Killing the god (cont'd) The golden bough

$ 14. Expulsion of Evils, pp. 39-93.-Attempts to dismiss the accumulated
sorrows of a whole community, p. 39; early man attributes a great part
of his troubles to evil spirits, p. 39 sq.; hence the endeavour of primitive
people to make a clean sweep of all their ills commonly takes the form of
an expulsion of devils, p. 40; the dread of demons widely spread and
deeply rooted, pp. 41-59; demons in Australia and Africa, p. 41; demons
in America, pp. 41-43; demons in Polynesia, pp. 43-45; demons in New
Guinea, p. 45; demons in the East Indies, pp. 45-49; demons in India,
pp. 49-52; demons in Ceylon, p. 52 sq.; demons in Burma, p. 53 sq. :
demons in Siam, p. 54 sq.; demons in Corea, p. 55 sq.; demons in ancient
Babylon, p. 56; the jinn in Egypt, p. 56 sq.; Porphyry on demons,

p. 57; Abbot Richalm on demons, p. 58 sq.; demons in Transylvania,

p. 59; the general expulsions of evils or devils divided into two classes

according as the evils or devils are invisible and immaterial or are

embodied in a material vehicle, p. 60; general expulsions of invisible evils,

pp. 60-93; expulsions instituted on special occasions, mostly during

epidemics, pp. 60-69; these general expulsions of evil tend to become

periodic, and especially annual, p. 70; among the Esquimaux they take

place at the beginning or end of winter, pp. 70-72; the ceremony among

the Iroquois and Cherokee Indians, pp. 72-74, among the Incas, pp. 74-76,

in Africa, pp. 76-78; in India the annual expulsion of devils sometimes

takes place at harvest or sowing, pp. 78-80; the ceremony in Bali, p. 80

sq., among the Shans, p. 81, in Japan, China, India, and Persia, p. 82 sq.,

in Tonquin, Cambodia, and Siam, pp. 83-85; in Siam on this occasion

the ghosts of the dead come back and are afterwards driven away, p. 85 sq. ;

annual return and expulsion of ghosts in Japan, ancient Athens, and

ancient Rome, pp. 86-89; in modern Europe demons and witches annually

banished on the last day of the year, Easter Eve, Walpurgis Night, or

Twelfth Night, pp. 90-93.

$ 15. Scapegoats, pp. 93-134.-General expulsions of evils embodied in a visible

form or conveyed away in a material vehicle, p. 93 sqq.; the expelled

devils sometimes personated by men, p. 94 sq., sometimes embodied in a

wolf or cat, p. 96 sq.; demons of disease sent away in boats, pp. 97-101;

sickness of community sent away with an animal as a scapegoat, pp. 101-

104; public ills laid upon men as scapegoats, p. 104 sq.; the general

expulsion of evils by means of a material vehicle or scapegoat tends to

become periodic, p. 105; annual expulsion of evils in boats and by means

of images, etc., pp. 105-108, by means of animals, as white dogs among

the Iroquois and a goat among the Jews, p. 108 sq.; sins and misfortunes

of people annually laid on a human being, who is killed or driven away,

pp. 109-111; the public scapegoat sometimes a divine animal, p. 111 sq.,

sometimes a divine man, p. 112 sq.; the human scapegoat in Tibet

perhaps a substitute for the Grand Lama, pp. 113-117; general remarks

on the custom of publicly expelling all the ills of a community, p. 117 sqq. ;

when observed annually, the ceremony commonly marks the beginning

of a new year, and is preceded or followed by a period of licence, p. 118 sq.;

reason for choosing a dying god as public scapegoat, p. 120 sq.; in the

ceremony of "carrying out Death" the dying god of vegetation seems also

to have served as a scapegoat, p. 121 sq.; the human scapegoat in classical

antiquity, p. 122 sqq.; Mamurius Veturius at Rome, p. 122 sq.; human

scapegoats among the ancient Greeks, pp. 124-127; human scapegoat

sometimes beaten as a purification, p. 127 sq.; beating as a purificatory

rite intended to drive away ghosts, demons, and evil influences in general,

pp. 128-133.

§ 16. Killing the God in Mexico, pp. 134-137.—Mexican custom of dressing a
man as a god, worshipping him for a year or less, then killing and eating
him, p. 134 sq.; thus human representative of the god Tezcatlipoca adored
for a year, then sacrificed and devoured, p. 135 sq.; resurrection of slain

man-god represented by skinning him and clothing another person in his
skin, p. 136 sq.

§ 17. The Saturnalia and Kindred Festivals, pp. 138-200.--The Saturnalia the

festival of Saturn, the old god of sowing, p. 138; revelry and licence of

the Saturnalia, p. 139; Saturn formerly represented at the festival by a

mock king who killed himself, pp. 139-142; the Carnival nothing but the

Saturnalia held at its old date, p. 143 sq.; February and March the time

of the spring sowing, hence an appropriate season for the Saturnalia,

p. 145; Lent perhaps originally a period of temperance observed by farmers

for the sake of the crops, p. 145 sq.; Buddhist Lent in Burma, p. 146;

Greek parallels to the Saturnalia, p. 146 sq.; the Cronia at Athens,

Olympia, and Rhodes, pp. 147-150; the Sacaea at Babylon a festival of

the same type as the Saturnalia, p. 150 sq., probably identical with the Baby-