One of the remarkable incidents in the Sarde Nennere, just described, consists in the consecration of the spiritual relation between the compare and comare, by their thrice crossing hands over the fire in the ceremonies of St. John's day. A still more extraordinary vestige of the idolatrous rite of “passing through the fire,” is said to be still subsisting among the customs of the people of Logudoro, in the neighbourhood of Ozieri, and in other parts of Sardinia.
Of the worship of Moloch—par excellence the Syrian and Phenician god of fire—by the ancient Sardes, there is undoubted proof. We find among the prodigious quantity of such relics, collected from all parts of the island, in the Royal Museum at Cagliari, a statuette of this idol, supposed to have been a household god. Its features are appalling: great goggle eyes leer fiercely from their hollow sockets; the broad nostrils seem ready to sniff the fumes of the horrid sacrifice; a wide gaping mouth grins with rabid fury at the supposed victim; dark plumes spring from the forehead, like horns, and expanded wings from each shoulder and knee. The image brandishes a sword with the left hand, holding in the right a small grate, formed of metal bars. It would appear that, this being heated, the wretched victim was placed on it, and then, scorched so that the fumes of the disgusting incense savoured in the nostrils of the rabid idol, it fell upon a brazier of burning coals beneath, where it was consumed. There is another idol in this collection with the same truculent cast of features, but horned, and clasping a bunch of snakes in the right hand, a trident in the left, with serpents twined round its legs. This image has a large orifice in the belly, and flames are issuing between the ribs, so that it would appear that when the brazen image of the idol was thoroughly heated, the unhappy children intended for sacrifice were thrust into the mouth in the navel, and there grilled,—savoury morsels, on which the idol seems, from his features, rabidly gloating, while the priests, we are told, endeavoured to drown the cries of the sufferers by shouts and the noise of drums and timbrels—
“ ... horrid king, besmeared with blood
Of human sacrifice, and parents' tears;
Though, for the noise of drums and timbrels loud,
Their children's cries unheard, that pass'd through fire
To his grim idol.”—Par. Lost, i. 392.
This cruel child-sacrifice was probably the giving of his seed to Moloch[63], fwhich any Israelite, or stranger that sojourned in Israel, guilty of the crime was, according to the Mosaic law, to be stoned to death. We are informed in the Sacred Records, that no such denunciations of the idolatries of the surrounding nations, no revelations of the attributes, or teachings of the pure worship of Jehovah, restrained the Israelites from the practice of the foul and cruel rites of their heathen neighbours; and we find, in the latter days of the Jewish commonwealth, the prophet Jeremiah predicting[64] the desolation of the people for this sin among others, that they had estranged themselves from the worship of Jehovah, and burned incense to strange gods, and filled the holy place with the blood of innocents, and burned their sons and their daughters with fire for burnt-offerings unto Baal.[65]
There appear to have been two modes in which the ancient idolaters devoted their children to Moloch. In one they were sacrificed and consumed in the manner already described, a burnt-offering to the cruel idol for the expiation of the sins of their parents or their people. In the other, they were only made to pass through the fire, in honour of the deity, and as a sort of initiation into his mysteries, and consecration to his service. Thus Ahaz, King of Judah, is said to have “made his son to pass through the fire, according to the abominations of the heathen.”[66] And it is reckoned in the catalogue of the sins of Judah, which drew on them the vengeance of God, that they “built the high places of Baal, to cause their sons and their daughters to pass through the fire unto Moloch.”[67]
In the case of infants, it is supposed that this initiation, this “baptism by fire,” was performed either by placing them on a sort of grate suspended by chains from the vault of the temple, and passed rapidly over the sacred fire, or by the priests taking the infants in their arms, and swaying them to and fro over or across the fire, chanting meanwhile certain prayers or incantations. With respect to children of older growth, they were made to leap naked through the fire before the idol, so that their whole bodies might be touched by the sacred flames, and purified, as it were, by contact with the divinity.
The Sardes, we are informed by Father Bresciani[68] still preserve a custom representing this initiation by fire, but, as in other Phenician rites and practices, without the slightest idea of their profane origin. In the first days of spring, from one end of the island to the other, the villagers assemble, and light great fires in the piazze and at the cross-roads. The flames beginning to ascend, the children leap through them at a bound, so rapidly and with such dexterity, that when the flames are highest it is seldom that their clothes or a hair of their head are singed. They continue this practice till the fuel is reduced to embers, the musicians meanwhile playing on the lionedda tunes adapted to a Phyrric dance. This, says the learned Father, is a representation of the initiation through fire into the mysteries of Moloch; and, singular as its preservation may appear through the vast lapse of time since such rites were practised, we see no reason to doubt his relation, exactly as he treats on this subject after repeated visits to the island, even if the account were not confirmed by other writers, as we find it is. Bresciani's recent work is almost entirely devoted, as we have already observed, to the task of tracing numerous customs still existing among the Sardes to their eastern origin. We may find future opportunities of noticing some in which the coincidence is most striking.