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ded the villages on all sides to keep off human enemies； and they are now a symbol to ward off sickness and dangers to life from the wild animals of the forest。 The langur required for the purpose is hunted down some days before； but should it be found impossible to catch one； a brown monkey may take its place； a hulock may not be used。 Here the crucified ape or rat is the public scapegoat； which by its vicarious sufferings and death relieves the people from all sickness and mishap in the coming year。
Again； on one day of the year the Bhotiyas of Juhar； in the Western Himalayas； take a dog； intoxicate him with spirits and bhang or hemp； and having fed him with sweetmeats； lead him round the village and let him loose。 They then chase and kill him with sticks and stones； and believe that； when they have done so； no disease or misfortune will visit the village during the year。 In some parts of Breadalbane it was formerly the custom on New Year's Day to take a dog to the door； give him a bit of bread； and drive him out； saying； Get away； you dog！ Whatever death of men or loss of cattle would happen in this house to the end of the present year； may it all light on your head！ On the Day of Atonement； which was the tenth day of the seventh month； the Jewish high…priest laid both his hands on the head of a live goat； confessed over it all the iniquities of the Children of Israel； and； having thereby transferred the sins of the people to the beast； sent it away into the wilderness。
The scapegoat upon whom the sins of the people are periodically laid； may also be a human being。 At Onitsha； on the Niger； two human beings used to be annually sacrificed to take away the sins of the land。 The victims were purchased by public subscription。 All persons who； during the past year； had fallen into gross sins； such as incendiarism； theft； adultery； witchcraft； and so forth； were expected to contribute 28 ngugas； or a little over ￡2。 The money thus collected was taken into the interior of the country and expended in the purchase of two sickly persons to be offered as a sacrifice for all these abominable crimesone for the land and one for the river。 A man from a neighbouring town was hired to put them to death。 On the twenty…seventh of February 1858 the Rev。 J。 C。 Taylor witnessed the sacrifice of one of these victims。 The sufferer was a woman； about nineteen or twenty years of age。 They dragged her alive along the ground； face downwards； from the king's house to the river； a distance of two miles； the crowds who accompanied her crying； Wickedness！ wickedness！ The intention was to take away the iniquities of the land。 The body was dragged along in a merciless manner； as if the weight of all their wickedness was thus carried away。 Similar customs are said to be still secretly practised every year by many tribes in the delta of the Niger in spite of the vigilance of the British Government。 Among the Yoruba negroes of West Africa the human victim chosen for sacrifice； and who may be either a freeborn or a slave； a person of noble or wealthy parentage； or one of humble birth； is； after he has been chosen and marked out for the purpose； called an Oluwo。 He is always well fed and nourished and supplied with whatever he should desire during the period of his confinement。 When the occasion arrives for him to be sacrificed and offered up； he is commonly led about and paraded through the streets of the town or city of the Sovereign who would sacrifice him for the well…being of his government and of every family and individual under it； in order that he might carry off the sin； guilt； misfortune and death of all without exception。 Ashes and chalk would be employed to hide his identity by the one being freely thrown over his head； and his face painted with the latter； whilst individuals would often rush out of their houses to lay their hands upon him that they might thus transfer to him their sin； guilt； trouble； and death。 This parade over； he is taken to an inner sanctuary and beheaded。 His last words or dying groans are the signal for an outburst of joy among the people assembled outside； who believe that the sacrifice has been accepted and the divine wrath appeased。
In Siam it used to be the custom on one day of the year to single out a woman broken down by debauchery； and carry her on a litter through all the streets to the music of drums and hautboys。 The mob insulted her and pelted her with dirt； and after having carried her through the whole city； they threw her on a dunghill or a hedge of thorns outside the ramparts； forbidding her ever to enter the walls again。 They believed that the woman thus drew upon herself all the malign influences of the air and of evil spirits。 The Bataks of Sumatra offer either a red horse or a buffalo as a public sacrifice to purify the land and obtain the favour of the gods。 Formerly； it is said； a man was bound to the same stake as the buffalo； and when they killed the animal； the man was driven away； no one might receive him； converse with him； or give him food。 Doubtless he was supposed to carry away the sins and misfortunes of the people。
Sometimes the scapegoat is a divine animal。 The people of Malabar share the Hindoo reverence for the cow； to kill and eat which they esteem to be a crime as heinous as homicide or wilful murder。 Nevertheless the Bramans transfer the sins of the people into one or more Cows； which are then carry'd away； both the Cows and the Sins wherewith these Beasts are charged； to what place the Braman shall appoint。 When the ancient Egyptians sacrificed a bull； they invoked upon its head all the evils that might otherwise befall themselves and the land of Egypt； and thereupon they either sold the bull's head to the Greeks or cast it into the river。 Now； it cannot be said that in the times known to us the Egyptians worshipped bulls in general； for they seem to have commonly killed and eaten them。 But a good many circumstances point to the conclusion that originally all cattle； bulls as well as cows； were held sacred by the Egyptians。 For not only were all cows esteemed holy by them and never sacrificed； but even bulls might not be sacrificed unless they had certain natural marks； a priest examined every bull before it was sacrificed； if it had the proper marks； he put his seal on the animal in token that it might be sacrificed； and if a man sacrificed a bull which had not been sealed； he was put to death。 Moreover； the worship of the black bulls Apis and Mnevis； especially the former； played an important part in Egyptian religion； all bulls that died a natural death were carefully buried in the suburbs of the cities； and their bones were afterwards collected from all parts of Egypt and interred in a single spot； and at the sacrifice of a bull in the great rites of Isis all the worshippers beat their breasts and mourned。 On the whole； then； we are perhaps entitled to infer that bulls were originally； as cows were always； esteemed sacred by the Egyptians； and that the slain bull upon whose head they laid the misfortunes of the people was once a divine scapegoat。 It seems not improbable that the lamb annually slain by the Madis of Central Africa is a divine scapegoat； and the same supposition may partly explain the Zuni sacrifice of the turtle。
Lastly； the scapegoat may be a divine man。 Thus； in November the Gonds of India worship Ghansyam Deo； the protector of the crops； and at the festival the god himself is said to descend on the head of one of the worshippers； who is suddenly seized with a kind of fit and； after staggering about； rushes off into the jungle； where it is believed that； if left to himself； he would die mad。 However； they bring him back； but he does not recover his senses for one or two days。 The people think that one man is thus singled out as a scapegoat for the sins of the rest of the village。 In the temple of the Moon the Albanians of the Eastern Caucasus kept a number of sacred slaves； of whom many were inspired and prophesied。 When one of these men exhibited more than usual symptoms of inspiration or insanity； and wandered solitary up and down the woods； like the Gond in the jungle； the high priest had him bound with a sacred chain and maintained him in luxury for a year。 At the end of the year he was anointed with unguents and led forth to be sacrificed。 A man whose business it was to slay these human victims and to whom practice had given dexterity； advanced from the crowd and thrust a sacred spear into the victim's side； piercing his heart。 From the manner in which the slain man fell； omens were drawn as to the welfare of the commonwealth。 Then the body was carried to a certain spot where all the people stood upon it as a purificatory ceremony。 This last circumstance clearly indicates that the sins of the people were transferred to the victim； just as the Jewish priest transferred the sins of the people to the scapegoat by laying his hands on the animal's head； and since the man was believed to be possessed by the divine spirit； we have here an undoubted example of a man…god slain to take away the sins and misfortunes of the people。
In Tibet the ceremony of the scapegoat presents some remarkable features。 The Tibetan new year begins with the new moon which appears abou