laid out for the year-deity.[1] There is curious historical significance in the custom at the inundation of the Nile at Cairo, of setting up a conical pillar of earth which the flood washes away as it rises. This is called the arûseh or bride, and appears to be a substitute introduced under humaner Moslem influence, for the young virgin in gay apparel who in older time was thrown into the river, a sacrifice to obtain a plentiful inundation.[2] Again, the patient's offering the model of his diseased limb is distinctly of the nature of a sacrifice, whether it be propitiatory offering before cure, or thank-offering after. On the one hand, the ex-voto models of arms and ears dedicated in ancient Egyptian temples are thought to be grateful memorials,[3] as seems to have been the case with metal models of faces, breasts, hands, &c., in Bœotian temples.[4] On the other hand, there are cases where the model and, as it were, substitute of the diseased part is given to obtain a cure; thus in early Christian times in Germany protest was made against the heathen custom of hanging up carved wooden limbs to a helpful idol for relief,[5] and in modern India the pilgrim coming for cure will deposit in the temple the image of his diseased limb, in gold or silver or copper according to his means.[6]
If now we look for the sacrificial idea within the range of modern Christendom, we shall find it in two ways not obscurely manifest. It survives in traditional folklore, and it holds a place in established religion. One of its most remarkable survivals may be seen in Bulgaria, where sacrifice of live victims is to this day one of the accepted rites of the land. They sacrifice a lamb on St. George's day, telling to account for the custom a legend which combines the episodes of the offering of Isaac and the miracle of the Three Children.
