著者

平山 晃司

出版者

日本西洋古典学会

雑誌

西洋古典學研究 (ISSN:04479114)

巻号頁・発行日

vol.49, pp.86-97, 2001-03-05

---

There has long been a controversy among scholars about how pharmakoi, or ancient Greek human scapegoats, were treated at the end of the ritual, namely, whether they were killed or not The disagreement among modern scholars has been caused by that among ancient writers some state that the pharmakoi were put to death, while others indicate their being driven out of the community But it makes little difference whether they were slam or expelled Greater significance is to be attached to the fact that some of those scholiasts and lexicographers who refer to the pharmakos ritual assert that stoning was performed in it Of the two sources for the pharmakos ritual at Abdera the scholiast on Ovid(Ibts 467)states that in that city the scapegoat was killed with stones every year, whereas the commentator on a Callimachus line (fr 90 Pfeiffer) asserts that he was stoned until he was driven over the borders There is a similar discrepancy between the two sources for the purificatory ritual at Massalia while Servius states that the ritual was performed as often as the citizens were suffering from pestilence and that it culminated in mere casting out of the scapegoat, according to 'Lactantius Placidus' the ritual was held annually and at the end of it the scapegoat was led out of the city beyond its boundaries and then was stoned to death What caused these discrepancies? As for the latter case, one could surmise that for some reason Servius and 'Lactantius' both misconstrued the following circumstances in Massalia in very ancient times, whenever they suffered from pestilence, they would kill a scapegoat with stones so as to save their own lives, this practice was gradually established as an annually performed ritual for averting pestilence, and subsequently the final treatment of the scapegoat changed into banishment from the city, possibly accompanied by a ceremonial stoning Such may be the case also with Abdera and the scholiast on Ibis may have made a mistake similar to that of 'Lactantius' The following two sources provide some support for this view (1) According to Helladius, the pharmakos ritual held at Athens has its origin in the unlawful death of Androgeos and the ensuing pestilential disease this suggests that the Athenians purified their city with scapegoats to survive the plague What was the ultimate fate of the original pharmakoi ? An account of Plutarch (Mor 297b-c) and an episode in Philostratus (VA 4 10)enable one to conjecture that they were stoned to death And we are informed by Harpocration that the Athenians would expel two pharmakoi during the festival of Thargelia Thus the same process of change as is supposed for Massalia (and perhaps for Abdera) can be detected here (2) According to Ister, as cited by Harpocration, a man named Pharmakos stole the sacred bowls of Apollo and was stoned to death, and at the Thargelia (of an unknown Ionian city) certain things were performed in imitation of this event Very probably the principal thing performed during the rite was a ceremonial stoning (or pelting with harmless objects such as, for example, squill bulbs) accompanying the expulsion of the pharmakos Here too the above-mentioned process can be well perceived From the materials shown above it may be inferred that in very ancient times in some Greek cities, on the occasion of crises such as plague or famine or drought, to purify the city they would stone to death either the perpetrator of a sacrilegious act which was regarded as the cause of the disaster, or scapegoat(s), if it was of unknown origin Such a practice was gradually established as an annual event with the purpose of averting calamity, and subsequently the expulsion of scapegoat (s) from the community became the essential element of the ritual and stoning changed into a symbolical, ceremonial act performed in casting out the scapegoat (s)