“In carrying out this highly satisfactory arrangement,” says Frazer, “while the live pigs lay tethered in a row on the ground, the priestesses dance solemnly round a sacrificial stage, each of them arrayed in a war-mantle of panther skin, and wearing a war-cap on her head, and on either side two priests armed with swords execute war-dances for the purpose of scaring away evil spirits...[168].” This encirclement of the sacrificial victims seems to be a kind of consecrating act prior to the sacrifice similar to the rite of the heathen Arabs in encircling their white camel destined for sacrifice to the morning star. The same is probably the case among the Bagobos of Mindanao, one of the Philippine islands, who perform a sacred dance round a human victim prior to his sacrifice, offered for the purpose of making the crops grow[169]. But the more usual rite for making the crops grow is the sacred dance round a tree; the propitiation of the tree-spirit is believed to be a potent means for securing this end[170]. Thus the Gallas dance in couples round sacred trees, praying for a good harvest. Every couple consists of a man and a woman, who are linked together by a stick, of which each holds one end. Under their arms they carry green corn or grass[171]. This is the underlying idea of the dances of a quasi-religious character round the May-pole, and round the “Corn-Mother[172],” of which there are such numberless instances. It is also supposed to make the cattle thrive; one instance of numbers may be given; the Wends used to attach an iron cock to an oak; they danced round this and then drove their cattle round it in the belief that by this means their cattle would increase[173]. We refrain from offering further examples, for everyone knows how common this custom was, and still is. SUMMARY AND CONSIDERATIONS The objects around which dances were performed were various. In the Old Testament dancing is not mentioned around trees and wells, but as these were often sacred and as, in consequence, the dance around them was very common among many peoples, it is a reasonable assumption that the Israelites did the same. The song to the well in Num. xxi. 17, 18 strengthens this assumption, especially in view of the two parallels given. The definite mention of dancing in connexion with the Golden Calf (it is not specifically stated that the dancing was _round_ it, but this would have been the most obvious form for it to take) suggests the probability that similar idols in other sanctuaries were similarly honoured.