These commutations are familiar all over the world. Even in Mexico, where human sacrifices and ritual cannibalism were daily events, Quetzalcoatl was credited with commuting human sacrifices for blood drawn from the bodies of the religious. In this one matter even the most conservative creeds and the faiths most opposed to change sometimes say with Tartuffe:--Le ciel defend, de vrai, certains contentements, Mais on trouve avec lui des accommodements.
Though the fact has been denied (doubtless without reflection), the fact remains that the Greeks offered human sacrifices. Now what does this imply? Must it be taken as a survival from barbarism, as one of the proofs that the Greeks had passed through the barbaric status?
The answer is less obvious than might be supposed. Sacrifice has two origins. First, there are HONORIFIC sacrifices, in which the ghost or god (or divine beast, if a divine beast be worshipped) is offered the food he is believed to prefer. This does not occur among the lowest savages. To carnivorous totems, Garcilasso says, the Indians of Peru offered themselves. The feeding of sacred mice in the temples of Apollo Smintheus is well known. Secondly, there are expiatory or PIACULAR sacrifices, in which the worshipper, as it were, fines himself in a child, an ox, or something else that he treasures. The latter kind of sacrifice (most common in cases of crime done or suspected within the circle of kindred) is not necessarily barbaric, except in its cruelty. An example is the Attic Thargelia, in which two human scape-goats annually bore "the sins of the congregation," and were flogged, driven to the sea with figs tied round their necks, and burned.
Compare the Marseilles human sacrifice, Petron., 141; and for the Thargelia, Tsetzes, Chiliads, v. 736; Hellad. in Photius, p.
1590 f. and Harpoc. s. v.
The institution of human sacrifice, then, whether the offering be regarded as food, or as a gift to the god of what is dearest to man (as in the case of Jephtha's daughter), or whether the victim be supposed to carry on his head the sins of the people, does not necessarily date from the period of savagery. Indeed, sacrifice flourishes most, not among savages, but among advancing barbarians.
It would probably be impossible to find any examples of human sacrifices of an expiatory or piacular character, any sacrifices at all, among Australians, or Andamanese, or Fuegians. The notion of presenting food to the supernatural powers, whether ghosts or gods, is relatively rare among savages. The terrible Aztec banquets of which the gods were partakers are the most noted examples of human sacrifices with a purely cannibal origin. Now there is good reason to guess that human sacrifices with no other origin than cannibalism survived even in ancient Greece. "It may be conjectured," writes Professor Robertson Smith, "that the human sacrifices offered to the Wolf Zeus (Lycaeus) in Arcadia were originally cannibal feasts of a Wolf tribe. The first participants in the rite were, according to later legend, changed into wolves;and in later times at least one fragment of the human flesh was placed among the sacrificial portions derived from other victims, and the man who ate it was believed to become a were-wolf." It is the almost universal rule with cannibals not to eat members of their own stock, just as they do not eat their own totem. Thus, as Professor Robertson Smith says, when the human victim is a captive or other foreigner, the human sacrifice may be regarded as a survival of cannibalism. Where, on the other hand, the victim is a fellow tribesman, the sacrifice is expiatory or piacular.
Jevons, Introduction to the Science of Religion, pp. 161, 199.
Encyc. Brit., s. v. "Sacrifice".
Plato, Rep., viii. 565, D.
Paus., viii. 2.
Among Greek cannibal gods we cannot fail to reckon the so-called "Cannibal Dionysus," and probably the Zeus of Orchomenos, Zeus Laphystius, who is explained by Suidas as "the Glutton Zeus". The cognate verb () means "to eat with mangling and rending," "to devour gluttonously". By Zeus Laphystius, then, men's flesh was gorged in this distressing fashion.
The evidence of human sacrifice (especially when it seems not piacular, but a relic of cannibalism) raises a presumption that Greeks had once been barbarians. The presumption is confirmed by the evidence of early Greek religious art.
