In particular, the piacular sacrifice seems to have crystallised and solidified round the sacred person of the artificial deity. “The accumulated misfortunes and sins of the whole people,” says Mr. Frazer, “are sometimes laid upon the dying god, who is supposed to bear them away for ever, leaving the people innocent and happy.” “Surely he hath borne our griefs and carried our sorrows,” says one of the Hebrew poets, whose verses are conjecturally attributed {349}to Isaiah, about one such divine scapegoat; “yet we did esteem him stricken, smitten of God, and afflicted. He was wounded for our transgressions; he was bruised for our iniquities. The chastisement of our peace was upon him, and with his stripes are we healed. Jahweh hath laid upon him the iniquity of us all.” The ideas here expressed in such noble language were common to all the later man-gods of the more advanced and ethical religions. Mr. Frazer is probably right in connecting the notion of the scapegoat, human or animal, with _the popular barbaric idea of the transference of evils_. Thus, in popular magic of all nations, diseases of every sort, from serious fevers and plagues, down to headache, toothache, warts, and sores, are transferred by some simple ceremony of witchcraft to animals, rags, or other people. I will quote examples but briefly. Epilepsy is made over to leaves and thrown away in the Malay Archipelago. Toothache is put into a stone in Australia. A Bechuana king gave his illness to an ox, which was drowned in his stead, to secure his recovery. Mr. Gomme quotes a terrible story of a Scotch nobleman who transferred his mortal disease to his brother by a magical ceremony. “Charms” for fever or for warts generally contain some such amiable element of transferring the trouble to a string, a rag, or a piece of paper, which is flung away to carry the evil with it to the person who next touches it. Numerous cases of like implication may be found in the works of Mr. Gomme and Mr. Hartland, to which I would refer enquirers after further evidence.