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

Page 650
 
and wormwood to make a smoke. The fumes are supposed to ascend to the clouds and stupefy the witches, so that they tumble down to earth. And in order that they may not fall soft, but may hurt themselves very much, the yokel hastily brings out a chair and tilts it bottom up so that the witch in falling may break her legs on the legs of the chair. Worse than that, he cruelly lays scythes, bill-hooks, and other formidable weapons edge upwards so as to cut and mangle the poor wretches when they drop plump upon them from the clouds.
  On this view the fertility supposed to follow the application of fire in the form of bonfires, torches, discs, rolling wheels, and so forth, is not conceived as resulting directly from an increase of solar heat which the fire has magically generated; it is merely an indirect result obtained by freeing the reproductive powers of plants and animals from the fatal obstruction of witchcraft. And what is true of the reproduction of plants and animals may hold good also of the fertility of the human sexes. The bonfires are supposed to promote marriage and to procure offspring for childless couples. This happy effect need not flow directly from any quickening or fertilising energy in the fire; it may follow indirectly from the power of the fire to remove those obstacles which the spells of witches and wizards notoriously present to the union of man and wife.
  On the whole, then, the theory of the purificatory virtue of the ceremonial fires appears more probable and more in accordance with the evidence than the opposing theory of their connexion with the sun.

LXIV.  The Burning of Human Beings in the Fires
 
1. The Burning of Effigies in the Fires
 
  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 is perhaps the most probable.
  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. For the effigies so burned, as I have already remarked, can hardly be separated from the effigies of Death which are burned

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