The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 09 of 12)

Annual expulsion of embodied evils among the Hos of Togoland.

Before the Hos of Togoland, to the west of Dahomey, celebrate their festival of the new yams, which has been described in another part of this work,510 they say that it is necessary to clean the town and to put it in order. The way in which they do so is this. They take leaves of two particular sorts of trees (the adzu and the wo), together with creepers and ashes, and bind all the leaves fast to a pole of the adzu tree. As they do so they pray or command the evil spirits, the witches, and all other evils in the town to enter into the band and be bound with it. Then they make a paste out of the ashes mixed with urine and smear it on the bundle of leaves, saying, “We smear it on the face of the Evil Ones who are in this bundle, in order that they may not be able to see any more.” Then they throw the bundle on the ground and mock at it. Next they take all the similar poles, wrapt in creepers, in which they have bound up all the evil powers, and carry them out of the town and stick them in the ground on the various roads leading into the town. When they have done this, they say that they have driven the evils out of the town and shut the door against them. After that they wash the faces of all the people with a medicine which has been prepared by the oldest men. Thereupon they all return home to sweep out their houses and yards; they sweep even the ground in front of the yards, so that the whole town is thoroughly clean. All the grass-stalks and refuse of stock-yams which have been swept together are carried out of the town, and the people rail at the stock-yams. In the course of the night the oldest men assemble and tie a toad to a young palm-leaf. They say that they wish now to sweep the town and finish the ceremony. So they drag the toad behind them through the whole town in the direction of Mount Adaklu. When that has been done, the priests say that they will now remove the sicknesses. In the evening they give public notice that they are about to take to the road, so nobody may light a fire on the hearth or eat. At dead of night, when people are asleep, three men go through the town. One of them drags behind them a toad fastened to a bunch of herbs; another carries a calabash of holy herbs and water, with which he sprinkles the streets; and the third whistles softly. As soon as they have thus passed through the whole town, they throw away the toad and the holy herbs in the direction of Mount Adaklu. Next morning the women sweep out their houses and hearths and set the sweepings on broken wooden plates. Many put on torn mats or torn clothes; others tie grasses and creepers about them. While they do so, they pray, saying, “All ye sicknesses which are in our body and plague us, we are come this day to cast you out!” When they set out so to do, the priest commands every man to cry out thrice and thereby to smite himself on the mouth. In a moment they all cry out, smite themselves on the mouth, and run as fast as their legs can carry them in the direction of Mount Adaklu. As they run, they say, “Out to-day! Out to-day! What kills anybody, out to-day! Ye evil spirits, out to-day! And all that makes our heads to ache, out to-day! Anlo and Adaklu are the places whither all evil ought to go.” Now on Mount Adaklu there stands a klo tree; and when they have come thither they throw everything away and return home. After their return every man washes himself with the medicine which is set forth for that purpose in the public street; then he goes into his house. Such is the ceremony by which the Hos prepare themselves to eat the new yams.511 Thus among the Hos the public expulsion of evils is definitely connected with the crops and therefore takes place every year, not every two years, as at Old Calabar.

Annual expulsion of embodied evils among the gypsies.

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.512

Annual expulsion of evils in an animal scapegoat among the Garos of Assam.

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.”513 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.

Dogs as scapegoats in India, Scotland and America. The Jewish scapegoat.

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.514 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!”515 It appears that the white dogs annually sacrificed by the Iroquois at their New Year Festival are, or have been, regarded as scapegoats. According to Mr. J. V. H. Clark, who witnessed the ceremony in January 1841, on the first day of the festival all the fires in the village were extinguished, the ashes scattered to the winds, and a new fire kindled with flint and steel. On a subsequent day, men dressed in fantastic costumes went round the village, gathering the sins of the people. When the morning of the last day of the festival was come, two white dogs, decorated with red paint, wampum, feathers, and ribbons, were led out. They were soon strangled, and hung on a ladder. Firing and yelling succeeded, and half an hour later the animals were taken into a house, “where the people's sins were transferred to them.” The carcases were afterwards burnt on a pyre of wood.516 According to the Rev. Mr. Kirkland, who wrote in the eighteenth century, the ashes of the pyre upon which one of the white dogs was burnt were carried through the village and sprinkled at the door of every house.517 Formerly, however, as we have seen, the Iroquois expulsion of evils was immediate and not by scapegoat.518 On the Day of Atonement, which was the tenth day of the seventh month, the Jewish high-priest 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.519

Human scapegoats formerly put to death every year in Africa.

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.”520 Similar customs are said to be still secretly practised every year by many tribes on the delta of the Niger in spite of the vigilance of the British Government.521 Among the Yoruba negroes of West Africa “the human victim chosen for sacrifice, and who may be either a free-born 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 well-being 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 parading done, he is taken through a temporary sacred shed of palm and other tree branches, and especially of the former, the Igbodu522 and to its first division, where many persons might follow him, and through a second where only the chiefs and other very important persons might escort and accompany him to, and to a third where only the Babalawo [priest] and his official assistant, the Ajigbona, are permitted to enter with him. Here, after he himself has given out or started his last song, which is to be taken up by the large assembly of people who will have been waiting to hear his last word or his last groan, his head is taken off and his blood offered to the gods. The announcement of his last word or his last groan heard and taken up by the people, would be a signal for joy, gladness, and thanksgiving, and for drum beating and dancing, as an expression of their gratification because their sacrifice has been accepted, the divine wrath is appeased, and the prospect of prosperity or increased prosperity assured.”523

Human scapegoats formerly put to death every year in Siam. Annual human scapegoats in Japan and Sumatra.

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.524 In Japan the “tsuina or oni-yarahi, that is to say, demon expelling, is a sort of drama in which disease, or more generally ill-luck, is personified, and driven away with threats and a show of violence. Like the oho-harahi,525 it was performed on the last day of the year. This association is only natural. The demons of the tsuina are personified wintry influences, with the diseases which they bring with them, while the oho-harahi is intended to cleanse the people from sin and uncleanness, things closely related to disease, as well as from disease itself. Though probably of Chinese origin, the tsuina is a tolerably ancient rite. It is alluded to in the Nihongi under the date a. d. 689. It was at one time performed at Court on an imposing scale. Four bands of twenty youths, each wearing a four-eyed mask, and each carrying a halberd in the left hand, marched simultaneously from the four gates of the palace, driving the devils before them. Another account of this ceremony says that a man disguised himself as the demon of pestilence, in which garb he was shot at and driven off by the courtiers armed with peach-wood bows and arrows of reed. Peach-wood staves were used for the same purpose. There was formerly a practice at Asakusa in Tokio on the last day of the year for a man got up as a devil to be chased round the pagoda there by another wearing a mask. After this 3,000 tickets were scrambled for by the spectators. These were carried away and pasted up over the doors as a charm against pestilence.”526 The Battas 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.527 Doubtless he was supposed to carry away the sins and misfortunes of the people.

Annual human scapegoats in Europe. The expulsion of Posterli in Switzerland.

Human scapegoats, as we shall see presently, were well known in classical antiquity, and even in mediæval Europe the custom seems not to have been wholly extinct. In the town of Halberstadt, in Thüringen, there was a church said to have been founded by Charlemagne. In this church every year they chose a man, who was believed to be stained with heinous sins. On the first day of Lent he was brought to the church, dressed in mourning garb, with his head muffled up. At the close of the service he was turned out of the church. During the forty days of Lent he perambulated the city barefoot, neither entering the churches nor speaking to any one. The canons took it in turn to feed him. After midnight he was allowed to sleep in the streets. On the day before Good Friday, after the consecration of the holy oil, he was readmitted to the church and absolved from his sins. The people gave him money. He was called Adam, and was now believed to be in a state of innocence.528 At Entlebuch, in Switzerland, down to the close of the eighteenth century, the custom of annually expelling a scapegoat was preserved in the ceremony of driving “Posterli” from the village into the lands of the neighbouring village. “Posterli” was represented by a lad disguised as an old witch or as a goat or an ass. Amid a deafening noise of horns, clarionets, bells, whips, and so forth, he was driven out. Sometimes “Posterli” was represented by a puppet, which was drawn on a sledge and left in a corner of the neighbouring village. The ceremony took place on the Thursday evening of the last week but one before Christmas.529

Annual expulsion of the devil, personified by a man, from Munich on Ascension Day.

In Munich down to about a hundred years ago the expulsion of the devil from the city used to be annually enacted on Ascension Day. On the Eve of Ascension Day a man disguised as a devil was chased through the streets, which were then narrow and dirty in contrast to the broad, well-kept thoroughfares, lined with imposing buildings, which now distinguish the capital of Bavaria. His pursuers were dressed as witches and wizards and provided with the indispensable crutches, brooms, and pitchforks which make up the outfit of these uncanny beings. While the devil fled before them, the troop of maskers made after him with wild whoops and halloos, and when they overtook him they ducked him in puddles or rolled him on dunghills. In this way the demon at last succeeded in reaching the palace, where he put off his hideous and now filthy disguise and was rewarded for his vicarious sufferings by a copious meal. The devilish costume which he had thrown off was then stuffed with hay and straw and conveyed to a particular church (the Frauenkirche), where it was kept over night, being hung by a rope from a window in the tower. On the afternoon of Ascension Day, before the Vesper service began, an image of the Saviour was drawn up to the roof of the church, no doubt to symbolize the event which the day commemorates. Then burning tow and wafers were thrown on the people. Meantime the effigy of the devil, painted black, with a pair of horns and a lolling red tongue, had been dangling from the church tower, to the delight of a gaping crowd of spectators gathered before the church. It was now flung down into their midst, and a fierce struggle for possession of it took place among the rabble. Finally, it was carried out of the town by the Isar gate and burned on a neighbouring height, “in order that the foul fiend might do no harm to the city.” The custom died out at Munich towards the end of the eighteenth century; but it is said that similar ceremonies are observed to this day in some villages of Upper Bavaria.530

The pardoned criminal at Rouen on Ascension Day may have been a public scapegoat.

This quaint ceremony suggests that the pardoned criminal who used to play the principal part in a solemn religious procession on Ascension Day at Rouen531 may in like manner have originally served, if not as a representative of the devil, at least as a public scapegoat, who relieved the whole people of their sins and sorrows for a year by taking them upon himself. This would explain why the gaol had to be raked in order to furnish one who would parade with the highest ecclesiastical dignitaries in their gorgeous vestments through the streets of Rouen, while the church bells pealed out, the clergy chanted, banners waved, and every circumstance combined to enhance the pomp and splendour of the pageant. It would add a pathetic significance to the crowning act of the ceremony, when on a lofty platform in the public square, with the eyes of a great and silent multitude turned upon him, the condemned malefactor received from the Church the absolution and remission of his sins; for if the rite is to be interpreted in the way here suggested, the sins which were thus forgiven were those not of one man only but of the whole people. No wonder, then, that when the sinner, now a sinner no more, rose from his knees and thrice lifted the silver shrine of St. Romain in his arms, the whole vast assembly in the square broke out into joyous cries of “Noel! Noel! Noel!” which they understood to signify, “God be with us!” In Christian countries no more appropriate season could be selected for the ceremony of the human scapegoat than Ascension Day, which commemorates the departure from earth of Him who, in the belief of millions, took away the sins of the world.532

Divine animals as scapegoats in India and ancient Egypt.

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.”533 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.534 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.535 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.536 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 may partly explain the Zuni sacrifice of the turtle.537

Divine men as scapegoats among the Gonds of India and the Albanians of the Caucasus.

Lastly, the scapegoat may be a divine man. Thus, in November the Gonds of India worship Ghansyam Deo, the protector of the crops, and at the festival the god himself is said to descend on the head of one of the worshippers, who is suddenly seized with a kind of fit and, after staggering about, rushes off into the jungle, where it is believed that, if left to himself, he would die mad. However, they bring him back, but he does not recover his senses for one or two days. The people think that one man is thus singled out as a scapegoat for the sins of the rest of the village.538 In the temple of the Moon the Albanians of the Eastern Caucasus kept a number of sacred slaves, of whom many were inspired and prophesied. When one of these men exhibited more than usual symptoms of inspiration or insanity, and wandered solitary up and down the woods, like the Gond in the jungle, the high priest had him bound with a sacred chain and maintained him in luxury for a year. At the end of the year he was anointed with unguents and led forth to be sacrificed. A man whose business it was to slay these human victims and to whom practice had given dexterity, advanced from the crowd and thrust a sacred spear into the victim's side, piercing his heart. From the manner in which the slain man fell, omens were drawn as to the welfare of the commonwealth. Then the body was carried to a certain spot where all the people stood upon it as a purificatory ceremony.539 This last circumstance clearly indicates that the sins of the people were transferred to the victim, just as the Jewish priest transferred the sins of the people to the scapegoat by laying his hands on the animal's head; and since the man was believed to be possessed by the divine spirit, we have here an undoubted example of a man-god slain to take away the sins and misfortunes of the people.