Summary

James Frazer The Golden Bough — Chapter 64:… (1922)

If we are right in interpreting the modern European fire-festivals as attempts to break the power of witchcraft by burning or banning the witches and warlocks, it seems to follow that we must explain the human sacrifices of the Celts in the same manner; that is, we must suppose that the men whom the Druids burnt in wicker-work images were condemned to death on the ground that they were witches or wizards, and that the mode of execution by fire was chosen because burning alive is deemed the surest mode of getting rid of these noxious and dangerous beings.
Source: Wikisource

James Frazer The Golden Bough — Chapter 64:… (1922)

But when the god happens to be a deity of vegetation, there are special reasons why he should die by fire. For light and heat are necessary to vegetable growth; and, on the principle of sympathetic magic, by subjecting the personal representative of vegetation to their influence, you secure a supply of these necessaries for trees and crops. In other words, by burning the spirit of vegetation in a fire which represents the sun, you make sure that, for a time at least, vegetation shall have plenty of sun.
Source: Wikisource

James Frazer The Golden Bough — Chapter 64:… (1922)

As the fires are often alleged to be kindled for the purpose of burning the witches, and as the effigy burnt in them is sometimes called "the Witch," we might naturally be disposed to conclude that all the effigies consumed in the flames on these occasions represent witches or warlocks, and that the custom of burning them is merely a substitute for burning the wicked men and women themselves, since on the principle of homoeopathic or imitative magic you practically destroy the witch herself in destroying her effigy.
Source: Wikisource

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