supernatural, which when properly used or respected is holy, is logically enough believed to be fraught with a curse for those who misuse or disregard it. But deliberately to purify that which is to be the embodiment of defilement is not the outcome of a complex but logical primitive notion; it is simply illogical.
The view of the rite then which I propose is briefly this. The pharmakos was originally a messenger, representative of a whole people, carrying to some god their petition for deliverance from any great calamity; and, that he might be fitted to enter the presence of the god, he was purified, like Menippus before he was allowed to approach even an oracle, by every known means. But the office of pharmakos did not always remain a post of honour. It was naturally not coveted by those who found any pleasure in life; and gradually the duty devolved upon the lowest of the low. Instead of an Iphigenia or a Menoeceus the people's chosen representative was some criminal or slave, and the personality of the messenger overshadowed the character of his office. The original purport of the rite was forgotten. Instead of being honoured as the people's ambassador, specially purified for his mission of intercession with the gods, he was deemed an outcast by whose removal the people could rid themselves of pollution. Thus the religious rite lost its true motive and degenerated into a magical ceremony of riddance.
That this debased idea was the vulgar interpretation of the rite in historical Athens is absolutely proved by a passage from Lysias' speech against Andocides: 'We needs must hold that in avenging ourselves and ridding ourselves of Andocides we purify the city and perform apotropaic ceremonies and solemnly expel a pharmakos and rid ourselves of a criminal; for of this sort the fellow is[1].' But the whole ritual forms a protest against that idea. Its keynote was the sanctification, not the degradation, of the pharmakos. In Marseilles indeed the people's change of attitude towards the messenger whom they so scrupulously purified had gone so far that imprecations upon him were substituted for the prayers which he should have been bidden to carry; but in Athens and in Ionia the ritual itself, so far as we know, contained no suggestion of contempt or hatred of the victim. It was only
- ↑ Lysias, c. Andoc. 108. 4 as translated by Miss Harrison, op. cit. p. 97
