Note 15 — IV THE SUFFERINGS OF THE MESSIAH

In Babylon the Feast of the Sakæes corresponded to the Roman Saturnalia. It was ostensibly a memorial of the inroad of the Scythian Sakes into Nearer Asia, and according to Frazer was identical with the very ancient new year’s festival of the Babylonians, the Zakmuk. This too was associated with a reversal of all usual relationships. A mock king, a criminal condemned to death, was here also the central figure—an unhappy being, to whom for a few days was accorded absolute freedom and every kind of pleasure, even to the using of the royal harem, until on the last day he was divested of his borrowed dignity, stripped naked, scourged, and then burnt.15 The Jews gained a knowledge of this feast during the Babylonian captivity, borrowed it from their oppressors, and celebrated it shortly before their Pasch under the name of the Feast of Purim, ostensibly, as the Book of Esther is at pains to point out, as a memorial of a great danger from which in Persia during the reign of Ahasuerus (Xerxes) they were saved by the craft of Esther and her uncle Mordecai. Jensen, however, has pointed out in the Vienna Zeitschrift für die Kunde des Morgenlandes16 that the basis of the narrative of Esther is an opposition between the chief Gods of Babylon and those of hostile Elam. According to his view under the names of Esther and Mordecai are hidden the names of Istar, the Babylonian Goddess of fertility, and Marduk, her “son” and “beloved.” At Babylon during the Feast of the Sakæes, under the names of the Elamite Gods Vashti and Haman (Humman), they were put out of the way as representatives of the old or wintry part of the year in order that they might rise up again under their real names and bring into the new year or the summer half of the year.17 Thus the Babylonian king of the Sakæes also played the part of a God and suffered death as such upon the pyre. Now we have grounds for assuming that the later Jewish custom at the Feast of Purim of hanging upon a gibbet and burning a picture or effigy representing the evil Haman, originally consisted, as at Babylon, in the putting to death of a real man, some criminal condemned to death. Here, too, then was seen not only a representative of Haman, but one also of Mordecai, a representative of the old as well as of the new year, who in essence was one and the same being. While the former was put to death at the Purim feast, the latter, a criminal chosen by lot, was given his freedom on this occasion, clothed with the royal insignia of the dead man and honoured as the representative of Mordecai rewarded by Ahasuerus for his services.