It may
be suspected that the custom of employing a divine man or animal as
a public scapegoat is much more widely diffused than appears from
the examples cited. For, as has already been pointed out, the custom
of killing a god dates from so early a period of human history that
in later ages, even when the custom continues to be practised, it is
liable to be misinterpreted. The divine character of the animal or
man is forgotten, and he comes to be regarded merely as an ordinary
victim. This is especially likely to be the case when it is a divine
man who is killed. For when a nation becomes civilised, if it does
not drop human sacrifices altogether, it at least selects as victims
only such wretches as would be put to death at any rate. Thus the
killing of a god may sometimes come to be confounded with the
execution of a criminal.
If we ask why a dying god should be chosen to take upon himself and
carry away the sins and sorrows of the people, it may be suggested
that in the practice of using the divinity as a scapegoat we have a
combination of two customs which were at one time distinct and
independent.
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