embodiment of a divinity of vegetation. Probably the persons whom the Athenians kept to be sacrificed were similarly treated as divine. That they were social outcasts did not matter. On the primitive view a man is not chosen to be the mouth-piece or embodiment of a god on account of his high moral qualities or social rank. The divine afflatus descends equally on the good and the bad, the lofty and the lowly. If then the civilized Greeks [pg 274] of Asia and Athens habitually sacrificed men whom they regarded as incarnate gods, there can be no inherent improbability in the supposition that at the dawn of history a similar custom was observed by the semi-barbarous Latins in the Arician Grove.