In one case cited above, we saw a mitigation of the primitive custom, in that a criminal was substituted for a person of royal blood or divine origin--a form of substitution of which Mr. Frazer has supplied abundant examples in other connexions. Still further mitigations are those of building-in a person who has committed sacrilege or broken some religious vow of chastity. In the museum at Algiers is a plaster cast of the mould left by the body of one Geronimo, a Moorish Christian (and therefore a recusant of Islam), who was built into a block of concrete in the angle of the fort in the sixteenth century. Faithless nuns were so immured in Europe during the middle ages; and Mr. Rider Haggard’s statement that he saw in the museum at Mexico bodies similarly immured by the Inquisition has roused so much Catholic wrath and denial that one can hardly have any hesitation in accepting its substantial accuracy. But in other cases, the substitution has gone further still; instead of criminals, recusants, or heretics, we get an animal victim in place of the human one. Mr. St. John saw a chicken sacrificed for a slave girl {253}at a building among the Dyaks of Borneo. A lamb was walled-in under the altar of a church in Denmark, to make it stand fast; or the churchyard was hanselled by burying first a live horse, an obvious parallel to the case of St Oran. When the parish church of Chumleigh in Devonshire was taken down a few years ago, in a wall of the fifteenth century was found a carved figure of Christ, crucified to a vine--a form of substitution to which we shall find several equivalents later. In modern Greece, says Dr. Tylor, to whom I owe many of these instances, a relic of the idea survives in the belief that the first passer-by after a foundation-stone is laid will die within the year; so the masons compromise the matter by killing a cock or a black lamb on the foundation-stone. This animal then becomes the spirit of the building. We shall see reason to suspect, as we proceed, that every slaughtered victim in every rite was at first a divine-human being; and that animal victims are always substitutes, though supposed to be equally divine with the man-god they personate. I will ask the reader to look out for such cases as we proceed, and also to notice, even when I do not call attention to them, the destination of the oracular head, and the frequent accompaniment of “clanging music.”