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

600

T. F. Thiselton Dyer, British Popular Customs (London, 1876), p. 32; County Folk-lore, Printed Extracts, No. 3, Leicestershire and Rutlandshire, collected and edited by C. J. Billson (London, 1895), pp. 93 sq.

601

Mrs. Lilly Grove (Mrs. J. G. Frazer), Dancing (London, 1895), pp. 147 sqq.; E. K. Chambers, The Mediaeval Stage (Oxford, 1903), i. 195 sqq.

602

As to the swords carried by the Perchten see above, p. 245 (#x_20_i27); as to those carried by the dancers on Plough Monday, see J. Brand, Popular Antiquities of Great Britain (London, 1882-1883), i. 505. As to the sword-dance in general, see K. Müllenhoff, “Über den Schwerttanz,” in Festgaben für Gustav Homeyer (Berlin, 1871), pp. 111-147 (who compares the dances of the Salii); Mrs. Lilly Grove, op. cit. pp. 189 sqq., 211 sqq.; E. K. Chambers, op. cit. i. 182 sqq.

603

See below, pp. 331 (#x_24_i30)sqq.

604

Plutarch, Quaest. conviv. vi. 8.

605

See above, pp. 143 (#x_14_i1)sqq., 209.

606

Servius on Virgil, Aen. iii. 57, following Petronius; Lactantius Placidius, Commentarii in Statii Thebaida x. 793, p. 452, ed. R. Jahnke (Leipsic, 1898). According to the former writer, the scapegoat was cast out (“projiciebatur”); according to the latter, he was stoned to death by the people outside of the walls (“extra pomeria saxis occidebatur a populo”). The statement of some modern writers that he was killed by being hurled from a height rests on a reading (“praecipitabatur” for “projiciebatur”) in the text of Servius, which appears to have no manuscript authority and to be merely a conjecture of R. Stephan's. Yet the conjecture has been inserted in the text by F. Buecheler in his edition of Petronius (Third Edition, Berlin, 1882, p. 109) without any intimation that all the MSS. present a different reading. See the critical edition of Servius edited by G. Thilo and H. Hagen, vol. i. (Leipsic, 1881), p. 346.

607

Helladius, in Photius, Bibliotheca, p. 534 A, ed. Im. Bekker (Berlin, 1824); Scholiast on Aristophanes, Frogs, 734, and on Knights, 1136; Hesychius, Lexicon, s. v. φαρμακοὶ; compare Suidas, Lexicon, s. vv. κάθαρμα, φαρμακός, and φαρμακούς; Lysias, Orat. vi. 53. That they were stoned is an inference from Harpocration. See next note. When the people of Cyrene sacrificed to Saturn (Cronus), they wore crowns of fresh figs on their heads. See Macrobius, Saturn, i. 7. 25.

608

Harpocration, Lexicon, s. v. φαρμακός, who says δύο ἄνδρας ᾽Αθήνησιν ἐξῆγον καθάρσια ἐσομένους τῆς πόλεως ἐν τοῖς Θαργηλίοις, ἕνα μὲν ὑπὲρ τῶν ἀνδρῶν, ἕνα δὲ ὑπὲρ τῶν γυναικῶν. He does not expressly state that they were put to death; but as he says that the ceremony was an imitation of the execution of a mythical Pharmacus who was stoned to death, we may infer that the victims were killed by being stoned. Suidas (s. v. φαρμακός) copies Harpocration. As to the human scapegoats employed by the Greeks at the Thargelia and on other occasions see W. Mannhardt, Mythologische Forschungen (Strasburg, 1884), pp. 124 sqq.; J. Töpffer, Beiträge zur griechischen Altertumswissenschaft (Berlin, 1897), pp. 130 sqq.; August Mommsen, Feste der Stadt Athen im Altertum (Leipsic, 1898), pp. 468 sqq.; Miss J. E. Harrison, Prolegomena to the Study of Greek Religion, Second Edition (Cambridge, 1908), pp. 95 sqq.; M. P. Nilsson, Griechische Feste (Leipsic, 1906), pp. 105 sqq.; W. R. Paton, “The φαρμακοί and the Story of the Fall,” Revue Archéologique, iv. Série ix. (1907) pp. 51-57.

609

Ovid, Ibis, 467 sq.:

“Aut te devoveat certis Abdera diebusSaxaque devotum grandine plura petant,”

with the two scholia quoted respectively by M. P. Nilsson, Griechische Feste, p. 108 note 6, and by O. Schneider, in his Callimachea (Leipsic, 1870-1873), ii. 684. The scholiast refers to Callimachus as his authority.

610

Strabo, x. 2. 9, p. 542; Photius, Lexicon, s. v. Λευκάτης; L. Ampelius, Liber Memorialis, viii. 4; Servius, on Virgil, Aen. iii. 279; Ptolemaeus Hephaest., Nov. Histor. in Photius, Bibliotheca, cod. 190, p. 153, ed. Im. Bekker; Mythographi Graeci, ed. A. Westermann (Brunswick, 1843), pp. 198 sq. According to the manuscript reading in Photius, l. c., the priests flung themselves into the sea; but the reading has been altered by the editors. As to the Kumaon ceremony see above, pp. 196 (#x_17_i69)sq.

611

Suidas and Photius, Lexicon, s. v. περίψημα. The word which I have translated “offscouring” (περίψημα) occurs in 1 Corinthians iv. 13, where it is similarly translated in the English version. It means properly that on which something is wiped off, like a sponge or a duster.

612

J. Tzetzes, Chiliades, v. 726-761 (ed. Th. Kiesseling, Leipsic, 1826). Tzetzes's authority is the satirical poet Hipponax. The tune which was played by the flutes while the man was being beaten is mentioned by Hesychius, s. v. Κραδίης νόμος. Compare id., s. v. Κραδησίτης; Plutarch, De musica, 8.

613

This may be inferred from the verse of Hipponax, quoted by Athenaeus, ix. 9, p. 370 b, where for φαρμάκου we should perhaps read φαρμακοῦ with Schneidewin (Poetae lyrici Graeci,

ed. Th. Bergk, ii. 763).

614

W. Mannhardt, Mythologische Forschungen (Strasburg, 1884), pp. 113 sqq., especially 123 sq., 133.

615

Pliny, Nat. Hist. xx. 101; Dioscorides, De materia medica, ii. 202; Lucian, Necyom. 7; id., Alexander, 47; Theophrastus, Superstitious Man.

616

Theocritus, vii. 106 sqq. with the scholiast.

617

Compare Aug. Mommsen, Heortologie (Leipsic, 1864), pp. 414 sqq., id., Feste der Stadt Athen im Altertum (Leipsic, 1898), pp. 468 sq., 479 sqq.; M. P. Nilsson, Griechische Feste (Leipsic, 1906), pp. 105, iii sqq.; W. Mannhardt, Antike Wald- und Feldkulte (Berlin, 1877), p. 215.

618

At certain sacrifices in Yucatan blood was drawn from the genitals of a human victim and smeared on the face of the idol. See Diego de Landa, Relation des choses de Yucatan, texte espagnol et traduction française par l'Abbé Brasseur de Bourbourg (Paris, 1864), p. 167. Was the original intention of this rite to transfuse into the god a fresh supply of reproductive energy?

619

Aelian, Nat. Anim. ix. 26.

620

The Dying God, pp. 239 sq.

621

The Dying God, p. 114.

622

On the other hand, W. Mannhardt regarded the victims as representing the demons of infertility, dearth, and sickness, who in the persons of their representatives were thus hounded with blows out of the city. See his Mythologische Forschungen, p. 129.

623