The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 11 of 12)

The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 11 of 12)
James Frazer

James George Frazer

The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 11 of 12)

Chapter VI. Fire-Festivals in Other Lands

§ 1. The Fire-walk

Bonfires at the Pongol festival in Southern India.

At first sight the interpretation of the European fire customs as charms for making sunshine is confirmed by a parallel custom observed by the Hindoos of Southern India at the Pongol or Feast of Ingathering. The festival is celebrated in the early part of January, when, according to Hindoo astrologers, the sun enters the tropic of Capricorn, and the chief event of the festival coincides with the passage of the sun. For some days previously the boys gather heaps of sticks, straw, dead leaves, and everything that will burn. On the morning of the first day of the festival the heaps are fired. Every street and lane has its bonfire. The young folk leap over the flames or pile on fresh fuel. This fire is an offering to Sûrya, the sun-god, or to Agni, the deity of fire; it “wakes him from his sleep, calling on him again to gladden the earth with his light and heat.”[1 - Ch. E. Gover, “The Pongol Festival in Southern India,” Journal of the Royal Asiatic Society, N.S., v. (1870) pp. 96 sq.] If this is indeed the explanation which the people themselves give of the festival, it seems decisive in favour of the solar explanation of the fires; for to say that the fires waken the sun-god from his sleep is only a metaphorical or mythical way of saying that they actually help to rekindle the sun's light and heat. But the hesitation which the writer indicates between the two distinct deities of sun and fire seems to prove that he is merely giving his own interpretation of the rite, not reporting the views of the celebrants. If that is so, the expression of his opinion has no claim to authority.

Bonfires at the Holi festival in Northern India. The village priest expected to pass through the fire. Leaping over the ashes of the fire to get rid of disease.

A festival of Northern India which presents points of resemblance to the popular European celebrations which we have been considering is the Holi. This is a village festival held in early spring at the full moon of the month Phalgun. Large bonfires are lit and young people dance round them. The people believe that the fires prevent blight, and that the ashes cure disease. At Barsana the local village priest is expected to pass through the Holi bonfire, which, in the opinion of the faithful, cannot burn him. Indeed he holds his land rent-free simply on the score of his being fire-proof. On one occasion when the priest disappointed the expectant crowd by merely jumping over the outermost verge of the smouldering ashes and then bolting into his cell, they threatened to deprive him of his benefice if he did not discharge his spiritual functions better when the next Holi season came round. Another feature of the festival which has, or once had, its counterpart in the corresponding European ceremonies is the unchecked profligacy which prevails among the Hindoos at this time.[2 - W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 314 sqq.; Captain G. R. Hearn, “Passing through the Fire at Phalon,” Man, v. (1905) pp. 154 sq. On the custom of walking through fire, or rather over a furnace, see Andrew Lang, Modern Mythology (London, 1897), pp. 148-175; id., in Athenaeum, 26th August and 14th October, 1899; id., in Folk-lore, xii. (1901) pp. 452-455; id., in Folk-lore, xiv. (1903) pp. 87-89. Mr. Lang was the first to call attention to the wide prevalence of the rite in many parts of the world.] In Kumaon, a district of North-West India, at the foot of the Himalayas, each clan celebrates the Holi festival by cutting down a tree, which is thereupon stripped of its leaves, decked with shreds of cloth, and burnt at some convenient place in the quarter of the town inhabited by the clan. Some of the songs sung on this occasion are of a ribald character. The people leap over the ashes of the fire, believing that they thus rid themselves of itch and other diseases of the skin. While the trees are burning, each clan tries to carry off strips of cloth from the tree of another clan, and success in the attempt is thought to ensure good luck. In Gwalior large heaps of cow-dung are burnt instead of trees. Among the Marwaris the festival is celebrated by the women with obscene songs and gestures. A monstrous and disgusting image of a certain Nathuram, who is said to have been a notorious profligate, is set up in a bazaar and then smashed with blows of shoes and bludgeons while the bonfire of cow-dung is blazing. No household can be without an image of Nathuram, and on the night when the bride first visits her husband, the image of this disreputable personage is placed beside her couch. Barren women and mothers whose children have died look to Nathuram for deliverance from their troubles.[3 - Pandit Janardan Joshi, in North Indian Notes and Queries, iii. pp. 92 sq., § 199 (September, 1893); W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 318 sq.] Various stories are told to account for the origin of the Holi festival. According to one legend it was instituted in order to get rid of a troublesome demon (rákshasí). The people were directed to kindle a bonfire and circumambulate it, singing and uttering fearlessly whatever might come into their minds. Appalled by these vociferations, by the oblations to fire, and by the laughter of the children, the demon was to be destroyed.[4 - E. T. Atkinson, “Notes on the History of Religion in the Himalayas of the N.W. Provinces,” Journal of the Asiatic Society of Bengal, liii. Part i. (Calcutta, 1884) p. 60. Compare W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 313 sq.]

Vernal festival of fire in China. Ceremony to ensure an abundant year. Walking through the fire. Ashes of the fire mixed with the fodder of the cattle.

In the Chinese province of Fo-Kien we also meet with a vernal festival of fire which may be compared to the fire-festivals of Europe. The ceremony, according to an eminent authority, is a solar festival in honour of the renewal of vegetation and of the vernal warmth. It falls in April, on the thirteenth day of the third month in the Chinese calendar, and is doubtless connected with the ancient custom of renewing the fire, which, as we saw, used to be observed in China at this season.[5 - See above, vol. i. pp. 136 sq.] The chief performers in the ceremony are labourers, who refrain from women for seven days, and fast for three days before the festival. During these days they are taught in the temple how to discharge the difficult and dangerous duty which is to be laid upon them. On the eve of the festival an enormous brazier of charcoal, sometimes twenty feet wide, is prepared in front of the temple of the Great God, the protector of life. At sunrise next morning the brazier is lighted and kept burning by fresh supplies of fuel. A Taoist priest throws a mixture of salt and rice on the fire to conjure the flames and ensure an abundant year. Further, two exorcists, barefooted and followed by two peasants, traverse the fire again and again till it is somewhat beaten down. Meantime the procession is forming in the temple. The image of the god of the temple is placed in a sedan-chair, resplendent with red paint and gilding, and is carried forth by a score or more of barefooted peasants. On the shafts of the sedan-chair, behind the image, stands a magician with a dagger stuck through the upper parts of his arms and grasping in each hand a great sword, with which he essays to deal himself violent blows on the back; however, the strokes as they descend are mostly parried by peasants, who walk behind him and interpose bamboo rods between his back and the swords. Wild music now strikes up, and under the excitement caused by its stirring strains the procession passes thrice across the furnace. At their third passage the performers are followed by other peasants carrying the utensils of the temple; and the rustic mob, electrified by the frenzied spectacle, falls in behind. Strange as it may seem, burns are comparatively rare. Inured from infancy to walking barefoot, the peasants can step with impunity over the glowing charcoal, provided they plant their feet squarely and do not stumble; for usage has so hardened their soles that the skin is converted into a sort of leathery or horny substance which is almost callous to heat. But sometimes, when they slip and a hot coal touches the sides of their feet or ankles, they may be seen to pull a wry face and jump out of the furnace amid the laughter of the spectators. When this part of the ceremony is over, the procession defiles round the village, and the priests distribute to every family a leaf of yellow paper inscribed with a magic character, which is thereupon glued over the door of the house. The peasants carry off the charred embers from the furnace, pound them to ashes, and mix the ashes with the fodder of their cattle, believing that it fattens them. However, the Chinese Government disapproves of these performances, and next morning a number of the performers may generally be seen in the hands of the police, laid face downwards on the ground and receiving a sound castigation on a part of their person which is probably more sensitive than the soles of their feet.[6 - G. Schlegel, Uranographie Chinoise (The Hague and Leyden, 1875), pp. 143 sq.; id., “La fête de fouler le feu célébrée en Chine et par les Chinois à Java,” Internationales Archiv für Ethnographie, ix. (1896) pp. 193-195. Compare J. J. M. de Groot, The Religious System of China, vi. (Leyden, 1910) pp. 1292 sq. According to Professor Schlegel, the connexion between this festival and the old custom of solemnly extinguishing and relighting the fire in spring is unquestionable.]

Passage of the image of the deity through the fire. Passage of inspired men through the fire in India.

In this last festival the essential feature of the ceremony appears to be the passage of the image of the deity across the fire; it may be compared to the passage of the straw effigy of Kupalo across the midsummer bonfire in Russia.[7 - The Dying God, p. 262.] As we shall see presently, such customs may perhaps be interpreted as magical rites designed to produce light and warmth by subjecting the deity himself to the heat and glow of the furnace; and where, as at Barsana, priests or sorcerers have been accustomed in the discharge of their functions to walk through or over fire, they have sometimes done so as the living representatives or embodiments of deities, spirits, or other supernatural beings. Some confirmation of this view is furnished by the beliefs and practices of the Dosadhs, a low Indian caste in Behar and Chota Nagpur. On the fifth, tenth, and full-moon days of three months in the year, the priest walks over a narrow trench filled with smouldering wood ashes, and is supposed thus to be inspired by the tribal god Rahu, who becomes incarnate in him for a time. Full of the spirit and also, it is surmised, of drink, the man of god then mounts a bamboo platform, where he sings hymns and distributes to the crowd leaves of tulsi, which cure incurable diseases, and flowers which cause barren women to become happy mothers. The service winds up with a feast lasting far into the night, at which the line that divides religious fervour from drunken revelry cannot always be drawn with absolute precision.[8 - (Sir) H. H. Risley, Tribes and Castes of Bengal, Ethnographic Glossary (Calcutta, 1891-1892), i. 255 sq. Compare W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 19; id., Tribes and Castes of the North-Western Provinces and Oudh (Calcutta, 1896), ii. 355. According to Sir Herbert Risley, the trench filled with smouldering ashes is so narrow (only a span and a quarter wide) “that very little dexterity would enable a man to walk with his feet on either edge, so as not to touch the smouldering ashes at the bottom.”] Similarly the Bhuiyas, a Dravidian tribe of Mirzapur, worship their tribal hero Bir by walking over a short trench filled with fire, and they say that the man who is possessed by the hero does not feel any pain in the soles of his feet.[9 - W. Crooke, Tribes and Castes of the North-Western Provinces and Oudh, ii. 82.] Ceremonies of this sort used to be observed in most districts of the Madras Presidency, sometimes in discharge of vows made in time of sickness or distress, sometimes periodically in honour of a deity. Where the ceremony was observed periodically, it generally occurred in March or June, which are the months of the vernal equinox and the summer solstice respectively. A narrow trench, sometimes twenty yards long and half a foot deep, was filled with small sticks and twigs, mostly of tamarind, which were kindled and kept burning till they sank into a mass of glowing embers. Along this the devotees, often fifty or sixty in succession, walked, ran, or leaped barefoot. In 1854 the Madras Government instituted an enquiry into the custom, but found that it was not attended by danger or instances of injury sufficient to call for governmental interference.[10 - M. J. Walhouse, “Passing through the Fire,” Indian Antiquary, vii. (1878) pp. 126 sq. Compare J. A. Dubois, Mœurs, Institutions et Cérémonies des Peuples de l'Inde (Paris, 1825), ii. 373; E. Thurston, Ethnographic Notes in Southern India (Madras, 1906), pp. 471-486; G. F. D'Penha, in Indian Antiquary, xxxi. (1902) p. 392; “Fire-walking in Ganjam,” Madras Government Museum Bulletin, vol. iv. No. 3 (Madras, 1903), pp. 214-216. At Akka timanhully, one of the many villages which help to make up the town of Bangalore in Southern India, one woman at least from every house is expected to walk through the fire at the village festival. Captain J. S. F. Mackenzie witnessed the ceremony in 1873. A trench, four feet long by two feet wide, was filled with live embers. The priest walked through it thrice, and the women afterwards passed through it in batches. Capt. Mackenzie remarks: “From the description one reads of walking through fire, I expected something sensational. Nothing could be more tame than the ceremony we saw performed; in which there never was nor ever could be the slightest danger to life. Some young girl, whose soles were tender, might next morning find that she had a blister, but this would be the extent of harm she could receive.” See Captain J. S. F. Mackenzie, “The Village Feast,” Indian Antiquary, iii. (1874) pp. 6-9. But to fall on the hot embers might result in injuries which would prove fatal, and such an accident is known to have occurred at a village in Bengal. See H. J. Stokes, “Walking through Fire,” Indian Antiquary, ii. (1873) pp. 190 sq. At Afkanbour, five days' march from Delhi, the Arab traveller Ibn Batutah saw a troop of fakirs dancing and even rolling on the glowing embers of a wood fire. See Voyages d'Ibn Batoutah (Paris, 1853-1858), ii. 6 sq., iii. 439.]

Hindoo fire-festival in honour of Darma Rajah and Draupadi. Worshippers walking through the fire.

The French traveller Sonnerat has described how, in the eighteenth century, the Hindoos celebrated a fire-festival of this sort in honour of the god Darma Rajah and his wife Drobedé (Draupadi). The festival lasted eighteen days, during which all who had vowed to take part in it were bound to fast, to practise continence, to sleep on the ground without a mat, and to walk on a furnace. On the eighteenth day the images of Darma Rajah and his spouse were carried in procession to the furnace, and the performers followed dancing, their heads crowned with flowers and their bodies smeared with saffron. The furnace consisted of a trench about forty feet long, filled with hot embers. When the images had been carried thrice round it, the worshippers walked over the embers, faster or slower, according to the degree of their religious fervour, some carrying their children in their arms, others brandishing spears, swords, and standards. This part of the ceremony being over, the bystanders hastened to rub their foreheads with ashes from the furnace, and to beg from the performers the flowers which they had worn in their hair; and such as obtained them preserved the flowers carefully. The rite was performed in honour of the goddess Drobedé (Draupadi), the heroine of the great Indian epic, the Mahabharata. For she married five brothers all at once; every year she left one of her husbands to betake herself to another, but before doing so she had to purify herself by fire. There was no fixed date for the celebration of the rite, but it could only be held in one of the first three months of the year.[11 - Sonnerat, Voyage aux Indes orientales et à la Chine (Paris, 1782), i. 247 sq.] In some villages the ceremony is performed annually; in others, which cannot afford the expense every year, it is observed either at longer intervals, perhaps once in three, seven, ten, or twelve years, or only in special emergencies, such as the outbreak of smallpox, cholera, or plague. Anybody but a pariah or other person of very low degree may take part in the ceremony in fulfilment of a vow. For example, if a man suffers from some chronic malady, he may vow to Draupadi that, should he be healed of his disease, he will walk over the fire at her festival. As a preparation for the solemnity he sleeps in the temple and observes a fast. The celebration of the rite in any village is believed to protect the cattle and the crops and to guard the inhabitants from dangers of all kinds. When it is over, many people carry home the holy ashes of the fire as a talisman which will drive away devils and demons.[12 - Madras Government Museum, Bulletin, vol. iv. No. 1 (Madras, 1901), pp. 55-59; E. Thurston, Ethnographic Notes in Southern India (Madras, 1906), pp. 471-474. One of the places where the fire-festival in honour of Draupadi takes place annually is the Allandur Temple, at St. Thomas's Mount, near Madras. Compare “Fire-walking Ceremony at the Dharmaraja Festival,” The Quarterly Journal of the Mythic Society, vol. ii. No. 1 (October, 1910), pp. 29-32.]

Fire-festival of the Badagas in Southern India. Sacred fire made by friction. Walking through the fire. Cattle driven over the hot embers. The fire-walk preceded by a libation of milk and followed by ploughing and sowing.

The Badagas, an agricultural tribe of the Neilgherry Hills in Southern India, annually celebrate a festival of fire in various parts of their country. For example, at Nidugala the festival is held with much ceremony in the month of January. Omens are taken by boiling two pots of milk side by side on two hearths. If the milk overflows uniformly on all sides, the crops will be abundant for all the villages; but if it flows over on one side only, the harvest will be good for villages on that side only. The sacred fire is made by friction, a vertical stick of Rhodomyrtus tomentosus being twirled by means of a cord in a socket let into a thick bough of Debregeasia velutina. With this holy flame a heap of wood of two sorts, the Eugenia Jambolana and Phyllanthus Emblica, is kindled, and the hot embers are spread over a fire-pit about five yards long and three yards broad. When all is ready, the priest ties bells on his legs and approaches the fire-pit, carrying milk freshly drawn from a cow which has calved for the first time, and also bearing flowers of Rhododendron arboreum, Leucas aspera, or jasmine. After doing obeisance, he throws the flowers on the embers and then pours some of the milk over them. If the omens are propitious, that is, if the flowers remain for a few seconds unscorched and the milk does not hiss when it falls on the embers, the priest walks boldly over the embers and is followed by a crowd of celebrants, who before they submit to the ordeal count the hairs on their feet. If any of the hairs are found to be singed after the passage through the fire-pit, it is an ill omen. Sometimes the Badagas drive their cattle, which have recovered from sickness, over the hot embers in performance of a vow.[13 - E. Thurston, Castes and Tribes of Southern India (Madras, 1909), i. 98 sq.; id., Ethnographic Notes in Southern India (Madras, 1906), pp. 476 sq.] At Melur, another place of the Badagas in the Neilgherry Hills, three, five, or seven men are chosen to walk through the fire at the festival; and before they perform the ceremony they pour into an adjacent stream milk from cows which have calved for the first time during the year. A general feast follows the performance of the rite, and next day the land is ploughed and sown for the first time that season. At Jakkaneri, another place of the Badagas in the Neilgherry Hills, the passage through the fire at the festival “seems to have originally had some connection with agricultural prospects, as a young bull is made to go partly across the fire-pit before the other devotees, and the owners of young cows which have had their first calves during the year take precedence of others in the ceremony, and bring offerings of milk, which are sprinkled over the burning embers.”[14 - E. Thurston, Castes and Tribes of Southern India (Madras, 1909), i. 100 sq.] According to another account the ceremony among the Badagas was performed every second year at a harvest festival, and the performers were a set of degenerate Brahmans called Haruvarus, who “used to walk on burning coals with bare feet, pretending that the god they worshipped could allay the heat and make fire like cold water to them. As they only remained a few seconds, however, on the coals, it was impossible that they could receive much injury.”[15 - F. Metz, The Tribes inhabiting the Neilgherry Hills, Second Edition (Mangalore, 1864), p. 55.]

The fire-walk in Japan.

In Japan the fire-walk is performed as a religious rite twice a year at a temple in the Kanda quarter of Tokio. One of the performances takes place in September. It was witnessed in the year 1903 by the wife of an American naval officer, who has described it. In a court of the temple a bed of charcoal about six yards long, two yards wide, and two feet deep was laid down and covered with a deep layer of straw. Being ignited, the straw blazed up, and when the flames had died down the bed of hot charcoal was fanned by attendants into a red glow. Priests dressed in robes of white cotton then walked round the fire, striking sparks from flint and steel and carrying trays full of salt. When mats had been laid down at the two ends of the fire and salt poured on them, the priests rubbed their bare feet twice in the salt and then walked calmly down the middle of the fire. They were followed by a number of people, including some boys and a woman with a baby in her arms. “The Shintoists claim that, having been perfectly purified by their prayers and ceremonies, no evil has any power over them. Fire they regard as the very spirit of evil; so twice a year, I believe, they go through this fire-walking as a kind of ‘outward and visible sign of inward spiritual grace.’ ”[16 - “A Japanese Fire-walk,” American Anthropologist, New Series, v. (1903) pp. 377-380. The ceremony has been described to me by two eye-witnesses, Mr. Ernest Foxwell of St. John's College, Cambridge, and Miss E. P. Hughes, formerly Principal of the Teachers' Training College, Cambridge. Mr. Foxwell examined the feet of the performers both before and after their passage through the fire and found no hurt. The heat was so great that the sweat ran down him as he stood near the bed of glowing charcoal. He cannot explain the immunity of the performers. He informs me that the American writer Percival Lowell walked in the fire and was burned so severely that he was laid up in bed for three weeks; while on the other hand a Scotch engineer named Hillhouse passed over the hot charcoal unscathed. Several of Miss Hughes's Japanese pupils also went through the ordeal with impunity, but one of them burned a toe. Both before and after walking through the fire the people dipped their feet in a white stuff which Miss Hughes was told was salt. Compare W. G. Aston, Shinto (London, 1905), p. 348: “At the present day plunging the hand into boiling water, walking barefoot over a bed of live coals, and climbing a ladder formed of sword-blades set edge upwards are practised, not by way of ordeal, but to excite the awe and stimulate the piety of the ignorant spectators.”]

The fire-walk in Fiji, Tahiti, the Marquesas Islands, and Trinidad.

In the island of Mbengga, one of the Fijian archipelago, once every year a dracaena, which grows in profusion on the grassy hillsides, becomes fit to yield the sugar of which its fibrous root is full. To render the roots edible it is necessary to bake them among hot stones for four days. A great pit is dug and filled with great stones and blazing logs, and when the flames have died down and the stones are at white heat, the oven is ready to receive the roots. At this moment the members of a certain clan called Na Ivilankata, favoured of the gods, leap into the oven and walk unharmed upon the hot stones, which would scorch the feet of any other persons. On one occasion when the ceremony was witnessed by Europeans fifteen men of the clan, dressed in garlands and fringes, walked unscathed through the furnace, where tongues of fire played among the hot stones. The pit was about nineteen feet wide and the men marched round it, planting their feet squarely and firmly on each stone. When they emerged from the pit, the feet of several were examined and shewed no trace of scorching; even the anklets of dried tree-fern leaves which they wore on their legs were unburnt. The immunity thus enjoyed by members of the clan in the fiery furnace is explained by a legend that in former days a chief of the clan, named Tui Nkualita, received for himself and his descendants this remarkable privilege from a certain god, whom the chief had accidentally dragged out of a deep pool of water by the hair of his head.[17 - Basil Thomson, South Sea Yarns (Edinburgh and London, 1894), pp. 195-207. Compare F. Arthur Jackson, “A Fijian Legend of the Origin of the Vilavilairevo or Fire Ceremony,” Journal of the Polynesian Society, vol. iii. No. 2 (June, 1894), pp. 72-75; R. Fulton, “An Account of the Fiji Fire-walking Ceremony, or Vilavilairevo, with a probable explanation of the mystery,” Transactions and Proceedings of the New Zealand Institute, xxxv. (1902) pp. 187-201; Lieutenant Vernon H. Haggard, in Folk-lore, xiv. (1903) pp. 88 sq.] A similar ceremony of walking through fire, or rather over a furnace of hot charcoal or hot stones, has also been observed in Tahiti,[18 - S. P. Langley, “The Fire-walk Ceremony in Tahiti,” Report of the Smithsonian Institution for 1901 (Washington, 1902), pp. 539-544; id., in Folk-lore, xiv. (1901) pp. 446-452; “More about Fire-walking,” Journal of the Polynesian Society, vol. x. No. 1 (March, 1901), pp. 53 sq. In his Modern Mythology (pp. 162-165) Andrew Lang quotes from The Polynesian Society's Journal, vol. ii. No. 2, pp. 105-108, an account of the fire-walk by Miss Tenira Henry, which seems to refer to Raiatea, one of the Tahitian group of islands.] the Marquesas Islands,[19 - Annales de l'Association de la Propagation de la Foi, lxix. (1897) pp. 130-133. But in the ceremony here described the chief performer was a native of Huahine, one of the Tahitian group of islands. The wood burned in the furnace was hibiscus and native chestnut (Inocarpus edulis). Before stepping on the hot stones the principal performer beat the edge of the furnace twice or thrice with ti leaves (dracaena).] and by Hindoo coolies in the West Indian island of Trinidad;[20 - Les Missions Catholiques, x. (1878) pp. 141 sq.; A. Lang, Modern Mythology, p. 167, quoting Mr. Henry R. St. Clair.] but the eye-witnesses who have described the rite, as it is observed in these islands, have said little or nothing as to its meaning and purpose, their whole attention having been apparently concentrated on the heat of the furnace and the state of the performers' legs before and after passing through it.

Hottentot custom of driving their sheep through fire and smoke.

“Another grand custom of the Hottentots, which they likewise term andersmaken, is the driving their sheep at certain times through the fire. Early in the day appointed by a kraal for the observance of this custom, the women milk all their cows, and set the whole produce before their husbands. 'Tis a strict rule at those times that the women neither taste, nor suffer their children to touch, a drop of it. The whole quantity is sacred to the men, who drink it all up before they address themselves to the business of the fire. Having consumed the milk, some go and bring the sheep together to the place where the fire is to be lighted, while others repair to the place to light it. The fire is made of chips and dry twigs and thinly spread into a long square. Upon the coming up of the sheep, the fire, scattered into this figure, is covered with green twigs to raise a great smoak; and a number of men range themselves closely on both sides of it, making a lane for the sheep to pass through, and extending themselves to a good distance beyond the fire on the side where the sheep are to enter. Things being in this posture, the sheep are driven into the lane close up to the fire, which now smoaks in the thickest clouds. The foremost boggle, and being forced forward by the press behind, seek their escape by attempting breaches in the ranks. The men stand close and firm, and whoop and goad them forward; when a few hands, planted at the front of the fire, catch three or four of the foremost sheep by the head, and drag them through, and bring them round into the sight of the rest; which sometimes upon this, the whooping and goading continuing, follow with a tantivy, jumping and pouring themselves through the fire and smoak with a mighty clattering and fury. At other times they are not so tractable, but put the Hottentots to the trouble of dragging numbers of them through; and sometimes, in a great press and fright, sturdily attacking the ranks, they make a breach and escape. This is a very mortifying event at all times, the Hottentots, upon whatever account, looking upon it as a heavy disgrace and a very ill omen into the bargain. But when their labours here are attended with such success, that the sheep pass readily through or over the fire, 'tis hardly in the power of language to describe them in all the sallies of their joy.” The writer who thus describes the custom had great difficulty in extracting an explanation of it from the Hottentots. At last one of them informed him that their country was much infested by wild dogs, which made terrible havoc among the cattle, worrying the animals to death even when they did not devour them. “Now we have it,” he said, “from our ancestors, that if sheep are driven through the fire, as we say, that is, through a thick smoak, the wild dogs will not be fond of attacking them while the scent of the smoak remains upon their fleeces. We therefore from time to time, for the security of our flocks, perform this andersmaken.”[21 - Peter Kolben, The Present State of the Cape of Good Hope, Second Edition (London, 1738), i. 129-133.]

Fire applied to sick cattle by the Nandi and Zulus.

When disease breaks out in a herd of the Nandi, a pastoral tribe of British East Africa, a large bonfire is made with the wood of a certain tree (Olea chrysophilla), and brushwood of two sorts of shrubs is thrown on the top. Then the sick herd is driven to the fire, and while the animals are standing near it, a sheep big with young is brought to them and anointed with milk by an elder, after which it is strangled by two men belonging to clans that may intermarry. The intestines are then inspected, and if the omens prove favourable, the meat is roasted and eaten; moreover rings are made out of the skin and worn by the cattle-owners. After the meat has been eaten, the herd is driven round the fire, and milk is poured on each beast.[22 - A. C. Hollis, The Nandi (Oxford, 1909), pp. 45 sq.] When their cattle are sick, the Zulus of Natal will collect their herds in a kraal, where a medicine-man kindles a fire, burns medicine in it, and so fumigates the cattle with the medicated smoke. Afterwards he sprinkles the herd with a decoction, and, taking some melted fat of the dead oxen in his mouth, squirts it on a fire-brand and holds the brand to each animal in succession.[23 - Rev. Joseph Shooter, The Kafirs of Natal (London, 1857), p. 35.] Such a custom is probably equivalent to the Hottentot and European practice of driving cattle through a fire.

Indians of Yucatan walk over hot embers in order to avert calamities.

Among the Indians of Yucatan the year which was marked in their calendar by the sign of Cauac was reputed to be very unlucky; they thought that in the course of it the death-rate would be high, the maize crops would be withered up by the extreme heat of the sun, and what remained of the harvest would be devoured by swarms of ants and birds. To avert these calamities they used to erect a great pyre of wood, to which most persons contributed a faggot. Having danced about it during the day, they set fire to it at night-fall, and when the flames had died down, they spread out the red embers and walked or ran barefoot over them, some of them escaping unsmirched by the flames, but others burning themselves more or less severely. In this way they hoped to conjure away the evils that threatened them, and to undo the sinister omens of the year.[24 - Diego de Landa, Relation des choses de Yucatan (Paris, 1864), pp. 231, 233.]

The fire-walk in antiquity, at Castabala in Cappadocia and at Mount Soracte near Rome.

Similar rites were performed at more than one place in classical antiquity. At Castabala, in Cappadocia, the priestesses of an Asiatic goddess, whom the Greeks called Artemis Perasia, used to walk barefoot through a furnace of hot charcoal and take no harm.[25 - Strabo, xii. 2. 7, p. 537. Compare Adonis, Attis, Osiris, Second Edition, pp. 89, 134 sqq.] Again, at the foot of Mount Soracte, in Italy, there was a sanctuary of a goddess Feronia, where once a year the men of certain families walked barefoot, but unscathed, over the glowing embers and ashes of a great fire of pinewood in presence of a vast multitude, who had assembled from all the country round about to pay their devotions to the deity or to ply their business at the fair. The families from whom the performers of the rite were drawn went by the name of Hirpi Sorani, or “Soranian Wolves”; and in consideration of the services which they rendered the state by walking through the fire, they were exempted, by a special decree of the senate, from military service and all public burdens. In the discharge of their sacred function, if we can trust the testimony of Strabo, they were believed to be inspired by the goddess Feronia. The ceremony certainly took place in her sanctuary, which was held in the highest reverence alike by Latins and Sabines; but according to Virgil and Pliny the rite was performed in honour of the god of the mountain, whom they call by the Greek name of Apollo, but whose real name appears to have been Soranus.[26 - Pliny, Nat. Hist. vii. 19; Virgil, Aen. xi. 784 sqq. with the comment of Servius; Strabo, v. 2. 9, p. 226; Dionysius Halicarnasensis, Antiquit. Rom. iii. 32. From a reference to the custom in Silius Italicus (v. 175 sqq.) it seems that the men passed thrice through the furnace holding the entrails of the sacrificial victims in their hands. The learned but sceptical Varro attributed their immunity in the fire to a drug with which they took care to anoint the soles of their feet before they planted them in the furnace. See Varro, cited by Servius, on Virgil, Aen. xi. 787. The whole subject has been treated by W. Mannhardt (Antike Wald- und Feldkulte, Berlin, 1877, pp. 327 sqq.), who compares the rites of these “Soranian Wolves” with the ceremonies performed by the brotherhood of the Green Wolf at Jumièges in Normandy. See above, vol. i. pp. 185 sq.] If Soranus was a sun-god, as his name has by some been thought to indicate,[27 - L. Preller (Römische Mythologie,

i. 268), following G. Curtius, would connect the first syllable of Soranus and Soracte with the Latin sol, “sun.” However, this etymology appears to be at the best very doubtful. My friend Prof. J. H. Moulton doubts whether Soranus can be connected with sol; he tells me that the interchange of l and r is rare. He would rather connect Soracte with the Greek ὕραξ, “a shrew-mouse.” In that case Apollo Soranus might be the equivalent of the Greek Apollo Smintheus, “the Mouse Apollo.” Professor R. S. Conway also writes to me (11th November 1902) that Soranus and Soracte “have nothing to do with sol; r and l are not confused in Italic.”] we might perhaps conclude that the passage of his priests through the fire was a magical ceremony designed to procure a due supply of light and warmth for the earth by mimicking the sun's passage across the firmament. For so priceless a service, rendered at some personal risk, it would be natural that the magicians should be handsomely rewarded by a grateful country, and that they should be released from the common obligations of earth in order the better to devote themselves to their celestial mission. The neighbouring towns paid the first-fruits of their harvest as tribute to the shrine, and loaded it besides with offerings of gold and silver, of which, however, it was swept clean by Hannibal when he hung with his dusky army, like a storm-cloud about to break, within sight of the sentinels on the walls of Rome.[28 - Livy, xxvi. 11. About this time the Carthaginian army encamped only three miles from Rome, and Hannibal in person, at the head of two thousand cavalry, rode close up to the walls and leisurely reconnoitered them. See Livy, xxvi. 10; Polybius, ix. 5-7.]

§ 2. The Meaning of the Fire-walk

Little evidence to shew that the fire-walk is a sun-charm.

The foregoing customs, observed in many different parts of the world, present at least a superficial resemblance to the modern European practices of leaping over fires and driving cattle through them; and we naturally ask whether it is not possible to discover a general explanation which will include them all. We have seen that two general theories have been proposed to account for the European practices; according to one theory the customs in question are sun-charms, according to the other they are purifications. Let us see how the two rival theories fit the other facts which we have just passed in review. To take the solar theory first, it is supported, first, by a statement that the fires at the Pongol festival in Southern India are intended to wake the sun-god or the fire-god from his sleep;[29 - Above, p. 1 (#pgepubid00001).] and, second, by the etymology which connects Soranus, the god of Soracte, with the sun.[30 - Above, p. 15 (#x_3_i28).] But for reasons which have already been given, neither of these arguments carries much weight; and apart from them there appears to be nothing in the foregoing customs to suggest that they are sun-charms. Nay, some of the customs appear hardly reconcilable with such a view. For it is to be observed that the fire-walk is frequently practised in India and other tropical countries, where as a rule people would more naturally wish to abate than to increase the fierce heat of the sun. In Yucatan certainly the intention of kindling the bonfires cannot possibly have been to fan the solar flames, since one of the principal evils which the bonfires were designed to remedy was precisely the excessive heat of the sun, which had withered up the maize crops.[31 - Above, pp. 13 (#x_3_i22)sq.] Thus the solar theory is not strongly supported by any of the facts which we are considering, and it is actually inconsistent with some of them.

On the other hand there is much to be said for the view that the fire-walk is a form of purification, the flames being thought either to burn up or repel the powers of evil. Custom of stepping over fire for the purpose of getting rid of a ghost. Widows fumigated to free them from their husbands' ghosts.

Not so with the purificatory theory. It is obviously applicable to some of the facts, and apparently consistent with them all. Thus we have seen that sick men make a vow to walk over the fire, and that sick cattle are driven over it. In such cases clearly the intention is to cleanse the suffering man or beast from the infection of disease, and thereby to restore him or it to health; and the fire is supposed to effect this salutary end, either by burning up the powers of evil or by interposing an insurmountable barrier between them and the sufferer. For it is to be remembered that evils which civilized men regard as impersonal are often conceived by uncivilized man in the personal shape of witches and wizards, of ghosts and hobgoblins; so that measures which we should consider as simple disinfectants the savage looks upon as obstacles opportunely presented to the attacks of demons or other uncanny beings. Now of all such obstacles fire seems generally to be thought the most effective; hence in passing through or leaping over it our primitive philosopher often imagines that he is not so much annihilating his spiritual foe as merely giving him the slip; the ghostly pursuer shrinks back appalled at the flames through which his intended victim, driven to desperation by his fears, has safely passed before him. This interpretation of the ceremony is confirmed, first, by the observation that in India the ashes of the bonfire are used as a talisman against devils and demons;[32 - Above, p. 8 (#x_3_i14), compare p. 3 (#x_3_i8).] and, second, by the employment of the ceremony for the avowed purpose of escaping from the pursuit of a troublesome ghost. For example, in China “they believe that a beheaded man wanders about a headless spectre in the World of Shades. Such spectres are frequently to be seen in walled towns, especially in the neighbourhood of places of execution. Here they often visit the people with disease and disaster, causing a considerable depreciation in the value of the houses around such scenes. Whenever an execution takes place, the people fire crackers to frighten the headless ghost away from the spot; and the mandarin who has superintended the bloody work, on entering the gate of his mansion, has himself carried in his sedan chair over a fire lighted on the pavement, lest the headless apparition should enter there along with him; for disembodied spirits are afraid of fire.”[33 - J. J. M. de Groot, The Religious System of China, i. (Leyden, 1892), p. 355; id. vi. (Leyden, 1910) p. 942.] For a like reason Chinese mourners after a funeral, and persons who have paid a visit of condolence to a house of death, often purify themselves by stepping over a fire of straw;[34 - Rev. J. H. Gray, China (London, 1878), i. 287, 305; J. J. M. de Groot, op. cit. i. 32, vi. 942.] the purification, we cannot doubt, consists simply in shaking off the ghost who is supposed to dog their steps. Similarly at a coroner's inquest in China the mandarin and his subordinates hold pocket handkerchiefs or towels to their mouths and noses while they are inspecting the corpse, no doubt to hinder the ghost from insinuating himself into their bodies by these apertures; and when they have discharged their dangerous duty, they purify themselves by passing through a small fire of straw kindled on the pavement before they enter their sedan-chairs to return home, while at the same time the crowd of idlers, who have gathered about the door, assist in keeping the ghost at bay by a liberal discharge of crackers. The same double process of purification, or rather of repelling the ghost, by means of fire and crackers is repeated at the gate of the mandarin's residence when the procession defiles into it.[35 - J. J. M. de Groot, op. cit. i. 137, vi. 942.] Among some of the Tartars it used to be customary for all persons returning from a burial to leap over a fire made for the purpose, “in order that the dead man might not follow them; for apparently in their opinion he would be afraid of the fire.”[36 - J. G. Gmelin, Reise durch Sibirien (Göttingen, 1751-1752), i. 333.] “The Yakuts bury their dead as a rule on the day of the death, and in order not to take the demon of death home with them, they kindle fires on the way back from the burial and jump over them in the belief that the demon of death, who dreads fire, will not follow them, and that in this way they will be freed from the persecutions of the hated demon of death.”[37 - W. L. Priklonski, “Ueber das Schamenthum bei den Jakuten,” in A. Bastian's Allerlei aus Volks- und Menschenkunde (Berlin, 1888), i. 219. Compare Vasilij Priklonski, “Todtengebräuche der Jakuten,” Globus, lix. (1891) p. 85.] In Sikkhim, when members of the Khambu caste have buried a corpse, all persons present at the burial “adjourn to a stream for a bath of purification, and, on re-entering the house, have to tread on a bit of burning cloth, to prevent the evil spirits who attend at funerals from following them in.”[38 - J. A. H. Louis, The Gates of Thibet (Calcutta, 1894), p. 116.] Among the Fans of West Africa, “when the mourning is over, the wives of the deceased must pass over a small lighted brazier in the middle of the village, then they sit down while some leaves are still burning under their feet; their heads are shaved, and from that moment they are purified from the mourning – perhaps we should translate: ‘delivered from the ghost of their husband’ – and may be divided among the heirs.”[39 - E. Allegret, “Les Idées religieuses des Fañ (Afrique Occidentale),” Revue de l'Histoire des Religions, l. (1904) p. 220.] At Agweh, on the Slave Coast of West Africa, a widow used to remain shut up for six months in the room where her husband was buried; at the end of the time a fire was lighted on the floor, and red peppers strewn in it, until in the pungent fumes the widow was nearly stifled.[40 - A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast of West Africa (London, 1890), p. 160.] No doubt the intention was to rid her of her husband's ghost in order that she might mingle again in the world with safety to herself and others.

Hence it seems probable that the chief use of the fire in the fire-festivals of Europe was to destroy or repel the witches, to whose maleficent arts the people ascribed most of their troubles.

On the analogy of these customs, in which the purpose of the passage through the fire appears to be unmistakable, we may suppose that the motive of the rite is similar at the popular festivals of Europe and the like observances in other lands. In every case the ritual appears to be explained in a simple and natural way by the supposition that the performers believe themselves to be freed from certain evils, actual or threatened, through the beneficent agency of fire, which either burns up and destroys the noxious things or at all events repels and keeps them at bay. Indeed this belief, or at least this hope, is definitely expressed by some of the people who leap across the bonfires: they imagine that all ills are burnt up and consumed in the flames, or that they leave their sins, or at all events their fleas, behind them on the far side of the fire.[41 - Above, pp. 162, 163, 211, 212, 214, 215, 217.] But we may conjecture that originally all the evils from which the people thus thought to deliver themselves were conceived by them to be caused by personal beings, such as ghosts and demons or witches and warlocks, and that the fires were kindled for the sole purpose of burning or banning these noxious creatures. Of these evil powers witches and warlocks appear to have been the most dreaded by our European peasantry; and it is therefore significant that the fires kindled on these occasions are often expressly alleged to burn the witches,[42 - See the references above, vol. i. p. 342 note 2.] that effigies of witches are not uncommonly consumed in them,[43 - See the references above, vol. i. p. 342 note 3.] and that two of the great periodic fire-festivals of the year, namely May Day and Midsummer Eve, coincide with the seasons when witches are believed to be most active and mischievous, and when accordingly many other precautions are taken against them.[44 - See The Magic Art and the Evolution of Kings, ii. 52 sqq., 127; The Scapegoat, pp. 157 sqq. Compare R. Kühnau, Schlesische Sagen (Berlin, 1910-1913), iii. p. 69, No. 1428: “In the county of Glatz the people believe that on Walpurgis Night (the Eve of May Day) the witches under cover of the darkness seek to harm men in all sorts of ways. To guard themselves against them the people set small birch trees in front of the house-door on the previous day, and are of opinion that the witches must count all the leaves on these little trees before they can get into the house. While they are still at this laborious task, the day dawns and the dreaded guests must retire to their own realm”; id., iii. p. 39, No. 1394: “On St. John's Night (between the 23rd and 24th of June) the witches again busily bestir themselves to force their way into the houses of men and the stalls of cattle. People stick small twigs of oak in the windows and doors of the houses and cattle-stalls to keep out the witches. This is done in the neighbourhood of Patschkau and generally in the districts of Frankenstein, Münsterberg, Grottkau, and Neisse. In the same regions they hang garlands, composed of oak leaves intertwined with flowers, at the windows. The garland must be woven in the house itself and may not be carried over any threshold; it must be hung out of the window on a nail, which is inserted there.” Similar evidence might be multiplied almost indefinitely.] Thus if witchcraft, as a great part of mankind has believed, is the fertile source of almost all the calamities that afflict our species, and if the surest means of frustrating witchcraft is fire, then it follows as clearly as day follows night that to jump over a fire must be a sovereign panacea for practically all the ills that flesh is heir to. We can now, perhaps, fully understand why festivals of fire played so prominent a part in the religion or superstition of our heathen forefathers; the observance of such festivals flowed directly from their overmastering fear of witchcraft and from their theory as to the best way of combating that dreadful evil.

Chapter VII. The Burning of Human Beings in the Fires

§ 1. The Burning of Effigies in the Fires

The effigies burnt in the fires probably represent witches.

We have still to ask, What is the meaning of burning effigies in the fire at these festivals? After the preceding investigation the answer to the question seems obvious. As the fires are often alleged to be kindled for the purpose of burning the witches, and as the effigy burnt in them is sometimes called “the Witch,” we might naturally be disposed to conclude that all the effigies consumed in the flames on these occasions represent witches or warlocks, and that the custom of burning them is merely a substitute for burning the wicked men and women themselves, since on the principle of homoeopathic or imitative magic you practically destroy the witch herself in destroying her effigy. On the whole this explanation of the burning of straw figures in human shape at the festivals appears to be the most probable.

Possibly some of the effigies burnt in the fires represent tree-spirits or spirits of vegetation.

Yet it may be that this explanation does not apply to all the cases, and that certain of them may admit and even require another interpretation, in favour of which I formerly argued as follows: —[45 - The Golden Bough, Second Edition (London, 1900), ii. 314-316.]

“It remains to ask, What is the meaning of burning an effigy in these bonfires? The effigies so burned, as I have already remarked, can hardly be separated from the effigies of Death which are burned or otherwise destroyed in spring; and grounds have been already given for regarding the so-called effigies of Death as really representatives of the tree-spirit or spirit of vegetation.[46 - The Dying God, pp. 249 sqq.] Are the other effigies, which are burned in the spring and midsummer bonfires, susceptible of the same explanation? It would seem so. For just as the fragments of the so-called Death are stuck in the fields to make the crops grow, so the charred embers of the figure burned in the spring bonfires are sometimes laid on the fields in the belief that they will keep vermin from the crop.[47 - Above, vol. i. p. 117, compare pp. 143, 144.] Again, the rule that the last married bride must leap over the fire in which the straw-man is burned on Shrove Tuesday, is probably intended to make her fruitful.[48 - See above, vol. i. p. 120.] But, as we have seen, the power of blessing women with offspring is a special attribute of tree-spirits;[49 - The Magic Art and the Evolution of Kings, ii. 56 sqq.] it is therefore a fair presumption that the burning effigy over which the bride must leap is a representative of the fertilizing tree-spirit or spirit of vegetation. This character of the effigy, as representative of the spirit of vegetation, is almost unmistakable when the figure is composed of an unthreshed sheaf of corn or is covered from head to foot with flowers.[50 - Above, vol. i. pp. 120, 167.] Again, it is to be noted that, instead of a puppet, trees, either living or felled, are sometimes burned both in the spring and midsummer bonfires.[51 - Above, vol. i. pp. 115 sq., 116, 142, 173 sq., 185, 191, 192, 193, 209.] Now, considering the frequency with which the tree-spirit is represented in human shape, it is hardly rash to suppose that when sometimes a tree and sometimes an effigy is burned in these fires, the effigy and the tree are regarded as equivalent to each other, each being a representative of the tree-spirit. This, again, is confirmed by observing, first, that sometimes the effigy which is to be burned is carried about simultaneously with a May-tree, the former being carried by the boys, the latter by the girls;[52 - Above, vol. i. p. 120.] and, second, that the effigy is sometimes tied to a living tree and burned with it.[53 - Above, vol. i. p. 116. But the effigy is called the Witch.] In these cases, we can scarcely doubt, the tree-spirit is represented, as we have found it represented before, in duplicate, both by the tree and by the effigy. That the true character of the effigy as a representative of the beneficent spirit of vegetation should sometimes be forgotten, is natural. The custom of burning a beneficent god is too foreign to later modes of thought to escape misinterpretation. Naturally enough the people who continued to burn his image came in time to identify it as the effigy of persons, whom, on various grounds, they regarded with aversion, such as Judas Iscariot, Luther, and a witch.

Reasons for burning effigies of the spirit of vegetation or for passing them through the fire.

“The general reasons for killing a god or his representative have been examined in the preceding chapter.[54 - The chapter has since been expanded into the four volumes of The Dying God, Spirits of the Corn and of the Wild, and The Scapegoat.] But when the god happens to be a deity of vegetation, there are special reasons why he should die by fire. For light and heat are necessary to vegetable growth; and, on the principle of sympathetic magic, by subjecting the personal representative of vegetation to their influence, you secure a supply of these necessaries for trees and crops. In other words, by burning the spirit of vegetation in a fire which represents the sun, you make sure that, for a time at least, vegetation shall have plenty of sun. It may be objected that, if the intention is simply to secure enough sunshine for vegetation, this end would be better attained, on the principles of sympathetic magic, by merely passing the representative of vegetation through the fire instead of burning him. In point of fact this is sometimes done. In Russia, as we have seen, the straw figure of Kupalo is not burned in the midsummer fire, but merely carried backwards and forwards across it.[55 - The Dying God, p. 262.] But, for the reasons already given, it is necessary that the god should die; so next day Kupalo is stripped of her ornaments and thrown into a stream. In this Russian custom, therefore, the passage of the image through the fire is a sun-charm pure and simple; the killing of the god is a separate act, and the mode of killing him – by drowning – is probably a rain-charm. But usually people have not thought it necessary to draw this fine distinction; for the various reasons already assigned, it is advantageous, they think, to expose the god of vegetation to a considerable degree of heat, and it is also advantageous to kill him, and they combine these advantages in a rough-and-ready way by burning him.”

The custom of passing images of gods or their living representatives through the fires may be simply a form of purification.

On the foregoing argument, which I do not now find very cogent, I would remark that we must distinguish the cases in which an effigy or an image is burnt in the fire from the cases in which it is simply carried through or over it. We have seen that in the Chinese festival of fire the image of the god is carried thrice by bearers over the glowing furnace. Here the motive for subjecting a god to the heat of the furnace must surely be the same as the motive for subjecting his worshippers to the same ordeal; and if the motive in the case of the worshippers is purificatory, it is probably the same in the case of the deity. In other words we may suppose that the image of a god is periodically carried over a furnace in order to purify him from the taint of corruption, the spells of magicians, or any other evil influences that might impair or impede his divine energies. The same theory would explain the custom of obliging the priest ceremonially to pass through the fire; the custom need not be a mitigation of an older practice of burning him in the flames, it may only be a purification designed to enable him the better to discharge his sacred duties as representative of the deity in the coming year. Similarly, when the rite is obligatory, not on the people as a whole, but only on certain persons chosen for the purpose,[56 - Above, pp. 9 (#x_3_i16), 10 (#x_3_i18), 14 (#x_3_i26).] we may suppose that these persons act as representatives of the entire community, which thus passes through the fire by deputy and consequently participates in all the benefits which are believed to accrue from the purificatory character of the rite.[57 - Among the Klings of Southern India the ceremony of walking over a bed of red-hot ashes is performed by a few chosen individuals, who are prepared for the rite by a devil-doctor or medicine-man. The eye-witness who describes the ceremony adds: “As I understood it, they took on themselves and expiated the sins of the Kling community for the past year.” See the letter of Stephen Ponder, quoted by Andrew Lang, Modern Mythology (London, 1897), p. 160.] In both cases, therefore, if my interpretation of them is correct, the passage over or through a fire is not a substitute for human sacrifice; it is nothing but a stringent form of purification.

§ 2. The Burning of Men and Animals in the Fires

Yet at some of the fire-festivals the pretence of burning live persons in the fires points to a former custom of human sacrifice.