Modern Age - Winter 2018 - 54

Modern Age

*

Winter 2018

their sacrifices. A wise archaic leader with little power is limited to
finding some outcast against whom all factions can unite.
Girard emphasizes that Caiaphas, the high priest at the time of
Jesus, had admonished his fellow leaders that "it is better that
one man should die for the people, than for the whole nation to
be destroyed," even rebuking the others-"You know nothing at
all" if you as leaders do not understand this basic social reality.
Girard cites myths from nations across the world that involve
hidden sacrifice and in which scapegoats emerge as gods, including Claude Levi-Strauss's Ojibwa and Tikopia tales in his Totemism, Euripides's The Bacchae, and Philostratus's Life of Apollonius of
Tyana, as well as Inca and Hindu practices, Romulus and Oedipus,
and many others. Girard's interpretation is that once the scapegoat has appeased the contending factions and is safely dead, he
can be recognized as a sacrifice for the good of the community,
which then appreciates the reconciliation and peace brought
about through his death. The return to calmer times after the sacrifice first appears to confirm the guilt of the innocent victim. But
ancient fear and the honor of the dead then lead to reverencing
the victim for the better times that follow.
After agreeing to further restrictions to avoid recurrence of
conflict and adopting rituals to reinforce them, the united society considers the sacrifice sacred, and over time it makes him or
her a god, so as to enforce the myth. As myths-or religions, as
we should say-hardened into traditions and then cultures, they
established an order that prepared the way for the agricultural
societies that have been the focus of almost all modern systematic investigation. Girard suggests that kingship and the state
itself ultimately emerged from sacrificial ceremonies.

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Modern Age - Winter 2018

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Contents
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Modern Age - Winter 2018 - Contents
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