112. 12 [...]. According to tradition,
Erectheus had two sons and two daughters, all of whom were sacrificed for the
good of the State. De laudd. ib., but in some respects differently.
113. 13 [...] It was a city of
Arcadia, formed out of many inconsiderable neighbouring places, soon after the
battle of Leuctra, under the auspices of Epaminondas. See Cellarius Geog.
Antiq. sub voce.—Orat. de laudd. ib., omits much here.
114. 14 [...] The feast of Jupiter must
therefore, I think, be meant, and not the lupercalia of Rome, which the
translations given of the Greek seem to intimate.
115. 16 The citation from Porphyry ends
here. The words immediately following are those of Eusebius.
116. 17 [...] This passage is also given
in the Prep. Evang. but much more at length, (pp. 158—161.) and is taken from
the Bibliotheca of Diodorus Siculus (Lib. xx. cap. xiv.).
117. 18 Syr. [Syriac] meaning Carthaginians.
118. 19 [...] Lactantius (De falsa
religione Lib. i. cap. xxi.) refers to this in these words: "Pescennius
Festus in Libris historiarum per satiram refert, Carthaginienses Saturno
humanas hostias solitos immolare, et cum victi essent ab Agathocle rege
Siculorum: iratum sibi deum putavisse; itaque, ut diligentius piaculum
solverent, ducentos nobilium filios immolasse." He gives some other
instances too, which may be added to the above: viz. " Apud Cyprios (See
Sect. 55, above) humanam hostiam Jovi Teucrus immolavit: idque sacrificium
posteris tradidit: quod est nuper Hadriano imperante sublatum." Ib. cap.
xx.—"Erat lex apud Tauros...ut Dianae hospites immolarentur: et id
sacrificium multis temporibus celebratum est." (See Sect. 53,64, above). Ib.—"Ne Latini quidem
hujus immanitatis expertes fuerunt, siquidem Latialis Juppiter etiam nunc
sanguine colitur humano."—" Non minoris insania; judicanda sunt publica illa
sacra, quorum alia sunt matris deum, in quibus homines suis ipsi virilibus
litant ;...alia Virtutis, quam eandem Bellonam vocant, in quibus ipsi
sacerdotes, non alieno, sed suo cruore sacrificant," &c. which is
probably the case noticed above (Note 15.) by Eusebius, and is identical with
that of the priests of Baal, mentioned in 1 Kings xviii. 28. To this horrid
list of vices, Theophilus ad Autolycum, (Lib. m. p. 143. seq.) adds several
others too disgusting to be mentioned, and yet many of them recommended by some
of the most famous Philosophers! See also Clemens Alexand. Admon. ad gentes. p.
22. seq. which is cited here in the Prep. Evang. p. 157. Similar practices
prevailed among the Druids of Gaul and Great Britain as Caesar intimates, as
also among the Nomades of Tartary.
119. 1 The account of this is cited at
length in the Prep. Evang. Lib. iv. cap. xvi. p. 158. seq. as taken from Lib.
i. of the work of Hallicarnassensis: it occurs also Orat. de laudd. Constant,
p. 534. B. with certain variations. This circumstance is said to have happened
to the Pelasgi in Italy, and to have been the cause of their migrating into
distant countries. We are told, ib. p. 159. B. that Myrsilus the Lesbian
relates much the same things as having happened to the Tyrrhenians. The author
tells us moreover, that these offerings were made to Jupiter, Apollo, and the
Cabiri: [Greek] and, that this decimation of men (young men, it should seem)
was called for by the Oracle, and enforced by the magistrates, —notwithstanding
the migrations which hence took place,—until Hercules put an end to it, by
commanding that images of men, dressed up as for the sacrifice, should be
annually thrown into the Tibur. (Edit. Steph. 1540. p. 16.) It should seem,
from accounts now before the public, that human sacrifices still prevail in the
East to some extent. In the district of Ganjam in Hindustan, a tribe of natives
called Khoonds annually sacrifice a human victim, in order to secure
good crops. The Chieftains, it is said, of the different districts, take it by
turns to offer this sacrifice annually: at other times, the offering is made to
avert, or remove, some evil. These Chieftains then, have a child, sometimes
children, purchased, or taken, in their marauding expeditions in the low
country, to bring up for this express purpose: the more full grown and perfect,
the better. This victim is put to death by the blow of an axe: the blood is
sprinkled on the Idol, which is the image of a Peacock,—carved in wood,—with
three heads. The body is then divided into as many parts as there are
districts, and again into as many small pieces as there are families, who bury
each his portion cither in his house, or about his fields. It is stated in a
Paper in "the Journal of the Asiatic Society," No. xiii. p. 136, that
"this horrid custom ...is in a fair way of being entirely rooted out by
the vigorous measures of Lord Elphinstone." The writer of the same paper,
tells us of mounds in Southern India, which he thinks are composed of the ashes
of sacrificial victims. His words are (ib. p. 1,35.)—"I must admit, though
reluctantly, the possibility of some of them being the remains of great
sacrifical holocausts performed by the Rishis of old in their solitudes, since
the ancient annals of the country abound in allusions both to bestial and human
sacrifices... on a fearful scale of magnitude." He alludes (ib.) to the
Druidical sacrifices made formerly in our own land.
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