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GREEK RELIGION Walter Burkert GREEK RELIGION Walter Burkert Translated by John Raffan r Harvard University Press Cambridge, Massachusetts THINGS’ ANIMAL SACRIFICE II t . I ‘WORKING SACRED 55 diverted activity for the apathy which remains transfixed in reality; it lays claim to the highest seriousness, to the absolute. II When considered from the point of view of the goal, ritual behaviour appears as magic. For a science of religion which regards only instrumental 4 since acts action as meaningful, magic must be seen as the origin of religion, Ritual and Sanctuary which seek to achieve a given goal in an unclear but direct way are magical. The goal then appears to be the attainment of all desirable boons and the elimination of possible impediments: there is rain magic, fertility magic, love magic, and destructive magic. The conception of ritual as a kind of language, however, leads beyond this constraining artifice; magic is present only insofar as ritual is consciously placed in the service of some end — which may then undoubtedly affect the form of the ritual. Religious ritual is given as a collective institution; the individual participates within the framework of social communication, with the strongest motivating force being the need not in the study of religion which came to be generally acknowledged to stand apart. Conscious magic is a matter for individuals, for the few, and An insight are more important and end of the last century is that rituals is developed accordingly into a highly complicated pseudo-science. In early towards the ancient religions than are instructive for the understanding of the Greece, where the cult belongs in the communal, public sphere, the more is no longer seen in myths.’ With this recognition, antiquity importance of magic is correspondingly minimal. And however much the changeable primitive religions, while but embraced in the totality of so-called Greeks may hope that good things will flow from pious acts, they are isolation, same basis is quite theologically developed religions, the nevertheless always aware that fulfilment is not guaranteed, but lies in the in the higher, background in the act of in the practice, but forced into the lap of the gods. certainly present for the most part the rituals themselves was sought, A survey of the forms of ritual might be articulated in terms of the various reflection. An origin for recent times, thought or imagination. In social groups which express themselves in ritual: the family and clan, without discussion, in primitive quasi- as an initially autonomous, citizens, king, priests. Alternatively, it the tendency is more to regard rituals peasants, craftsmen and warriors, the spoken language. Behavioural its function: birth, linguistic system alongside and prior to might follow the spheres of life in which ritual unfolds are at least analogues of ritual in the harvest, famine and plague, war and science, which has identified what initiation, and death, hunting and towards this position. From this various groups in animal kingdom, is able to come some way victory. Yet, the same repertoire of signs is employed by from its primary practical context ritual actions perspective, ritual is an action divorced various situations. For this reason, the individual but complex normally lies in group formation, against the bears a semiotic chatacter; its function will be examined here first of all, and the Greek practice viewed which understanding among members of solidarity, or the negotiation of background of more universal contexts. Only then, and in conjunction with the creation ritual insofar as they actions constitute specifically religious the rich mythological elaboration, can the interaction of religion and com of the species. Such defacto the something extra-human or super-human; munal life among the Greeks be presented. signal a turning towards function. from the human has an eminently social very act of turning away or as circumscribed most universally as the sacred’ Usually this something is intense the sacred is portrayed as the SACRED THINGS’: ANIMAL SACRIFICE the power, and the experience of I ‘WORKING and augustum. In the repertoire of interplay of mysterium tremendum, fascinans juxtaposition of things threatening and shown by the • i Description and Interpretation signs this interplay is on on the one hand, and food and sexuality alluring — fire, blood, and weapons, alongside imposing displays of power, simply termed doing or — gestures of submissiveness The essence of the sacred act, which is hence often the other by and unmasking, alterations of darkness and light, masking making sacred or working sacred things, is in Greek practice a straight and by the sudden operates not movement, sound and silence. This quasi-language forward and far from miraculous process: the slaughter and consumption of rigidity and imprinting force, learning and imitation, but acts as an a domestic animal for a god.’ The most noble sacrificial animal is the ox, only through creates situations of children and adolescents. It signals and especially the bull; the most common is the sheep, then the goat and the pig; especially for fear of being overcome them, it leads from the primal the cheapest is the piglet. The sacrifice of poultry is also common,’ but other anxiety in order to of status, and the reinforcement — — 4 are rare. of solidarity 3 geese, pigeons to say nothing of fish, abandoned to the establishment birds situations of crisis by substituting and in this way it helps to overcome real II I. I II 1.1 ‘WORKING SACRED THINGS’ ANIMAL SACRIFICE 57 56 RITUAL AND SANCTUARY 2 with Occasionally the heart is torn still beating from the body before all else.’ festive occasion for the community. The contrast The sacrifice is a the entrails immediately is the privilege and duty of the innermost washing, dressing in clean garments, and To taste everyday life is marked with The inedible remains are then consecrated: the bones 5 woven from twigs on the head — circle of participants. a garland adornment, in particular, wearing on in just 3 In Homer, The animal chosen is to be are laid on the pyre prepared the altar order.’ a feature which does not yet appear in Homer. ribbons, with its horns gilded. beginnings from all limbs of the animal, small pieces of meat, are also placed perfect, and it too is adorned, entwined with 4 rule that on the pyre: the dismembered creature is to be reconstituted symbolically.’ escorts the animal to the altar. Everyone hopes as a A procession voluntarily; Later texts and paintings emphasize the pelvic bones and the tail; in the will go to the, sacrifice complaisantly, or rather the animal Homeric formula it is the thigh bones which are burned. Food offerings, animals pressed forward to the sacrifice on their edifying legends tell how and broth, are also burned in small quantities; above all, the sacrificer 6 A blameless maiden at the front of cakes initiative when the time had come. own for pours wine over the fire so that the alcohol flames up. Once the splanchna have on her head the sacrificial basket in which the knife the procession carries eaten and the fire has died down, the preparation of the actual meat beneath grains of barley or cakes. A vessel containing been sacrifice lies concealed begins, the roasting or boiling; this is generally of a profane character. and often an incense burner; accompanying the meal water is also borne along, it not infrequently prescribed that no meat must be taken musicians, normally a male or female flute- Nevertheless, is procession is one or several 5 The skin erected of old.7 away: all must be consumed without remainder in the sanctuary.’ goal is the stone altar or pile of ashes laid down or player. The falls to the sanctuary or to the priest. Only there may and must blood be shed. circle is marked out The ritual of animal sacrifice varies in detail according to the local Once the procession has arrived at the sacred spot, a participants: as the ancestral custom, but the fundamental structure is identical and clear: which includes the site of sacrifice, the animal, and the sacred is animal sacrifice is ritualized slaughter followed by a meat meal. In this the basket and water vessel are borne around in a circle, the sacrificial rite as a sign of the sacred is in particular the preparation, the beginning, on the profane. All stand around the altar. As a first communal delimited from the one hand, and the subsequent restitution on the other: sacralization and poured from the jug over the hands of each participant in action water is 6 about a central act of killing attended with weapons, blood, sprinkled with water, desacralization’ turn: this is to begin, archesthai. The animal too is animal nodding its fire, and a shrill cry. causing it to jerk its head, which is interpreted as the ‘That which As soon as reflection found expression among the Greeks, the pious claim assent. The god at Delphi pronounced through the oracle: 8 A bull attached to this sacred act became ambivalent. Such a sacrifice is performed nods at the washing of hands I say you may justly sacrifice.’ willingly for a god, and yet the god manifestly receives next to nothing: the good meat given water to drink: so he too bows his head. is from serves entirely for the festive feasting of the participants. The sacrifice, it The participants each take a handful of barley groats (oulai, oulochytai) and is known, creates a relationship between the sacrificer and the god; poets basket. Silence descends. Ceremonially and resoundingly, the sacrificial recount how the god remembers the sacrifice with pleasure or how he rages sky, the sacrificer recites a prayer, invocation, wish, with arms raised to the 7 But all that reaches to the sky groats forward onto dangerously if sacrifices fail to be performed.’ and vow.
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