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Updated: June 17, 2025
On the Fire-festivals in general pp. 328-331. General resemblance of the fire-festivals to each other, 328 sq.; two explanations of the festivals suggested, one by W. Mannhardt that they are sun-charms, the other by Dr. E. Westermarck that they are purificatory, 329 sq.; the two explanations perhaps not mutually exclusive, 330 sq. The Solar Theory of the Fire-festivals, pp. 331-341.
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 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?
Whatever may have been the condition in ancient times, it would be difficult to believe that the rite of ceremonial purification could arise out of the present practices and habits of thought. One may venture the inquiry whether the custom of using the "purificatory water" may not have been introduced from abroad.
The festivals divide themselves naturally into three groups: those of Spring, expressive of the hopes and fears for the growing crops and herds; those of Summer, the festivals of fulfilment, including the celebration of harvest; and those of Winter, the festivals of sowing, of social rejoicing, and in the later months of purificatory anticipation of the coming year.
Such a Vaisya of pure conduct takes birth in his next life in a high Kshatriya family. If a Vaisya, after having taken birth as a Kshatriya, goes through the usual purificatory rites, becomes invested with the sacred thread, and betakes himself to the observance of vows, he becomes, in his next life, an honoured Brahmana.
This interpretation of John's baptism makes it look very like the baptisms and other purificatory rites of the heathen. The Gospels attribute to John a message, richer and more powerful, but essentially the same; and the criticism of Jesus confirms the account. The great note in his preaching is judgement; the Kingdom of God is coming, and it begins with judgement.
This is the life sought by those initiated by Orpheus into the Mysteries of Bacchus and Proserpine, and this is the result of the practice of the purificatory, or cathartic, virtues. These virtues were necessary for the Greater Mysteries, as they concerned the purifying of the subtle body, in which the soul worked when out of the gross body.
If retained as a symbol, the purification rite should at least be reformed as a practice. Whether the use of purificatory water is to be traced to the sense of moral or spiritual sin is doubtful to my mind; in view of the general nature of primitive Shinto.
Westermarck has argued powerfully in favour of the purificatory theory alone, and I am bound to say that his arguments carry great weight, and that on a fuller review of the facts the balance of evidence seems to me to incline decidedly in his favour.
First, then, it is to be observed that the people who practise the fire-customs appear never to allege the solar theory in explanation of them, while on the contrary they do frequently and emphatically put forward the purificatory theory.
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