And in thise dayes Galles ben made. For whan tho floyten and perfourmen here rytes, that folye sone entreth into manye, and manye ther ben that camen for to seen and thanne wroghten in thilke manere. And I shal descryve what thei don. ‘The yong man to whom Fortune hath goven this adversitee, he casteth offe his clothinge and cometh in to the myddes, cryinge in a grete voyce, and taketh up a swerd that hath stode there thise manye yeeres, I wene. Thanne he geldeth him right anon and renneth throghe the Cytee berynge in his hondes tho parties therof he gelt him. And that house into the whiche he schalle casten thise, he getteth thens femele wedes and wommanlyche aparayles. Thus don thei whan thei gelden hem.

And Galles at here dyenge ben not enterred in lyk manere as other men, but gif a Galle dye, his felawes liften him up and carryen him in to the skirtes of the Cytee and sette doun the man himself and the fertre on the whiche thei broghte him, and easten stones aboven;

Compare Joshua8, 29, and for the modern practice, Baldensperger, 16, 1. Perhaps originally the Gallus was stoned to death at the expiration of a certain time.

and whan this is don, thei wenden hoom ayen. And thei wayten for the nombre of 7 dayes or that thei entren in to the temple; for if thei entren before, thei misdon.

And the customes that thei folwen therto ben thise. If so be that ony of hem seeth a dede man, he cometh not in to the temple that day; but on the nexte daye, aftre that he hath pured him, thanne he entreth. And tho that ben of the dede mannes kyn wayten for the space of 30 dayes and lette schaven here hedes or thei entren; but before that this hath ben don, it is not leful for to entren.

On the pollution of death, see Leviticus 21, 1-3; Ezekiel 44,25. Cf. Frazer, ii, 227 sqgq. On shaving the head, Levit. 21,5; Ezekiel 44, 20.

Thei sacrificen boles and kyn and gotes and schepe. Swyn only thei ne sacrificen not nouther eten be cause that thei demen hem unclene.

Klagabalus, by way of syortula, gave away all manner of animals except pigs; “for he abstained from them by the law of the Phoenicians” (Herodian 5, 6,9; cf. Dio Cassius 79,11). Suidas 8.v. Aouvivos alludes to the custom as Syrian, and Sophronius (Migne 87, 3, p. 3624) in the case of a girl from Damascus ascribes it to the worship of Adonis. See Baudissin, p. 142 sgg. “In Palestine and Syria the animal was used in certain exceptional sacrifices which were recognized as idolatrous (Isaiah 65, 4; 66, 17) and it was an open: uestion whether it was really polluted or holy” (Cook, 48). here was similar uncertainty in Egypt; see Herodotus 2,47, and Plutarch, Jsis and Osiris, 8. Lucian is perhaps thinking of the pig as holy in connection with the Eleusinian mysteries, and Demeter worship generally. It was holy also in Crete, and apparently in Babylon (Ninib).

But othere men demen hem not unclene but holy. And amonges briddes the dowve semeth hem wondur holy thing, and thei ben not wont so moche as to touchen hem; and gif thei touchen hem maugree hem selven, thei ben unclene that day. Therfore dowves lyven: amonges hem and entren here houses and gadren here mete for the moste part atte erthe.

“In Syria by the sea is a city named Ascalon. ... I saw there an impossible number of doves at the crossways and about every house. When I asked the reason, they said it was not permissible to catch them; for the inhabitants, from a remote period, had been forbidden to enjoy them. So tame is the creature through security that it always lives not only under the same roof with man but at the same table, and abuses its immunity” (Philo Judaeus, quoted by Eusebius, Pracp. Evang. 8, 14, 50). See Hehn, Kulturpflanzen und Haustiere,6 p. 329 sqq.; Baudissin, Studien, ii, p. 191.

And I schal telle you what the pilgrimes alle don. Whan that a man wole faren for the firste sythe (time) to the Holy Cytee, he schaveth his heed and his browes,

Shaving the head and brows was probably purificatery in this connection. See Plutarch, Isis and Osiris, 4.

and after that, he sacrificeth a schep; and than he kerveth it and eteth it alle, saf only the flees that he leyeth on the erthe and kneleth ther on, and taketh the bestes feet and heed and putteth upon his owne heed. Ther with alle he preyeth, askynge that this present sacrifise be resceyved and behotynge (promising) a grettere that nexte sythe.

By this procedure the worshipper seems clearly to indicate that the sacrificed sheep is a substitute for himself; it is so understood by Frazer, Folklore, i, 414, 425-428. What the worshipper says and does is equivalent to: “Take “ this poor offering in my stead, part for part; myself I will offer next time,” In Schrader-Zimmern, p. 597, a cuneiform inscription is cited that concerns such a vicarious sacrifice: "The lamb, the substitute for a man, the lamb he gives for the man’s life; the head of the lamb he gives for the head of the man,” etc. For another view, see Robertson Smith, Rel. of the Semites, p. 438.

And whan alle this is atte ende, he putteth a gerlond on his owne heed and on the hedes of his felawes that wolle gon that ilke pilgrimage. Thanne levynge his owne contree he doth iorney; and he useth cold watre bothe for to wasschen with and to drynken, and slepeth alle weyes on the erthe; for he ne may not liggen in no maner bedde un to tyme that his pilgrimage be fulfilled and he be comen ayen to his owne contree.

Psalm 132, 3; cf, Robertson Smith, Rel. of the Semites, 481 sqq.