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Sir James George Frazer (1854–1941).  The Golden Bough.  1922.

Page 494
 
by the evidence of Plutarch, who speaks of the ceremony as “the greatest of purifications.”

LI.  Homeopathic Magic of a Flesh Diet
 
  THE PRACTICE of killing a god has now been traced amongst peoples who have reached the agricultural stage of society. We have seen that the spirit of the corn, or of other cultivated plants, is commonly represented either in human or in animal form, and that in some places a custom has prevailed of killing annually either the human or the animal representative of the god. One reason for thus killing the corn-spirit in the person of his representative has been given implicitly in an earlier part of this work: we may suppose that the intention was to guard him or her (for the corn-spirit is often feminine) from the enfeeblement of old age by transferring the spirit, while still hale and hearty, to the person of a youthful and vigorous successor. Apart from the desirability of renewing his divine energies, the death of the corn-spirit may have been deemed inevitable under the sickles or the knives of the reapers, and his worshippers may accordingly have felt bound to acquiesce in the sad necessity. But, further, we have found a widespread custom of eating the god sacramentally, either in the shape of the man or animal who represents the god, or in the shape of bread made in human or animal form. The reasons for thus partaking of the body of the god are, from the primitive standpoint, simple enough. The savage commonly believes that by eating the flesh of an animal or man he acquires not only the physical, but even the moral and intellectual qualities which were characteristic of that animal or man; so when the creature is deemed divine, our simple savage naturally expects to absorb a portion of its divinity along with its material substance. It may be well to illustrate by instances this common faith in the acquisition of virtues or vices of many kinds through the medium of animal food, even when there is no pretence that the viands consist of the body or blood of a god. The doctrine forms part of the widely ramified system of sympathetic or homoeopathic magic.
  Thus, for example, the Creeks, Cherokee, and kindred tribes of North American Indians “believe that nature is possest of such a property as to transfuse into men and animals the qualities, either of the food they use, or of those objects that are presented to their senses; he who feeds on venison is, according to their physical system, swifter and more sagacious than the man who lives on the flesh of the clumsy bear, or helpless dunghill fowls, the slow-footed tame cattle, or the heavy wallowing swine. This is the reason that several of their old men recommend, and say, that formerly their greatest chieftains observed a constant rule in their diet, and seldom ate of any animal

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